PEDAGOGY OF THE ORISHAS -Dissertation - AFRICAN RENAISSANCE ( ENGLISH)

PEDAGOGY OF THE ORISHAS Dissertation. The Importance of the Study of Mythologies and Literary Genres of African and Afro-Brazilian Orality in the Brazilian Educational Context . The Relevance of Law 10639/03. Author – Ivan Poli Email – [email protected] Fone – 55 (11) 3835-7575 To begin to present our theoretical framework, I must present Pierre Bourdieu's theory of Reproduction and Symbolic Violence.  According to this author in his work , The Reproduction:  Every power of symbolic violence , that is, every power that comes to impose meanings and make them legitimate, disguising the relations of force that are at their base, adds its own force, that is properly symbolic to these relations . Thus, symbolic violence occurs when the culture of the ruling class imposes itself as a hegemonic and legitimate culture, superimposing itself on all other cultures.  According to the same author, the main space in which this fact occurs is in the school institution because he says:  Every pedagogical action is objectively a symbolic violence as an imposition, by an arbitrary power of an arbitrary cultural one. The pedagogical action is objectively a symbolic violence , in a first sense, while the power relations between the groups or classes that constitute a social formation are at the base of the arbitrary power that is the condition for the establishment of a pedagogical communication relationship. That is, the imposition and inculcation of a cultural arbitrariness according to an equally arbitrary mode of imposition and education (education).    The pedagogical action is objectively a symbolic violence , in a second sense , as the delimitation objectively implied in the fact of imposing and inculcating certain meanings , established by the selection and the exclusion that is correlative to it , as worthy of being reproduced by an Action Pedagogical, it reproduces (in the double sense of the term) the arbitrary selection that a group or a class operates objectively and through its cultural arbitrariness.   The objective degree of arbitrary , of the power to impose a pedagogical action, is all the higher as the degree of arbitrary of the imposed culture is itself higher.  According to the author, this action of inculcating cultural arbitrariness is legitimized through the Pedagogical Authority, to which he refers as follows: [...] Pedagogical action necessarily implies a social split in the exercise of pedagogical authority and the relative autonomy of the instance in charge of exercising it.  In the same work, Bourdieu states that whoever makes this inculcation of cultural arbitrary legitimated by the pedagogical authority has its effect extended beyond the act of pedagogical action through a pedagogical work specifically aimed at this  inculcation beyond the school environment. In this regard, the author states:    As arbitrary imposition of a cultural arbitrary that supposes a pedagogical authority , that is , a delegation of authority , which implies that the pedagogical instance reproduces the principles of cultural arbitrary , imposed by a group or a class as worthy of being reproduced , both by its existence as for the fact that it delegates to an instance the indispensable authority to reproduce it, the pedagogical action implies the pedagogical work as inculcation work that should last long enough to produce a durable formation: that is, a habitus as a product of the interiorization of the principles of a cultural arbitrary capable of perpetuating itself after the cessation of the Pedagogical Action and therefore of perpetuating the principles of interiorized arbitrariness in the practices.  In this way, the author puts the argument that the entire education system, based on pedagogical action, whose function is to inculcate a cultural arbitrariness, legitimated by pedagogical authority and perpetuated by pedagogical work, is the space that makes this system occurring, is the agent of cultural reproduction that in turn becomes responsible for the reproduction of the social structures in force in a given society. In this part the author states:  Every institutionalized education system owes its specific characteristics of its structure and functioning to the fact that it is necessary to produce and reproduce, by the institution's own means, the institutional conditions whose existence and persistence (self-reproduction of the institution) are necessary. both the exercise of its function of inculcation and the realization of its function of reproduction of a cultural arbitrariness of which it is not the producer (cultural reproduction) and whose reproduction contributes to the reproduction of relations between groups or classes (social reproduction).    Thus, in summary, the author explains that this inculcation of cultural arbitrary occurs through the Pedagogical Action, which is legitimized by the pedagogical authority that does through the Pedagogical Work with which this inculcation   is consolidated and that in this way the teaching system becomes a space for cultural reproduction that will result in the reproduction of social relations in force in the society in question. In this way, order is maintained that benefits members of the ruling classes in this process of cultural and social reproduction.      Within this perspective that makes the school space the space for cultural and social reproduction, one of the central elements is the form of language appropriation. The pedagogical action of inculcating a certain cultural arbitrary also takes place through the process of language appropriation that tries to inculcate the linguistic habitus of the intellectually and often financially dominant class culture.    As Pierre Bourdieu himself demonstrates in his work “Market of Linguistic Exchanges” (1974), the cultured standard of language is always closer to the linguistic habit of the culturally dominant class, which makes this the standard to be reproduced and taught in the school setting, make the members of this class less likely to experience school failure. Thus, this process of cultural reproduction that makes the school institution its central space, contributes to the reproduction of relations and consequently existing social structures and the maintenance of order that benefits the culturally dominant class as the same author deals in his work "The Reproduction" (1970).    In this process of reproduction, the marginalization of the entire symbolic and cultural universe of members of cultures other than the culturally dominant one is evident, and according to Bourdieu, it is the only one worthy of being reproduced and inculcated in its cultural arbitrariness. As a result, not only the symbolic universe but also   the linguistic habitus of these classes are equally marginalized and the author does not outline in his theory any possibility or alternative in which these habitus can be used in any way in reversing this process.             Bourdieu remains in any way pessimistic about splits or even the reversal of this situation. Our academy, in most countries in which this author has great influence, especially in Latin America, by reproducing the author's speech and not seeking ways to reverse this situation, reaffirming Bourdieu's pessimism, transforms this pessimism into sociological determinism and ends up working as promoter and intellectual trainer of an education system that trains professionals to act in this process of cultural and social reproduction in our countries.  The criticism of this sociological determinism as defined by existentialist intellectuals such as Sartre when citing these aspects of Pierre Bourdieu's work was also criticized and questioned by several authors from schools who questioned the theories of reproduction in the post 80's, such as Charlot and Lahire .  However, in the context of this work, above all , the author's discourse regarding the promotion of these reproductions in our education systems is unquestionable. We cannot deny the usefulness of this research, study and reflection, which shows us a reality that is necessary to understand. However, the way in which our academy reacts with its previously defeatist discourse, by transforming Bourdieu's pessimism into determinism as the existentialists claimed , makes it seem that there are no alternatives for the reversal of the situation, which often makes us ignore or we didn't give relevance to other experiences of other authors who tried to break with this process that makes the school a space of cultural reproduction,  consequently social.  In other words, it is undeniable that we cannot ignore the validity and legitimacy of Bourdieu's discourse and research, but the central issue lies in the way in which we react to this discourse, either by transforming the author's pessimism into sociological determinism or by seeking alternatives to reversal of this picture based on reflections on it.  We should even ask those who surrender to sociological determinism and do not seek alternatives to reverse this situation, as researchers what they do in a public university that supposedly should be focused on improving public education what is the use of their research since they do not serve for the reversal of this framework of cultural and social reproduction since they are financed mostly from public resources and should benefit not the restricted cultural and financial elite in their process of maintaining order through the inculcation   of a cultural arbitrary This process disadvantages the majority of the population who are the ones who actually pay these taxes and need public services in the area of ​​education.    However, looking for alternatives in a theoretical framework that would explain the phenomena I observed in the experience with the Ramakrishna Foundation in Hyderabad in 1997, I came across the work of Bernard Lahire especially in the book “School Success in Popular Media: Reasons for the Improbable”. Bernard Lahire's research in this work consisted of verifying the reasons for school success and failure from the scores of the French National Elementary School Exam  among families of the popular classes in the suburbs of large French cities, through a series of interviews.  Among all the various cases studied in Lahire's work, I focused on three very relevant ones, which were "Sense of cultural inferiority", "A relationship of cultural strength" and "An ideal case", the last two dealing with cases opposite to the first and in which the question of identity and cultural affirmation are central.  Before explaining the cases, Lahire mentions that : “In certain cases of school failure, we can say that the cultural conflict is twofold for the child . While being socialized by the family group, it transports heteronymous behavioral and mental schemes to the school universe that end up preventing understanding and creating a series of misunderstandings: this is the first conflict. But living new forms of social relationships at school, children, whatever their degree of resistance to school socialization, internalize new cultural schemes that they take to the family universe and that can, more or less depending on the family configuration, leave her hesitant in relation to her universe of origin : this is the second conflict. School failure is then the product of a conflict both between the child and the school and the child and his family members.” Thus, in his research, Lahire states that one of the reasons for school success or failure is the family structure, exemplifying in both cases this factor as one of the determinants for the result of student achievement at school.  Other factors that the author exposes us as determinants for school success or failure that are exemplified in the research are the need for schooling of at least one of the family members to serve as a reference for the child, as we can extract from the excerpt that Lahire quotes below. . " Consequently, the way in which members of the family configuration live and treat the child's school experience, sometimes reliving, through it, their own past school experience, happy or unhappy, proves to be a central element in the understanding of certain situations school.” In this excerpt above, the issue of prior experience of the schooling process of family members is highlighted as a factor that will influence the child's educational trajectory and therefore if there is no prior experience, the author, by the examples he gives us in his research, points out that the child will be at a disadvantage in relation to others for whom family members have had this experience, especially if it has been successful. The third factor that the author puts us as a determinant in the school failure or success of the researched students is the cultural and identity affirmation of family members in relation to the cultural arbitrary that is school culture and, consequently, the stimulus they give to the child in the sense of these same statements. (cultural and identity. In the excerpt below, Lahire explains clearly what this relationship is according to his research:  “ The adults in the family sometimes live in a humble relationship with the school culture and with legitimate institutions and can transmit to the child their own sense of cultural indignity or incompetence. But on the contrary, they can communicate the sense of pride they experience in front of the good. child's school results, or look with benevolence at the child's schooling, despite the distance that separates them from the school world (...) The family inheritance is, therefore, also a matter of feelings (of security or insecurity, of doubt of self or self-confidence, indignity or pride, modesty or arrogance, deprivation or dominance...), and the influence on children's education, the "transmission of feelings" is important, since we know that social relations, due to the multiple predictive injunctions they engender, are producers of effects of very real individual beliefs. ” Among the 25 cases studied by Lahire in the research, I separate 3 to better exemplify:   The first case deals with a family of Portuguese origin in which the parents have a feeling of cultural inferiority due to their origin in a France in which the cult standard of the French language excludes them and marginalizes their base culture and origin, a fact to which they do not seek alternatives and do not react asserting their culture and community before identity thereby inducing his son to submit to cultural oppression of cultural arbitrary inculcated through school and this becomes a school failure ratio especially with regard to the standard of appropriation cult of language (factor that oppresses them) for your child.  In the following two cases, we see two families of Maghreb origin, in which the families , in addition to offering a solid structure of moral values ​​based on their cultures of origin, have at least one of those responsible who went through some process of schooling and even the appropriation of language in their cultures of origin and which, unlike the first case, affirm their culture and identities to their children and encourage them to do the same and thus resist the inculcation of the cultural arbitrariness of the ruling class marginalizing their cultures or causing them to lose its origin references in its identity constitution. In these families, the children have the best results in the national exam among students from popular circles (and even among all students in the exam) and it is not because they value their identities and cultures of origin that they develop deficiencies in the appropriation of the cult standard of language which one wants to promote through the inculcation of the cultural arbitrariness of the ruling class.    Going with Lahire's work, I made observations at the Ramakrishna Foundation in Hyderabad in 1997 when I was there doing my studies in Vedantine culture and visiting its educational institutions. I was able to verify in a general way that this institution affirms the Indian culture and identity in its members and with regard to the appropriation of language, the most relevant thing I noticed was the methodology of the center for foreign languages ​​that was located next to the temple of Vedanta .  In Hyderabad, the predominant language is Telugu, and in India , in order to have access to the dominant cultural production and of a cult standard, it is necessary to master both the language of the province in question and the command of English.  The most interesting thing I could observe was that in the case of the Ramakrishna Foundation, the objective was, based on the reaffirmation of Indian culture and identity, to promote the mastery of the cult standard of English without trying to “British” or “Americanize” the students, as we see in a way. recurrent in methodologies of language schools in Brazil. What I could observe in Hyderabad made me even remember Marisa Monte's song “Back to your Home” when she quotes “We speak your language, but we don't understand your sermon”. In this case, I saw a clear example of the appropriation of the normative variant of language without necessarily that this cultural arbitrary represented by this variant   marginalized the original culture or the linguistic habitus of those students.  In all three cases (both by Lahire and the one observed at the Ramakrishna Foundation )   where identity and cultural affirmation occurs in the process of appropriation of the normative variant of language, it occurs through the expansion of the symbolic universe through the reaffirmation of the culture of origin of the individuals in question in such a way that through the same way and in this way, at the same time that it reaffirms their identity, this expansion and enrichment enables them to master the codes of the normative variant of the studied language . In this way, this process of appropriation of the normative variant of the language occurs, contrary to what Bourdieu determines, without the linguistic habitus of these individuals being marginalized, as it occurs from the enrichment and reaffirmation of their own references of origin.   In this way, for these individuals, especially those from the Ramakrishna Foundation, due to its methodology, the school is no longer the space of cultural reproduction that in turn determines relations of social reproduction and becomes the space in which the symbolic universe itself is enriched. and confirming the identity enables the variant rules l bubo is agregad to   the symbol universe of these individuals and not instilled. Even if it is a variant for those people not yet ceases to be a cultural arbitrary el to is assimilad to and agregad to the universes symbolic these individuals through their original cultures which confers a different load to the power relations that this arbitrary cultural when inculcated instead of aggregate, it plays in the context of pedagogical action as an act of symbolic violence.    Another important factor in this process of appropriating the normative variant of language through the expansion and enrichment of the symbolic universe of individuals' origin is that, by not reproducing the dominant class culture by marginalizing the individuals' original culture, it gives them access to both social spaces, that is, both the culture of origin and what the individual will have access to from the acquisition of the normative variant of language.  In the example of Bourdieu we have, with the inculcation of the cultural arbitrariness of the dominant class in the appropriation of language that marginalizes the linguistic habitus of individuals who are not part of it, a delimitation of cultural and social space that is the opposite of what happens with the affirmation of identity and cultural that expands the symbolic universe of individuals, expanding their cultural and social spaces in this process of appropriation of the normative variant of language without the loss of original references.  Other examples in which this phenomenon occurs are in countries such as Germany among dialectal Germans and the “ Hoch Deutsch ” ( High German) and in Italy among dialectal Italians and standard Italian based on the Dante language . In Bourdieu's France, the same happens with the “ patois des pays ” and the Francien ( French of Ile de France) and when he refers to the  inculcation of a cultural arbitrary in his work Reproduction he is referring to this cultural arbitrary as something close to the culture of the elite of Paris and to the linguistic habitus of the Parisians of the ruling class as a normative variant of the French language that is the greatest influence of academic French. Bourdieu himself, for being from the French countryside, suffered this process of discrimination promoted by the inculcation of this cultural arbitrary for not being from a Parisian family of the culturally dominant class. This undoubtedly influenced him in his work and in his theory of both “ Reproduction” and “ Linguistic Exchange Market ”, as we cannot forget that in humanities the authors' theories are most often related to their own experience.  In any case, Lahire, in his research, expands the importance of the need for identity and cultural affirmation not only in the process of language appropriation, but in every process of school success or failure. Not shying away from this, after I went through the experience I went through at the Ramakrishna foundation, it made my own symbolic universe through my process of identity and cultural affirmation to increase in such a way that from 3 languages ​​I came to dominate in some degree of proficiency about 10 languages, especially in the time I lived in Europe. Going against existentialists like Sartre, this made me shock and somehow question Bourdieu's pessimism and consequently the determinism that this pessimism is transformed by our academic milieu, and I only came to find a theoretical sociological framework favorable to my own experience in studying Lahire's research.    Another author who consolidates the issue is Lenoir when he clearly outlines the differences between inculcating education and emancipatory education that we clearly observe in the examples studied by Lahire and in Bourdieu's reflection on a teaching system that needs to create new cultural relations so that it becomes possible the emergence of new social relationships. Anyway , there are other authors who question and criticize the so-called sociologies of reproduction and the so-called sociological determinism of Bourdieu's theory. Among them, I evoke as relevant to the theme in question the research of Bernard Charlot , especially in the work “ Da Relation with Knowledge”. Charlot begins his work stressing that it is not possible to study school “failure” as one would study any sociological object, but that it is possible to study subjects in a situation of school failure.  According to him, "for most sociologists, to explain school failure is to explain why and how students are led to take this or that position in space escolar.Esse is the purpose of the said reproduction sociology that on ways different, developed in the 60s and 70s “ with emphasis on these aspects of the work, the Bourdieu Reproduction which, according to the author, is where this approach finds its most finished form. Charlot emphasizes that there are aspects of Bourdieu's work that relate the students' school positions and their consequent future social positions to the parents' positions, indicating that the differences in the parents' social positions indicate the differences in the children's school positions and, in the future, their social positions as a consequence. . In this item the author mentions that according to Bourdieu's theory :  “ There is the reproduction of differences . How does this reproduction work? Again through differences, the differences in the position of the parents correspond in the children to differences in cultural capital and habitus (psychic dispositions), so that the children will themselves occupy different positions at school" Based on this, the author criticizes Bourdieu's methods of analysis that simply seek to find a homology of structure between systems of differences, despite recognizing that there is indeed a relationship between school failure and social inequalities. In any case, it calls into question the statistics that determine the social position of the family through the father's socio-professional category , with the mother (which usually belongs to another socio-professional category) who plays a decisive role in the education of the children and who in the case of immigrant families from North Africa in France, this role is played by the older sister (neither the father nor the mother, in this case). Furthermore, he argues that the father's socio-professional category does not take into account factors influencing school success, such as the social position of grandparents (which in the case of immigrants in the countries of origin may have had very different positions from their parents in France) evoking, in a way, the importance of the identity and cultural affirmation seen in Lahire's work as one of these determining factors of school success in popular circles in his research. Other factors that have an influence on school performance of students and that are ignored by statistics that take into account only the socio-professional category of parents in the issue of school failure or success according to reproduction theories are religious education and political militancy which means that we should not restrict ourselves only to the position of the family, but also to family educational practices, as stated by the author.    Again evoking Lahire, family educational practices, whether within the context of religious education or political activism as factors that influence school performance, are always linked in some way to the universe of cultural and identity affirmation of that family's origin, reaffirming that enrichment the symbolic universe of origin of individuals has a direct influence on the successful assimilation of symbolic capital, which is the cultural arbitrariness of school culture without this being inculcated in this way, and on the consequent academic success of individuals from popular classes.  