#Soudoaxé: redes educativas e o ciberativismo da Juventude de Terreiro da nação Ijexá

Abstract

To understand how the candomblecistas use the digital social networks in the combat to the racism: racial and religious and in the formation of racial ethnic identity; was / is the main objective of this research. The field of research is the Ilê Axé Odé Omopondá Aladê Ijexá terreiro, situated in the municipality of Ilhéus, Bahia. They are constituted as social actors of the research the belonging of this terreiro. The research's membership engages in the movement of the ancestral epistemological perspective with the educational daily ones in the social networks: Terreiro and Digital Social Networks and by the boldness in the use of the ethnopesquisa methodology implied. My first movement as a researcher, committed to the struggles as afro-tivist candomblecist, was to accompany and participate in the digital narratives and daily practices in the spaces of the research. The research ethnocentric devices suggest that the digital narratives of the social actors of research are intertwined with their formative paths and with their political implication in the struggle for recognition and belonging. Producing and potentializing possibilities of mobilization in the struggle for afro-visuality in the diverse media and educational contexts from the know-how with the uses of the digital network, terreiro youth interweaves its daily life with the enchantments of its afroreligiosa aesthetics shared in digital social networks, establishing others senses and other experiences. We are approaching the second decade of the twenty-first century, and last year Brazil completed 130 years of abolition of slavery. But we still need to go to the streets to fight for religious freedom. The thesis presents some devices of learning about the cyber-activism of the youth of terreiro in its fiercer struggles against the religious racism. In addition to the digital militancy of this youth, I spoke with some theorists, among them Ivana Bentes, Massimo Di Felice and Eduardo Oliveira, in order to understand to what extent cyber-activism and ancestral epistemologies approach as categories of understanding of insurgencies and gaps that the social actors make in the digital networks as a device of afrovisuality in the narrative disputes. The theoretical contribution to understand the right to look and to be seen will be the discussions produced by the decolonial theorists Fanon, Mirzoeff, Mbembe and Hall. Finally, following my bets and provocations, I will describe how the epistemology of belonging can collaborate in the construction of an anti-racist education and consequent in the formation of an interreligious society. Self-recognition as a candomblecist is the learning device that social actors of research use in their authorship in cyberspace. Whoever recognizes himself as subject / subject of struggle crossed by the beauty and joy of being of the ax understands that he belongs to a religion that is historically outraged but that has the power to live in community the strength to continue resisting