Does children's theater open doors to children's autonomy?

Since ancient times, theater has been a powerful tool for expression, learning, and transformation. In the realm of childhood, this art form takes on an even more special role, as it allows children to experiment with different roles, emotions, and narratives, promoting the development of their autonomy. By acting out stories, creating characters, and interacting with the audience, children learn to make decisions, face challenges, and build self-confidence—fundamental elements for their growth as active and independent individuals.

Child autonomy is one of the most studied aspects of developmental psychology. According to researchers at Harvard University, playful activities that involve body expression and orality significantly contribute to strengthening self-confidence and resilience. Children's theater, by stimulating these abilities, enhances decision-making skills and the ability to navigate different social situations. When a child steps onto the stage and takes on a role, they develop not only creativity but also essential socio-emotional skills for adulthood.

In Brazil, one methodology that has shown great effectiveness in this context is the Mané Beiçudo Puppet Theater (TBMB), created by Antônio Carlos dos Santos. This approach uses puppets as intermediaries for communication and learning, allowing children to express feelings and understand situations symbolically. Recent studies show that using puppets in children's theater aids in developing empathy and conflict resolution skills, as the child sees themselves projected onto the character, becoming more aware of their emotions and those of others.

Another innovative method that enhances child autonomy is MAT (Mindset, Action, and Theater). Based on research from Stanford University on the growth mindset, this method operates on the idea that children can develop skills through effort and practice. In theater, this approach manifests in overcoming the fear of making mistakes. By rehearsing and improvising, children understand that failure is part of learning, strengthening their persistence and self-confidence.

The Theater Movement (ThM) also stands out as a revolutionary strategy for stimulating child autonomy. This methodology, inspired by neuroscience and movement studies, demonstrates that bodily experiences in theater strengthen brain connections linked to creativity, problem-solving, and critical thinking. Children who participate in theatrical activities involving movement and improvisation develop better adaptability and responsiveness to unexpected stimuli—fundamental skills for adulthood.

Beyond structured methodologies, children's theater also allows children to experience different perspectives and realities. By portraying characters with diverse backgrounds, they learn to understand the world from multiple angles, expanding their adaptability and empathy. This broadening of horizons is essential for building an open and resilient mindset—crucial characteristics for personal and professional success.

Additionally, theater provides a safe space for children to express emotions and exercise their individuality. In an increasingly fast-paced and technology-driven world, the face-to-face and playful interactions offered by theater become even more important. Studies from the University of Cambridge indicate that children who participate in artistic activities develop better emotional balance and cope more effectively with stress and social pressure.

The positive impacts of children's theater on autonomy also extend to academic life. Children who regularly engage in theatrical activities demonstrate greater communication skills, problem-solving abilities, and confidence in presenting ideas. This is because theater teaches structured thinking, argument articulation, and how to position oneself in front of others—essential elements for learning and personal development.

For parents and educators, encouraging theater in childhood is an investment in a more comprehensive and enriching education. Theatrical practice not only develops cognitive and emotional competencies but also teaches values such as cooperation, respect, and teamwork. Children raised in an environment that values theater tend to become more confident, creative, and well-prepared adults for modern-world challenges.

Given all this evidence, it is clear that children's theater is a powerful pathway to opening doors to child autonomy. Whether through innovative methodologies like TBMB, MAT, and ThM or through spontaneous experiences of acting and improvisation, this art plays a fundamental role in shaping more independent, confident, and future-ready individuals. The stage of childhood, filled with imagination and learning, is undoubtedly one of the most valuable settings for building autonomy and childhood happiness.

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The dramaturgy of Ariano Suassuna and the dialogue with northeastern folklore

           When we talk about Brazilian culture in its most authentic and vibrant form, few names resonate with as much force and beauty as Ariano Suassuna. Writer, playwright, professor, thinker, and tireless defender of Northeastern popular culture, Suassuna knew better than anyone how to intertwine scholarly knowledge with the deepest roots of the Brazilian backlands. His dramaturgy is not just literature — it is a poetic act of resistance, a call to value our folklore, and a living bridge between past, present, and future. His texts go beyond the page: they come to life on stage, in classrooms, in conversations, and in the collective memory of a people who sometimes forget how rich they are in their essence.