Charlot also states that there are individual and particular factors that make two children of the same parents from identical social positions have different school performances that will depend more on the relationships they have in their social environment with their peers and adults than on this position similar social. In short , Charlot cites the following factors as elements for an analysis of students ' school performance : “ – the fact that it “has something to do with the social position of the family – without therefore reducing this position to a place in a socio - professional nomenclature , nor the family to a position; - the uniqueness and history of individuals; - the meaning they give to their position ( as well as their history, the situations they live in and their own uniqueness); - its actual activity, its practices. - the specificity of this activity, which takes place ( or not) in the field of knowledge.” In the scope of the meaning that individuals give to their position , as well as in the scope of their effective activities and practices , I refer again to Lahire 's research that lists these factors as constituent parts of the whole set of identity and cultural affirmation that are a constant in the “unlikely” school success in popular circles. Charlot goes further and even states that social origin is not the cause of school failure questioning the sociologies of reproduction in general which, according to this author, establish the existence of a statistical correlation between the social positions of parents and the school positions of their children, asserting that much more is attributed to these sociologies than they actually said and also asserting that the position of parents is generally considered to produce those of children, which in fact is much more than was actually shown in Bourdieu's research for example.  In this context the author cites: “ If we combine the deviations of meaning made from the theories of reproduction, we arrive at the idea that the social origin is the cause of the children's school failure. There is an exchange of objects: these are no longer the positions, but the source of failure. The mode of explanation has also been transformed: to explain is no longer to show a homology of structure, a transposition of systems of differences, but to resort to a cause. This is exactly how Bourdieu's theory, and more broadly the sociologies of reproduction, were interpreted by public opinion and by teachers. After having produced a certain scandal, the idea of ​​reproduction was admitted and even acquired such evidence, which often serves as an explanation for school failure: if certain children fail at school, it would be because of their family origin; and today from its “cultural” origin, that is, “ethnic”. It is true that school failure has something to do with social inequality. But this does not allow, at all, to say that “ the social origin is the cause of school failure”! .” In the excerpt above, the author reaffirms that what really happened with the theories of reproduction that create this sociological determinism that existentialists spoke about Bourdieu's work, are a misinterpretation and exaggerated of what these own theories of reproduction never actually reached. to say and affirm. To corroborate this position, we must recall the systematic of Symbolic Violence that Bourdieu speaks about. Since this is the imposition of the culture of the ruling class by force correlations that make it the only one worthy of being acquired and studied. At school, the inculcation of this cultural arbitrary takes place through the Pedagogical Action of the teacher who, through his Pedagogical Authority, which at the same time legitimizes the Pedagogical Action and thus performs a Pedagogical Work that makes the inculcation of this cultural arbitrary to be fixed beyond space the classroom and the Initial Pedagogical Action.    When occurring in the Education System as a whole, this process generates the reproduction of cultural relations which in turn has immediate consequences in the process of social relations. Therefore, what Bourdieu's sociology of reproduction says is that the reproduction of cultural relations has immediate consequences on the reproduction of social relations and does not say at any time explicitly that the socio-economic origin and social position of the country determines the children's educational achievement.    Bourdieu thus centers his discussion on reproduction in the fact that it occurs from the reproduction of cultural relations imposed by society in which this cultural arbitrary, when imposed as something to be inculcated, is largely responsible for this reproduction of cultural relations and consequently social. Bourdieu , however, recognizes that this cultural arbitrary (for the simple fact of calling it cultural arbitrary) is not culture itself but something he defines as symbolic capital to be acquired as a condition of academic success. What makes us believe that Bourdieu's theory points out as inexorable variants to school failure are the socio-economic position of the parents as well as their cultural origin are the pessimism with which the author saw the reversal of this situation and the interpretation that our academy have given to these theories, which created the so-called sociological determinism so criticized by other currents such as the existentialists and the theories of Lahire and Charlot . As we have seen, Lahire points out the possibility of reversing this situation exposed by Bourdieu, without contesting its validity, through elements such as: - The Family Structure. - The educational practices and schooling of at least one of the family members serving as a reference for schooling. - The Child's Identity and Cultural Affirmation in the midst of their community. In this way, for Lahire, it is possible to reverse the framework imposed by the reproduction of social relations from these points. I also cite again the experience I had at the Ramakrishna Foundation in India where I observed elements similar to Lahire's theory in which the symbolic capital that was the normative variant of the English language was assimilated from the enrichment of the symbolic universe of Sanskrit and Telugu Indian culture making with that in this way cultural arbitrary and symbolic capital were not imposed and inculcated but assimilated as a factor that enriched the symbolic universe itself, breaking the Symbolic Violence system demonstrated in Bourdieu's Theory of Reproduction, since in this way what occurred by not The inculcation of the cultural arbitrariness was not the reproduction of cultural relations, as there was no reproduction of culture, but rather the re-creation, as from the culture itself and the symbolic universe without being violated, belittled or attacked, the symbolic capital was added.  Already Charlot defends students in failure situations are not disabled socio-cultural, but some students fail and that often are in class families popular, but we can not attribute their family condition this failure. As a proposal to combat school failure in popular circles, Charlot , unlike Lahire in some points, proposes a sociology of the subject that he defines as : “ The student in a situation of failure is a student, which immediately prompts us to think of him as such, in reference to his position in the school space, knowledge, activities and specific rules of the school. But the student is also, and first of all, a child or an adolescent, that is, a subject confronted with the need to learn and with the presence, in their world of knowledge of different types, A subject is: - a human being open to a world that is not reduced to the here and now, bearer of desires moved by those desires, in relation to other human beings, who are also subjects; - a social being, who is born and grows up in a family ( or a substitute for the family) who occupies a position in a social space , which is inscribed in social relations; - a singular being, a unique example of the human species, who has a history, interprets the world, gives a meaning to that world, to the position it occupies in it, to its relationships with others, to its own history, to its uniqueness. This guy: - acts on the world; - finds the question of knowledge as a need to learn and as a presence in the world of objects, people and places that carry knowledge; - if it produces itself and is produced through Education.” We see that in the construction of the definition of what Charlot puts as a subject, he does not rule out the existence of the same as a social being belonging to a social body, which brings him closer to both Bourdieu and Lahire in this respect, however , he defines , above all, differently from Bourdieu this subject also as a singular and exemplary being, unique in the human species, which has its transforming function in this same world.  In both cases, both by Lahire and Charlot , who delineate ways of reversing the situation exposed by Bourdieu, the social identity construction is present in both and the subjective identity construction in Charlot, which defines the identity and cultural affirmation as a common point between these two authors for the reversal of the picture exposed by Bourdieu.  Another point in common between the two authors is that despite all the arguments in order to   criticize the Sociology of Reproduction, none of the two that we have brought to this discussion question what Bourdieu postulates with regard to the reproduction of cultural relations having a direct relationship with the reproduction of social relations. In this way, a consensus is created among the three authors that the reversal of the situation exposed by Bourdieu's sociology of reproduction lies in the break in the reproduction of cultural relations, which the two authors who criticize this sociology place on the Identity and Cultural Affirmation as a determining factor on this issue and which I will take, therefore, as one of the central points in this dissertation. Opinion to the National Education Council on the National Curriculum Guidelines for the Education of Ethnic Racial Relations and for the Teaching of Afro-Brazilian and African History and Culture.   As we have seen in the authors who challenge the Sociologies of Reproduction and seek alternatives to reversing the situation that the reproduction of cultural relations generates in the education system, I could not fail to analyze the importance of Law 10639/03 in this context.  Law 10639/03 is undoubtedly an achievement in this regard. Enacted in January 2003 by then-president Luís Inácio Lula da Silva, it is an achievement based on the historical claims of black movements over the last six decades, above all . The 2003 law is an amendment to the last LDB of 1996 that defines the mandatory teaching of African and Afro-Brazilian History and Culture in the History, Geography, Portuguese and Arts Education curricula of secondary and elementary schools. As the opinion quotes.  “ This Opinion aims to meet the purposes expressed in Indication CNE/CP 06/2002, as well as to regulate the change brought to Law 9394/96 of Guidelines and Bases of National Education, by Law 10639/2003 which establishes the mandatory teaching of History and Afro-Brazilian and African Culture in Basic Education. In this way, it seeks to comply with the provisions of the Federal Constitution in its Articles 5, I, Article 210, Article 206, I, § 1 of Article 242, Article 215 and Article 216, as well as in Article 26 , 26 A and 79 B in Law 9,394/96 of Guidelines and Bases of National Education, which ensure the right to equal living conditions and citizenship, as well as guarantee equal rights to the histories and cultures that make up the Brazilian nation, in addition to right of access to different sources of national culture for all Brazilians.” In this paragraph, we see that the opinion of Petronilha Gonçalves and the law 10639/03 itself deconstruct the reproduction of cultural relations hitherto in force in education. In order to" comply with the provisions of the Federal Constitution of 1988 and LDB 96, by ensuring the right to equal living conditions and citizenship, as well as guaranteeing the right to the histories and cultures that make up the Brazilian nation, in addition to the right to access to different sources of national culture for all Brazilians "the opinion begins by admitting that these basic elements and African matrix were not, until then, part of cultural relations in the school environment, which means that it also occurs in order to break these relations cultural force until then that excluded these matrices of our education thereby promoting the reproduction of cultural relations that favored the Eurocentrism . Referring to these devices as well as to the Black Movement in the 20th century, the rapporteur concludes: " All these legal provisions, as well as the demands and proposals of the Black Movement throughout the 20th century, point to the need for guidelines that guide the formulation of projects committed to valuing the history and culture of Afro-Brazilians and Africans, as well as committed with the education of positive ethnic-racial relations, to which such content should lead.” In this way, corroborating what was said above and admitting that the history of Afro-Brazilian and African culture at school, in addition to the issue of the disruption of the reproduction of cultural relations, leads, through these, to an education of positive ethnic racial relations and the consequent contribution in the construction of new cultural relations. In the introductory questions , the opinion states its intentions as well as the law 10639/03: The opinion seeks to offer an answer, among others, in the area of ​​education, to the demand of the Afro-descendant population , in the sense of affirmative action policies, that is, reparation policies, and recognition and appreciation of their history, culture, identity. It deals with curriculum policy, based on historical, social and anthropological dimensions arising from the Brazilian reality, and seeks to combat racism and discrimination that particularly affect blacks. In this perspective, it proposes the dissemination and production of knowledge, the formation of attitudes, postures and values ​​that educate citizens proud of their ethnic-racial belonging - African descendants , indigenous peoples, European descendants, Asians - to interact in the construction of a democratic nation, in which all, equally, have their rights guaranteed and their identity valued. Once again, the issue of valuing Afro-Brazilian and African history and culture appears as a demand of the Afro-descendant population towards affirmative action and reparation policies, as well as admitting that the Brazilian curriculum policy without law 10639/03 cannot reflect the Brazilian reality, because without these elements in the school curriculum, the interaction of all the peoples that formed us as a nation in the construction of an equally democratic nation becomes impossible, since it does not guarantee rights and valorize identities. In this context, we are again faced with the questions posed by Lahire and Charlot regarding the affirmation of the identity and the culture of origin as crucial for the school success of children from popular circles.  The document also speaks of affirmative actions and makes clear the need to recognize black culture as a constituent of our national civilizing process in the excerpt: Reparations, Recognition and Appreciation, Affirmative Action Policies The demand for reparations aims for the State and society to take measures to compensate the descendants of black Africans for the psychological, material, social, political and educational damage suffered under the slave regime, as well as due to explicit or tacit whitening policies of the population, of maintaining exclusive privileges for groups with the power to govern and to influence the formulation of policies, in the post-abolition period . It also aims to make such measures materialize in initiatives to combat racism and all sorts of discrimination.   It is up to the State to promote and encourage reparation policies, in compliance with the provisions of the Federal Constitution, Article 205, which indicates the State's duty to guarantee without distinction, through education, equal rights for the full development of each and every one. , as a person, citizen or professional. Without State intervention , marginalized places, including Afro-Brazilians, will hardly break the meritocratic system that aggravates inequalities and generates injustice, as they are governed by exclusion criteria based on in prejudices and maintenance of privileges for the always privileged . In this part , the opinion consolidates its appeal for the transformation of the cultural relations system that was established in our country in its post - slavery historical process and that remains until today , stating that the current meritocratic system that does not take cultural matrices into account African women in our civilizing process and, consequently, in our education, aggravate inequalities and generate injustices, thus being governed by exclusion criteria, based on prejudice and on the maintenance of privileges for those who are always privileged by cultural relations that exclude our black population that our society and consequently our school maintains in relation to this population. Therefore, in this context, Law 10639/03 is as important as being an affirmative action in this sense of recognition of its relevance in our school environment , as quoted in the excerpt below:  Recognition requires the adoption of educational policies and pedagogical strategies to value diversity, in order to overcome the ethnic-racial inequality present in Brazilian school education, at different levels of education. Stretch that again evokes the question of the need to promote and Cultural Affirmation To identity of individuals of the popular classes as a factor to reverse the frame inculcation of arb cultural itrário that generates all reproduction process of cultural relations according to Bourdieu's theory. In another part of the opinion, recognition is evoked as well as respect for the historical processes of black resistance triggered by enslaved Africans in Brazil and their descendants.  Recognizing is also valuing, disclosing and respecting the historical processes of black resistance unleashed by enslaved Africans in Brazil and by their contemporary descendants, from individual to collective forms ( ...) Therefore, education systems and establishments at different levels will convert the demands of Afro-Brazilians into public or institutional public policies, by taking decisions and initiatives with a view to reparations, recognition and appreciation of the history and culture of Afro-Brazilians, to the constitution of affirmative action programs, measures that are coherent with a project of school, education, and training of citizens that are explicitly outlined in daily pedagogical relations. Measures that should be shared by education systems, establishments, teacher training processes, the community, teachers, students and their parents.   This excerpt highlights the issue of expressions of African matrix also in contemporaneity as relevant in the process of recognition as a whole and should be included in school curricula, which is one of the central themes of this dissertation when we deal with the defense of the inclusion of the study of myths Afro-Brazilians and Africans in education in order to be a contribution in the context of the transformation of cultural relations that have been established so far in the absence of the application of law 10639/03.  Another important point that Law 10639/03 brings to the discussion are ethnic racial relations and all the complexity they represent within our society. In short, according to the rapporteur Petronilha Gonçalves, the success of these public policies aimed at reparations depends beyond physical and material conditions of the re-education of relations between blacks and whites within the scope of these racial relations.  Education of ethnic-racial relations The success of State, institutional and pedagogical public policies, aimed at repairing, recognizing and valuing the identity, culture and history of Brazilian blacks necessarily depends on favorable physical, material, intellectual and affective conditions for teaching and learning; in other words, all black and non-black students, as well as their teachers, need to feel valued and supported. It also depends, in a decisive way, on the re-education of relations between blacks and whites, which we are designating here as ethnic-racial relations. It also depends on joint work, on articulation between school educational processes, public policies, social movements, as ethical, cultural, pedagogical and political changes in ethnic-racial relations are not limited to the school.   The reporter also states that these changes in racial relations, in addition to the work between school educational processes, are articulated with other factors such as public policies and social movements, since these changes in ethnic racial relations are not limited to the school. In this excerpt, we can evoke again Bourdieu's Reproduction theory in which it states that the reproduction of cultural relations act in the reproduction of social relations and that the law, when proposing changes in racial relations, begins by also proposing this change through the transformation of cultural relations .    Also of great relevance in Petronilha Gonçalves' opinion on Law 10639/03 is the definition of the concept of race as a social and non-biological construction. The author of the opinion brings up a very important issue regarding the reproduction of social relations caused by the simple definition of racial identity that in Brazil determines the destiny and social place of blacks in our society.     It is important to highlight that race is understood as the social construction forged in the tense relations between whites and blacks, often simulated as harmonious, having nothing to do with the biological concept of race coined in the 18th century and now largely surpassed. It should be clarified that the term race is frequently used in Brazilian social relations, to inform how certain physical characteristics, such as skin color, hair type, among others, influence, interfere and even determine the fate and social place of subjects in the interior of Brazilian society.   By determining the destination and place in our society, the social construction that is race, as explained by the reporter, was redefined by the Black Movement, becoming above all a political position whose function is to value the legacy left by the Africans.  However, the term was re-signified by the Black Movement, which, in various situations, uses it with a political and valuing sense of the legacy left by the Africans. It is also important to explain that the use of the term ethnic, in the ethnic-racial expression, serves to point out that these tense relationships due to differences in skin color and physiognomic features are also due to the cultural root planted in African ancestry, which differs in worldview, values ​​and principles of indigenous, European and Asian origins. The reporter also evokes the issue of ancestry as central to the African cultural legacy and to the civilizing construction that this legacy has both in Africa and in the diaspora. It defines that African societies, based on seniority and ancestry, bring within themselves a worldview, as well as values ​​and principles that are different from those of other origins that constitute us in our Brazilian civilizing process. Very relevant to this research, to be evoked in Petronilha Gonçalves' report, is the Symbolic Violence that European culture establishes in relation not only to black culture, but also to all other cultural origins that participate in our formation process.  Thus, the law becomes necessary for the reversal of this situation, which through the inculcation of European culture as a cultural arbitrary,  ends up reproducing cultural relations that have direct implications for social relations, as explained by Bourdieu.  The law in this case will serve so that this cultural arbitrary is not inculcated in the black population, but rather assimilated from the symbolic universe itself. In the case of other students who do not have a black origin, the law will, by increasing the cultural repertoire of these students, ensure that black culture is recognized among them in the sense that it also participates in the construction of our national civilizing process.    In Brazil, black and African culture and aesthetics coexist in a tense way and a white European aesthetic and cultural pattern. However, the presence of black culture and the fact that 45% of the Brazilian population is made up of blacks (according to the IBGE census) have not been enough to eliminate racist ideologies, inequalities and stereotypes. An ethnic-racial imaginary still persists in our country that privileges whiteness and mainly values ​​the European roots of its culture, ignoring or undervaluing the others, which are indigenous, African, Asian. The different groups, in their diversity, that make up the Brazilian Black Movement, have proven how hard the experience of black people is to have negatively judged their behavior, ideas and intentions even before opening their mouths or taking any initiative. They have insisted on how alienating the experience of pretending to be what is not to be recognized is, how painful can be the experience of allowing oneself to be assimilated by a worldview that intends to impose itself as superior and therefore universal and that obliges them to deny the tradition of their people. Corroborating what was previously mentioned, Petronilha Gonçalves' report defines the inclusion of Afro-Brazilian and African History and Culture as a political act above all, with its proper pedagogical repercussions, even in teacher education, stating that it is not restricted to the education of the black population but of all who participate in our multicultural and multiethnic society . Afro-Brazilian and African History and Culture - Determinations   The mandatory inclusion of Afro-Brazilian and African History and Culture in Basic Education curricula is a political decision, with strong pedagogical repercussions, including in the training of teachers. With this measure, it is recognized that, in addition to guaranteeing places for blacks in school benches, it is necessary to properly value the history and culture of their people, seeking to repair damages, which have been repeated for five centuries, to their identity and rights. The relevance of the study of themes arising from Afro-Brazilian and African history and culture is not restricted to the black population, on the contrary, it concerns all Brazilians, as they must educate themselves as active citizens within a multicultural society and multiethnic , capable of building a democratic nation.   