Divinas caixas e suas histórias: as filhas de santo/caixeiras e suas representações do Divino em Porto Franco/MA

Detalhes bibliográficos
Ano de defesa: 2022
Autor(a) principal: SANTOS, Bruno Barros dos lattes
Orientador(a): VERAS, Rogério de Carvalho lattes
Banca de defesa: VERAS, Rogério de Carvalho lattes, VENANCIO, Sariza Oliveira Caetano lattes, LEAL, João lattes, AHLERT, Martina lattes, MATOS JUNIOR, Clodomir Cordeiro de
Tipo de documento: Dissertação
Tipo de acesso: Acesso aberto
Idioma: por
Instituição de defesa: Universidade Federal do Maranhão
Programa de Pós-Graduação: PROGRAMA DE PÓS-GRADUAÇÃO EM SOCIOLOGIA - PPGS - Imperatriz
Departamento: DEPARTAMENTO DE SOCIOLOGIA E ANTROPOLOGIA/CCH
País: Brasil
Palavras-chave em Português:
representações;
histórias de vida;
festa do Divino;
caixeiras;
Porto Franco/MA;
Palavras-chave em Inglês:
representations;
life stories;
feast of the Divine;
caixeiras,
Porto Franco/MA.
Área do conhecimento CNPq:
Sociologia
Link de acesso: https://tedebc.ufma.br/jspui/handle/tede/4239
Resumo: The Feast of Divino Espírito Santo is present in practically all of the Brazilian territory, but it is in the State of Maranhão that this devotion comes close to the terreiros of Umbanda, Terecô and Tambor de Mina (LEAL, 2019, 2017; BARBOSA, 2006; FERRETTI, 1996). The problem that guides this research is how caixeiras from Porto Franco/MA (also being the daughters of saints at Terecô) produce representations of the Divine Espírito Santo and how they use it in their daily lives. I mean, how the representations of the Divine mark their life stories, their practices and representations of the world. The concept of representation is central to this analysis, as references are based on Chartier (2011; 2002; 1991) and Machado (2011). Methodologically, I rely on Debert (1986), Levi (1998) and Portelli (2016) on the use of oral history and life stories. The life stories of the interlocutors accessed by their narratives refer to religious and historical trajectories in Maranhão cities. This dialogue made even at graduation with virtual and presential meetings. The life trajectory of these women, who are sometimes daughters of saints/caixeiras, and sometimes caxeiras/daughters of saints, points too to a strength that comes from blackness, ancestry, in the victory and continuation of their struggles.

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