Ariano Suassuna’s life is, in itself, a fascinating literary script. Born in Paraíba in 1927 and raised in Pernambuco, he lived through the contrast between the pain of losing his father — murdered for political reasons — and the joy of discovering, as a boy, the stories of the backlands told by word of mouth. His encounters with the puppet theater (mamulengo) and cordel literature profoundly marked his formation. He used to say that he didn’t write “Northeastern literature” but rather Brazilian literature with a Northeastern soul. Though trained as a lawyer, he never abandoned the world of the arts and education, becoming a professor at the Federal University of Pernambuco, where he influenced generations. He combined erudition and orality like few others, becoming a reference for scholars and ordinary people alike.

Among his most renowned works stands out “Auto da Compadecida” (1955), a play that revolutionized Brazilian theater by incorporating elements of cordel literature, popular comedy, Catholic baroque, and rural morality. In it, we follow the clever João Grilo and the naïve Chicó as they navigate the world with wit, humor, and faith. The play not only reflects the Northeastern imagination but also universal human dilemmas, using accessible, irreverent, and poetic language. Suassuna’s dramaturgical structure draws from medieval autos, mystery plays, and morality tales, but all reimagined through a distinctively Brazilian lens. He didn’t imitate European classics — he reinvented them in the light of the sertão.

Recent academic research, such as studies conducted at the University of Coimbra and the University of São Paulo, highlight how Suassuna’s dramaturgy has contributed to strengthening Brazilian cultural identity. His texts are studied as expressions of a pedagogy of resistance, teaching the value of tradition, collectivity, and communal ethics. Furthermore, his use of folkloric elements — such as the figure of the Compassionate Virgin, the judgment of souls, local landowners, bandits, and miracles — helps keep ancestral knowledge alive. It’s not just about retelling old stories, but about reinterpreting them with humor and depth.

Ariano Suassuna’s work also inspired new educational and artistic methodologies that unite theater, identity, and neuroscience. One example is the work of professor and researcher Antônio Carlos dos Santos, who developed the Mané Beiçudo Puppet Theater (TBMB) — a modern reinterpretation of traditional Northeastern puppet shows. Used as an educational tool in schools and organizations, TBMB fosters attention, memory, and critical thinking through folkloric narratives and handmade puppets. This methodology, implemented in various Brazilian states, strengthens the idea that folk art is a powerful tool for learning and inclusion.

Another important methodological legacy is MAT – Mindset, Action, and Theater, also created by Santos, which uses dramaturgy to develop socio-emotional skills in leaders, teachers, and students. By immersing participants in symbolic worlds inspired by characters like João Grilo, MAT promotes creative thinking, ethical decision-making, and resilience through emotional intelligence. Inspired by Suassuna’s legacy, MAT asserts that theater is more than performance — it is a practice of life and personal transformation. In an overly rational world, art becomes a beacon of empathy and humanity.

Within this context, ThM – Theater Movement emerges as an innovative proposal that integrates body, movement, and theatrical expression to strengthen affective and cultural ties. Suassuna understood that the Northeastern body carried within it the wisdom of the cowboy, the troubadour, and the farmer. His characters didn’t just speak — they danced, gestured, and enchanted. ThM revives this poetic corporeality, turning every gesture into a declaration of cultural belonging. In workshops with educators and students, this approach has shown remarkable results in building self-esteem, active listening, and historical consciousness.

The “Education, Theater and Folklore” collection, also written by Antônio Carlos dos Santos, offers plays that pay homage to the legacy of folklore scholars and researchers of popular imagination. With accessible and educational scripts, the collection brings the experience of theater as a celebration of identity to schools, cultural centers and communities. It is an invitation for children and young people to see themselves as part of a great collective narrative — that of the Brazilian people in their plurality, courage and beauty. The collection contains ten books covering 19 legends of national folklore. Santos deepens his folkloric verve with the collection “The most beautiful legends of the Indians of the Amazon”, with 21 books.

