O CORPO COMO UM TEXTO VIVO A Festa e a Dança no Candomblé

Detalhes bibliográficos
Ano de defesa: 2003
Autor(a) principal: Santos, Tadeu dos lattes
Orientador(a): Magalhães, Antonio Carlos de Melo lattes
Banca de defesa: Higuet, Etienne Alfred lattes, Souza, Sandra Duarte de lattes, Martins, Maria Anita Viviani lattes, Espósito, Vitória Helena Cunha lattes
Tipo de documento: Tese
Tipo de acesso: Acesso embargado
Idioma: por
Instituição de defesa: Universidade Metodista de São Paulo
Programa de Pós-Graduação: PÓS GRADUAÇÃO EM CIÊNCIAS DA RELIGIÃO
Departamento: 1. Ciências Sociais e Religião 2. Literatura e Religião no Mundo Bíblico 3. Práxis Religiosa e Socie
País: BR
Palavras-chave em Português:
Área do conhecimento CNPq:
Link de acesso: http://tede.metodista.br/jspui/handle/tede/384
Resumo: This study aims at discussing the role of body and its building in the public rituals (or parties) of candomblé. During the rituals, I realized that body in that unwritten culture of candomblé took up the role of a text. A text is meaningful for stories and values of that social group could be interpreted through gestures and dance. The building process is only possible because, for candomblé followers, the notion of person is thought of as a whole, or rather, a result of all parts of the body, unlike the disjunct notion we have in the Western World. All five senses (sight, hearing, smell, taste and touch) of body are considered centers of energy that are balanced in the initiation process. In the same manner a person is multiple and is built throughout the initiation process, the body manifests its multiple forces and is built aesthetically, so as to become a text to be interpreted by society. Thus, the body is built in the candomblé rituals due to learning of social, cultural and religious values. This learning is expressed by means of orality, acts, gestures and lived experience in the day-to-day of the terreiro (center of worship). It is through dance of trance in the public rituals (parties), the initiated can show his/her spiritual stage, the viewpoints his/her group has as well as his/her ethos. Data were collected at Ilé Dara Àse Osun Eyin Candomblé House headed by Pai Cido De Osun Eyin in 2001, 2002 and 2003.(AU)