With collective works, an exhibition in São Paulo brings together records and experiences of the indigenous movement of Escolas Vivas. The works present ways of transmitting knowledge linked to the Guarani Mbya, Baniwa, Huni Kuin, Maxakali and Tukano-Desana-Tuyuka peoples. The exhibition is on display at the Instituto Tomie Ohtake until August 9 and admission is free. Visitors will be able to learn about pedagogical practices, knowledge and works built from the relationship between territory, memory, spirituality and collective life. The exhibition is co-organized by Tomie Ohtake with Associação Selvagem and had the collaboration of the coordinators of Escolas Vivas. Related news: Landless people plant 5 thousand seedlings during Environment Week. Young people prepare a letter for the UN international meeting on water. "Historically, the colonization of Brazil was so violent that it deeply crossed our bodies, our memories and our territories. The Living Schools movement has been saying that the transmission of knowledge, for us, does not only happen through letters and numbers, but it happens through arts, spiritualities, all the ancient knowledge of our grandmothers and grandfathers", explains philosopher and educator Cristine Takuá. Curator of the exhibition, Cristine Takuá, details, in an interview with Agência Brasil, that the Escolas Vivas project is a collective that seeks to transform the teaching-learning relationship, valuing what is truly useful and necessary "in the constant exchange of knowledge that is ancestral, but which, due to colonial and epistemological arrogance, was disfigured into a classic and square school”.  "[The exhibition reveals] that we are existing, that indigenous peoples exist and that they have always sown these thoughts and their own way of transmitting knowledge. In fact, the entire indigenous territory is a Living School", the curator concludes. The works present in the exhibition were produced within the scope of workshops in the territories of Escolas Vivas and also at the Casa Escola Viva residency, held in October 2025 at the Museum of Modern Art in Rio de Janeiro. The meeting brought together ten indigenous artists in a process of creation and exchange of knowledge.  Works The exhibition Viva Viva Escola Viva, dedicated to the indigenous movement of Escolas Vivas, is on display at the Instituto Tomie Ohtake, in the capital of São Paulo. Photo: Wild Collection  From the Baniwa people comes the installation The navel of the world, with tucum fiber braids produced by the hands of Baniwa women. The Huni Kuĩ present a teacher cloth with kenes, traditional graphics that guide learning and the transmission of knowledge linked to their worldview. Among the Maxakali, the collective installation is organized around masts - the mīmãnãns - which, according to tradition, guide and make the presence of spirits in rituals possible. The installation Pytü, the Dark, by the Guarani Mbya, is a representation of intense darkness, from which the first breath, the first being, the first life can emerge. To complete the set, the exhibition features an Amazonian pharmacy, with medicinal plants, elixirs and balms brought by the Tukano, Desana and Tuyuka peoples. A section dedicated to older people is part of the exhibition, with works by Ailton Krenak, Ehuana Yanomami, Tõrãmu Kẽhíri (Luiz Lana) and Moisés Piyãko. Considered references in the preservation and transmission of indigenous knowledge, the oldest, says the curator, are those who sustain - through stories, songs and daily practices - the memory that crosses time and connects different planes of existence. "For us, education is not just literacy, it's not just theory, it's not just getting into college. It's about us being able to launch an arrow towards good living, towards life. Learning to ask permission to enter, learning to respect all forms of life. This is the education that is true for us", highlights the curator. She assesses that Escolas Vivas can contribute to inspiring society to rethink the education model in force in Brazil, even outside indigenous territories. She mentions that the school curriculum often prioritizes references from outside the country. "For example, in literacy, the zebra, the tiger, the elephant, the giraffe appear. And the students, the children, who study in the Atlantic Forest do not know the agouti, the paca, the otter, the beings that inhabit the Nhe'ẽry [the Atlantic Forest]." She states that the exhibition is an invitation to society to rethink education and the relationship with nature. "Because nature is not ours, we are a part of nature, a small particle that constitutes this entire web of relationships. It is also an invitation to this awakening of consciousness so that everyone can join in this fight to care, to respect nature as a whole”, he says.