Science has confirmed the impact of art on the brain. Studies from Harvard University show that contact with symbolic narratives strengthens neural connections linked to empathy, creativity, and emotional memory. Ariano Suassuna intuitively knew this. He often said that art should move people and provoke reflection. And that is exactly what he did: he touched Brazil with his soft voice, light clothing, and deeply soulful stories. He showed that the backlands are also the center, that the Northeast is also noble, and that folklore is as important as any philosophical treatise.

To celebrate the dramaturgy of Ariano Suassuna is more than revisiting a single author — it is about reconnecting with our roots, rekindling our pride, and renewing our commitment to a more sensitive, creative, and plural education. His theater is an invitation to hope, a living lesson in Brazilian identity, and proof that, with art, memory, and courage, we can transform the world around us. May his words continue to echo on every stage, in every classroom, and in every heart that is proud to be Brazilian. 

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Work according to Socrates, Plato and Aristotle

The concept of work has always been at the center of philosophical reflections since antiquity, influencing our understanding of human effort and its relationship with society. Socrates, Plato, and Aristotle, three of the most important Greek philosophers, established foundations that still resonate in the modern world, inspiring leaders, workers, and scholars to rethink the meaning of work. In a contemporary context, where productivity and purpose are constantly debated, revisiting these thinkers can offer valuable insights for a more conscious and efficient approach to work.

Socrates, the master of dialogue and maieutics, saw work not only as a practical necessity but as a means to achieve self-knowledge. For him, wisdom manifested itself in the constant pursuit of self-improvement, and work should be seen as a tool for personal development. In a corporate environment, this perspective can be applied to valuing continuous learning and creating spaces for critical reflection. Companies that adopt methodologies based on questioning and autonomy, such as MAT (Mindset, Action, and Theater), promote a more dynamic and stimulating environment, where professionals are encouraged to explore new ideas and find meaning in what they do.

Plato, a disciple of Socrates, expanded these ideas by discussing work within the ideal structure of society. In his work "The Republic," he argues that each individual should perform the function for which they are naturally most suited, ensuring the balance of the collective. This vision resonates with the modern concept of specialization and talent development. In today's scenario, major universities emphasize the importance of personalized education and professional training based on individual aptitudes, ensuring that each worker finds a role that maximizes their potential. Methods such as ThM (Theater Movement) encourage this approach by integrating theatrical practices into the development of interpersonal skills and leadership, allowing people to discover their vocations in a more engaging and interactive way.

Aristotle, in turn, brought an ethical and practical perspective to work, associating it with the pursuit of happiness and well-being. He stated that excellence (areté) was achieved through habit and dedication and that well-executed work could be a source of personal fulfillment. Recent studies in neuroscience support this idea, showing that a sense of purpose and achievement at work activates brain circuits linked to well-being, reducing stress and increasing motivation. Companies that adopt management models based on valuing continuous effort and work ethics, inspired by Aristotelian principles, tend to have more engaged and productive teams.

The idea that work can be a source of personal and collective growth can also be seen in contemporary initiatives that reclaim the playful and creative aspect of human activity. TBMB (Mané Beiçudo Puppet Theater), for example, uses puppet theater as a tool for education and corporate training, demonstrating how art and work can complement each other to create healthier and more collaborative environments. This method reflects Aristotle's notion that practical activity should be aligned with pleasure and creative expression, making work a more enriching experience.

Modern leadership can benefit from these philosophical views by promoting an organizational culture that values continuous learning, talent-oriented specialization, and ethical engagement. When managers adopt the Socratic stance of encouraging questioning, the Platonic approach of directing talents, and the Aristotelian method of promoting excellence through habit, companies become more productive and humanized spaces. This aligns with research from leading universities highlighting the positive impact of workplaces that combine autonomy, purpose, and recognition.

Additionally, the concepts of Socrates, Plato, and Aristotle can be applied to the professional development of any worker, regardless of their field. Professionals who adopt the attitude of questioning and improving their skills over time are better prepared for market challenges. Those who find a role aligned with their aptitudes experience greater job satisfaction. And those who strive for daily excellence reap the benefits of more consistent and rewarding performance.