We must emphasize that the objective of the law is not to change an ethnocentric focus from a European matrix to an African one, but as the rapporteur cites, to broaden the focus of school curricula to Brazilian cultural, racial, social and economic diversity . Thus, leaving as we said before, contributing to the fight against Symbolic Violence existing until then in the school environment that inculcates this ethnocentric culture with European roots as a cultural arbitrary.    It is important to emphasize that it is not about changing an ethnocentric focus that is markedly European by an African one , but rather broadening the focus of school curricula to Brazilian cultural, racial, social and economic diversity. In this perspective, it is up to schools to include in the context of studies and activities, which provide daily, historical and cultural contributions from indigenous peoples and Asian descendants, in addition to those of African and European roots. It is necessary to be clear that Art. 26A added to Law 9394/1996 provokes much more than the inclusion of new content, it requires rethinking ethnic-racial, social, pedagogical relations, teaching procedures, conditions offered for learning, tacit objectives and explicit explanations of the education provided by schools .   The law, also according to the rapporteur, is an important instrument in conducting Political and Historical awareness of Diversity, adding the principles of basic equality of the Human Person and their rights, of cultural and racial diversity that form us as a Nation in our civilizing process, to combating racism and building a truly democratic society. As mentioned in the excerpt below. POLITICAL AND HISTORICAL AWARENESS OF DIVERSITY This principle should lead: to the basic equality of the human person as a subject of rights; the understanding that society is formed by people who belong to distinct ethnic-racial groups, who have their own culture and history, equally valuable and who together build their own history in the Brazilian nation; to the knowledge and appreciation of the history of African peoples and of Afro-Brazilian culture in the Brazilian historical and cultural construction; to overcoming the indifference, injustice and disqualification with which blacks, indigenous peoples and also the popular classes to which blacks, in general, belong, are commonly treated; to deconstruction, through questioning and critical analysis, aiming to eliminate concepts, ideas, behaviors conveyed by the whitening ideology, by the myth of racial democracy, which do so much harm to blacks and whites; the search, on the part of people, in particular teachers not familiarized with the analysis of ethnic-racial and social relations with the study of Afro-Brazilian and African history and culture, for information and subsidies that allow them to formulate conceptions not based on prejudice and build respectful actions; to dialogue, a fundamental way of understanding between different people, with the purpose of negotiations, bearing in mind common goals; aiming at a just society. As we have seen in the authors who question the sociologies of reproduction, one of the determining factors for the reversal of the reproduction framework of cultural and consequently social relations lies in the cultural and identity affirmation of the individuals who are victims of this reproduction. The rapporteur of Law 10639/03 also brings to the discussion these issues of identity and cultural affirmation within the scope of the law, having them centrally guiding the principles for this process of identity affirmation, as we can see in the excerpt below the report:  STRENGTHENING OF IDENTITIES AND RIGHTS The principle should guide to: the triggering of a process of affirmation of identities, of denied or distorted historicity; the break with negative images forged by different media, against blacks and indigenous peoples;  the clarification regarding misconceptions about a universal human identity; the fight against deprivation and rights violations; the expansion of access to information about the diversity of the Brazilian nation and about the re-creation of identities, provoked by ethnic-racial relations. the excellent conditions for training and instruction that need to be offered, at the different levels and modalities of education, in all establishments, including those located in the so-called urban peripheries and rural areas. In the latter part of the opinion Petronilla deals with educational activities to combat racism to the discrimination putting important points to be considered aimed at a change in mentality and in other words, a change that implies the transformation of cultural relations as expose the excerpts below: EDUCATIONAL ACTIONS TO COMBAT RACISM AND DISCRIMINATION   These principles and their developments show demands for a change in mentality, in the ways of thinking and acting of individuals in particular, as well as of institutions and their cultural traditions. It is in this sense that the following determinations are made:   The teaching of Afro-Brazilian and African History and Culture , avoiding distortions, will involve articulation between past, present and future in the context of experiences, constructions and thoughts produced in different circumstances and realities of black people. It is a privileged means for the education of ethnic-racial relations and aims at recognizing and valuing the identity, history and culture of Afro-Brazilians, guaranteeing their rights as citizens, acknowledging and equalizing the African roots of the Brazilian nation, alongside of indigenous, European, Asian.   This excerpt evokes in itself the very African social dynamics which, by keeping the traditional from this onwards, re-signifies the new and in this aim “involve the articulation of the past, present and future in the context of experiences, constructions and thoughts produced in different circumstances and realities of the people black” reproduces these social dynamics typical of sub-Saharan peoples . Furthermore, it evokes the guarantee of citizen rights to the black population based on the recognition of their civilizing values.  The teaching of Afro-Brazilian and African History and Culture will be done through different means, in curricular activities or not, in which: - it is made explicit, seeks to understand and interpret, from the perspective of those who formulate it, different forms of expression and organization of reasoning and thoughts from the roots of African culture; - opportunities for dialogue are promoted in which they get to know each other , communicate different symbolic systems and conceptual structures, as well as seek ways of respectful coexistence, in addition to building a project of society in which everyone feels encouraged to expose, defend their ethnic-racial specificity and to seek guarantees for everyone to do so; - activities are encouraged in which people – students, teachers, servants, members of the community outside educational establishments – from different cultures interact and interpret each other, respecting the values, worldviews, reasonings and thoughts of each one. The teaching of Afro-Brazilian and African History and Culture, the education of ethnic-racial relations, as explained in this opinion, will be developed in the daily lives of schools, at different levels and teaching modalities, as subject content ,[2] particularly, Artistic Education, Literature and History of Brazil, without prejudice to the others [3] , in curricular activities or not, work in classrooms, in science and computer labs, in the use of a reading room, library, toy library, recreation areas, sports court and other school environments.  In History of Africa, treated in a positive perspective, not only denouncing the misery and discrimination that affect the continent, in the pertinent topics it will be articulated with the history of Afro-descendants in Brazil and topics related to: - the role of elders and griots will be addressed as guardians of historical memory; - the history of African ancestry and religiosity; - the Nubians and the Egyptians, as civilizations that contributed decisively to the development of humanity; - to pre-colonial civilizations and political organizations, such as the kingdoms of Mali, Congo and Zimbabwe ; - to trafficking and slavery from the point of view of the enslaved; - the role of Europeans, Asians and also Africans in trafficking; - the colonial occupation from the perspective of Africans; - the struggles for the political independence of African countries; - actions in favor of the African Union in our days, as well as the role of the African Union in this regard; - the relationships between the cultures and histories of the peoples of the African continent and those of the diaspora; - the compulsory formation of the diaspora, cultural and historical life and existence of Africans and their descendants outside Africa; - the diversity of the diaspora today in the Americas, the Caribbean, Europe, Asia; - the political, economic, educational and cultural agreements between Africa, Brazil and other diaspora countries.   Analyzing Law 10639/03 from the opinion of Petronilha Gonçalves in confrontation with the theories of Bourdieu, Lahire and Charlot, we can affirm that the law, in addition to its importance in matters of ethnic racial relations, is due to the recognition of black culture in our process civilizing, goes against what both Lahire and Charlot postulate as the main requirement for the reversal of reproduction in cultural relations proper to Bourdieu's sociology of Reproduction.  Lahire postulates that in this reversal, the family structure, the schooling of at least one of the family members as a reference for the child and the identity and cultural affirmation of the child are necessary.  Already Charlot postulates that the individual in addition to their training in a social structure which it integrates, there are subjective factors that can determine school performance and in this case also advocates the issue of identity and cultural statement as a factor to combat determinism of sociologists Reproduction like Bourdieu.  To better understand it, we have to go back to Bourdieu and his theory of Symbolic Violence and Reproduction in confrontation with Petronilha Gonçalves' opinion on law 10639/03 .  By guaranteeing equal rights to history and culture to the peoples that make up the Brazilian nation, we have here already a beginning of questioning the Pedagogical Action of which Bourdieu speaks , as it refers to the inculcation of the cultural arbitrariness that initiates the process of Symbolic Violence. By guaranteeing this equal right and giving access to different sources of national culture to all Brazilians, the culture of the ruling class with a Eurocentric bias is not the only one worthy of being transmitted and actually inculcated. Breaking the cycle of inculcating cultural arbitrariness made by Pedagogical Action, the consequent Pedagogical Work of Bourdieu's theory is also put in check, which has the function of inculcating this arbitrary action beyond the moment of Pedagogical Action and generating a chain reaction in the System from Teaching to Reproduction of Cultural Relations that directly influence the Reproduction of Social Relations according to the author.  Following this same reasoning and being one more factor in the fight against “ tacit or explicit” policies for whitening the population, according to the reporter Petronilha Gonçalves, the law reinforces its role in combating the reproduction of cultural relations that mark the reproduction of social relations. The rapporteur also defends State intervention to disrupt this cultural and consequently social reproduction and we find this point that for this research is one of the most relevant in the opinion and in the law when Petronilha says that without this intervention it is difficult for those who are marginalized in our country. society will find ways to overcome the existing meritocratic system. Relevant above all for establishing that this meritocratic system generates inequalities and injustices because they are governed by principles of exclusion.  Within the scope of a law that defends the inclusion of African and Afro-Brazilian culture in Brazilian education, it is clear in this part that these principles of exclusion from the meritocracy mentioned by the rapporteur can be related to the very inculcation of the cultural arbitrariness that is the Eurocentric culture to the detriment of other identity and cultural expressions . It is evident here that this meritocracy, by not taking into account factors of cultural roots other than the Eurocentric ones in education, is thus establishing inequalities, as a principle of exclusion from these non-European cultural references.  In this case, when Charlot states that social position does not determine school failure , but admits that this school failure always has "something to do" with this social position, we can establish that this relationship between school failure and social position is not determined only by the linguistic or class habitus that Bourdieu speaks about, but in the case in question, the exclusion of the cultural references of these classes in education, also generating an excluding meritocracy and reproducing equally excluding cultural relations. In this case, law 10639/03 calls into question this meritocratic system based on exclusion factors, according to the reporter Petronilha Gonçalves, which is in agreement with the authors studied so far in the Sociology of Education. The report speaks both to the theory of the Sociologies of Reproduction as we saw above and to the theories that question it, which we have studied so far. As we have seen in all theories of the three authors studied so far, whether or not they question or defend the theory of Reproduction, the reversion to the framework of this reproduction is in the transformation of cultural relations and this is what we see as the central proposal of law 10639/03 in school environment and no less equally in the Statute of Racial Equality with regard to media productions. We have also seen that the authors studied who question the sociologies of reproduction have in common the Affirmation of identity and culture as a common factor for the reversal of these cultural relations.  In Law 10639/03, this identity and cultural affirmation of the Afro-descendant population is one of the central objectives  , as well as the recognition by the population that does not declare itself black in African and Afro-Brazilian culture as a constituent of our civilizing process, factors that allow create an environment in which the current meritocratic system that is based on exclusion is challenged and reformulated.  Anyway, bringing Bourdieu, Lahire and Charlot back into our discussion, we have that for school success it is necessary that cultural arbitrariness (which Bourdieu also calls symbolic capital) is assimilated and not inculcated.  The experience I had at the Ramakrishna Foundation of India at the language school in Hyderabad applied the concepts of Lahire ( and Charlot ) with regard to identity and cultural affirmation. In this place the cultural arbitrary and symbolic capital that was in this case mainly the normative variant of the English language (essential for those children and young people to have access to cultural production from the rest of India as well as to this symbolic capital that was produced in the English language) or other European languages ​​was assimilated through the enrichment of the symbolic universe of the culture itself, being necessary for that a work of the identity and cultural affirmation. It is worth remembering that India was the first country to apply affirmative action in education and public services and that the Ramakrishna Foundation was one of the first to apply quotas in its schools and universities and that it uses this affirmative action system to this day, reserving places for pariahs according to their proportion in the regions where they have schools.       Transporting this experience to our reality, law 10639/03, according to the premises commented on by the reporter Petronilha Gonçalves, ends up assuming this same affirmative action function as it is applied at the Ramakrishna Foundation in India. Parallel to this, just like the example we see in both Lahire's research and the Ramakrishna Foundation , when working on the identity and cultural affirmation of Afro- descendent individuals who are the majority in our country, law 10639/03 creates a favorable environment for creation of educational and pedagogical practices that will enrich the symbolic universe of these individuals and that in this way the symbolic capital represented by the cultural arbitrary necessary for school success is assimilated from the enrichment of the symbolic universe of origin of these individuals and not from the inculcation of the even though when starting the process of Symbolic Violence, it entails every process that leads to the reproduction of cultural relations as it occurs without the application of law 10639/03. By assimilating the symbolic capital represented by the cultural arbitrariness, without it being inculcated as being the only one worthy of being assimilated, but from elements of their original culture, these individuals are thus no longer victims of a process of cultural reproduction , they will have the possibility, from the transformation of these cultural relations that break this cycle of cultural reproduction, to create new relations that add to the symbolic capital elements of their own culture until then marginalized by this capital. In short, in this way it is possible to transform these relationships that break with this cycle of reproduction from the generation of new cultural relationships that will have consequences in the breakdown of the reproduction of our social relationships.  By mastering the symbolic capital formed by cultural arbitrariness without submitting to it, it gives individuals access to recreate and transform this symbolic capital, which will make the members of the culturally hegemonic class have to equally appropriate the symbolic universe of these individuals which breaks the cycle of hegemony and cultural and social polarization in the formation of this symbolic capital. Only in this way can meritocracy stop acting by exclusion.  Thus, the advent of Law 10639/03 is a first and very important step in this sense that, by transforming cultural relations in the sense of enriching symbolic capital, it will bring gains to the entire society. This transformation of symbolic capital, which marks the end of polarization in the Eurocentric culture , will bring the possibility of building and rebuilding knowledge from the bases of civilizations other than the European ones, bringing substantial gains to our academy in general, including the advent of new insights will surely bring new discoveries in fields from all areas. In this context, the civilizing values ​​of African and Afro-descendant culture can only enrich our intellectual heritage and assist in the construction of intellectuals and knowledge that take on different characteristics of Eurocentric thinking, which, in addition to transforming our cultural and consequently social relations, will place us in situation of autonomy and in some cases even an advantage in relation to this Eurocentric thinking due to the hybridisms that this will create fruits of the enrichment that the Afro-Brazilian and African culture will add to this symbolic capital.  Our intellectuality will only stop being dependent on the North when we assume all the hues and colors that exist in it, and for that, the law 10639/03 effectively applied is a first step in the construction of a new intellectual environment that reflects the reality of our identity and cultural constitution. national , which must start at the base where this cultural arbitrariness is inculcated, which is basic education.                  From Winnicott to Biarnès , Phenomena and Transitional Space to Space of Creation as a Pedagogical Methodology To understand the proposal of the Methodology of the Spaces of Creation that we propose to use, it is first necessary to briefly explain how it is constructed and developed through three authors .  As Nilce da Silva explains to us, according to Winnicott's psychoanalytic theory of transitional objects, in childhood we replace the presence and affective connection with our mother by objects that assume her role. We project their affective presence on these objects, and according to the same theory we tend to keep reproducing this, replacing this affective presence of childhood even in adult life by presences or objects with which we develop some affinity, which become transitional objects.        From the concept of transitional object , Winnicott builds the concept of transitional space , within his set of conceptualization of transitional phenomena , which becomes an intermediary space. Symbolic space or object where it becomes possible to establish relationships for the creation of new content and ideas. As we can understand from the conceptualization of the transitional object that builds the transitional space, this process is not only cognitive but also aggregates affective-relational elements.  Biarnès, in a second moment, transposes this transitional space concept to the pedagogical context. As Nilce da Silva quotes us, for Biarnès     the “Creation Space aims to provide the teacher with a strategic element, so that he can deal with diversity and the various alterities in the classroom or pedagogical space. Biarnès directs this process to each student in their unique characteristics and skills. Biarnès' objective in this transposition is to create a process in which students and teachers can become subjects in the construction of culture.    Nilce da Silva adds to the work of his supervisor at the University Paris XIII, on Spaces of Creation, the instrumentalization of this concept in the construction of an alternative methodology, in which this space of interaction between all agents of this pedagogical space is also an auxiliary instrument in the fight to social exclusion, in this process of joint construction of culture.      Our objective with this methodology of Spaces of Creation and with the use of African culture and more specifically that of Afro-Brazilian myths in their pedagogical function and Orikis as a working instrument, we are able to reproduce the same environment that we found in the Ramakrishna Foundation of Hyderabad in what refers to the issue of identity and cultural affirmation in the learning processes, including the process of appropriation of the normative variant of language, as well as from the workshops we reproduce the environment experienced by Lahire's case studies in the suburbs of French cities in “ School Success in Popular Media, the Reasons for the Improbable”.  In this way, observing the use of Afro-Brazilian myths in their pedagogical function as a transitional object for black students and the factor of approximation to alterity and enrichment of their cultural repertoire for other children and thus establishing the Transitional Space, which in turn becomes a Space of Creation Instead of inculcating a cultural arbitrariness from the culturally dominant class in learning processes such as language appropriation, we are working the process of identity and cultural affirmation of these individuals with educational processes that bring them closer to their original culture in order that in this way these individuals to expand their symbolic universe to the point that the ownership of content such as the normative embodiment the language becomes easier to be absorbed, this being pro process mo valid through which Yves Lenoir defined as being emancipatory rather than inculcating education .  For a better understanding of the above concepts, we will work briefly one by one according to the theories of the authors in question. Therefore, it is necessary to explain in Winnicott the concepts of Transitionality Theory , Illusion, Transitional Objects, Transitional Space, Game, Transitionality and Cultural World and in Biarnès the Space of Creation which is based on the Winnicottian theory . The Transitional Theory . Sonia Abadi in her work Transitions succinctly explains all the concepts of Winnicott 's Theory of Transitionality in a didactic way and therefore will be the basis of this part together with the book Brincar ea Realidade by Winnicott himself. According to Abadi , Winnicott inaugurates a theory that takes into account the intermediary space between the internal and external world, based on the observation of the use of the baby's first objects. The author tells us that: “ DWWinnicott discovers that children and babies use objects in a particular way. Although the objects are real and concrete, the relationship that the child establishes with them is imbued with subjectivity. However, it cannot be said that they fall into the category of internal objects”. According to Abadi, this leads us to postulate that these relationships are located in an intermediate zone between psychic reality and external reality and that it articulates maternal absence and presence. This area is then called “ Transitional Space” and from this we will refer to objects as transitional objects and all experience that develops in this space as “transitional phenomena”, as the author tells us.  This transition area has its properties that we see in the quote: " The postulation of a transitional area allows registering the passage from subjective states to the recognition of exteriority. The illusion, creative aptitude and nuances of this passage can be observed in its emergence and vicissitudes"   As Abadi describes us , referring to Winnicott, transitionality is present even in cultural phenomena, from the superposition of transitional areas of each individual. The transitionality so passes phenomena interior to the outside world of each individual and making from the superposition of the transitional space of each of the individuals in a group will have other consequences for cultural activities.  " The reading of certain cultural phenomena such as games, creative learning, art and literature will be interpreted from the superposition of individual transitional areas, beyond the internal world of each one, but also beyond the concrete reality and doing" As the author explains to us, for Winnicott, creativity and all its unfolding in cultural experiences begins with the baby-mother relationship. If, according to Winnicott's language, the mother is “good enough ”, that is , she is not intrusive or absent, allowing her absences to make the baby establish a link with other objects that replace the presence, then the Transitional Space is created. This space, in turn, is replaced and undergoes transformations throughout the life of individuals, and these first objects that create it are abandoned and their function gains a broader dimension, reaching other areas of the individuals' lives. As Sônia Abadi quotes us below:  “ For DW Winnicott, human creativity, as well as all cultural experience, has its starting point in the relationship between the baby and the mother (...) The Transitional Space originates in the separation and union of the child with the mother and it opens up to new experiences. This intermediate space between the objective and the subjective remains throughout life. The first objects that help to achieve it disappear; its function, however, expands, encompassing other aspects of the individual's relationship with himself, with others and with reality. " The process of transitional phenomena begins in what Winnicott calls the alternation between illusion and disillusionment, that is, the presence and absence of the mother creates this game in which this illusion is created which, when faced with reality, creates the disappointment . This game allows the child to maintain their psychic integrity and, through objects, the illusion of reuniting with their mother. Thus , transitional processes begin , processes that precede the human capacity to immerse themselves in the universe of symbols and the opening of transitional phenomena to cultural phenomena, according to the quote by Abadi below: “ In the alternation between illusion and disillusionment, the baby creates an imaginary bridge that allows him to maintain the integrity of the self and existential continuity and, at the same time, the illusion of reuniting with the mother. It evokes from the traces of perception, in a way that approaches hallucination and represents the beginning of transitional processes. These experiences are precursors of the ability to use symbols and openness to cultural phenomena” the illusion To consolidate the understanding of transitional phenomena, we must first understand what the concept of Illusion is, as explained by Winnicott who, referring to Freud, places this fact as the transition from dependence to independence as the passage from the principle of pleasure to that of reality. According to Winnicott, in order to tolerate the gap between fantasy and reality without falling into disillusionment, the illusion is created that is nothing more than this intermediate area of ​​human experience in which both the outer and the inner worlds participate. This illusion is also that of the omnipotence of the child who thinks that the mother's breast, for example, comes to her by her will and not by maternal impulse. According to Winnicott, in adult life this illusion is what marks any and all subjective action and the sharing of it overlaying the transitional spaces of each one is what gives rise to cultural and group phenomena. This experience of individual illusion of each one can be shared only from the capacity of individual illusion and from the superposition of these individual transitional spaces as the author tells us below:  “ The transition from dependence to independence corresponds in Freud to the passage from the pleasure principle to the reality principle. DW Winnicott investigates how the child, then the adult, can tolerate the gap between fantasy and reality without falling into the abyss of disillusionment. He will speak of the creation and persistence of an intermediate area of ​​experience in which both the inner and outer worlds participate, which he will call illusion. Illusion of omnipotence in the child, that is, the idea of ​​having created the object that is found. Later in adult life illusion is the mark of subjectivity, and it is the shared illusion that gives rise to group and cultural phenomena. The illusory experience can only be shared based on each individual's capacity for illusion and with the overlapping of transitional areas.” By giving up this omnipotence, the transitional space is created, which is this area between the inside and the outside in which the experience is developed in which objects are used , the so-called transitional objects which are, as determined by Winnicott, precursor objects to the creation of the universe symbolic of individuals and the very use of symbols. This transitional object, which at first is a physical object, is the precursor and model of cultural objects that will be used in adult life. As we see in the quote: “ To renounce omnipotence and face the test of reality, the baby needs to develop an area of ​​experience between the inside and the outside in which he chooses objects that will be the precursors to the use of symbols. The transitional object, the first non-self possession, is the model of the cultural object. It is a symbol of union that allows accepting the separation, which will in turn be re-union with the mother" From the concept of illusion Winnicott passes to the concepts of transitional objects, which are these objects that support all symbolic elaboration. These objects are initially concrete like a pillow or a child's blanket, and with the advent of adult life they become the relationships we establish with other individuals, such as friendship, it can also be music or any other cultural experience as long as there is recovery individual experience of illusion. This work of accepting reality is a task that takes place throughout the life of individuals and what maintains the balance between the internal external realities is precisely the illusion , this intermediate area in which the transitional phenomena that are the first experience are based human with in this area of ​​illusion that in adult life result in the entire formation of the symbolic universe of individuals and their religious, philosophical, artistic tastes and all ability to handle and process symbols, as this is their own symbolic capacity as quoted by Abadi bellow:    “ In DW Winnicotta symbolic elaboration is based on the opening towards transitional objects, at first as concrete as the pacifier and the teddy bear and, at a time as abstract as friendship, music and other ways in which the individual recovers the experience of illusion The task of accepting reality is an undertaking that never ends and persists throughout life. The conflict of relating psychic reality with external reality, and the risk of confusing them, is only alleviated by the existence and acceptance of the intermediate area of ​​illusion, always protected from attacks and doubts. In the adult, it is the continuation of the baby's illusion area and the child's play Transitional phenomena originate in this experience of illusion and are the first form of diverse manifestations of adult cultural life: art, religion, ability to imagine, scientific work ”  Transitional Object According to Winn icott, the transitional object arises from maternal absence for a time longer than what is tolerable for the baby to use his own psychic resources to tolerate this absence. In this way, an intermediary space emerges between the baby and the mother that allows them to seek support in objects that replace the maternal presence, at least temporarily. These objects are called transitional objects and in early childhood they can be anything from a toy like a teddy bear to a pillow or a pacifier that comforts you in the absence of the mother as we see in quote: “ The appearance of the transitional object is related to the rhythms and times of the mother-infant bond and has its own meaning... If the time of separation between mother and baby was intolerable, the gap becomes too wide to be covered by their own psychic resources without despairing or despair... In this case, the mother offers and the baby finds, halfway between them, in the intermediate area, supports that allow him to go beyond the first stage and lean on an object to to be able to continue the path towards the mother and satisfaction. These are transitional objects. In early childhood they can be embodied in a toy, a pillow, a pacifier, objects that allow the child to wait for the mother's return, without despair" Thus, these objects used in this transitory and intermediary space have the function of starting the creation of the psychic field that accepts and works with the existence of symbols, which will provide the very capacity to create and work with its symbolic universe. In this way, as Winnicott tells us , this transitional object becomes the forerunner of the symbol, being simultaneously part of the baby and part of the mother, who starts our trajectory in this process of creation of our symbolization processes. As the author tells us, it is on this basis of the transitional object in childhood that in adult life we ​​will build our symbolic thinking because this object, as it represents something else, is already the first symbol we come across in life and which will serve as a model for any and all creation of symbolization processes as the author tells us:    “ The purpose of the transitional object is to give meaning to the first signs of acceptance of a symbol by the developing baby. This forerunner of the symbol is both part of the baby and part of the mother. On this basis, symbolic thinking is built, because the transitional object is the first thing that in the baby is already symbolically and subjectively representing the other thing. This is the model that all the symbolization processes will be” As the precursor model of the entire symbolization process , the transitional object as well as any transitional phenomenon does not only occur at a certain stage but occurs throughout life and opens access to cultural tastes as it is transferred from a single tangible object to a diversity of abstract objects and that has a unique diversity.  " The transitionality is not an evolutionary phenomenon itself or a step, but the mode of psychic functioning that is transferred then to other experiences. It allows access to culture, as it goes from a single object to a variety of abstract and variable objects” . transitional space Among the concepts of transitional phenomena, the transitional space is central to the emergence of Spaces of Creation from the theory that Biarnès transposes this space to the educational concept. According to Winnicott, there is a path that starts with transitional phenomena , goes through what he calls the Game, goes to what he defines as the shared game and from there to any cultural experience. Understanding these concepts is central to the development of this research, since in the field research and in all workshops we use the concepts of Creation Space, Transitional Space and Transitional Object. All research that was based on the Spaces of Creation as a methodology uses, as well as this Space of Creation of transitional phenomena. The Creation Space will study forward is based on the Transitional Winnicott space that comes to as the mother moves away from the baby and this departure creates a gap that at the beginning is only a breach of chronological time and eventually becomes a psychic breach that opens the way for the advent of an intermediary space in which the baby starts to move with his mental processes with interference from the maternal presence. Thus, transitional phenomena emerge as the author tells us.    This space where transitional phenomena and objects co-inhabit therefore becomes   what we call transitional space as defined by the author below:   “ There is a path that goes from transitional phenomena to game, from game to shared game and from there to cultural experiences. At first, mother and baby are united in a relationship of contiguity, not continuity because they are not one. Gradually the as the baby grows and the mother fails to provide everything it needs, it will form a space between them. Between presence and absence, a gap is created between the child and his mother. In the beginning, space is nothing but a breach. With the development of mental processes, the baby will start to transit it. In turn, the mother will go through it with her care and adaptation. Thus originate transitional phenomena. This space transposed by the creative capacity of both, inhabited by transitional phenomena and objects, will then be a transitional space. Desire, thought and word are some of the possible bridges.  DWWinnicott defines transitional space as a virtual or potential space . The idea of virtual or potential space implies space that will generate the as it is being busy. "  The game The game, as defined by Winnicott, is essential for the development of transitional phenomena and any definition that the author defines as the game is based on monitoring the children's game in its creative activity mode, which goes beyond the idea of ​​a game with rules used in psychoanalysis diagnoses . According to Winnicott, the spontaneous game intrinsic to human activity is where all the creative capacity that is the origin of any cultural production resides. This spontaneous game is developed in the Transitional Space and is the origin of all human creative action, creative actions that are more important than the work itself, according to the author below: “ The study of the game in the work of DW Winnicott is based on the observation of the child's game as a creative activity, transcending both the idea of ​​the game with rules and the diagnostic use that psychoanalysis makes of it. The notion of playing, intrinsic to human activity that involves spontaneity and originality, would be found at the source of cultural production.” “ The game develops in the transitional space, heir to the potential space between mother and baby. It is not only the engine of creativity but also of the encounter with what is proper to oneself. In the use of creativity, the individual connects with the core of his person and develops his skills. The essential is not the finished action, but the activity of creating " Transitionality and the Cultural World . Transitional phenomena are on the intermediate path between what Winnicott calls individual illusion and known cultural phenomena. In this way, these phenomena are the true agents of creativity and any change. By taking place in the transitional space, they preserve individual freedom and by enabling the overlapping of transitional spaces in the shared game, they enable the collective recognition of symbols as well as the collective ability to deal with these same symbols having a direct effect on civilization.    " There is a path that goes from individual illusion to cultural phenomena (...) Transitional phenomena thus appear as the true engine of creativity and change, preserving both individual freedom and the original potential of civilization"                As we have seen so far, it is from the game between illusion and disillusionment, disillusionment caused by the temporary maternal absence, the movements that determine the functioning of the human affective and intellectual sector are created, these factors creating the transitional space and the possibility of using objects Transitionals are the forerunners of symbolic thinking. " Faced with the disillusionment of separation from the mother in the illusion-disillusionment game , movements arise that will mark the affective and intellectual functioning, the desire and the possibility of thinking through symbols" From the symbolic thinking and capacity of an individual, creativity is developed. By seeking to occupy the space left by the mother's absence with the primary transitional object, precursor of every symbol, and later on by other equally transitional objects, human creativity is developed according to Winnicott. According to this author, there is a connection between the baby's first creative act when seeking the transitional object , the illusion that is formed from the illusion-disillusionment game and creativity in adult life. According to Winnicott , the transitional space that is formed between the child and the good enough mother, as he defines it, continues in the shared game and in adult life it continues towards cultural activities, as Abadi cites us in the excerpt below: “ The creativity of an individual is closely related to their symbolic capacity, that is, with the possibility of occupying the space left by the primary object through different objects, reaching different modes of satisfaction, through the expansion of transitional phenomena. In Winnicottian theory there is a continuity between primary creativity, illusion and the adult's creative activity. In turn, the transitional space between mother and baby continues in the shared game and expands towards cultural activities" According to Winnicott, the determining factor of creativity is the initial environment that creates the illusion-disillusionment game and opens the gap for the transitional space. The way this transitional space is created will have consequences on the richness of the inner world of each individual, which will have an immediate connection to their originality capacity as well as their interest and ability to deal with culture. For Winnicott this transitional space is beyond the innate qualities or position and social reality of individuals, being thus formed by particular characteristics of each one.    “ Originally, it is the quality of the initial environment that gives the opportunity for creativity and the development of illusion, generating a characteristic way of life that derives from the personal wealth of the internal world and the capacity to be original and contribute to culture . Beyond innate aptitudes and the extension of the social reality in which they live, the transitional space is a heritage of each individual" According to Winncott , creativity is a quality of the human condition and not just of some individual. What sets them apart is the creative gesture of each one. From the baby to the adult, the creative activity is present and it is this quality of the human condition of creativity that gives meaning to life so that the meaning of individual existence does not fall into the void as defined by Abadi in the excerpt below:    “ For D. W. Winnicott creativity is inherent to the fact of living, and not a quality exclusive to some people. The original is the creative gesture, that which is not subject to adaptations or formalizations. From the baby who hears your breathing or enjoys the sound of your own crying, to the artist who creates in his fantasy and realizes a finished work in his reality, the creative activity is present. Clinically we observe that only the opportunity to function creatively gives the individual the feeling of being alive. When this impulse does not exist or has been lost, emptiness and the feeling that life is meaningless appear” . According Abadi in states, for Winnicott relations between adults is through the overlay of transitional spaces that create the shared illusion gives rise to groups that gather around the same ideal. In this way, if we understand that culture is this superposition of transitional spaces where everyone from the same group participates and gives its dynamic, we free ourselves from the risks that power systems or institutional structures are permanently consolidated , thus ensuring the health of social systems. “ In the adult world, each one relates to the other through the superposition of their transitional spaces. The shared illusion is the origin of groups Culture understood as a transitional space works as a guarantee of the health of a social system, given the risk of permanent consolidation of institutional structures and power systems"  Space of Creation. Based on Winnicott 's concept of Transitional Space , Jean Biarnès creates the concept of Creation Space. According to what Nilce da Silva defines us about his advisor Jean Biarnès and the Space of Creation , Winnicott conceived the transitional space as an intermediary space, in which it is possible to create relations for the creation of new content and ideas in a process that is not only cognitive, but it also includes affective and relational components. Already Biarnès brings this concept of Transitional Space for pedagogical context and for him this creating space aims to enable the teacher an element strategic, in order that it can deal with cultural diversity in the classroom in which this process goes to each of the students with their particularities and that both students and teachers can become agents in the construction of culture. Just as Nilce da Silva quotes us.   Donald Winnicott conceived the transitional space as an intermediate space. A symbolic space or object where it is possible to weave certain relationships to create new content and ideas. A process that is not only cognitive, but also includes affective-relational components. Biarnés transposed the concept of transitional space to context pedagogical . For Biarnés, the creation space aims to provide the teacher with a strategic element , so that he can deal with cultural diversity in the classroom. A process aimed at each student in their unique characteristics and skills . A process in which students and teachers can become subjects of the construction of culture. In dealing with diversity, the Biarnès Creation Space is of central importance in the methodology used in the Field Research and in the pedagogical proposal of this research itself. Talking about the inclusion of a theme linked to African culture where the Eurocentric cultural arbitrary is inculcated has to follow a methodology and Biarnès with the Space of Creation unveils to us this ideal transitional space for this methodology to develop.  Winnicott determines that every creative process begins with the search for the transitional object and what characterizes the Space of Creation, according to what Nilce da Silva explains, is the creation itself, where the student has the possibility of creating something and that this can be done in the most diverse ways, from the theoretical content, or the practical content and the most diverse activities as you quote:  What characterizes the creation space is the creation itself. the participant have the possibility to create something. What can be done through the most diverse forms: theoretical content, practical content, text, drawing, poetry, drama, music, etc. According to Winnicott, creative activity is even what gives meaning to life and without creativity , any activity loses its meaning. This creativity develops in Transitional Space in search of the transitional object. In this space that Biarnès transposes to the pedagogical concept as the space of creation, it is possible to build a project based on the creativity and premises established by the researcher, which can be used to promote African and Afro-Brazilian culture in the context of working with themes of cultural diversity. Anyway, as Nilce da Silva quotes us, no creation space is equal to the other, which comes in line with works related to cultural diversity, as the creation space itself is characterized by the diversity and uniqueness of each one: P ara Biarnès space is a breeding place (in space, time and intent specific) where it is possible to build a project from certain structures of f unction given by the researcher. No creation space is equal to the other, what characterizes them is their extreme diversity, as well as the way they are built and their greater focus on the uniqueness of each subject. In this context of uniqueness of each human being, Biarnès tells us about the complexity of any human fact that cannot be limited to theoretical explanations. For each of these facts there is not only a single explanation as there are points of view that refer to cultural diversity and the uniqueness of individuals:    Every human fact is inherently complex and therefore cannot be limited to theoretical explanations and readings. For each "human fact" there is not a single truth, there are points of view that refer to the cultural, subcultural and unique diversity of the subjects. Anyway, the author exposes us very clearly the differences between diversity and heterogeneity, since heterogeneity implies facing objects of different natures and diversity implies facing connected and interdependent objects. Biarnès therefore defends that the school is the guarantee that the diversity of students does not become a heterogeneity of different groups, seeking cohesion based on this diversity, which does not mean the inculcation of cultural arbitrariness.  Diversity is not synonymous with heterogeneity, it means that we are not in front of objects of different natures, but connected and interdependent objects (a heterogeneity refers to different natures). Thus, the school must be the guarantee that the diversity of students is not instituted in a heterogeneity of groups. It is in the dynamics of relationships with otherness that identity is built, which is a process of continuous construction and re-construction. Because they have different transitional spaces, each human being is different from the other, however, because they are subjected to creative processes, they are also the same at the same time.  