This research is part of the study on Afro-religiosity with practitioners and participants of
Candomblé in Abaetetuba/Pará. Its purpose is to analyze how the exchange of traditional
knowledge takes place from the game of cowries in Candomblé. Methodologically, it is an
autoethnography, a method that can be used in research and writing, as it proposes to
systematically describe and analyze the personal experience, in order to understand the cultural
experience (ELLIS, 2004). bibliographies on education, culture, resistance, orality, memory,
identity and traditional knowledge in Afro-Brazilian religions, with theoretical support in: Little
(2001); Cunha (2007); Brandão (2002); Freire (1987); Libâneo (2004); Lody (2007); Braga
(1988); Beniste (2008) and others. Data were collected through online interviews through the
Google Meet platform with research participants. The fieldwork sought support in the
experiences of the Afro-religious community Igbá Asé Ibin Layé, popularly known as the
Oshalufã Center for Mediumship Manifestations - CEMMO, in which the observant participant
researcher is pai de santo, a term that suggests the preponderance of participation over
observation. 10 (ten) subjects were interviewed, 4 (four) declared to be practitioners of the Afro Brazilian religion and 6 (six) participants. Of the 10 (ten) interlocutors, 4 (four) were selected,
2 (two) practitioners and 2 (two) participants for the deepening of the research, with a view to
greater approximation with the object of investigation. The tabulation of queries processed in
the period from 2010 to 2019 was carried out, gender, reason for the query and religious
positioning were analyzed, to identify in this exchange of knowledge how the pedagogical
process is developed from the ritual of the game of whelks. As a result of this research, it was
found that: the object of study was not the terreiro, but what happens in the terreiro; terreiros
are not frozen in the past; the pedagogical process within the terreiro is dynamic and
transformative; the pedagogies in the Candomblé terreiros are configured in acts of resistance.
|
