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Archives De Sciences Sociales Des Religions Archives de sciences sociales des religions 117 | janvier - mars 2002 Les religions afro-américaines : genèse et développement dans la modernité Édition électronique URL : http://journals.openedition.org/assr/2471 DOI : 10.4000/assr.2471 ISSN : 1777-5825 Éditeur Éditions de l’EHESS Édition imprimée Date de publication : 1 janvier 2002 ISBN : 2-222-96715-5 ISSN : 0335-5985 Référence électronique Archives de sciences sociales des religions, 117 | janvier - mars 2002, « Les religions afro-américaines : genèse et développement dans la modernité » [En ligne], mis en ligne le 02 février 2003, consulté le 12 août 2020. URL : http://journals.openedition.org/assr/2471 ; DOI : https://doi.org/10.4000/assr.2471 Ce document a été généré automatiquement le 12 août 2020. Archives de sciences sociales des religions 1 SOMMAIRE Misères et splendeurs de l’afro-américanisme. Une introduction Marion Aubrée et Erwan Dianteill Orisha Journeys: the Role of Travel in the Birth of Yorùbá-Atlantic Religions Peter F. Cohen The Contribution of Catholic Orthodoxy to Caribbean Syncretism: The Case of la Virgen de la Caridad del Cobre in Cuba Anthony M. Stevens-Arroyo Kongo à Cuba. Transformations d’une religion africaine Erwan Dianteill Le « Cercle Dieu et vérité » un mouvement panthéiste entre les populations d’origine africaine de Recife (1929/1968) Marion Aubrée Tradition et changement dans les religions afro-brésiliennes dans le Maranhão Mundicarmo Ferretti L’Expansion et la réinvention des religions afro-brésiliennes : réenchantement et décomposition Roberto Motta La expansión de religiones afrobrasileñas en Argentina: representaciones conflictivas de cultura, raza y nación en un contexto de integración regional Alejandro Frigerio Hierarchy Without a Head: Observations on Changes in the Social Organization of Some Afroamerican Religions in the United States, 1959-1999 With Special Reference to Santeria George Brandon Ilyās Et Mawdūdī au pays des Yankees : la Tablīghī Jamā‘at Et La Jamā‘at-I Islāmī aux États- Unis Aminah Mohammad-Arif Archives de sciences sociales des religions, 117 | janvier - mars 2002 2 Misères et splendeurs de l’afro- américanisme. Une introduction Marion Aubrée et Erwan Dianteill AUTEURS MARION AUBRÉE Centre de Recherches sur le Brésil Contemporain – EHESS ERWAN DIANTEILL Centre d’Études Interdisciplinaires des Faits Religieux – EHESS Archives de sciences sociales des religions, 117 | janvier - mars 2002 3 Orisha Journeys: the Role of Travel in the Birth of Yorùbá-Atlantic Religions Peter F. Cohen ABSTRACTS This article surveys the role that journeys played in the parallel development of Yorùbá-derived religious traditions in Brazil, Cuba, the British West Indies, Sierra Leone, the Republic of Benin and Nigeria. Through a general review of the socio-historical conditions within which the various Orisha traditions developed around the Atlantic basin during the 19th century, the author suggests the significance of the multi-lateral contacts that may have existed amongthese diverse local traditions in the context of Diaspora, and advocates a broader perspective in their study – both spatially; through the comparative analysis of geographically separated yet historically related systems of knowledge and practice, and temporally; through the closer study of the specific dynamics of their historical development. Cet article étudie le rôle que jouent les voyages dans le développement parallèle des religions d’origine yorúbá au Brésil, à Cuba, dans les Antilles Britanniques, en Sierra Leone, dans la République du Bénin et au Nigeria. À partir de la reprise critique des analyses traditionnelles de ces religions « orishas », l’auteur plaide pour une approche plus large ; à la fois sur le plan spatial, en en appelant à une analyse comparative de systèmes de savoirs et de pratiques géographiquement distants mais liés par l’histoire, et sur le plan temporel, en préconisant une étude minutieuse des spécificités historiques. L’auteur brosse un tableau général des conditions socio-historiques dans lesquelles les différentes traditions orishas se sont développées autour du bassin Atlantique au cours du XIXe siècle, en insistant sur l’importance des contacts multi- latéraux qui ont pu exister entre les différentes traditions locales, dans un contexte diasporique. Archives de sciences sociales des religions, 117 | janvier - mars 2002 4 Este artículo estudia el rol que cumplen los viajes en el desarrollo paralelo de las religiones de origen yoruba en Brasil, en Cuba, en las Antillas británicas, en Sierra Leona, en la República de Benín y en Nigeria. A partir de la revisión crítica de los análisis tradicionales de estas religiones «orixás», el autor se inclina por un enfoque más amplio, tanto en el plano espacial, como