This makes each one understand a fact differently from the other , which in the case of the classroom means that although the teacher thinks that everyone understood what was explained in the same way , each one in their transitional space will give an interpretation to what is explained . had been transmitted The different relationships with "the others" make the subject's identity it is always under construction and re-construction and it is at the same time a mirror of the same and a mirror of another. Each human being is "different and at the same time similar", but each is able to refer to and understand a fact differently from the other (referring to their own culture or sub-culture to describe the real), which leads to to think about how children can analyze in totally different ways situations that are produced by the teacher when he thinks that all students understand it in an identical way. According to Biarnès , this same alterity, which is essential in our own identity construction, firstly distances us and causes fear due to the properties of the representations that the identity of each one carries. However, this distancing from oneself as it occurs in the gap that is opened between mother and baby in Winnicotian theory and that creates the transitional space is extremely necessary to see this other necessary for our identity construction , even if it first causes us fear by destabilizing our permanence and for being part of what we once were. But, “another” essential in our own construction, first causes us fear. The subject's identity carries representations of the self, of processes of permanence and transformation, in addition to organizing representations of what it is not. In this construction, it is necessary to detach from a part of oneself to build the outside, to found the difference, just as a small child does to get out of the symbiosis with the mother. The other causes fear because it threatens our permanence and also because it is a part of who we were. Thus , the Space of Creation that comes from the transitional Winnicotian space is this intermediary space where we relate to ourselves and to otherness which in the pedagogical language may contain all the opportune conditions for learning as Biarnès tells us : The creation space is an intermediary space where everyone can negotiate their difficulties and learning with oneself and with others, which, pedagogically speaking, may contain all the proper conditions for learning. ” Biarnès asks us the question of whether the pedagogical space should: - defend diversity in order not to become a heterogeneous space    - working on diversity in order to guarantee the constitution of individuals' identities - furthermore, consider the different learning strategies and the different ways to make sense of the world of the actors that make it up. - and that each one must make sense of what they do in this space... How to respond to all these demands at the same time? ? Biarnès asks us to consider what differences exist in each and every pedagogical space and that in this way students learn in different ways and, according to him, to bring up this issue, it is necessary for the teacher to accept that no one holds the Truth about a subject but that everyone does. a part of this truth and that this part of the truth of each one is essential for the identity construction of each one at the moment that the partial truth of each meets with the other.  Thus , if the partial truths of both must be mobilized, according to the author, it is necessary to think of the pedagogical space as an open space, in which the expression of these differences can develop, where they can confront and negotiate. Biarnès argues that in fact this is the space where the conflict of ideas is its deepest nature. The author counters by questioning whether we can gather all these conditions in a closed space , that is , a space primarily thought of by the teacher and which is so unilaterally directed that those who do not accept the object to be studied in this way are excluded from one or the other form .  He himself says no , and confirms that a pedagogical space where all diversities can express themselves and confront each other can not be shaped in advance by anyone , as this must be a space that will be built by students and this is what Biarnès calls of Creation Space. This brings us back to what Winnicott speaks of the Transitional Space as being a heritage of each one and that cultural activity develops from the shared Illusion that is the result of the overlapping of individual transitional spaces. It also takes us back to the question of Bourdieu, Lahire and Charlot who state that we only change cultural relations if we fail to reproduce these relations and in the case of Bourdieu if we fail to inculcate the cultural arbitrariness through the pedagogical action endorsed by the Teacher's Pedagogical Authority in this case it would be a single protagonist of the pedagogical action.  According to Biarnès, this space must be built together and the object of study chosen by the group in question. Biarnès also tells us that inside the school the child is socially only a student with all that this brings restrictive to his potential and to reverse this he gives an example of the construction he experimentally made of a radio program , stating that building a social object Really, the student, even if he still remains a student, has, in this way, how to see his social dimension as a child who lives in a community in order to be taken into account.  According to the author , for the common construction of this object to be successful , each member of the group must explain to the others what he did and how he did it in this work . In this way, there, each one discovers himself and others, so that this discovery has a clear meaning as it helps to understand his own production. It is not the student's discovery through only a reading activity or academic research through a questionnaire through this set that for the child often makes no sense, that often through the question, “tell me what you did” , hides with hypocrisy the question "tell me who are you?"  Another factor pointed out by the author is that each one advancing in their own discovery allows the other to take a stand against the differences that manifest themselves in a context that gives meaning to these differences. According to the author, in this way, alterity no longer provokes fear and, on the contrary, it becomes an aid to its own transformation at all levels of learning, giving this learning a singular importance in its identity constitution. This brings us back to both Lahire when he says that one of the characteristics of the success of children in popular media is the identity affirmation , and to Charlot, who believes in the pedagogy of the subject in which this identity constitution is also central.  As the author defines us, the Space of Creation becomes an intermediary space in which each one learns for himself and through otherness, and which in the pedagogical language contains the proper conditions for learning, which consider individual desires, the relationship with knowledge of their own learning strategies , the comparison with other strategies , negotiations with otherness in order to transform their own identity , the emergence of a singular and a common sense of a transformative pedagogical process as well as security and self - confidence as the author quotes : The Space of Creation is this intermediary space , in which everyone can learn for themselves and for the other, and which pedagogically speaking may contain the conditions for learning: - Consideration of each person's desire - Emergence of knowledge of their own learning strategies - Comparison with others' strategies - Perpetual negotiations between me and the other, between the I and the I in what I must lose in order to gain other knowledge. - Construction of the singular and common sense of transformative learning - Security and self-confidence .   According to Biarnès, what lies at the heart of this pedagogical space when building itself as a space of creation is the primordial identity conflict of recognizing in ourselves that the other is made up of the same humanity and what frightens a part of us is that we can to influence us in a transformative way , to positively transform this part of us through otherness is primarily to confer a positive status on diversity , is how Biarnès defines us " to believe that the other , like us , has potentials that we can harness as well as he can take advantage of our “ Referring to Bourdieu only with this belief that the other, like us, has potentials that we can take advantage of, as well as this other can take advantage of our potentials, is that we can reverse the process of reproduction of cultural relations, because in this way the pedagogical action does not more inculcate the cultural arbitrariness.  Referring to Lahire, it is from this thought that we affirm our identity by assimilating the symbolic capital represented by the other, and to Charlot it is only in this way that subjectivity is built considering otherness. Referring to Petronilla and its opinion, as well as the inclusion of black culture in the school curriculum represented by law 10639/03, this postulate by Biarnès reaffirms its importance, because when for Winnicott this culture can become a transitional object for black children, I can also participate in the transitional space of other children, increasing their repertoire in the construction of a society that gives space to the other as a builder of my own identity process .  According to Biarnès, a school that does not believe in children and denies their diversity becomes an institution that only gets in the way of the subjects ' cognitive and identity construction process , killing their potential and creating only uniformed clones, which brings us back to the pedagogical action de Bourdieu that inculcates the cultural arbitrariness in order to reproduce cultural relations that will be decisive in the reproduction of social relations. For the author, the 20th century school was that of uniformity and the 21st century should be that of diversity. Effects of the Insertion of Law 10639/03 on Brazilian education according to studied authors. In one way or another, all the authors we have seen so far give us subsidies to defend the insertion of black culture in Brazilian educational curricula . Bourdieu through the fight against Symbolic Violence that takes place through the inculcation of cultural arbitrariness through the pedagogical action that initiates the entire process of the so-called sociology of reproduction, which is, above all, the reproduction of cultural relations that is a determining factor in the reproduction of social relations.  Lahire, through the defense of the identity and cultural affirmation as a determining factor in the school success of children from popular circles, gives us subsidies for this insertion to serve for black children as this factor of self-recognition in the pedagogical processes of elementary and high school. Charlot endorses Lahire in this sense of the importance of identity and cultural affirmation and goes beyond saying that the sociology of the subject is central to pedagogical processes and we can say that what he says in relation to social position is not decisive in school success or failure, but that it has something to do lies precisely in the cultural relations that are reproduced in this process of inculcating the cultural arbitrariness that must consider cultural elements of these excluded groups to reverse this situation, as one of the contexts in which this author places it as a determinant for school success is the recognition of these " subjectivities “ in the school space, also arguing in the sense that in our Brazilian case it recognizes black culture as a way of recognizing these children in a situation of social exclusion. The experience at the Ramakrishna Foundation in India, which invested in affirmative actions and in the enrichment of the students' symbolic universe of origin for the appropriation of symbolic capital, which is cultural arbitrary , so that it is not inculcated, but rather assimilated.  According to this experience, it is from factors that are only possible from the enrichment of the symbolic universe itself, so that by avoiding this inculcation of cultural arbitrariness in the assimilation of symbolic capital, the reproduction of cultural relations is reversed , giving us support for the defense of insertion of black culture and law 10639/03 in pedagogical processes as an agent and affirmative action to enrich the symbolic universe of children who are in the process of exclusion and who are mostly black .   According to Petronilha in her opinion, only the insertion of black culture in the Brazilian educational context can make us an egalitarian society that really assumes its multiethnic character . In addition Petronilha, going in the same direction as Bourdieu , gives us subsidies in his opinion to affirm that only the enrichment of the symbolic universe of children from black communities can help to reverse the issue of reproduction of cultural relations at school, opening the way for the creation of effectively another new cultural environment in which this reproduction of cultural relations is questioned and ultimately opposed . For both, the second Petronilla , recognition of black children in the educational space from their culture is essential to this process of reversal reproduction of cultural relations. According to the Winnicottian theory of transitional phenomena, the recognition of black culture in the pedagogical environment of elementary and secondary schools, by making these black children feel recognized, can help as a pedagogical tool in the creation of transitional objects that strengthen the relationship that these children establish with knowledge, bringing it as one of the constituent factors in the construction of their own transitional spaces. For these children , this enrichment of the symbolic universe itself through the recognition of their space in the pedagogical environment alone creates conditions for these children to find in their transitional space favorable conditions to see in these contents and in their relationship with teachers the advent of new objects transitionals that, because they are also inherent to other black students, can create the superposition of these transitional spaces creating this shared illusion in this collective intermediary space, which by facilitating and inducing the improvement of their abilities to deal with the language of symbols , these symbols being part of their The symbolic universe itself helps to enrich this universe and assimilate the symbolic capital of the cultural arbitrary more easily so that it is not inculcated, but rather assimilated.  According to Winnicott's Theory, black culture for these children functioning as a transitional object that enriches their symbolic universe and, in parallel, allows them to work with symbols, enabling them to see in the pedagogical space elements that bring them closer to the cultural universe in order to awaken in them the essential creative act for the success of the effects that transitional space and transitional phenomena have on the individual's cognitive processes and cultural activity. In Biarnès , in addition to the direct question of the Space of Creation as an intermediary space for cognitive development that this author more definitely addresses transitional phenomena to the processes of this cognitive development , he supports us in the defense of the insertion of black culture in the school curriculum for elementary and medium because this Space of Creation is an equally transitory space for negotiation with otherness, which in addition to the effects for black children of Winnicott's transitional phenomena on which he bases this theory, he also gives importance to the inclusion of diversity in the school curriculum as factor of identity formation of all individuals participating in the most diverse social groups.  Biarnès brings in its creation space, factors that allow us to defend the advent of Law 10639/03 and that are important not only for black children, but also for feeling self-recognized in the pedagogical processes, promoting the superposition of these transitional spaces for these children.  For Biarnès, the Space of Creation is also the space for recognizing the other in the formation of the symbolic universe itself and in the consequent construction of identity. This Theory for other non-black children makes humanity and the identity constitution of other children ( black ) recognized as a process that also occurs with otherness, making this a universal process that allows the enrichment of the repertoire of these non-black children. black women and the formation of their identity from the recognition of otherness, which adds value to this process of identity formation that recognizes diversity.        " Believing that the other , like us , has potentials that we can take advantage of as well as he can take advantage of ours " in this phrase of Biarnès lies the subsidies that his theory gives us for the defense of the effective application of law 10639/03 in schools and in elementary and high school curricula. Thus, believing that the other, like us, has potentials that we can take advantage of, and vice versa, for black children, if they are recognized in the pedagogical space, their culture functioning as a transitional object for the improvement of creative processes, they feel encouraged to assimilate capital symbolic that is the non-black culture, because to believe that others have potentials like ours, we have to know our own potentials and have them recognized in the pedagogical space, hence one more argument for the application of law 10639/03 In the same way that other non-black children can believe that others have potentials like them and that they can take advantage of them, these potentials have to be recognized in an environment that does not have the inculcation of cultural arbitrariness and that is conducive to this potential on the other hand, it is shown in all its amplitude, thus contradicting the process of reproduction of cultural relations , which also gives us subsidies for the defense of Law 10639/03 in the Brazilian educational space .   Defense of the Application of Law 10639/03 in the Brazilian Educational Environment : Analysis of a Case of a USP Student To better illustrate the issue, I will illustrate the case with one of the countless examples that I come across every day at my university, which is considered the elite of Brazilian academic thought and is where my country's cultural elite comes from.  At a certain period of my life I worked in a certain place and had two co-workers in the same position. He talked a lot with the two during breaks and when the bosses weren't present, about the most varied subjects.  Both had a very high cultural level due to the average we have in our country that less than 10% of the population reaches university level, and both had this level, one was graduated in Tourism, spoke 3 languages ​​and had lived in Europe for several years . The other one I use as an example for having studied at the same university as me, the University of São Paulo, considered the best Brazilian university from which our cultural elite and the greatest thinkers of our education come from, was a unique example of what we can consider a excellent cultural background. At the age of 25 , graduated in German Literature, K..., like most FFLCH students, she was not black and belonged to the middle class of São Paulo who came mostly from private schools of excellent level and expensive tuition fees. Through his training he knew all of German Literature and knew how to deeply analyze works such as Goethe's Faust , and all German literary schools. He knew all the philosophers of the Berlin School, he knew how to discuss from Kant to Nietsche, who had excellent references and knew most of the literary analyzes of all the classics of what at USP is called universal literature (Northern and above all European, let's say ticket) . As a German student, she was not content only with German, but also had full knowledge of certificates in English, Spanish (languages ​​she had already taught together with German), and French (at the highest level of recognition by the French legal institution that he does it in Brazil ) and he understood Catalan and Italian perfectly in terms of grammar and reading. He had international experience, did an exchange program in Germany, Italy, Argentina, Ireland, Australia and knew all of Europe the many times he was there. He commented with wide knowledge on Irish authors such as Joyce and Oscar Wilde and other lesser known ones, as a result of his exchange at Ireland.  She was interested in arts in general and was, at that time, enrolled in a highly regarded course in directing and theatrical acting, developing works relevant to her level of education. In this way, in addition to Brecht and the Dreigroschenoper ( threepenny opera) that inspired Chico Buarque's Opera do Malandro, which I had already known since studying Literature at USP, I had a deep knowledge of Chekov , Stanislavisky and all US behavioral schools that influenced the world theater .   Once when I talked about Brecht's influence on Chico Buarque's Opera do Malando, she told me that the classical tragedy of the Argonauts influenced the play Gota d'Água by the same author and told me about several authors of theatrical theory who influenced works by Chico Buarque through of the times;  Well , I was facing the typical representative of our cultural elite that the University of São Paulo has formed since Lévy Strauss carried out his first sociological studies on the desired profile for students at the University of São Paulo in the various courses since he taught here at the first half of the early twentieth century. To say that I had no references about African and Brazilian culture in general, I can say that during the Vestibular process, I must have read all the authors requested by FUVEST, including those from the nationalist modernist phase, such as Jorge Amado and Guimarães Rosa and when I found out through the Brazilian media , often associated with South African companies that participated and benefited from Apartheid, that Mandela had died, was saddened and said on the occasion that he had participated in a lecture by a Senegalese researcher who spoke about the griots and oral literature from that region of Africa .  However, on another occasion, when I said that my mother made acarajés for Yansã when we lived in Bahia on Santa Barbara's day and that she dedicated her own business to Yansã, she asked:  - Who is Yansan? ?? Note that she could also have asked who is Santa Barbara? ? or what is acarajé ??? and not asked .  On another occasion when our other colleague said he had been in Nigeria and that he attended a royal party and I said that I have the objective of going to Africa to make my saint and my orisha in the temple of Oshun, she asked: What is it to make the saint? What is Orixá? Who is Oshun? To complete the picture when we were talking on another occasion about Chico Buarque and the admiration he caused her and all students in his theater course, and I said that his daughter had married Carlinhos Brown, before he continued to say that the his family had ancestry from Yoruba African nobility families like mine, she said: - Wow, Carlinhos Brown, who looks like that , her father (her idol, Chico Buarque who has blue eyes like the Germans and the Dutch that she is so attracted to) must have been very sad and angry with her. Of course, the other day talking about racism, I saw that she, like 96% of Brazilians, admitted to having racism in Brazil, however, as 96% of Brazilians equally, they did not consider themselves racist.  In another discussion in which she defended the quotas at USP and spoke of a lawsuit at SEPPIR against my faculty for Institutional Racism, she argued: - I'm against quotas, because I believe in meritocracy, everyone has to make an effort to get there...(just as I arrived, it could be read implicitly in his speech...) In these cases, all considering the Petronilha report  and all the other authors studied, I ask myself: from what merit? Considering what factors?  Seeing clearly that a representative of our cultural elite is still unharmed by the processes that guarantee the advent of cultural diversity in our educational environment in our school environment, I ask these questions: What merit?   The merit of studying culture itself based on its own cultural and linguistic habitus , which for others becomes cultural arbitrary in order to promote the reproduction of cultural relations that benefit it as well as its social group? This example that is recurrent in our Uspian cultural elite makes clear the class consciousness as a participant of the Brazilian economic and cultural elite and that fears otherness as Biarnès tells us , creating this social fragmentation from the perpetuation of the reproduction of social relations that the non-effective application of law 10639/03.  In the context of this example, which is recurrent in our cultural elite, as it represents the profile of most entrance exams in this college, which is considered the best in our country, how is the question of Biarnès ? " Believing that the other , like us , has potentials that we can take advantage of just as he can take advantage of ours "  We must ask this question because by not believing in this other and simply ignoring it institutionally, cultural relations are reproduced and that our education only serves this purpose, however much we embrace progressive political positions in our speeches. If we do not consider the cultural bias in this discourse, and the variations that this bias brings and can enrich this discourse, we will fall into the pessimism and sociological determinism that existentialists and authors such as Lahire and Charlot studied here are so critical of . Without considering otherness and giving space to the advent of what most of us still call this otherness in our academic thinking in Brazilian education, we will hardly reverse this picture of reproduction of cultural relations and our discourse, even if left-wing, will be a mere ideological catechism without praxis, because our education will continue to promote these cultural relations and work for the sociology of reproduction.      Defense of the Study of African Myths in the Brazilian Educational Context.  Having the discourse and the example of what makes up our cultural elite in the reproduction of cultural relations, I defend the insertion of black culture and the effective application of Law 10639/03 in the Brazilian pedagogical and educational context. Just like Petronilha , who through the voice of decades of demands of the Black Movements in Brazil , defends the application of Law 10639/03 in its opinion and the history of African civilizations , I defend the same position and point of view , taking into account among others things that the example given in this defense to characterize the components of our cultural elite is predominant and it is this thought that forms the cadres of our elite in the academic environment that think about our Social Sciences and Education.  To speak of other cultures such as African specifically is to speak of other civilizations, first of all. These civilizations have their own characteristics and worldviews, so that we can add these views to the identity process of all our citizens, as defended by the Biarnès concept of diversity .  