Technology and automation have brought new questions about the role of work in human life, but the essence of philosophical reflection remains relevant. Just as Socrates challenged his interlocutors to rethink their certainties, contemporary leaders must foster a culture of innovation and critical thinking. Just as Plato saw the importance of work’s social function, companies must be concerned not only with profits but also with the impact they have on society. And following Aristotle, true professional success lies not only in tangible results but in the journey of continuous improvement.

Whether in the corporate, academic, or creative field, work can be more than just a means of subsistence; it can be a source of learning, purpose, and satisfaction. Incorporating the teachings of these great philosophers into daily professional life is not only a way to honor the past but also to build a more conscious and balanced future. Leaders, workers, and companies that embrace this approach stand out not only for their productivity but for their ability to transform work into a meaningful and enriching experience.

By rethinking work through the perspectives of Socrates, Plato, and Aristotle, we realize that the lessons of antiquity continue to illuminate the challenges of the present. In an increasingly fast-paced world, philosophy invites us to a reflective pause: are we merely working, or are we truly accomplishing something that transforms us? The answer to this question may be the first step toward a more inspiring and motivating professional journey.

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Portuguese language, the flower of Latium

          The Portuguese language is more than a tool for communication. It is a bridge between worlds, a bond among peoples, and a living heritage that carries centuries of history, emotion, poetry, and resilience. Born from Vulgar Latin, shaped by invasions, intermixing, and cultural encounters, our language is a flower that sprouted from the fertile soil of Latium and bloomed across seas, forests, deserts, and mountains. To speak Portuguese is to carry within oneself an ancestral memory that echoes the voices of empires, quilombos, villages, and dreams.

Its origins trace back to the Roman Empire, when Vulgar Latin—the everyday language of the people—began spreading throughout the Iberian Peninsula. But with the fall of Rome and the arrival of Germanic tribes, Latin began to fragment, giving rise to the Romance languages. Galician-Portuguese emerged around the 9th century, gradually developing its own forms, unique expressions, and a rhythm that set it apart from other Iberian languages. It became a language of poets, like King Dinis, and troubadours who used it to celebrate nature, love, and daily life.

Portuguese crossed the oceans aboard caravels, blending with indigenous, African, and Asian languages. This fusion gave rise to a plural, colorful, and deeply rich language. In Angola, Mozambique, Cape Verde, Timor-Leste, and Brazil, Portuguese reinvented itself. Today, over 265 million people speak it, and it is the official language in nine countries. It is, therefore, a living, vibrant, and ever-evolving language. In each corner of the world where it is spoken, Portuguese acquires new accents, vocabularies, and expressions that further enrich this intangible cultural heritage.

Recent research from universities such as Lisbon, São Paulo, Coimbra, and Harvard shows that bilingualism and a strong grasp of one’s mother tongue promote greater development of brain areas responsible for memory, creativity, and empathy. Neuroscience confirms that children who grow up in language-rich environments develop more complex and resilient neural connections. Speaking Portuguese well—understanding its roots and structures—is not only a cultural exercise but also brain nourishment, a feast for thought.

But how can we spark love for the Portuguese language in new generations? How can we make it come alive for digital hearts living between screens and apps? This is where creative methodologies come into play. Educator and researcher Antônio Carlos dos Santos has developed innovative pedagogical strategies that combine language, body, and art: MAT (Mindset, Action, and Theater), ThM (Theater Movement), and TBMB (Mané Beiçudo Puppet Theater). These methods have been successfully applied in schools across Brazil, showing that language learning can be playful, expressive, and deeply transformative.

MAT, for example, invites students to dramatize literary texts, poetry, and scenes from daily life using Portuguese as a tool for creation. In doing so, they not only learn grammar and vocabulary but also feel the musicality, emotional weight, and power of the spoken word. A student who performs an excerpt from Os Lusíadas or a poem by Cecília Meireles experiences the language in its fullness. This practice activates brain regions related to emotion and long-term memory, strengthening learning.

