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Pautas Y Rituales De Los Grupos Religiosos Afro-Brasileños En Recife

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Pautas Y Rituales De Los Grupos Religiosos Afro-Brasileños En Recife UNIVERSIDAD DE SALAMANCA FACULTAD DE CIENCIAS SOCIALES DEPARTAMENTO DE SOCIOLOGÍA Y COMUNICACIÓN Programa de Doctorado ANTROPOLOGÍA DE IBEROAMÉRICA PAUTAS Y RITUALES DE LOS GRUPOS RELIGIOSOS AFRO-BRASILEÑOS EN RECIFE Tesis Doctoral de Antropología Social. Autora: Sonia Bartol Sánchez Dirección: Ángel B. Espina Barrio Salamanca Diciembre, 2009 UNIVERSIDAD DE SALAMANCA FACULTAD DE CIENCIAS SOCIALES DEPARTAMENTO DE SOCIOLOGÍA Y COMUNICACIÓN Programa de Doctorado ANTROPOLOGÍA DE IBEROAMÉRICA PAUTAS Y RITUALES DE LOS GRUPOS RELIGIOSOS AFRO-BRASILEÑOS EN RECIFE Tesis Doctoral de Antropología Social. Autora: Sonia Bartol Sánchez Dirección: Ángel B. Espina Barrio Salamanca Diciembre, 2009 2 PAUTAS Y RITUALES DE LOS GRUPOS RELIGIOSOS AFRO-BRASILEÑOS EN RECIFE INTRODUCCIÓN 6 0.1 LÍMITES ESPACIO-TEMPORALES 9 0.2 EPÍSTEMOLOGÍA Y METODOLOGÍA 13 0.3 ESTRUCTURA 17 0.4 AGRADECIMIENTOS 23 CAPÍTULO 1. EL RITUAL: MARCO TEÓRICO 24 1.1 ANTROPOLOGÍA DE LA RELIGIÓN 25 1.2 EL RITUAL EN RELACIÓN A LA COHESIÓN SOCIAL 27 1.3 LA ESTRUCTURA DEL RITUAL 31 1.4 EL RITUAL SEGÚN LISÓN TOLOSANA 39 1.5 EL SINCRETISMO Y ANTISINCRETISMO 41 CAPÍTULO 2. LA DIVERSIDAD RELIGIOSA EN BRASIL 45 2.1 EL MONOPOLIO DEL MONOTEÍSMO 45 2.2 LA RELIGIÓN CATÓLICA EN BRASIL NUNCA FUE EXCLUSIVA 46 2.3 LA NUEVA ERA 50 2.3.1 LA RELIGIÓN Y EL CAPITALISMO 53 2.4 ALAN KARDEC Y EL MOVIMIENTO ESPÍRITA 55 2.4.1 LOS FUNDAMENTOS DE LA DOCTRINA ESPÍRITA 58 2.5 EL SANTO DAIME 59 2.6 EL JUDAÍSMO 62 2.7 LA MASONERÍA EN RECIFE Y EN BRASIL 65 2.8 MOVIMIENTOS CRISTIANOS: EVANGELICOS, PROTESTANTES , 67 PENTECOSTALISTAS 2.8.1 EVANGELISMO PENTECOSTAL 68 CAPÍTULO 3. LA CULTURA AFROBRASILEÑA . 71 3.1 EL AZÚCAR COMO PRODUCTO CAUSANTE DE LA ESCLAVITUD 72 AFRICANA EN BRASIL 3.2 LA ESCLAVITUD EN EL ESTADO DE PERNAMBUCO 73 3.3 LA DESTRIBALIZACIÓN COMO ESTRATEGIAPARA EVITAR 76 LA SUBLEVACIÓN 3.3.1 FORMAS DE RESISTENCIA 78 3.3.2 LOS ESCLAVOS MUSULMANES 83 3.4 EL DESARROLLO DEL CATOLICISMO EN BRASIL 84 3.5 LA INFLUENCIA DE LA CULTURA AFRICANA EN AMÉRIC A 88 3.5.1 RELIGIONES AFROAMERICANAS EN OTROS 93 PAÍSES DEL CONTINENTE 3 CAPITULO 4. CANDOMBLÉ, UMBANDA, XANGÔ UMBANDIZADO 97 Y CATIMBÓ-JUREMA. 