In this way, these civilizations start to be integrated in a recognized way in our civilizing construction process , as they are already part of this construction despite not being recognized by the school environment. In the case of African societies, the concept of ancestry and seniority are central, being these assets central to their legacy and being present in the formation of their heroes and agents of their stories that influenced us. These concepts of ancestrality, as we have already said on another occasion, lead us to the concept of Memory, which leads us to the concept of Resistance that the Memory of Ancestry has in all black African and Afro-descendant heroes. Sub-Saharan African societies all have in common the cult of the mythical ancestor of people and clan as a constant, and this has its consequences in their civilizing processes as well as in the contribution of these peoples in their various diasporas.  When the ancestor is mythified, he performs all the functions of the myth as Campbell explains to us and which we will explain more accurately later. Among these 4 functions that are the mystical, cosmological, pedagogical and sociological all form the great civilizing function.  In a secular state, despite its promiscuous relationships with Christianity that we see when public schools in our religion still pray the Lord's Prayer and on crucifixes in most public offices, especially linked to the legal aspects of our nation, we have that we cannot express religious values ​​in our education. Therefore, we cannot study these mythical ancestors in their mystical functions that refer to their religious function, however they are still present in other functions essential to the structuring of these civilizations, such as the sociological one that forms administrative social bodies that come to found relationships between indigenous peoples and invaders that even today they influence them in Africa , just as they influence us in our relations with other peoples who formed our nation, inherited from these African and indigenous peoples and who conflict with this Eurocentric culture that is what forms the cultural arbitrariness of the dominant class culture.    In addition to this, the pedagogical function teaches how to live a human life in any circumstance and tells us a lot about the processes in which these myths generate behavior in Africa and in the diaspora. When talking about these mythical ancestors we are talking about myths and consequently archetypes that influenced peoples in Africa, inspired heroes and heroines in the history of Africa and consequently in its diasporas as we are the cases. These myths still form social bodies in Africa and in the diaspora and their archetypes still influence behaviors equally in Africa and in the diasporas, just like every mythological study.  The strangest thing is that we often see resistance in studying these myths, on the part of many sectors of our academy in education, who do not dissociate them from their mystical function, as if this were their only function, saying that we should not study religions. As a defender of the Secular State, I also defend that we should not study religions in the school environment and in the pedagogical space in public schools, above all , because our Constitution guarantees us freedom of worship and, in addition, guarantees us even the freedom to not participate in any worship. However, they forget that these African myths are a legacy of our cultural and civilizing heritage, and that in their civilizing dimension and their equally civilizing concepts and values they are a heritage of every Brazilian regardless of religion, as these civilizing values ​​and concepts go beyond choice religious of the descendants of people who come from these diasporic civilizations , and that to understand the social dynamics of these societies that influenced even ours to a greater or lesser degree depending on the region of the country, we need to know these civilizational concepts and values.  The funniest thing is that this same academic space that fails to see the civilizing values ​​of these myths in our society , defends the study of Greek religious myths present in the Iliad and Odyssey and in the entire Greek Paidéia as if it were the only constituent of our civilizing processes , which explains well the behavior of those who are formed by our elite academic milieu, as an example I mentioned in total ignorance of these same civilizing values ​​that are part of our heritage, whether they study our public school or not. There is no way to study the structures of capitalism , without studying Max Weber 's classic , Protestant Ethics and the Spirit of Capitalism and understanding the social dynamics that the civilization values ​​of Protestantism confer on the culture of Capital , and then we understand that the shock and the Neo-Pentecostal religious intolerance to African-based cults comes from the clash between the civilizing values ​​of this culture of the capital of European, white and Christian society that is its founder and which, by the spirit of consumption, privileges the new for the new in a supposedly dominant social dynamic of civilizing values existing in these societies of African matrix, which in their social dynamics privilege memory and accept the new only if it is re-signified from the traditional, as was necessary for the construction of sub-Saharan societies in their dynamics of encounter between autochthonous and invaders without them becoming destroy each other in fratricidal wars such as fu tion of the Kingdom of Ketu by King Edé (Oxossi) who, in the position of invader, participated in this type of dynamic by accepting the symbolic act of Iya Kpanko , of the Fon people, who upon arriving at Ketu gave him the fire that represented the life of his people, who then it becomes the fire of coexistence. This legend, for example, marks a social dynamic, a pedagogical function, a sociological function, it can speak a lot about the Brazilian social dynamics in relation to other peoples in what is different from the European ones, which in the figure of Hegel saw this only as a susceptibility of the peoples blacks in being influenced by other peoples such as Europeans who had a “superior” culture than these peoples, and who therefore saw this as a weakness of this people and not a virtue. There is no way to study certain periods of medieval history without mentioning the civilizing values ​​of Catholicism and certain authors such as Saint Thomas Aquinas, who I even studied in the discipline “Ethics and Morals of Saint Thomas Aquinas” in this same faculty, dissociating Saint Thomas from his religious function , as well as dissociates the Hellenic and classical myths in general from their religious function and does not conceive, for example, that we study "Ethics and Morals of Xangô in Africa and the Diaspora" for not knowing that this myth equally represents an entire moral code of such a civilization complex and with civilizational concepts as rich as classical societies and with an importance for us as great or greater than the society of Saint Thomas Aquinas in the Middle Ages from the point of view of defending the culture that is built considering the diversity of the Spaces of Creation as Biarnès cites us . Aliàs Biarnès even criticizes the French educational milieu for not reforming itself considering the diversity of its society, fearing that it will become a mestizo society, and we know that it is a fear of the European elite since the time of Gobineau in his essay that praises difference between races stressing the superiority of Caucasians.   Paradoxically, we in Brazil still assimilate this thought in the common sense of our academic environment, which is directly influenced by this French system, which Biarnès himself criticizes as not being prepared for the realities and challenges he will have to face in this century, ceasing to be the space from standardization to become the space of diversity. I say paradoxically, because this miscegenation that French Education theorists fear for fear of including otherness in the educational curriculum, recognizing these other expressions which Biarnès criticizes , in the case of the vast majority of our population and our root culture, is already a reality in Brazil and it has been part of our own identity constitution for some centuries. Thus , this reinforces my defense that the heritage of African roots is a legacy of ours in our process of national identity formation and must be recognized and studied by the declared descendants of these peoples as I am, as well as those who consider them to be alterity. Since this society is based on ancestry, on the mythical ancestor as the founder of civilizations and emanating source of civilizing values ​​and concepts that still exist in the diaspora and in Africa , since the main representatives of this structure are the Orixás in Brazil, as well as in Greece they are the Hellenic gods and in the Middle Ages  Saint Thomas Aquinas always studied dissociated from their mystical functions as founders or precursors of civilizing values.  Thus, in the name of accepting the diversity of our society, I propose and defend the inclusion of the study of African myths based also on the Yoruban Orixás, which are their most vivid expression in our society in our pedagogical processes and dynamics within the concept of Spaces of Creation of Biarnès who defend Winnicott's diversity and transitional phenomena, which in this way become transitional objects for these children, enriching their transitional space  as well as in the defense of African culture and the law 10639/03 of Petronilha Gonçalves and in order to pedagogy of the subjectivity of Charlot that comes from Lahire's identity and cultural formation, my own experience at the Ramakrishna Foundation being these factors that enrich the symbolic universe of black children that bringing Bourdieu to this discussion will help them to assimilate symbolic capital in such a way that this arbitrary cultural ( in relation to these children ) n it is not inculcated but assimilated and that these forms equally assist in the process of reversing the reproduction of cultural relations that has direct consequences on the reproduction of social relations.  I introduce below a reading of my book " Anthropology of the Orixás" in defense of the study of these myths, not in their religious function, but in their concepts and civilizing values ​​as defended in premises and guidelines of the Secretary of Policies for Peoples of African Origin and Terreiros of the Secretariat for the Promotion of Racial Equality of the Presidency of the Republic , professor Silvany Euclênio , to whom I sent on the occasion an unfolding of my field research infiltrated in shelters with the street people , quilombos and terreiros of Bahia in 2012 when the I did it and that in the last CONEPIR of 2013 earned me encouraging comments and praise from the Minister Luiza Bairros herself, who personally commented on excerpts from the report in which I use the same authors of this research, defining it as “very profound”. I begin with a greeting to Eshu, the Lord who initiates all paths in the Yoruba tradition of our ancestors:     “Exu is standing at the entrance”, with this verse from the Oriki of Exú, I    open this article asking for passage to the Lord of the Way to start this cycle of texts on the myths of the Orixás in the Yoruba civilization from their orikis .  As I stated in a previous article about the Orikis, by the simple fact that we speak of the Yorubás we are exposed to being told that we are defending the Nagocracy , and that for this very simple fact we are taxed to be equally defending a supposed Nagô supremacy in relation to other African peoples Sub-Saharan  However, what I repeat is that, in fact, what I see in relation to most productions referring to Yorubás is something I call Nagonomy , as these productions only emphasize the mystical function of myths, thus neglecting sociological, anthropological and historical aspects that the study of the culture of this people from their myths may have.                This makes the material that actually gives us subsidies for a deeper analysis of the Yoruba culture is, in fact, with few exceptions, as scarce as that of any other people in sub-Saharan Africa that have helped to constitute us as a people, to us Brazilians, in the process of their diaspora.  To reinforce and elucidate the issue I bring what Campbell writes, when quoted by Xavier Juarez in his Doctoral thesis on Ifá's poems about the Myth. According to what Juarez observes in Campbell, the Myth has four great dimensions, which are mystical, cosmological, sociological and pedagogical.  Campbell tells us that: Myths basically have four functions. The first is the mystical function - and that's what I've been talking about, realizing the wonder that is the wonder universe that you are, and experiencing the awe in the face of the mystery. Myths open the world to the dimension of mystery, to the awareness of the mystery that underlies all forms. If that escapes you, you won't have a mythology. (...) The second dimension is cosmological, the dimension in which science is concerned – showing the shape of the universe, but doing it in such a way that the mystery, again manifests itself (...) the third function is the sociological one – support and validation of a given social order. (...) the pedagogical function (teaching), how to live a human life under any circumstances. Myths can teach you this "                Juarez also concludes in his thesis by elucidating that the mystical dimension is related to the relationship between sacred and profane in the universe of myth; the cosmological one refers to the cosmic balance relations of the forces present in the myth; the sociological one refers to the distribution of social roles and their importance in defining the priestly body and its hierarchy; and the fourth to the traditional teachings transmitted by the myth to future generations.  Corroborating what Juarez elucidates for us, Salami in his Yorubá Culture classes at USP in 1993 summarized the role of the Yoruban Orixás as being, above all, civilizing. This view by Salami more succinctly complements and redefines the assertions of Campbell and Juarez, since according to it we can conclude that the sociological and pedagogical functions of myth are intrinsic to its civilizing function. In its sociological function, the myth can help to define not only the priestly body but also the entire social structure of a people. Already in its pedagogical function we can have the definition of a system of rationality and communication among other systems.  Another relevant author in the organization of this study that I quote is Sacristán when he suggests the Lawton system for the study of different cultures. This system speaks of 9 invariants present in any culture and which are:  a) the social structure b) economic system c) communication system d) rationality system e ) technological system f) moral system g) belief system h) aesthetic system i) maturation system. In this way, it is from the pedagogical, sociological and therefore the civilizing values ​​of this people who are one of the most relevant in the expression of Afro-Brazilian culture in its diaspora that I propose to study its founding and ancestral myths in the Brazilian educational context. From the 4 functions of Campbell's myth we realize that it is possible to dissociate them from their religious (mystical) function, just as Weber dissociated Protestantism from its religious function in his work, as Professor Jean Lauand dissociated the work of Saint Thomas of Aquino in his religious function in the courses he taught at this university in Education and how we studied the Iliad and the Odyssey full of Hellenic myths and other works full of classical myths dissociated from their religious function. In this work we work with Lawton 's 9 invariants, which Gimeno Sacristán tells us in his work, which states that these are the invariants present in the study of any culture . However, in this study we must use as an object of study one of the genres of Oral Literature Yourbá , more precisely the Orikis that I bring back in my book Antropologia dos Orixás.  For the defense of the use of Yorubá oral literature , I quote again Juarez Xavier when this author defends another genre of Yorubá oral literature similar to the Orikis that are the corpus of Odus de Ifá. The Sacred Verses of Ifá keep the knowledge multiverse of the Yoruba tradition. These grand narratives contain information with universal categories – scientific data about nature and its phenomena and manifestations –, unique – from the daily life of traditional Yoruban peoples – and particular – the cultural values ​​of this millenary African tradition. It is this reservoir of preservation, transformation and production of social knowledge of the real that gave rise to the reinvention of the civilizational architecture of this important West African people. The sacred myths bring the knowledge of Yoruba cosmological and geographic cartographies . Children in this cultural universe have access to knowledge of the mystical and cosmic forces that command the universe, its destinies, earthly, historical and cultural relationships. The example of other African people, the Yoruba have the orality the files of their civilization. For this African people, known as Nagô in Brazil, the spoken word carries the strength of achievement. They consider lying as a cancer, as it erodes the construction of scenarios that favor their primordial achievements in life: live long, live in conditions to make the universe sacred, love, have children and overcome the adversities of the world. In this way, orality assumes the role of a means of conducting the ancestral and civilizing knowledge that order the trajectory of their descendants . As Juarez cites us , about orality, it assumes the role of a means of conducting ancestral and civilizing knowledge that organize social order and dynamics, so it is from this orality and genres of oral literature that we will study these myths. In the case of the myths of the mythical ancestors that give order and social dynamics of these social structures are orikis being so essential to explain here from my book "Anthropology of the Orishas" what are the Orikis.    All the myths studied, according to the functions of Myth in Campbell are invariably linked to the belief system since we will use the Orikis of the Orixás for this analysis. However, these myths deal with another system in parallel, as they all have their pedagogical and sociological functions that their civilizing values ​​give them. From this proposal I reinforce the need for us to study Yoruba myths beyond their mystical function. Because if we study them through the Orikis of the Orixás only in this dimension, we will only get some idea of ​​the belief system of this culture and we will neglect everything else.               Bolanlé Awe in proposed in one of his works that we saw the orikis as historical data sources within the dynamic history of the Yorubas, however, undoubtedly, we can understand much about all topics from which the quotes Sacristan in the system of Lawton through this literary genre oral yorubá.   This allows us, from the orikis, to appropriate elements that make it easier for us to understand this culture in its social and anthropological context, as this genre also reveals important elements of a sub-Saharan African culture that for having several factors in common with most of cultures of other sub-Saharan peoples can help us to be introduced to the ethnological study of these peoples who helped to constitute us as a Nation.  To better elucidate the choice of dealing with Yoruba myths beyond their mystical dimension and through the nine invariants, in this work, we can relate the mystical function to the belief system and to some extent to the aesthetic system; the sociological function with the social structure, economic system, maturation system and the moral system; and the pedagogical function with the other systems that are communication, rationality and technological. In our study, we will resort more to the sociological and pedagogical dimensions of the myth through the orikis to show that although we are using texts referring to the traditional Yoruba liturgy, which play an important role in the mystical dimension of the myth, we cannot neglect its undeniable civilizing function. What are Orikis? An introduction to one of the genres of Yoruba Oral Literature Oriki = Evocation. Oriki is, above all, one of the diverse literary traditions of Yoruba orality (the central object of study of one of the extension courses I teach at the Osasco library and at the African Cultural Center in São Paulo, within one of the courses of the culture cycle African). To better understand what it means, as well as introduce its characteristics, we need to stick to the probable etymological meanings of the word Oriki. The word Oriki is formed from Ori (head) and ki (greeting), which leads us to conclude that it represents a salute to the head. This conclusion , therefore, does not elucidate much about its real meaning if we are not aware of what this head symbolically represents within the cultural tradition of the Yorubás. The Nigerian teacher Salami (1999) defines Oriki as an evocation, from the sense of Oriki as being Ori (origin) and ki (greeting). Therefore, this explanation leads us to believe that the Origin of beings according to the Yorubás is actually found in the Head. We can thus conclude that Oriki is about evoking our origins, which, symbolically, reside in our head.            2- Ori , The head as a deity. In order to better understand what Oriki means and why this greeting to the head is a real evocation, it is necessary that we first understand what Ori means and what space this concept occupies in the Yoruba mystique and imagery. Within the set of Odus of the Sacred Poetry of Ifá (another genre of Yoruba oral literature, which brings together a series of poems and mythical legends) there is a story that explains this well. This legend is found among the legends of the first Odu ( Ejiogbe ) and which I transcribe in the Annex: ANNEX i          The above legend elucidates the issue of Ori (head) in the mystical and imaginary Yorubá and gives us enough elements so that we can satisfactorily introduce the concept of Ori and   the types of Oriki . ( ATTACHMENT ii )  Genres of Yoruba oral literature. Going back to defending that it is not because of the absence of the written word that a society cannot develop rich literary genres , I expose, as Salami enumerates to us , the most important genres of Yorubá oral literature, which are:    Oriki- Evocation. Used to evoke the presence and spirit ( Ori ) of your object. An Orixá Oriki, for example, if correctly pronounced, can cause an initiate to go into a trance. Adura – Prayer. It is used to make requests to the Orixás and deities or ancestors, it may contain excerpts from Orikis, as in the case of the Adura (Prayer) of Xangô, but it differs in form and function from an Oriki.  Iba - Greeting. Used to place oneself in a position of submission to the Orixá, king or mythical ancestor or lineage.  Orin – Songs. Used to bring to memory and honor the object of the song  Orin Esa - Songs in honor of male ancestors Orin Efe - Songs in honor of female ancestors Ijala and Iremoje – Great Poems. Usually to prepare for certain activities within crafts considered noble or essential (such as hunting in the case of the Ijala , which were basically poems written in honor of ancestral hunters so that they have a good hunt).  This multiplicity of Genres makes us reflect that while Sub-Saharan African societies with oral literary tradition such as Yorubá develop all this variety, in the classical training of educators in Brazil and in the diaspora, we still stick only to the study of the epic poem of the societies of Greek classical culture as if it were the only one capable of giving us an idea of ​​the hero's fundamentals in education. We act as if Sub-Saharan Africa does not concern us and our culture, ignoring all this wealth, only because our culture prejudiced until now labeled these societies as unwritten, and therefore had nothing to contribute to our education.     Structure and Form of Orikis Risério and Lépine are two authors who demonstrate well how orikis are structured and that is why I strongly recommend reading them. Lépine , which I quote below, conceptualizes very succinctly how Orikis are structured in general when he says:              “Oriki usually comprises three parts: an enumeration of names that describe the person's status, nicknames, and appearance; an account of their accomplishments and exploits; comments on the preceding item. They are elaborated throughout a person's life from phrases, qualifiers, nicknames created by their contemporaries and close friends. The orikis thus represent public opinion on a person "                                            As we can see, this triple structure is a characteristic of most Orikis, however if we observe many Orikis of Orixás we can verify that not always all these three parts are present or when they are not always faithfully follow this order of enumeration, accomplishments and comments about accomplishments . So that we can observe this fact, I transcribe below a small Oriki of Oshun collected in Ketu by Pierre Verger: My mother is beautiful, very beautiful. (comment) Covers with glowing eyes (enumeration) Iyalode whose skin is very smooth (enumeration) When she leaves everyone greets her (comment) My mother who creates the ayo game and creates the player . (Realization) Mom, everyone is with you (comment) The child will deliver the money in your hand. (comment)             The most relevant, above all, from this example, is that we realize that the rules of Oriki are not fixed as in a sonnet, Parnassian poem, or other genres of Western literature within various literary schools, whether in verse or prose.    