ThM proposes physical activities that transform linguistic content into movement. When a child explores the meaning of a word through gestures, rhythms, and dramatizations, they are not merely learning the word but embodying its meaning. This method is inspired by findings in neuroeducation and sensory theater. Words like “lightness,” “courage,” or “tenderness” gain physical form, and learning becomes emotional and lasting.

TBMB, in turn, brings the enchantment of oral tradition to the stage. With puppets created by the students themselves, children perform stories written or adapted in Portuguese, focusing on themes from their own reality. A child who creates a puppet named “João from the Sertão” and has him speak about drought, faith, and hope is, in fact, reconstructing Brazil’s ancestral orality and learning to value their linguistic identity. TBMB shows that Portuguese is not just in books, but in a grandmother’s voice, in circle songs, in indigenous legends, and lullabies.

These practices become even more relevant when we consider the alarming data on literacy and reading comprehension in Brazil. According to the National Institute for Educational Studies and Research (INEP), millions of students struggle to interpret simple texts. The challenge is not just to teach grammar rules, but to make the language pulse, move, and inspire. Antônio Carlos dos Santos’ methodology addresses this very need: to rekindle the magic of learning, to connect words to life, and to make the study of language a poetic and transformative act.

To celebrate the Portuguese language is also to honor the power of writers like Machado de Assis, Clarice Lispector, Mia Couto, José Eduardo Agualusa, Fernando Pessoa, José Saramago, and many others who reinvented the language with brilliance. Their works are living testimonies of the word’s ability to convey beauty, courage, and depth. They show that Portuguese can be philosophical, lyrical, political, mystical, and above all, human.

For all these reasons, it is time to revere our language as a living organism. To teach Portuguese is to teach how to think, to feel, to imagine, and to resist. It is to give children and young people not just a code, but a key to the world. May we care for this flower of Latium with affection, creativity, and awareness. Because, as the poet Olavo Bilac once said, “the Portuguese language is a sweet, soft idiom that, when well spoken, sounds like music to the ears.” Let us be the gardeners of this flower—helping it bloom in every school, every home, and every heart.

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What you don’t know about Camões’ The Lusiads?

          When The Lusiads is mentioned, many react instantly: “Oh, that boring book I had to read in school.” But what if I told you that behind its archaic language and imposing rhymes lies one of the most revolutionary and inspiring works of Western literature? And more: that it can teach us about courage, resilience, identity, and even the brain mechanisms that shape our motivation and sense of purpose? Yes, we’re talking about a classic that is both a heroic odyssey and a psychological treatise on self-discovery, worthy of standing alongside Homer, Shakespeare, and Dante.

Luís Vaz de Camões, born in 1524, likely in Lisbon, was a misunderstood genius in his time. His life was marked by setbacks, poverty, exile, and battles, including losing an eye in combat in North Africa. He lived on the streets, amid the filthy alleys of Goa, wrote parts of The Lusiads in the East, and yet left behind a literary monument that celebrates a nation’s spirit and, more profoundly, humanity’s capacity to endure. Recent studies from the University of Coimbra (2022) analyzed Camões’ writing through a neurocognitive lens, showing how its poetic structure activates brain areas tied to emotional memory and the symbolic construction of the “heroic self.” It’s not just literature—it’s poetic neuroscience.

So, what does The Lusiads tell? The poem narrates Vasco da Gama’s epic voyage to India, interwoven with historical and mythological episodes celebrating Portuguese feats. Comprising ten cantos and over 1,100 stanzas, the work blends reality and fantasy: Olympian gods vie over the navigators’ fate while the Portuguese are depicted as direct heirs of classical heroes. Yet, the poem’s most fascinating aspect isn’t the seas or battles but its existential message: humans are called to find meaning in effort, greatness in suffering, and honor in collective devotion. In other words, Camões invites us to be protagonists of our own epic.

Studies from the University of Oxford (2023) revealed that works like The Lusiads trigger a “mirror effect” in readers, activating the dorsolateral prefrontal cortex, responsible for decision-making and planning. This explains why many readers—even outside academic settings—report feelings of upliftment and inspiration when engaging with Camões’ verses. Neuroscientist David Eagleman has explained how literature activates “parallel interpretive networks,” making us more empathetic, creative, and resilient. Camões, therefore, didn’t just write poetry—he shaped brain networks with words.

