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Gender and Race in the Making of Afro-Brazilian Heritage by Jamie Lee Andreson a Dissertation S

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Gender and Race in the Making of Afro-Brazilian Heritage by Jamie Lee Andreson a Dissertation S Mothers in the Family of Saints: Gender and Race in the Making of Afro-Brazilian Heritage by Jamie Lee Andreson A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (Anthropology and History) in the University of Michigan 2020 Doctoral Committee: Professor Paul Christopher Johnson, Chair Associate Professor Paulina Alberto Associate Professor Victoria Langland Associate Professor Gayle Rubin Jamie Lee Andreson [email protected] ORCID iD: 0000-0003-1305-1256 © Jamie Lee Andreson 2020 Dedication This dissertation is dedicated to all the women of Candomblé, and to each person who facilitated my experiences in the terreiros. ii Acknowledgements Without a doubt, the most important people for the creation of this work are the women of Candomblé who have kept traditions alive in their communities for centuries. To them, I ask permission from my own lugar de fala (the place from which I speak). I am immensely grateful to every person who accepted me into religious spaces and homes, treated me with respect, offered me delicious food, good conversation, new ways of thinking and solidarity. My time at the Bate Folha Temple was particularly impactful as I became involved with the production of the documentary for their centennial celebrations in 2016. At the Bate Folha Temple I thank Dona Olga Conceição Cruz, the oldest living member of the family, Cícero Rodrigues Franco Lima, the current head priest, and my closest friend and colleague at the temple, Carla Nogueira. I am grateful to the Agência Experimental of FACOM (Department of Communications) at UFBA (the Federal University of Bahia), led by Professor Severino Beto, for including me in the documentary process. Thank you to the whole documentary team, as together we learned about the possibilities of cultural production in Salvador, Bahia, the possibility of university extension projects with communities and film making as a narrative genre. The interviews produced through the centennial documentary contribute significantly to the analysis presented in this dissertation. The experiences I had at the Terreiro São Jorge Filho da Gomeia in Portão, Lauro de Freitas a few years later were among the most important for the development of this work. It was at the temple founded by Mãe Mirinha that I understood the meaning of the priestess’ leadership not as representative of “nations” or orthodoxy, but as relationships among generations of iii families within predominantly black neighborhoods. The community initiatives developed by the temple’s cultural group, Afro-Bankoma, contribute to spreading beauty, dignity, and respect for Candomblé and its initiates. The social projects organized by the temple, led by the current priestess Mãe Lúcia, demonstrate how the religious centers are also centers of knowledge, social movements, and community solidarity. I am particularly indebted to Géssica Neves, who invited me to ceremonies, events, and celebrations, and opened the Mãe Mirinha Memorial for me. Throughout my research, connecting with temple members of my own generation, particularly young women, facilitated my access to these spaces and certainly my understanding of the generational processes that sustain the Candomblé religion. I am also thankful for my experiences at Tumba Junçara, particularly the opportunity to attend two years of their seminar, “Rediscovering Our History”, speak with Esmeraldo Emetério Santana Filho on several occasions, and Mãe Iraildes, the head priestess. Accompanying their struggles to become registered as a cultural heritage site in 2019 contributed significantly to my understanding of the politics of recognition and the processes to achieving patrimonial status for Candomblé Temples. I am also appreciative for my time at the Terreiro Mokambo. I thank Tata Anselmo for inviting me to several events organized at his temple, for giving me access to the Kissimbiê memorial and the temple’s archive. Thank you to Luciana Melo for facilitating my research inside the memorial and for inviting me to countless ceremonies. I spent a great deal of time between 2017-2018 at the Terreiro de Jauá and am thankful for the oral histories shared with me by Tata Laércio Messias Sacramento. During my research I also had the privilege of visiting the Mother Menininha Memorial at the Gantois Temple. Thank you to Lisa Earl Castillo for introducing me to Tanira Fontoura, who facilitated my visit and has maintained communication with me since. I attended Lisa’s iv lecture on her historical research on the founders of the Gantois Temple and felt inspired by the possible collaborations between historians and temple leadership. While