In addition, Risério exposes us to other relevant elements in the form of Orikis as we can see in his work Oriki, Orixá as when he tells us: “Words have a special charge in Oriki. A certain energy density. And things can happen from its simple emission. When I recite an Oriki by Oyá Yansan, I know she is listening to me – and that, depending on my gesture and my textual fidelity, she can bless me... the last thing we should expect to find in an Orixá oriki is development logic of an idea or a plot. There is no concern here with weaving a story or retelling a story.... Bolanlé Awé tells us about orikis of notable characters that “unlike other oral traditions, oriki does not tell a story; it only outlines a picture that is often incomplete; such a portrait only illuminates those aspects that contemporaries have found noteworthy in an individual's life, and it does so sometimes, in such succinct, highly figurative, and compressed language that translation often presents a problem.” ...Before linearly develop a discourse, Oriki operates by juxtaposing verbal blocks"   Risério goes further, stating that Oriki can be compared and understood even as an ideogram. We can see in the example of Oshun's Oriki above that he weaves and builds images when referring to the “very smooth-skinned mother” who “creates the game of ayo and the player” and to whom “the son hands over the money in his hands". If we have the imagination of the Yoruba we can even visualize these scenes while we recite it. These images, just like ideograms, which alone do not always bring meanings, are juxtaposed to form, through this set of images, an evocation of the Orixá (in the case of Orikis de Orixás) or the object that became the theme of the Oriki in question . Risério reinforces this when he says: “The taste for the grandiose is a trade mark of the genre. In other words, the way of defining the object, which we find in oriki, is based on maximizing the traces of what is represented. It is the emphatic, super- emphatic vision of characters, things, phenomena and processes. Hyperbole, a figure of excess... To these frankly spectacular, extra-ordinary features, add the imagetic features . The gallop of images as they say. They are broad and forceful images... the imagery of oriki is guided by the unusual, the grand and the extravagant"                There is no pre-defined metric or extension for Orikis, they can be short or very long. Everything depends on the number of images that must be juxtaposed (as are the ideograms) in order to bring out and at the same time build the set of the final figure that represents the spirit of the object to be evoked or greeted. For that, we observe that orikis can use several resources, because as exemplifies Verger in Ogum's Orikis (as those of other Orixás) proverbs, imprecations or even sentences that are alive in the symbolic universe and in the collective imagination can be used and that can be used in the construction of these images that constitute Oriki.   Field Research . ( still under work and review ) Field Observations. Ile Axé Opo Afonjá – Anna Eugênia dos Santos School. - Ire Ayo Project . - Methodology for Studying the Myth of Vanda Machado. - Study Myth- Oxum lady of fresh waters and Beauty. - 1st grade class - 3rd grade class - Class 5th grade - Culmination of Myth. Conclusion. - Defense of the Study of Myths and African Oral Literature in the Context of the Brazilian Educational System. Law 10639/03. The field research was carried out in two schools, one on the outskirts of Salvador (Anna Eugenia dos Santos) located inside a terreiro ( Ile Ax Opo Afonjá) and in a school on the outskirts of Greater São Paulo (Sandro Luiz Braga) in Barueri. In Bahia, classes were observed for two months between October and November 2012 and in São Paulo for four months, between February and June 2013. We started with the stories at the school in Salvador. The pedagogical project of the Bahia school uses the pedagogical project “Ire Ayo ” authored by Dr. Vanda Machado, in which myths of African orixás are  interdisciplinary and in all EMEF disciplines.  The myths are used only in their sociological and pedagogical dimensions and not in the mystical dimension, with respect to the secular character of the Public School.  During the period in which I made my observations, the Myth of Oshun was what was being worked on that semester.  More precisely, the legend “ Oxum, the lady of fresh waters and beauty” which I transcribe in the annex: : ANNEX III Observation and Intervention in Classes Several classes were observed, of which I highlight 4 , the first in the pre-literacy room in which the teacher (Evangelica, by the way) gave examples and used topics from the myth above for literacy. In the 1st year teacher's class I observed the same elements used in literacy, words from the text and even entire excerpts of text interpretation.  In the third year the teacher was Islamic and in that specific class I made an intervention to talk about heroines and prominent black Brazilian and African women such as Luiza Mahin , Moremi , Wanda Machado, Mãe Stella, Oba Biyi (the founder of Ile Axpe Opo Afonjá who decriminalized the African Matrix cults), and I told the story of Ketu    highlighting the passage in which Iya Kpanko gave the fire of coexistence to King Ede (Oxossi) and defending the principle of coexistence as one of the founding principles of our Nation that we inherited from the peoples black common in their social dynamics in Africa West and South West where they came from most of our enslaved and Islamic teacher narrated in its tradition as this principle worked.   In the fifth year, the teacher gave a class on verb tenses of the verbs present in Mito and also spoke about issues related to heroines and prominent black women in our society, and I made an intervention on the role of black heroine in our society based on the text of my book Anthropology of the Orixás which I transcribe attached :  ANNEX IV Projection of the Myth on Teachers. According to the Winnicotian theory of Transitional Objects and Transitional Space we see that the Myth in its pedagogical function can serve as a Transitional Object for the Establishment of Transitional Spaces, and all the teachers worked on the legends in a way that the Myth of Oxum (and of all heroines and prominent black women mentioned ) in their pedagogical function was projected on them.  From the work of projecting this myth onto each of the students, they established what Jean Biarnès calls the Space of Creation, which is nothing more than the Transitional Space with the purpose of cognitive development.     According to Lahire in his book “School Success in Popular Media , Reasons for the Improbable” and what I observed at the Ramakrishna Foundation of India , three are the decisive factors in the school success of children from popular backgrounds observed in the Paris suburbs and by me in India in Hyderabad and which were the Family Structure, Schooling of one of the family members, and Identity and Cultural Affirmation. However, what I observed in Bahia in the case of children who had a Precarious Family Structure and none of the family members had any high level of education is that the Identity and cultural statement of these children that their parents often had references to their psychic subsistence in these myths of Orixás and social when they saw this same myth in its pedagogical function being worked by teachers from Escola Eugênia Anna, regardless of their religions, when projecting these myths on these teachers, they became references of "family structure" and Schooling from the transitional object that the Myth played its pedagogical role when projected on them, as the identity and cultural affirmation was present and the other two success factors of Lahire were at least partially offset by the creation space established by these teachers and these children responded positively with results in their linguistic appropriation of this space cognitive development despite not having all the “success factors” of Lahire's theory.  During the period I was there , I observed in children of all grades that as the myth progressed its stroke became more loose according to the drawings I saw, which has a direct implication in the development of writing and the establishment of writers spellings (in the 5th year 95% of the students were spelled and met the requirements compatible with their age of text interpretation and writing with coordinated paragraphs).   Until 05/25 ( still at work ) Appendix. Selection of Myths to Study. - Exu. – Transgression, Disorder, Movement. ( Analysis on Balandier's Disorder) - Ogun – Order, Technology. - Logun Edé – Contact between Male and Female, rural and urban societies . - Oxumaré - The double in power relations, the androgynous Being. Obaluaiye - Traditional Medicine.  - Nanã - Ancestry , the cult of the Earth, the Onile , the concept of Homeland and belonging to a Nation. - Yemanjá- Motherhood - Xangô – Social Moral Code and African social dynamics ( The double in power). - Yansã – Heroine, the role of the warrior woman , the woman and work in the construction of civilization. - Oxum – The role of Education and the Educator. - Oxalá – The Religious Moral Code. - Oduduá – The mythical ancestor in African societies , Ancestry, Memory and Resistance, presenting traditional societies. Until 06/02 ( still at work) Selection of Workshops based on African Oral Literature. - 1st year – Oriki – freireana with generative words and themes. - 3rd year – Myths and Oriki – Drawings Words and qualities, Projection of the Transitional Object on the Teacher, Creation of Transitional Space. - 5th year – Motivational Workshop based on the genres of Yoruba African Oral Literature. The till 09/06 workshop I This workshop was applied in the 2nd year and consisted of the use of the Freirean method of generative themes and the structure of African Orikis that asks for self-description.  1st step - the children described themselves according to the three topics present in the Orikis, which are, Titles and names, Deeds and Aspirations, and Public opinion about themselves, which served to open and define the generative theme.  2- The children drew something that expressed their achievements and aspirations and named the drawing. 3- The chosen word worked as a generative theme and was separated into syllables (according to the Freirean method )  4- From there, new words were formed in a game that were used in textual productions.  Workshop II - 3rd year Mother, Teacher, Oshun, grammatical use of qualities In this second workshop the issue of Myth as a transitional object projected on the Winnicotian theory teacher for the formation and establishment of the Biarnès Creation Space is mixed with the use of the development of grammar skills . The steps are as follows: 1- Children speak a quality, an achievement and an opinion (inspired by the structure of the Orikis) of their mothers, teacher and the myth of Oshun      2- Make the drawings of the three      3- Based on the observation of the teachers, the use of adjectives and nouns is worked out and the concept of verb is introduced through activities such as text production.      In this workshop, the success of the Winnicotian and Biarnès theory of Transitional spaces, Transitional objects and Creation spaces was observed , as the students in the drawings in most cases approached the drawings as well as the other descriptions of their mothers, teachers and the Myth of Oxum. that the Myth functioned as a transitional object between the mother (mother of reality) and the teacher (mother of illusion), forming the very concept of game of Winnicotianna theory transposed to the cognitive development space of Biarnès ' Spaces of Creation .       Workshop III- 5th year – Motivational Workshop. This workshop uses both the structure of the Orikis and the motivational issue of students in textual productions. the steps are 1- You are asked to say the reference you have of the oldest person in the family, as used in African Oral Literature and to write.      2- We ask for a personal poem that describes your own image ( based on orikis )      3- We ask you to write something you want to do or have done that is important ( based on the structure of the Orikis)      4- Please write something about the public opinion you have in the community or class (based on the structure of the Orikis)      In the second step, 1- We ask you to say what your dream is      2- If you believe that school can help you in this dream      3- Something I would like to say to the world      4- Something I would like to tell the school      5- What is your goal after this year ??      In the third step we ask for a textual production on Identity and Objectives and Motivations .. It was observed in this workshop, in general terms, that the students' affirmation of identity mainly referred to their maternal references and the ideals of non-violence of the myth of Oxum worked in that semester were very present with regard to what was meant to the World or the School. when they were not directly linked to their own goals. This class had 95% of students spelling and at the same time mastering the superior compatible writing in relation to the required complexity at their ages. Annex I - Ejiogbe legend Ejiogbe's most important work in heaven was the revelation of how the head, which was itself a deity, came to hold a permanent space in the organism. Deities were originally created headless because the head itself was a deity. The awo (priest) who did divination for the head (the Ori ) is called Amure and dwelt in Orun (heaven). Orunmila invited Amure to do divination on how to get a full physiognomy because none of the deities had a head until that moment. The Awo told Orunmilla to rub both of his palms praying to the top to have a head. He said to make sacrifices with four obis (cola nuts), clay sponge, and soap. I told him to keep the kola nuts in a holy place without breaking them, as there would be an inconsequential visitor who would later do so. Ori (the head) also invites Amure to do divination and was told to serve his guardian angel four kola nuts that could not be bought and that would only begin to prosper after he made the sacrifice. After performing his own sacrifice, Orunmilla left the four kola nuts in their consecrated place as Ifá said it would have to be done. Shortly afterward, Eshu announced in Orun (heaven) that Orunmilla had left the four kola nuts in their holy place and was looking for a deity to break them. Led by Ogun, all the deities visited Orunmilla one after another, but he told each of them that they were not strong enough to break them. They felt mistreated and withdrew in annoyance. Even Orixá Nlá (Oxalá the son god) visited Orunmilla , but this one bestowed him with better cola nuts saying that the cola nuts in question were not destined to be broken by him. As you know, God never loses his temper and Oxalá accepted the fresh walnuts offered by Orunmilá and left. Finally Ori (the head) decided to go visit Orunmilá . It was then rolling to the chamber of Orunmilla and as soon as he saw Ori rolling to his house, he went out to meet him to entertain him. Immediately Orunmilla took a pot of clay, water, soap and sponge and began washing Ori . After drying it, Orunmilá took Ori to his sacred place and asked her to break the kola nuts. After thanking Orunmilá for his honorable gesture, Ori prayed to Orunmilá , with the kola nuts that everything that Orunmilá did was successful and that everything would happen. Ori used kola nuts again to pray for himself, to have a permanent place of residence and many followers. Then Ori rolled back and slammed into the kola nuts that left in an intense explosion that can be heard everywhere from Orun (heaven). Upon hearing the sound of explosions all the other deities immediately understood that finally the kola nuts had been broken. Everyone was curious to know who had broken the nuts that had challenged everyone, including God. When Eshu announced that Ori had succeeded, everyone agreed that Ori was the appointed deity to do so. Almost immediately after, hands, feet, body, belly, chest, neck, etc. who until then had specific identities decided to live with their heads, regretting that they hadn't realized before that it was so important. Together they all raised their heads upon themselves and there, in the sacred place of Orunmilla, the head was crowned as the king of the body. This is the reason, due to the role played by Orunmilá in his luck, why the head has to touch the ground and show respect and reverence to Orunmilá to this day. This is also the reason why despite being the youngest of all the deities, Orunmilla is the most important among them. In order for Ejiogbe's son to live a long time on earth, he must look for awos (priests) of great knowledge and intelligence to prepare a special soap with the skull of an animal. Ejiogbe is the patron deity of the head, because it was he who in Orun (heaven) made the sacrifice that made the head king of the Body. Ejiogbe proved to be the most important Olodu or apostle of Orunmilla on earth. Although originally one of the youngest. He belongs to a second generation of prophets who volunteered to come to this world to make it a better place to live. He was a very creative apostle of Orunmilla both when he was in Orun (heaven) and when he came to this world (Aiye).        ANNEX II 3 – Concept of Ori . We have an idea of ​​this concept, based on what Béniste tells us when he quotes Babatundé Lawal from the University of Ile Ifé in Nigeria when referring to the head: “In most traditional African sculptures the head is the most prominent part because, in real life, it is the most vital part of the human body. It contains the brain – abode of wisdom and reason; the eyes – the light that illuminates man's steps through the labyrinths of life; the ears – with which man hears and reacts to sounds; and the mouth - with which he eats and keeps body and soul together. The other parts of the body are abbreviated to emphasize subordinate positions. So important is the head in many African societies that it is worshiped as the seat of man's personality and destiny... Ori is all the ase (axé) that a person has, and its seat is in the head, it is usually the head comes first into the world and opens the way to bring the rest of the body”                                   The excerpt above gives us the dimension, from the aesthetic concept, of the importance that the Ori symbolically assumes in the Yorubá imagination. Another important point to mention to add value to this concept refers to another legend related to Ori . According to Béniste (1985), the aspects of human experience are predestined by the choice we make of our orí . According to Yoruba mythical tradition, after being modeled by Oxalá ( Orisa Nla ), Ajalá is summoned with the task of supplying the Ori (head) and each of our ancestors gives away the necessary substances to perfect the shape of our heads. These substances accompany us all the time and are worthy of respect and worship. Therefore, even if Ajalá is an Orixá, he still has his shortcomings. It is forgotten and neglected and because of this, heads do not always come out well. As a result, most people choose their heads for themselves without resorting to Ajalá and thus end up choosing bad and useless heads, as Béniste tells us . In this context, using Salami who tells us that Ori is our Origin, in addition to our simple physical head, we have that our entire destiny is marked by the choice of this head and for that there are rituals and practices such as Bori (which means in Yoruba bo Ori , feed Ori ) to restore the necessary balance in this head of ours (which determines, from our origin, our destiny). Returning to Béniste , he explains that according to the Yoruba tradition, a man with a well-made head will have a successful destiny, hence the traditional saying – Ajalá , head shaper in Orun (heaven), mold a good one for me. In this way, each Ori constitutes a personal deity that regulates our lives and we choose our Ori rere (good Ori ) or Ori Buruku (bad Ori ). As Beniste and Salami continue to expose us , it is through the Ifá Game, that Orunmilá will reveal the type of Ori that is with us and consequently this Ori will declare to us his desires, always through the Ifá Game.     In this context, the importance of evoking Ori as Salami tells us becomes clearer . Types of Oriki As Risério and Salami show us , there are several types of Oriki and we can list them. Examples of Oriki are: Oriki Orilé - For Lineages (it has a close relationship with the facial marks of the Yorubá) Oriki Borokini - for distinguished people Oriki Ilu – for cities Akija - Anti - Oriki Oriki Orisa - For the Orixás Oriki Amutorunwa – Individual Oriki of birth and naming (takes different forms in the case of twins, children born after twins, children born with an umbilical cord wrapped around their neck, or who the Oracle predicts will die before their parents.) Furthermore, even animals, plants and leaves have their orikis , as everything that has life has Ori and can have an Oriki. Annex III Once upon a time there in Africa, many, many years ago, there lived a lady called Oshun. Oxum the well-known lady of fresh waters. A very elegant and vain woman, she liked everything that was beautiful: beautiful clothes, beautiful hairstyles, perfumes and had a passion for jewelry. Attentive to her beauty, she was always admiring her beauty in the mirror.    When day dawned . Oshun was already diving in the river, bathing himself to adorn himself with his jewels. In fact, even before washing her children, she bathed her jewelry. But one day, what an unpleasant surprise! Oshun woke up, got up with the first ray of sunlight and when he uncapped the chest of jewels, it was empty. There wasn't a single piece. What would have happened? Oshun put his hand on his head. I paced back and forth as I thought: who took my jewelry? Scared, she cried a lot. He walked around the house and could see two men running away. Each of them carried a bag that was, of course, their jewelry. Oshun thought quickly: - I need to act. She thought right away and executed. He went to the kitchen, took a quantity of black-eyed beans, kneaded them well and put them in a pan. There he added mashed onion and a good amount of dried shrimp, crushed in the mortar. Finally she also put epo (palm oil) and mixed until it became a very hot mass.  He wrapped small portions in fire-fired banana leaves. I arranged it in a small pot and cooked.  After this food was cooked, she arranged everything on the very nice tray and went out in search of the thieves, singing to allay their worries. It wasn't difficult. She knew exactly where they were going to go. He sat down calmly, waited for the two thieves. It was not long before they appeared, greeting Oxum in the greatest disdain . - Ku Aro ( good morning) - Ku Aro ( good morning) - What a beautiful day! Good to find company around here. How glad we are to meet you. - Excellent. So let's stop chatting for a bit. Want to eat? Today I made a favorite food . Wa unjeum ? ( Invitation to meal). - Hmm... Well, we were feeling this smell so good! The men looked at each other confidently and spoke softly: - This lady is so pretty .... but looks very silly. - Yeah , we took all her jewelry, and she still wants to share her food with us. It's really silly. The men did not wait for another invitation and advanced on the abarás and ate unceremoniously, until they fell asleep one on each side. At this moment, Oshun took the opportunity, took the two bags full of earrings, necklaces, rings, combs, bracelets and hairpins. She got it all fast, got all dressed up, and sang all the way back to her house.   Annex IV The African Heroine : The archetype of the woman warrior in the Yoruba civilization and in our Brazilian society until the present day. Undoubtedly, the Yoruba myths are more markedly present in Brazil in the Northeast, but their influence is also due to migrations, in the largest cities in the Southeast of Brazil.  In his Yoruba classes , Sikiru Salami spoke of the civilizing function of the Orixás. In the case of Yansã we have the legitimation of the role of Iyalode , who was the female figure who participated in the Ogboni society in Oyo and other Yoruba cities.   The Iyalode was the head of the market sellers and taken by its position as a woman who had the same power of male heads. To symbolize her power, Yansan appeared as the role of the warrior. Another factor that also legitimized Yansan's role as a hero was her connection to survival and the fact that women had to hunt and fight on certain occasions to support their children.  Verger in his collection tells us about a legend I met in terreiros in Salvador as follows:  “Yansã was married to Xangô, but she had nine other children and disguised herself as a buffalo to hunt to feed these other nine children. Xangô discovers and challenges Yansã that angrily attacks him and he stops her with a plate of acarajés that makes her give up attacking him” We see in other verses of Oriki this strength of Yansan: No lies for you" , "Woman of the Hunt", "Woman of the War" ," Oiá enchanted, cheeky who goes to death with her husband", “What kind of person is Oiá ? ”, ”Where she is the fire blooms, Oiá , your enemies saw you and fled scared”, "I fear only you" ," Rub the liar's forehead into the ground", “Active and haughty Oiá ”, "Lady of the temple", "Lady of Thinking", "Orixá who embraced his love inland", "With your finger take out the gut of the enemy", "Slight warrior woman", “ Oiá who takes care of the children”, "Great warrior", "Woman soft as the sun goes down"  , “ woman revolts like a gale”, " Owner of the wind of life", "The one who fights on high", " Which tames the pain of misery", "Which tames the pain of emptiness", "Which tames the pain of dishonor", "Which tames the pain of sadness", “Beautiful in the fight, haughty Oiá ”, "Close the path of enemies", "Goddess who closes the paths of danger", "Who doesn't know that Oiá is more than her husband?" , “ Oiá is more than Xangô's noise”. (These last verses being a reference to the inversion of common gender power in several sub-Saharan African societies , especially after a certain age, as Balandier tells us)    Itan Ifa – How the Myth of Yansan fed us in Childhood. What I most want to emphasize as being important among all these myths of heroine deities is that they inspired behaviors among Yoruba women in their regions in Africa and most strongly socialized among slaves from different city-states or Yoruba kingdoms during the diaspora to America ,. and I even dare to say that they inspired and perhaps even indirectly inspire behavior in Brazilian women, even non-black women, regardless of their religions that are mirrored in their African ancestors because these myths are still present in the imagination of our people, especially in the regions mentioned above.  I dare to give my own example of who I descend, from what I have on record, for more than five generations there have been women with the same bravery as these African heroines. Even in my case, which for two generations has usually put us in the census as white, but we are descendants of black women from these slave quarters where these myths were worshiped. My grandmother who had black skin and say - by the way, was evangelical and had nothing in their religious education of African tradition, did not behave differently from their African ancestors who were inspired by the Iansã myths to bring food to their children dressed as a buffalo, which becomes a metaphor for the condition of hunters and can be a metaphor for her condition as a worker in the 40s, when she saw herself as a widow with two daughters in a society that gave less and less space to the woman, still more in your situation.  