Angola, jeje e ketu : memórias e identidades em casas e nações de candomblé na Região Metropolitana da Grande Vitória (ES)

• Ano de defesa: 2014
• Autor(a) principal: Batista, Milena Xibile
• Tipo de documento: Dissertação
• Tipo de acesso: Acesso aberto
• Idioma: por
• Instituição de defesa: Universidade Federal do Espírito Santo; BR; Mestrado em Ciências Sociais; UFES; Programa de Pós-Graduação em Ciências Sociais
• Palavras-chave em Português: community; nations; identity; orality; memory; cultural transmission; oralidade; nações; transmissão cultural; candomblé; Candomblé - Vitória, Região Metropolitana de (ES); Cultos afro-brasileiros - Vitória, Região Metropolitana de (ES); Identidade; Memória; Comunidade; Ciências Sociais; 316
• Link de acesso: http://repositorio.ufes.br/handle/10/1327

Angola, jeje and ketu: memories and identities at homes and nations of candomblé in the metropolitan area of Grande Vitória (ES), which is the subject of this dissertation, requires entering in the analyses of the native categories of the people of saint (povo de santo), and then pass the theoretical questions on these subjects. In the city of Serra there are the four “saint’s houses” (casas de santo) where the field research was carried out with 3 iyalorixás and 1 babalorixá, who share their memories and religious experiences writing a theoretical exercise about the history and formation of candomblé in Espírito Santo. In this state, which is not reference of this religion, this is on the rise. The concern of yards’ (terreiros) member comumunities is to transform part of the oral traditions in writing production. In the view of the political processes of legal recognition of cultural diversity, the debate took place around hybridization and multiple forms of identity. The charming and magical universe of candomblé is made by sounds of conga drums, dances, rituals and faith in forces of nature. The "sons of African diaspora" brought to Brazil were from various regions of Africa, which allows us understand the cultural diversity that marks those groups. On the basis of the syncretism between their own religions of African origin and the syncretism with Catholicism and spiritual doctrines, these religions are found from North to South of the country. This meeting of beliefs and rituals is so obvious that it is no longer said "African religions" but "Afro-Brazilian religions." Candomblé, since its emergence, has been created and recreated by the transmission of their traditions and rites. The oral tradition in the yards’ communities is one of the elements of their identity-building paths, from an internal organization and learning hierarchically transmitted by the depositories of knowledge, following an order of seniority of initiation, the old ones are the keepers of knowledge and secrets. Being an initiatory religion, learning occurs permanently, in particular the ritual language, where the exercise and the contact lead to cultural transmission. The “people of the saint” reconstructs a connection with an imagined community that dates back to Africa and develop relations of kinship among the fictional members of yards’ communities and form a saint’s family and axé.