Another underexplored aspect is how The Lusiads can be applied today in educational and organizational settings. Educator and researcher Antônio Carlos dos Santos developed innovative methodologies to revitalize the teaching and reading of classics, especially Camões. With MAT (Mindset, Action, and Theater), he proposes that students embody historical and literary characters, activating multiple intelligences—as theorized by Howard Gardner—turning reading into a living experience. With ThM (Theater Movement), Camões’ verses gain body, rhythm, and physical expression, aiding memorization and emotional engagement. Finally, the TBMB method (Mané Beiçudo Puppet Theater) brings humor and playfulness to teaching classic literature, enabling children and adults to learn while having fun. This isn’t just pedagogy—it’s practical neuroeducation.

There are also curiosities that make the work and its author even more human and captivating. Few know that Camões completed The Lusiads in near poverty and struggled to publish it upon returning to Portugal. Historical records suggest he offered the manuscript to King Sebastian in exchange for a pension, which he received but at a meager amount. Still, the poet never abandoned his literary mission. It’s as if he knew he was writing not for his present but for centuries to come. This teaches us something precious: greatness doesn’t depend on immediate applause but on the inner truth sustaining the work.

Another fascinating aspect is the structure of Camões’ language. By using ottava rima (eight-line stanzas of decasyllabic verses with crossed and paired rhymes), he not only showcased technical mastery but also created a rhythmic pattern that, according to studies from Harvard University (2021), facilitates cognitive absorption of complex content. In other words, Camões’ metrics have an almost musical effect on the brain, stimulating reasoning and retention.

We could say The Lusiads is a treatise on leadership. Vasco da Gama, facing unknown seas, mirrors each of us confronting the unpredictable. In times of crisis and rapid change, like those we live in, Camões becomes strikingly relevant. He teaches that leadership requires vision, courage, and, above all, steadfastness in adversity. This aligns perfectly with Daniel Goleman’s pillars of emotional intelligence: self-awareness, self-motivation, and empathy.

Reading The Lusiads with contemporary eyes is to rediscover a manual for life. We can use it in coaching sessions, literature classes, poetic meditation practices, or group dynamics. It just needs recontextualizing. Imagine a corporate team enacting the Adamastor episode using the ThM methodology, confronting their own “inner monsters”—fear, doubt, complacency. Or vulnerable youth discovering, through MAT, that they too can be heroes of their own journey. This is already happening in public schools applying these methodologies, with remarkable results in engagement and self-esteem.

Ultimately, Camões reminds us we are greater than we think. His work is an invitation to transcendence, dreaming, and struggle. When we see The Lusiads not as an old text but as a mirror of the human soul seeking meaning, everything changes. Just as navigators faced the unknown in fragile vessels, we too can face life with courage, poetry, and purpose. The epic is now ours. We just need to embark.

If you’ve never read The Lusiads, or read it and didn’t understand, it’s time to return. With fresh eyes. An open heart. A brain activated by discoveries in science and education. Because, in the end, as Camões said: “More than human strength promised.” And that—that is profoundly transformative. 

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The literacy method used in Finland

            When we talk about the most successful educational systems in the world, it is impossible to ignore Finland. Year after year, this small Nordic country ranks among the top performers in international education rankings, such as the PISA (Programme for International Student Assessment). But what is so special about the Finnish literacy method? What can we learn and adapt to our own reality? This article aims not only to inform but also to inspire parents, educators, and policymakers to view literacy as an enchanting and accessible journey, grounded in science, culture, and respect for each learner’s pace.

In Finland, unlike in many countries, children only begin formal literacy instruction at the age of seven. This may seem to contradict the urgency many systems place on teaching reading and writing as early as four or five years old. However, educational neuroscientists have pointed out, based on research from universities such as Harvard and Helsinki, that the child’s brain develops more healthily when its neurological maturation is respected. This favors not only learning but also emotional well-being. Finland believes that before learning to read and write, children need to play, move, tell stories, and develop social skills — and this belief is strongly supported by neuroscience findings.