Another moment in which the bravery of this same myth was reborn in my family was when my own father is no longer able to relocate due to his age and my mother, as a large percentage of Brazilian families, assumes the functions of head of the family. It was only when I came into contact with the universe of myths of African heroines that I came to understand their courage and strength, as well as that of many Brazilian women, black or not, who are heads of families.  In the case of my mother, the influence of this myth becomes even more evident, as she is linked to the Candomblé tradition and at the time we lived in Salvador and had to perform the functions of head of the family, she opened a store and offered this store to Yansã, and because of this, its trade carried the name of Orixá precisely in the city where there is the highest rate of female heads of household in Brazil and where the influence of this myth as well as others in the collective imagination is undeniable due to the predominance of the yorubá root in this region.  I can say, in my masculine position, that this myth, of the woman warrior, adapted to the worker and head of the family, according to the possibility of adapting African myths to the current reality, as Antonio Risério tells us , was responsible for our livelihood , at least in the last two generations of my family. I can say that at least in these generations Yansan continued to dress as a buffalo to hunt and feed his children through these brave women, regardless of their religious positions. Both, as I said, are and were women who put themselves in the skin of a buffalo to bring food to their children and if today we survive in my family many crises and difficulties, I don't know what would have become of us as children if it weren't for these inspiring myths of African heroines who influenced Brazilians and influenced our black or white women. It is worth noting that this is an influence of very different characteristics from the submissive position of women in the classical tradition, especially the Greek ( in which Diana or the Amazons were a distant reality for Athenians and Spartans) that determined and still determines the hegemonic position of men in our society.  I can say, in my particular case and perhaps in that of many Brazilians from the regions mentioned, that this myth of the black heroine that I witnessed and fostered my livelihood in childhood is much closer to my educational process and constitution as a citizen than the distant and abstract concept of the Greek Arété , which I had contact in my training as an educator and came to observe its origins and uses in Western education in visits to countries in the Aegean Sea as in the Ephesus library (currently in Turkey), and which I see in this same historical distance.  I do not intend to despise the myth of the Greek or classical hero, because despite my paternal origin having Italian and Greek ancestry, I reaffirm that the myth of the African heroine is much closer and present in my educational background, despite being totally ignored by the formal education, than the Greek and classical hero myth.    In short, what I want to show in my testimony is that by studying only the myths and heroes of classical European antiquity and thus ignoring African myths and heroes (but above all heroines) we are undeniably referring to a much more distant and abstract past because the classical myths are at least 2000 years away from our historical reality and African myths, in addition to being closer chronologically and therefore closer in our national imagination, still remain alive in their cults, which is why instead of being placed as having only their religious function, they must have their live and present function recognized in the national imagination.  The vast majority of Brazilians, regardless of their religions, especially in the states I mentioned, have some reference to what these Yoruba heroines are, thanks to the fact that their religious cults are still present in our society, which should not invalidate, but rather reinforce, together with the ancestral base of African descendants of 89% of our population, the role that these myths of heroines still play in the national imagination and the role they play in the education and training of us Brazilians.    This does not happen in the same way with the Greek or classical hero myth or the myths of the Hellenic or Roman gods that also had their origins on religious bases, but when we study in education these religious bases are dissociated from their origin and we study only from from your mythological point of view.  However I must point out that there are several notorious differences between the ways in which the myths of the Hellenic gods and the classical hero and the African myths and heroes and heroines , as in the case of the Yorubás and I quote the most relevant which is that in the case of most African myths , like the Yoruba, these myths have their origin in a mythical ancestor responsible for the foundation of the city-state and in turn of the clan in question, which in turn is linked to a mythical ancestor who is the mythical ancestor of all the clans of a same ethnicity, which is no longer the case with the hero and myth of the great classic epics, as in this case there is not necessarily a connection between their origins in the ancestry of the peoples who worshiped or created them.  Within the line of reasoning that I have used so far in this text, this becomes even more relevant to justify why I particularly feel much closer to the concept of defending the honor of the Yoruba heroine than the areté of the Greek hero. This is precisely because in the case of the Yoruba heroine, because her myth has direct origins in our mythical African ancestry and because for the Yoruba heroine this concept of honor is more linked to the survival of her descendants and from that to factors of civilization constitution.(African and we cannot deny that Brazilian also due to the diaspora of this people around the world in the period of slavery).    Because of all this, I defend the position that we have the right to access our full cultural identity regardless of the interests of dominant classes or cultures that whenever one speaks of origins other than European or classical ones insists on giving less importance to these facts or not even recognize. It is necessary to honor these heroines who are our mothers, women, Brazilian educators, who deserve to have their mythological basis recognized.   First of all, I would like the recognition of the African mythological basis, at least in our education, to encourage, in this mixed country, that this same miscegenation is one more factor for us to fight for full access to our integral cultural identity, as opposed to that the justifications that the argument of miscegenation has served in recent times, which is to disguise the great social differences between classes. This text wants to show, through the defense of our mythical and ancestral African bases, regardless of our skin colors, that we Brazilians, precisely because of our mixed origin, we and our society when we use the criterion of skin color to discriminate, or simply to accept the veiled discrimination in our country, we are going against not only the principle of equality that restricts victims of discrimination the full right to exercise his citizenship, but we are also thereby incurring the mistake of denying our own full identity and expression as Brazilians, which the African matrix is ​​as or even more important than the European one and that is why we cannot neglect its mythological basis. Every Brazilian woman knows who we are talking about if we tell her that she raises her children as an African warrior (even if they do not accept Yansan in their religions). On the other hand, few Brazilian fathers ( fathers or mothers) know right away what we are talking about if we tell them that they raised their children like the Roman father or with the areté and honor of the Greek hero. This African heroine is much more present in our imagination than the Greek heroes or the Roman father. We cannot neglect this.        Only in this way will our African origins gain ground through recognition on an equal footing between the mythological bases of our African and European roots in the space of the hero and the heroine. And it is precisely in the basic field of education that we will be able to begin to effectively combat both racism and sexism, as shown by statistical data that in the 21st century, more than 120 years after the Abolition of Slavery are still showing in our country. Eparrey Iya Jeun mi Oyá osunfemi   The Myth of Oshun in Yoruba Civilization from their Orikis The Myth of Oshun radiates to the rest of the Yoruba cities as well as to the diaspora from the city of Osogbo. One of the versions that brings the meaning of the name of the city and that comes from the body of Odus de Ifá tells us the following, according to Verger:  “ The annual feast of offerings to Oxum held in Osogbo, Nigeria, is a re-updating of the pact that the first local king made with the river: Laro the ancestor of the current king, after prolonged tribulations, looking for a favorable place where he could settle with his people, came close to the river Osun where the water flowed permanently. According to what is recounted, a day later one of his daughters disappeared in the waters while bathing in the river and, after some time, came out, splendidly dressed. She declared to her parents that she had been admirably received and treated by the deity who lived there. Laro went to make offerings of thanks to the river. Many fish, messengers of the divinity, as a sign of acceptance, came to eat what the king threw into the water. A large fish came swimming near where he was standing and spat out water. Laro collected this water in a calabash and drank it, thus celebrating the covenant of alliance with the river. Then he stretched out his hands and the big fish jumped into them. He assumes the title of Ataoja, contraction of Yoruba phrase " lewo gba eja ", one that reaches out and grabs the fish. He declares: Osun gbo, meaning Osun is in a state of maturity, its waters will always be abundant. Hence the name of the city of Osogbo which is dedicated to Osun. " Oshun is also worshiped in several other Yoruba cities, since its myth radiated from Osogbo.  According to several myths, she was the wife of Xangô, Ogum, Oxóssi, Orunmilá and is the mother of Logun Ede , which in Africa has different versions of the myths of association of this Orixá with these gods depending on the region in which they are found and the influence of these Orixás in the pantheon regional. This is reflected in the diaspora where Oshun is associated with all of them.  In Umbanda in Southeast Oxum is syncretized with Nossa Senhora Aparecida, patron saint of Brazil; in Bahia with Nossa Senhora da Conceição, patroness of Bahia; in Cuba with Our Lady of Charity of Copper, Patron Saint of Cuba. The fact of these syncretisms that associate Oxum with the image of a patron saint in different locations may very likely be linked to her aspects related to motherhood.    Civilizing Aspects of Oshun's Orikis There are several civilizing aspects in Oshun's Orikis. I selected below the verses where this is most evident: Very fat Iyalode that splits the vacancies. Iyalode whose skin is very smooth. In the above verse there is an allusion to the figure of Iyalode . Iyalode in Yorubá means: Iya (mother) l (da) ode (court or square in reference to the market). The Iyalode is the leader of the women in the market and therefore plays a central role in relations with men of society Ogboni   and societies related to royalties. It has a prominent role among women, for this reason and also because of its age, which makes it, as Balandier tells us about sub-Saharan societies, able to play decision-making roles that would normally be male. Oshun is also called Iyalode , as well as Yansan. Despite being myths with very different characteristics, Oshun and Yansan within their own characteristics also tell us about aspects of female power in Yoruba societies, both representing this dangerous half that Balandier tells us about.        In the verses below we see a reference to the role that women have in the development of traditional medicine, assuming the role of priestesses ( especially Oshun): She does for anyone what the doctor doesn't. Orixá that cures illness with cold water If she cures the child she does not pay the father a fee.  Mother, come help me to have a child ( an allusion to the fertility of this myth as well and what it implies in the continuation of the lineage society) Iyabale does secret things and makes medicine. She has free medicine and gives the children to drink honey  As we build the images in the verses below, we see her roles as an educator, either as a mother or as a woman.  It tells the bad head to become good Discontented woman on the day her son fights She follows the one who has children without leaving him she refuses lack of respect She stays in the gallery of the house and teaches the children languages ​​and everything they don't know (in direct allusion to the role of women as educators represented by this myth) She unravels with people where evil comes from The child's hand is gentle. Oshun is smooth. Copper owner calmly takes over the children ( for her knowledge) She fixes people's bad minds. With her long hands she pulls her son out of the trap. She arrives and the disturbance calms down Ologun Ede , one who is afraid cannot become an important person (in a sentence and direct instruction to his children).   Oxum act calmly My mother who creates the ayo game and creates the player The child will deliver the money in your hand Let the child surround my body with their hands the child's hand is gentle Oshun is smooth. We see in the example of the Orikis of Oshun above, a reference to the role of the woman as an Educator inspired by this myth. The pedagogical function here is undeniable. The role of the mother, protector, educator and heroine contained in Myth is undeniably present. We can even see our teachers and mothers in the diaspora playing their roles as educators much more present in this example and in these phrases by Oshun , than in the abstract and distant concepts of Greek heroes or Roman fathers that we see in our training as educators in Brazil, even in universities regarded as the elite of education.      In addition to these factors that refer to the pedagogical function of the Myth, we can clearly see the sociological function that these social bodies of “educators” mothers have when they are formed in the bosom of lineages.  At Osogbo's temple in Osogbo, the role of educating new and new initiates belongs to the Priestesses and Idi Osun and is based a lot on what we see in these Orikis. Even in the verse “Osun washes his copper jewelry and does not wash his children sufficiently”, we see a pedagogical function. When I was in Egypt, I saw a similar behavior and that even reminded me of this verse from Oriki, and when I asked the peasant women of the Luxor region, why they didn't care for and seemed to neglect their children, I had the answer: “Not overzealous educates”. I even remembered Rousseau's classics on Education when I heard this, as he somehow defended this particularity in the indigenous peoples of America.  Oshun is also somehow linked to the economic system when he alludes to the accumulation of wealth and the very fact of saving as we see in the verses of Oriki below. "She digs sand to save money" "She digs the sand to collect money" ( In direct allusion to the need to save) Oxum owner of the depths of wealth She has a lot of money and her word is soft. She appropriates the holiday, she appropriates the wealth She is a customer of copper merchants ( since copper was the noblest metal among the Yoruba, not gold) She stays at home and reaches out to riches (in direct relation to female professions mainly linked to crafts developed in the houses) great wealth pleases She eats expensive okra without asking on credit She dances in the depths of wealth She is elegant and has money to have fun. She orders okra soup to be cooked and she doesn't get in debt Oxum I lean She owns the gold. Perhaps this domain of part of the financial world and economic system that alludes to the very function of Iyalodes and market sellers can explain, along with what Balandier tells us about moments of role reversal, moments in which women really become this dangerous half . In the verses from Oriki below, we see clearly how the myth assumes this role, inspiring this social body of market vendors and Iyalodes who generally also organized themselves into women's societies linked to magic. We see a remnant of this in candomblé terreiros in Brazil in the diaspora, where women play a very important role, just like the Iyalodes , who in the African context, being heads of market women, had access to all the goods necessary for making the offerings and objects necessary for the magic just as Verger and Bastide tell us . These women from the diaspora from which we descend, without a doubt, are heirs to these social bodies of African sellers and priestesses influenced by this myth.      This becomes very clear, as well as the importance of the female roles played by them, when we see the Oriki verses below:  Mother Adisa Olosun , do not forget me There's no place where you don't know Oshun mighty like the king  She dances and takes the crown, she dances without asking If the woman is in the way , the man runs away She receives the king's messenger without paying him obeisances She enters the sluggard's house and the slacker flees ( in clear mention of the sluggard as a moral transgressor as we saw in previous texts) wake up and act like someone famous She has a title and travels a crowned woman is rare She walks with a haughty posture Kneel to the women, Women are the Earth's intelligence The man can't do anything without the woman A great power has been given to all women through you, Do not abuse women of this power, Otherwise it will be taken from them.     Itan Ifá- How my mother Oxum educates us even today in the diaspora.  I see in my teachers much more than the pedagogues of Greece or the heroes of classical epics or the Roman father. I see women, who stand in the gallery of the house and teach the children languages ​​they don't know. I see women who want to turn bad and bad heads into good heads  Who discover with people where evil and oppression come from Who tell us that if we are afraid we will hardly become important people. I see educators who follow those who have children without leaving them when they educate these children. I see disaffected women on the days when their children fight or are wronged. I see those who, with their knowledge of educators, take their students out of the traps of ignorance, as if they were their own children.  I see women mothers and educators who act calmly, who, through their passion for knowledge, soothe the disturbances of mind of those who seek knowledge.  I see women who with their wisdom create the game of life and through their wombs give birth to players. Women who run homes because their children give money into their hands from both sides of this diaspora. Women who say the child's hand is sweet and let the child who never dies in us surround their body with their hands.  Women who are the sweetness of our intelligence.    And beyond what we see in your verses of Oriki, mother Oshun   I see women who above all refuse lack of respect.  The same respect we seek as children of this nation and will only get when we stop denying our true origins from the wombs of our Black African mothers.    ANNEX VII Afro- Brazilian Myths Study Guide . According to Campbell every myth has 4 functions as discussed in the dissertation, which are Mystical, Cosmological, Sociological and Pedagogical, as well as according to Sacristán mentions that 9 are Lawton's invariants by which all societies must be studied and have common factors, below follows table that serves as a guide for the study of Afro-Brazilian myths according to the guidelines of the book Anthropology of the Orixás by Ivan da Silva Poli. Myth Occupation     Lawton Invariant cosmological sociological Pedagogical eshu Lord of the Ways Social body of merchants and priests linked to witchcraft, as well as all transgressors of the current model. Responsible for the transgression of the society of conformity and reproduction leading to the social motor of these societies Communication system, economic system , social structure, maturation system. ogun Lord of War Social body of blacksmiths and priests linked to the technological development of society. War and Survival Code , initially hunting , responsible for the formation of the warrior and hunter archetype Technological system , moral code , economic system Oxossi Lord of the Hunt Social body of hunters and priests of the land cult ( Onile ) Code of hunters, dismemberment of the myth of Ogun towards the formation of the archetype of hunters economic system , moral code Logun Ede Lord of Riches, Responsible for the connection between the social body of market women and hunters, having an influence on both societies in the region of Illesa, above all, also present in Kétou , important integration of hunting and gathering periods with urbanization Responsible for the archetype of those who work in the link between the women's societies of the women of the Market and the hunter societies. It regulates production relations in urban and rural areas, attributing the position of those who do not produce that of a moral transgressor  System economic, communication system Oxumaré Lord of the Rainbow . Linked to Creation myths. Responsible for social bodies of its priests who have a prominent role in the administrative body of cities. It defines the role of androgyny and androgynous as part of the dialectic ( of the double) in power relations. One of the double myths that establishes the sub-Saharan dialectic in power relations , the game between order and disorder that must exist in society for its progress and evolution according to this sub-Saharan dialectic aesthetic system obaluaiye Lord of Death and Diseases and Healing, Lord of Earth Responsible for the social body of priests linked to traditional medicine and the worship of land and ancestors It establishes the archetype of healers and priests linked to traditional medicine, just as this myth contains much of the knowledge of this traditional medicine and funeral rites themselves    Nana Lady of the Dead and of the Earth – Linked to Creation Myths for Some People Priestly body of the worship of the land and ancestry, also present in funeral rites. Archetype of regeneration and responsible for the sense of love for the land where one is born and for the homeland in general. Summarizes the core concepts of ancestry  moral code Yemanja Senhora do Mar e das Águas ( in some cities) Social body of priestesses and priests who have a central role in the administration of the region of Abeokutá , being one of the founding ancestors of this kingdom. Linked to social bodies of female societies and matriarchal origin. Responsible for the archetype of adult maternity and myth that plays a central role in the behavior of families that adopted children abandoned by the ravages . It plays a central role in the dynamics of domestic ( lineage) slavery in the region. Assigning those outside the lineage their social role .  rationality system, moral code  Shango lord of justice Responsible for various social bodies in the region of Oyo, from the king ( Alaafin ) to every society Oyomesi ( Parlemento Oyo). Responsible for the Yoruba Moral Code and Laws in general as well as the social dynamics within the African dialectic of the double in power (as well as in Oxumaré ) determining relations between indigenous peoples and invaders. this people.  Moral code , economic system , rationality system Yansan Lady of the Rays Responsible for the social body of female heads of household and warriors and hunters. Defines women's societies and positions as The Iyalodes in various Yoruba courts. Responsible for training women from the Market and its societies as well as Oxum both in the diaspora and in Africa .  It arises from the need for women to have to hunt and fight in the absence of their husbands and fathers who left for wars or were taken by the razas in a second moment. It defines the archetype of the heroines who formed the social bodies of mother-heads of the family and has a great influence to this day both in Africa and in the diaspora.  social structure Oxum Lady of Àguas Sweets It legitimizes several social bodies in the Osogbo region where it defines every administrative body from the king ( Ataojá) to the administrators  . Myth linked to the social bodies of educators ( Idi Osun) and various Yoruba regions. Together with Yansan, she regulates the social bodies of market women and their secret societies, as well as the witches who are linked to the social bodies of transgressors. The very role of the educator and the woman as an educator is an archetype formed by this myth. Female resistance to male aggressions, opposing intelligence as a female characteristic against strength as a male characteristic in the civilizing formation of societies. Archetype also of Administrators and women in the market together with Yansan    rationality system obatala lord of heaven Defined together with Oduduá the social body of administrators of Ile Ife ( city ​​of origin of all other Yoruba cities) . Establishes order together with the Myth of Ogun and opposes Exu in the social bodies of transgressors responsible for Yoruba social dynamics social structure Oduduá mythical ancestor Defined together with Obatalá the social body of administrators of Ile Ife ( City of Origin of all other Yoruba cities) Mythical ancestor , gives the idea of ​​ancestry to the Yorubá people and brings together the various Yorubá cities under the aegis of a single origin, (it gives uniqueness to the Yorubá people). Ancestrality that is Memory and Memory that is resistance comes basically from myths of mythical ancestors such as Oduduá in all sub-Saharan peoples. social structure