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African Diaspora and Its Religious Heritage: a View from the Triple Border (Brazil/Paraguay/Argentina)

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African Diaspora and Its Religious Heritage: a View from the Triple Border (Brazil/Paraguay/Argentina) Revista del CESLA ISSN: 1641-4713 ISSN: 2081-1160 [email protected] Uniwersytet Warszawski Polonia African Diaspora and its Religious Heritage: a view from the Triple Border (Brazil/Paraguay/Argentina) Fernando da Silva, Anaxsuell African Diaspora and its Religious Heritage: a view from the Triple Border (Brazil/Paraguay/Argentina) Revista del CESLA, vol. 26, 2020 Uniwersytet Warszawski, Polonia Available in: https://www.redalyc.org/articulo.oa?id=243364810020 DOI: https://doi.org/10.36551/2081-1160.2020.26.347-376 PDF generated from XML JATS4R by Redalyc Project academic non-profit, developed under the open access initiative Debate African Diaspora and its Religious Heritage: a view from the Triple Border (Brazil/Paraguay/Argentina) La diaspora africana y sus huellas religiosas: una mirada desde la Triple Frontera (Brasil/Paraguay/Argentina) Anaxsuell Fernando da Silva [email protected] Universidad Federal de la Integración Latinoamericana, Brasil hps://orcid.org/0000-0001-8830-0064 Abstract: Abstract: e religious diversity of Latin America is a phenomenon that has gathered the attention of researchers from different fields. Along with the expressions of belief and feeling related to Catholics and Protestants, who are still the majority, there are diverse religious practices. In this article, we will focus on the analysis of practices Revista del CESLA, vol. 26, 2020 and beliefs arising from the Afro-descendant presence in the continent in general as well Uniwersytet Warszawski, Polonia as in the region known as the Triple Frontier, in a particular way. e strong socio- cultural interrelationships feedback on the intense flow of people and material/symbolic Received: 06 May 2020 goods, complex religious matrices, reframing beliefs and resisting colonial violence. Our Accepted: 22 October 2020 reflection is based on long fieldwork at the border towns Ciudad del Este (Paraguay), DOI: https:// Puerto Iguaçu (Argentina) and Foz do Iguaçu (Brazil), with an ethnographic approach, doi.org/10.36551/2081-1160.2020.26.347-376documents, and bibliographic review. In this direction, this article seeks to discuss the Redalyc: https://www.redalyc.org/ way in which Afro-descendants have been organized and maintained in this dynamic and articulo.oa?id=243364810020 multiform religious scenario. roughout this path, our intention is to characterize the specificities of the different manifestations of belief/devotion/practices of/in the region originating or re-signified by the African diaspora on the continent, at the same time that we will seek to configure the socio-historical context of the emergence of the referred religious groups. And we expect to have, in the end, an ethnographic and analytical picture of the religious effects of the African presence on the south of the Latin American continent. Keywords: African diaspora, Latin American studies, religion, border studies. Resumen: La diversidad religiosa de América Latina es un fenómeno que viene ganando atención de investigadores de diferentes áreas. Al lado de las expresiones del creer y del sentir relacionadas a católicos y evangélicos, aún mayoritarios, figuran diversificadas prácticas religiosas, en este artículo privilegiamos el análisis de las prácticas y creencias oriundas de la presencia afrodescendiente en el continente de manera general y en la región conocida como Triple Frontera, de manera particular. Las fuertes interrelaciones socioculturales se retroalimentan del flujo intenso de personas y bienes materiales/ simbólicos, volviendo aún más complejos los matices religiosos, resignificando creencias y resistiendo a la violencia colonial. Nuestra reflexión está sostenida en un largo trabajo de campo, de naturaleza etnográfica, documentos y revisión bibliográfica. En esta dirección, este artículo busca discutir el modo como los afrodescendientes vienen organizándose y manteniéndose en ese escenario religioso dinámico y multiforme. A lo largo de esa trayectoria pretendemos caracterizar las especificidades de las distintas manifestaciones de creencia/devoción/prácticas de la/en la región oriundas o resignificadas por la diáspora africana en el continente, simultáneamente, se buscará configurar el contexto sociohistórico de surgimiento de los referidos grupos religiosos. Al fin, se espera que esté disponible un cuadro tanto etnográfico como analítico de los efectos religiosos de la presencia africana en el continente. Palabras clave: diáspora africana, América Latina, religión, frontera. PDF generated from XML JATS4R by Redalyc Project academic non-profit, developed under the open access initiative 347 Revista del CESLA, 2020, vol. 26, Julio-Diciembre, ISSN: 1641-4713 / 2081-1160 Et voici ceux qui ne se consolent point de n’être pas faits à la ressemblance de Dieu mais du diable, ceux qui considèrent que l’on est nègre comme commis de seconde classe : en attendant mieux et avec possibilité de monter plus haut; ceux qui battent la chamade devant soi-même, ceux qui vivent dans un cul de basse fosse de soi-même; ceux qui se drapent de pseudomorphose fière; ceux qui disent à l’Europe: «Voyez, je sais comme vous faire des courbettes, comme vous présenter mes hommages, en somme, je ne suis pas différent de vous; ne faites pas attention à ma peau noire : c’est le soleil qui m’a brûlé».