Comments on indigenous school education and traditional knowledge Guarani and Kaiowá in Dourados, Mato Grosso do Sul: multiple walls, different perspectives

Abstract

The understanding of a universe of indigenous social relations through the analysis of the practice of religious rituals, leads us to think not only in a direction but in a plurality of senses, signs, symbols and concepts that are in constant suspension and that they refer to the lived experience represented in its execution; systems are built and junctions between knowledge are necessary for the perpetuation of traditions and knowledge, and in this universe of constructions and dynamicities where several actors participate in the sense of connecting senses, experiences, practices, that will constitute models to be followed by future generations, the education is present as a need to make oneself feel and to become social and belong to the community and to contribute to its existence. In this sense, we can perceive ritual as a sort of collective language, a symbol representative of some transcendental truths that incorporate a dynamized practice that permeates through a complex network of meaningful actions capable of uniting a group and convincing it through its effectiveness (MAUSS, 2003). More than a cosmological movement of a reflexive or contemplative order, “the rituals of a society enlarge, focus, highlight and justify what is already usual in it” (PEIRANO, 2002, p. 8).