apelando a un análisis comparativo de los sistemas de saberes y de prácticas geográficamente distantes, pero ligadas por la historia; y en el plano temporal, preconizando un estudio minucioso de las especifici dades históricas. El autor dibuja un cuadro general de las condiciones socio- históricas en las que las diferentes tradiciones orixás se desarrollaron en torno de la cuenca atlántica en el curso del siglo XIX, insistiendo en la importancia de los contactos multi-laterales que pudieron existir entre las diferentes tradiciones locales, en un contexto de diáspora. INDEX Mots-clés: afrique Caraïbes, culte des orishas, diaspora africaine, religion yoruba, voyage initiatique AUTHOR PETER F. COHEN Columbia University – New York, EHESS – Paris Archives de sciences sociales des religions, 117 | janvier - mars 2002 5 The Contribution of Catholic Orthodoxy to Caribbean Syncretism: The Case of la Virgen de la Caridad del Cobre in Cuba Anthony M. Stevens-Arroyo ABSTRACTS The polity of the Spanish Empire during the baroque period rested on two definitions of place: the local, where nationality was celebrated by a plethora of customs and traditions; and the global, where Catholicism and its defender the Spanish Crown, protected the assorted nationalities from the divisive forces of heresy and rationalism. The devotion towards the Cuban madonna, Our Lady of Charity of El Cobre, develops during the baroque period of Spanish history. I maintain that during the baroque, Christianity “knit together disparate class and racial groups” particularly by developing a Marian devotionalism. In other words, instead of merely two different coded meanings for the same set of religious rites and symbols corresponding to two antagonistic classes as proof of syncretism, can we find an example of syncretism in one transculturated meaning. There was a fusion of local place with mixed racial background. Since this madonna is a national patron for all Cubans of all racial origins, syncretism has led practioners of Afro-Cuban religions to incorporate Our Lady of Charity under the identity as the Yoruba Ochun. In the process of making the Cuban Catholic Virgin African, this syncretism also makes the African religion Cuban. We may perhaps invoke Mikhail Bakhtin (1986) and ask if we have not only a case of monological syncretism, wherein Christianity or African religions talk past each other in order to absorb only bits and pieces from each other, but also a dialogical syncretism in which the exchanges go in several directions. Archives de sciences sociales des religions, 117 | janvier - mars 2002 6 La politique de l’empire espagnol pendant la période baroque reposait sur deux définitions de l’espace : l’espace local, celui où la nation était célébrée à travers une série de coutumes et de traditions ; et l’espace global, celui où le catholicisme et son défenseur, la Couronne d’Espagne, protégeait les diverses nations présentes contre les forces de division incarnées par l’hérésie et le rationalisme. La dévotion à la madone cubaine, Notre Dame de la Charité d’El Cobre, se développe pendant la période baroque espagnole. L’auteur affirme qu’à cette époque, la chrétienté s’efforce de « lier entre eux des groupes appartenant à des classes sociales et à des races différentes », grâce, notamment, à la dévotion mariale. Le syncrétisme consiste dans le fait que, plutôt que de faire correspondre, pour un même ensemble de rites et de symboles religieux, un système de sens propre à chacun des deux groupes antagonistes, on se trouve en présence d’un système de sens transculturel. Une fusion a été opérée entre le local et des origines raciales mélangées. Cette Vierge étant une sainte patronne nationale commune à tous les Cubains, quelle que soit leur race et leur origine, ce syncrétisme aurait incité les pratiquants des religions afro-cubaines à adopter Notre Dame de la Charité en lui attribuant une identité d’Ochun Yoruba. Ce processus syncrétique d’africanisation d’une Vierge catholique cubaine aurait eu pour effet symétrique de « cubaniser » une religion africaine. Se référant à Mikhail Bakhtin (1986) l’auteur pose la question : s’agit-il seulement d’un cas de syncrétisme monologique, où chaque religion, chrétienne ou africaine, n’absorbe que quelques bribes de l’autre, ou ne s’agirait-il pas plutôt d’un syncrétisme dialogique où l’échange serait multilatéral ? La política del imperio español durante el período barroco se basaba en dos definiciones del espacio: el espacio local donde se celebraba la nación por medio de una serie de costumbres ytradiciones; yel espacio global, donde le catolicismo ysu defensor, la Corona de España, protegían a las distintas naciones presentes contra las fuerzas de división representadas por la herejía yel racionalismo. La devoción a la madona
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