[1] Aimé Cesaire, 1938 (1969, p. 58) e construction of the International Friendship Bridge (known as Ponte da Amizade in Portuguese), in the 1960s, responsible for connecting the South of Brazil to the East of Paraguay, as well as [2] the International Bridge of the Fraternity (Ponte da Fraternidade), inaugurated 20 years aer the aforementioned, and which connects the Northeast of Argentina with Brazilian territory, are considered milestones of contemporary Latin American integration. Both were built on the confluence of two of the most important rivers in South America: the Paraná and Iguaçu. From its vertices, the national borders of Paraguay, Brazil and Argentina were outlined. Long before that, this territory belonged to the Guarani and other autochthonous peoples. However, we know that, in order to establish itself, Latin America was both producer and product of an extensive process of violence, especially regarding our original peoples. ese first inhabitants of the place known today as the Triple Frontier used to move freely in their territory, their understanding of space did not admit physical borders, common to the advent of Western modernity. eir socio-cultural dynamics implied a coexistence with the rivers that allowed them to move between banks, currently considered border traffic as they are different countries. e existence of rivers, therefore, motivated the first settlements in the region and, simultaneously, constituted the source of life for these communities and the condition of a naturally open border. Spontaneous settlements distributed at the three ends of the river and the outlining of the border are an effect of such a process. At the end of the 19th century, the region that comprises Southwest Brazil was considered economically unimportant for the province of Paraná and, therefore, for the Brazilian state. e original population that survived the first attacks of colonizing violence also had to deal, on the other side of the Iguaçu River, with the Argentine exploitation of wood and yerba mate, products desired in the Platine market. As a way of guaranteeing the integrity of the territory (Ritt, 2011), ensuring the nationalization of the region and, at the same time, containing a possible attempt by Argentina to expand its border lines, the Brazilian Army encouraged the appropriation of space and restocking the [3] region through the creation of the Iguaçu Military Colony. us, in 1888, from the infrastructure provided by the military posts in Brazil and Argentina, two of the modern cities in this region emerged – Foz do Iguaçu and Puerto Iguazu. is occupation process is also, and we PDF generated from XML JATS4R by Redalyc Project academic non-profit, developed under the open access initiative 348 Anaxsuell Fernando da Silva. Aican Diaspora and its Religious Heritage: a view om the Triple Border (Brazil/Paraguay/Argentina) cannot lose sight of this, a response of these two countries to the Guerra de [4] la Triple Alianza looking at the establishing outposts that would allow both countries to operate on the confluence of the Paraná and Iguaçu rivers. e region would be considered strategic in geopolitical terms due to the relevance of both rivers for communicability and transportation throughout the territory. Until the aforementioned decade when the bridges were built, the region had been considered of little importance for continental economic interests. Given the change in status, from the 1960s, the population would grow. is period, considered in the urban historiography of the region as developmental, imposed – especially on the Avá-Guarani people, the first inhabitants of the territory – many episodes of violence and semi-slavery exploitation. erefore, Guaraní peoples had their workforce explored in an imposing way from the end of the 19th Century until the beginning of the 20th; with the removals resulting from the creation of the Iguaçu National Park, in the 1930s/40s, and, finally, in the 1970s, with the start of construction of the dam and the binational hydroelectric plant of [5] Itaipu. e sharp population growth, associated with migratory flows, further strengthened this region in the Latin American context. Today, the [6] three border cities Ciudad del Este (Paraguay), Puerto Iguazu (Argentina) and
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