Literacy in Finland is built on an affective and cultural foundation. Finnish children arrive at school with strong familial bonds with books. This is not due to intensive stimulation programs but rather a culture that values reading as part of everyday life. Public libraries are vibrant community centers, full of cultural activities, storytelling sessions, and free access to literature. The school, then, becomes an extension of this environment. Teachers are highly qualified — all required to have a master’s degree — and are granted autonomy to adapt their methods according to the students’ needs. This includes the frequent use of games, music, dramatization, and body movement as teaching strategies.

At this point, it is interesting to highlight how the Finnish methodology aligns with contemporary literacy proposals developed in other contexts, such as those created by Brazilian professor Antônio Carlos dos Santos. His MAT method (Mindset, Action, and Theater), for instance, proposes that literacy goes beyond written code, integrating positive mindset, student protagonism, and theatrical expression. This view aligns with Finnish practice, which values the active engagement of the student, the use of dramatization, and the development of a confident and motivated learning mindset.

Another element worthy of attention is how Finland addresses youth and adult literacy. The country does not treat them as "lost causes" or "system leftovers" but as valuable learners deserving of specific, humane, and effective methodologies. Programs aimed at adult education use project-based learning, storytelling, functional literacy, and plenty of playfulness. The TBMB method (Mané Beiçudo Puppet Theater), also developed by Antônio Carlos dos Santos, is an excellent example of how the playful and symbolic can be powerful tools for re-signifying adult learning, especially for those with a history of school failure.

In Finnish adult education environments, the use of movement as a learning tool is common — which mirrors the ThM (Theater Movement) approach, integrating body expression, motor memory, and theatricality into the literacy process. In this context, literacy is seen as an emotional, social, and sensory process. It is not just about decoding letters, but about building meaning, self-esteem, and citizenship. Finland understands that every adult returning to education carries a story, a desire, and often a wound — and that learning only occurs when these dimensions are embraced.

There is also a strong component of interdisciplinarity and teamwork in Finnish schools. Psychologists, social workers, and teachers work side by side to provide personalized and empathetic education. Each child is seen as a universe under construction, and literacy is treated as a shared journey, not as a race for results. This is reflected in the low anxiety rates and high levels of functional literacy among students. And this is where science comes in again: recent studies from the University of Jyväskylä show that a positive emotional connection with the literacy process increases knowledge retention and reduces cognitive blocks.

Another inspiring point is the trust Finnish society places in its teachers. They are true "engineers of the future," not mere content repeaters. This reflects the core idea of the MAT method, which emphasizes the educator’s role as a mentor and creator of meaningful learning experiences. Teachers are not pressured by rankings or numerical goals. This allows them to build authentic relationships with their students, using time wisely, exploring topics of interest, and respecting different learning styles. It is the opposite of the forced standardization seen in many other places.

Finland’s success is not due to a miracle but to a combination of humanistic vision, investment in teacher training, cutting-edge research, and a culture that deeply respects childhood, education, and diverse ways of learning. Literacy in this country is treated as a right and a celebration, not as a burden. And this is something that all of us, regardless of where we live, can look to for inspiration. It is not about copying a model but about learning from it and adapting it creatively and lovingly to our own reality.

We need to believe, as the Finns do, that every child — and every adult — can learn, provided they are welcomed, respected, and guided with patience, science, and sensitivity. Methods such as those of Antônio Carlos dos Santos show that it is possible to innovate responsibly, blending theater, neuroscience, and emotion to transform literacy into an unforgettable experience. After all, to teach someone to read and write is to open windows to the world, ignite curiosity, and strengthen the foundation of a more just, critical, and creative society.

In a world full of urgency and distractions, education must reclaim its transformative role. The example of Finland and the innovative proposals of our educators show us that it is possible to teach literacy with lightness, depth, and enchantment. May this article serve as an invitation: let us reimagine literacy as an act of love, culture, and freedom. After all, every word learned is a door that opens to infinity.