not a primary research site, I am also appreciative of my experiences at the Ilê Axé Opô Afonjá temple, especially my friendship with Iraildes Santos, a granddaughter of Mestre Didi, and her whole family. Most of this work is based on participant observation, oral histories, and archival research, though I did have the opportunity to formally interview a few additional subjects. I thank Walter Nkosi from Tumba Junçara in Rio de Janeiro, Anderson Lima, and Ana Luiz Alabi for trusting in me and allowing me to include your life experiences and perspectives. Additional Candomblé leaders and scholars that have informed this work include Vanda Machado, Equede Sinha, Everaldo Conceição Duarte, Vilson Caetano de Sousa Junior, and Cléo Martins. So many colleagues from Brazil and the U.S. have contributed significantly to this project. Primarily, I thank my dissertation chair Paul C. Johnson for believing in me and supporting my seven-year journey. He has allowed me to flourish on my own terms, through extensive work in Bahia and at UFBA, and through mixed methods as part of the unique training in the Anthropology and History program at the University of Michigan. I thank the directors Alaina Lemon and Deirdre de la Cruz who have led the program and encouraged my work. I also thank my committee members Paulina Alberto, Gayle Rubin, and Victoria Langland. Your perspectives and recommendations have guided my journey towards more precision and broader relevance. Other significant influences in my journey include Butch Ware, Patrícia Pinho, Fernando Arenas (in memoriam) and Rebecca Scott. Mentors in Brazilian academia including João José Reis, Jocélio Teles dos Santos, Stefania Capone, Luis Nicolau Parés, Miriam Rabelo, Fabio Lima, Ordep Serra, Yeda Pessoa de Castro, Urano Andrade and UFBA doctors of my generation Clediana Ramos, Marlon Marcos, Nelma Barbosa, Itamar Viera and Erivaldo Nunes v helped my training and intellectual development immensely. Many of these contacts in Brazil developed from my prior affiliation to UFBA as a master’s student in Ethnic and African Studies at the Center for Afro-Oriental Studies from 2012 to 2015. I thank the entire center for their support, which resulted in the publication of my revised dissertation Ruth Landes e a Cidade das Mulheres: uma releitura da antropologia do Candomblé by the Editora UFBA Press in 2019. From the United States, I am so grateful for my friends and fellow researchers in Bahia Vanessa Castañeda, Azmera Davis, Joshua Reason and John Mundell who accompanied my research, art, and life in Bahia so intimately. You have inspired my life and work in uncountable ways. Vanessa, your ability to build community and accountability has strengthened my writing process and human commitment. Thank you to the writing group from our Anthropology cohort Nishita Trial, Nick Caverly and Sonia Rupcic, who during the writing process kept me accountable and critical when I felt timid, unmotivated, or lost. To my friends and emotional support throughout the doctoral journey and living in Michigan Stephanie Farjado, Timnet Gedar, Farida Begum, Jordan Dalton, Maria Galano, Nazarina Mwakasege -Minaya and Richard Minaya. To my Anthropology and History cohort Emma Nolan-Thomas, Amanda Respess, Nana Quarshie and Kevin Donovan as well as friends and alumni from the Anthro-History lounge Richard Reinhardt, Reuban Riggs-Bookmann, Shana Melnysyn, Bruno Renero-Hannan, Davide Orsini, Luciana Nemtanu, Amanda Reid, Kristen Connor and Lamin Manneh. I had the opportunity to workshop each of these chapters in several research and writing groups at U.S. institutions over the past two years. The constructive feedback, pushback and suggestions given by the participants of these events have contributed significantly to the development of my argument as knowledge production is necessarily a collaborative practice. The first chapter “Mothers in the Family of Saints” was presented for colleagues and professors vi at the Anthro-History workshop at the University of Michigan in February 2020 after receiving additional feedback from presenting a portion of the chapter at the Emerging Scholars Speakers Symposium at Pennsylvania State University the week prior. By the invitation of Dr. Butch Ware, I presented chapter two at the Initiative for Race, Religion and Revolution at UC Santa Barbara this past April 2020. A portion of the third chapter “Memorializing Candomblé Nations” was presented at the 2019 LASA Conference. I workshopped “African Territoriality in Brazilian Cultural Heritage Projects” in different iterations for the African History and Anthropology Workshop at the University of Michigan in 2018 and the Berkeley Latin American History workshop at UC Berkeley in November 2019, by an invitation from Dr. Elena Schneider. The final chapter “Fathers in a City of Mothers” received excellent feedback from
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