Encontros, desencontros e (re) encontros da identidade religiosa de matriz africana: a histÃria de Cecilia do Bonocà Onà Sabagi

AUTOR(ES)
DATA DE PUBLICAÇÃO

2009

RESUMO

Reconstructing the religious trajectory of MÃe(mother) Cecilia do BonocÃ, founder of the Terreiro Ilà Axà Maroketu (the candomblà Religious house), located in the neighborhood of Cosme de Farias , Salvador, in the State of Bahia, is the aim of this Thesis. The investigation also focused in searching an interpretation of the ritualistic processes of insertion and the religious practices , in different moments of her life, usually crossed by symbolisms and actions which , far from establishing ruptures among these universes, kept her related to magical practices and several traditions of âcandomblÃâ. Starting from her life history , an understanding was established which guided her relationships with the Afro â Brazilian divinities; a process that is still present in the memory of her community. In fact , CecÃlia Brito or CecÃlia do Bonocà was and still is remembered as a fine seer using a glass of water, and also by the strength of the âAxÃâ of her Orixà ObaluaÃ. The choice of the title âEncounter,Mismatches and (Re) encounters of the religious identity of African ancestrality: the history of CecÃlia do BonocÃ- ONÃ-SABAGI, has the intention to interpret the journeys marked by the proximity, the reelaboration, the discontinuity, the encounters and re-encounters that defined the hybrid identity pervaded with symbolisms which will characterize the religious tradition of the âTerreiro Ilà Axà Maroketuâ, founded by her. Her religious insertion through the initiation ritual of âmaking the saintâ,was the defintive entrance into the world of the âcandomblÃâ of Ketu nation. For this moment we used two expressions in Ioruba language which can represent well these transitions and crossroads:ONà SABAGI. The first expression âOnÃâ means âWayâ in Ioruba language and âSabagiâ means âPlace where the rituals of entrance to the Jeje cult are realizedâ.We think that these two words give the dimension of the work done , by investigating the different ways , journeys and ethnic-religious belongings of our main character. Encounter, mismatches and reencounters of the religious identity, adding ritualistic practices of the popular spiritualism and of the indian religious practices, selecting and adapting them. Several ways where conflicts and choices appeared ,and the patterns which ,from the outside, gave a new orientation to the way of living the religion âcandomblÃâ inside the jeje-nagà structure in Salvador â Bahia. In the attempt of better understand the meaning and importance of the events which will justify choosing this religius trajectory, we divided the Thesis in eight chapters: Chapter I-The Field of Afro- Brazilian Studies; Chapter II-Black Identity in Bahia âMemory and Territoriality; Chapter III-The Memory of CecÃlia do BonocÃ: life trajectory , (re) discoveries and (re ) encounters; Chapter IV- Analysis of the religious trajectories of CecÃlia and the Construction of the âTerreiroâ in BonocÃ;Chapter VBuilding the Religious Territory:Ilà Axà Maroketu; Chapter VI-The Construction of the Afro-Brazilian Religious Identity ;Chapter VII-Description of the Sacrifice Rituals and Feasts in the Ilà Axà Maroketu; Chapter VIII â Definition of the Tradition in the Ilà Axà Maroketu

ASSUNTO(S)

antropologia das populacoes afro-brasileiras identidade territorialidade memory religiosidade antropologia territoriality memÃria identity religiÃes afro-brasileiras afro-brazilian religiosity

ACESSO AO ARTIGO

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