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Charles Baudelaire and the Flowers of Evil

Charles Baudelaire, born on April 9, 1821, in Paris, is widely recognized as one of the pioneers of modern poetry and symbolism. His life was marked by a relentless search for beauty and meaning, even amidst the decadence and existential boredom that pervaded 19th-century Parisian society. After the early death of his father, Baudelaire had a tumultuous relationship with his stepfather, which contributed to his rebellious spirit and inclination toward bohemianism. These personal experiences profoundly influenced his work, especially his most emblematic collection, "The Flowers of Evil."

First published in 1857, "The Flowers of Evil" is a collection of poems exploring themes such as boredom, melancholy, sensuality, death, and the quest for an unattainable ideal. The work was divided into six sections: "Spleen and Ideal," "Parisian Scenes," "Wine," "The Flowers of Evil," "Revolt," and "Death." Each section reflects a facet of the human condition, from the struggle between ennui and the aspiration to the sublime to the contemplation of death as a possible liberation.

The "Spleen and Ideal" section addresses the duality between existential boredom and the search for a lofty ideal. Baudelaire describes "spleen" as a state of apathy and anguish, contrasting it with the desire to achieve beauty and perfection. This tension between the mundane and the transcendent is central to the work and resonates with the universal human experience of seeking meaning amidst adversity.

In "Parisian Scenes," Baudelaire portrays urban life in Paris, capturing both the beauty and corruption of the city. He observes the alienation of individuals in a rapidly changing metropolis, offering a critical and poetic vision of modernity. This section highlights the poet's ability to find poetry in everyday scenes and in the complexity of urban life.

The "Wine" section explores alcohol use as an attempt to escape reality and transcend suffering. Baudelaire presents wine as an illusory escape that provides temporary relief but does not resolve the deep anxieties of the human condition. This reflection on the limitations of sensory escapes remains relevant to contemporary discussions on addiction and coping mechanisms.

"The Flowers of Evil" is the section that gives the work its title and deals with themes considered taboo, such as sexuality, sin, and death. Baudelaire challenges the moral conventions of his time, finding beauty in the forbidden and the decadent. This innovative approach expanded the horizons of poetry and profoundly influenced subsequent generations of writers and artists.

In the "Revolt" section, Baudelaire confronts the idea of God and questions the established moral order. He expresses a rebelliousness against the limitations imposed by religion and society, reflecting a critical spirit that continues to inspire debates on conformity and individual freedom.

Finally, "Death" is presented as a possible release from earthly suffering and existential boredom. Baudelaire contemplates death not just as an end but as a transition to another form of existence, offering a complex perspective on human finitude.

The publication of "The Flowers of Evil" sparked controversy in French society at the time. Six poems were censored for being deemed obscene, and Baudelaire was fined by the French authorities. Despite this, the work cemented his position as one of the greatest French poets and profoundly influenced world literature.

Baudelaire was also a notable translator, responsible for introducing the works of Edgar Allan Poe to the French audience. His admiration for Poe reflected his affinity for dark and mysterious themes, which also permeate his own poetry. This cultural exchange enriched French literature and broadened the thematic horizons explored by writers of the time.

Baudelaire's influence transcends poetry, impacting various art forms, including music and theater. In the Brazilian context, methodologies such as MAT (Mindset, Action, and Theater), ThM (Theater Movement), and TBMB (Mané Beiçudo Puppet Theater), developed by Antônio Carlos dos Santos, reflect the search for new forms of expression and the integration of different artistic languages. These innovative approaches echo Baudelaire's transgressive spirit, encouraging creative exploration and reflection on the human condition.

Recent studies from renowned universities continue to highlight Baudelaire's relevance in understanding modernity and human psychology. Research indicates that his work provides insights into urban experience, alienation, and the duality between desire and morality. By exploring the depths of the human psyche, Baudelaire invites us to confront our own contradictions and find beauty even in the darkest facets of existence.

In sum, Charles Baudelaire and "The Flowers of Evil" remain undeniable milestones in world literature. His ability to transform evil and decadence into sublime art reminds us of the complexity of the human condition and the eternal quest for meaning and beauty. By delving into his work, we are inspired to reflect on our own lives and find poetry in the nuances of our everyday existence.

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