Processos identitários da mulher no terreiro “Ilê Axé Oloiá Tassitaòò” em Aracaju/SE

• Ano de defesa: 2012
• Autor(a) principal: Jesus, Izabella Santos de
• Orientador(a): Sogbossi, Hippolyte Brice
• Tipo de documento: Dissertação
• Tipo de acesso: Acesso aberto
• Idioma: por
• Instituição de defesa: Universidade Federal de Sergipe
• Programa de Pós-Graduação: Pós-Graduação em Sociologia
• País: BR
• Palavras-chave em Português: Liderança feminina; Poder; Processos identitários; Agência
• Palavras-chave em Inglês: Female lead; Power; Identity process; Agency
• Área do conhecimento CNPq: CNPQ::CIENCIAS HUMANAS::SOCIOLOGIA
• Link de acesso: https://ri.ufs.br/handle/riufs/6252

This study aimed to analyze how the female lead in Candomblé agency the identity process of woman. The interest in this topic came from the historically notorious fact that these religious spaces are marked by the presence of women, as a member and priestess of the religion. With this, we elected as the universe of this research a religious house in Aracaju: the Ilê Axé Oloiá Tassitòò , considering that it is not only led by a woman (the Yalorixá, Mother Tassitòò), but also consists most by daughters of saint. This research was conducted in the context of the case study, in order to give depth to the questions elucidated. For this, we appropriate the concepts of individual identity and relational identities by Claude Dubar (1993) and use the methodological procedures from the Biographical Interview, the Ethnographic Interview and Participative Observation. Such methodological instruments have allowed us to raise the story of the Yalorixá s life, retracing its path objectively and subjectively through their narratives of self , thus, analyzing an individual identity process. Therefore, through an ethnographic approach, we assessed the relationship network of the terreiro in order to analyze the perception that the family members have about the leader, her role, and her performance, as well as understand what kind of influence the same exercises over her followers (sons of saint). From these procedures, we could add that the mother of saint, immersed in this system of meanings, incorporate learning already linked to its function- historically and culturally delineated that reconfigure conceptions and social practices, producing peculiar ways of acting, featuring identities of resistance. Furthermore, her religious post makes reference to concepts and practices for her followers, promoting not only the transmission of learning about the religion, but interfering routinely in their lives, thus determining life choices, ways of being and exists in the social world, as well as gender roles and functions that makes specific meanings. Moreover, the power conferred on her by this office turns her into a big socio agent that promotes the African-brazilian culture, permitting it, consequently, also to disseminate new references of thought and behavior of the woman.