4.1 CANDOMBLÉ O/Y XANGÔ 97 4.1.1 EL PANTEÓN DE LOS ORIXÁS 101 4.2 UMBANDA 119 4.3 XANGÔ UMBANDIZADO 122 4.4 CATIMBÓ-JUREMA 124 4.5 COMPARACION Y DISTINCION DE LOS CUATRO CULTOS 128 4.6 YEMANJÁ VERSUS POMBAGIRA 129 4.6.1 YEMANJÁ 130 4.6.2 LA POMBAGIRA 133 4.6.3 INVERSIÓN SOCIAL 135 4.6.4 LA POMBAGIRA POSTMODERNA 136 CAPÍTULO 5. UN CASO ESPECIFICO DE TRADICIÓN MANTENIENDO 139 LAS RAICES AFRICANAS EN RECIFE: EL SITIO DE PAI ADÃO ILÊ OBÁ OGUNTÉ, DIRIGIDO POR MANOEL DO NASCIMENTO COSTA (OGUNTÉ FARÃ). 5.1 HISTORIA DEL TERREIRO ILÊ OBÁ OGUNTÉ 140 5.1.1 XAMBÁ. 144 5.1.2 PAPAI Y SU RELACIÓN CON LA JUREMA 146 5.2 EL TERREIRO COMO LUGAR SAGRADO 148 5.3 PAPAI: LIDER RELIGIOSO 150 5.3.1 BABALORIXÁ 150 5.4 UNIÓN DE LOS TERREIROS Y REDES SOCIALES 152 5.5 EL AXÉ ENTRE LO SAGRADO Y LO PROFANO. EDUCACIÓN 155 CIUDADANA Y SANIDAD PÚBLICA 5.5.1 EL AXÉ 155 5.5.2 REVISTA ATOTÔ 160 5.6 PAPAI Y LA MÚSICA COMO AGENTES SOCIALES DE CAMBIO 161 5.7 PAPAI COMO MAESTRO DE CEREMONIAS 164 5.7.1 RITUAL: OBRIGAÇAO DE PAI MARCELO Y ZORAIDE 164 5.7.1.1 EL BORÍ O DAR DE COMER A LA CABEZA 166 5.7.1.2 EL BAÑO DE LAS FOLHAS: AMACI NI ORI 172 5.7.1.3 EL BAÑO DE SANGRE: SUNDIDÉ 174 5.7.1.4 LA SALIDA PÚBLICA CAPÍTULO 6. UN CASO ESPECÍFICO DE DIVERSIDAD RELIGIOSA 181 EN RECIFE: EL TERREIRO LAR DO ITA DE PAI ELY 6.1 OMOLÚ (OBALUAIÊ, XÃPANA ) 183 6.2 PAI ELY SEGÚN LAS TEORIAS DEL CARISMA Y DE LA BUROCRACIA 184 DE WEBER 6.3 PAI ELY EN COMPARACIÓN CON OTROS LÍDERES CARISMÁTICOS 187 6.4 EL TERREIRO LAR DO ITA 189 6.4.1 PROGRAMA DE ACTIVIDADES DEL TERREIRO LAR DO ITA 196 6.4.2 REGLAS EN EL TERREIRO LAR DO ITA 202 6.4.2.1 REGLAS PARA LOS MEDIUMS 203 6.5 RITUAL: UNA BODA GITANA 206 4 CAPITULO 7. UN CASO ESPECIFICO DE SOLIDARIDAD FAMILIAR Y 207 COMUNITARIA EN UN BARRIO DE RECIFE: EL TERREIRO DE PAI MARCELO Y PAI NAEL 7.1 EL CATIMBÓ-JUREMA EN EL TERREIRO DE PAI MARCELO 212 7.1.1 LA MESA DE LA JUREMA 214 7.1.2 EL TRABAJO PARA UNA CLIENTA 216 7.2 RITUAL: SESIÓN DE CATIMBO-JUREMA CAPÍTULO 8. COMPARACIÓN E INTERPRETACIÓN 232 8.1 EL TERREIRO DE PAPAI 232 8.1.1 AFRICANIDAD O ABROBRASILIDAD 233 8.1.2 EL AFRICANISMO SEGÚN EL ORIENTALISMO DE SAID 235 8.1.3 CANDOMBLÉ VERSUS UMBANDA Y CATIMBÓ 236 8.1.4 EL RESPETO INCONSCIENTE A LO CATÓLICO 239 8.1.5 UN FÓSIL VIVO 240 8.1.6 EL RITUAL: LA OBRIGAÇÃO DE PAI MARCELO 241 8.2 EL TERREIRO DE PAI ELY 242 8.3 EL TERREIRO DE PAI MARCELO Y PAI NAEL 244 CONCLUSIONES 251 BIBLIOGRAFÍA 261 APÉNDICES: APÉNDICE I. 275 GLOSARIO APENDICE II. 284 TESTIMONO DE MANOEL PAPAI APÉNDICE III. 290 ENTREVISTA A PAI ELY APÉNDICE IV. 300 LISTADO DE INFORMANTES. CONTACTOS INDIRECTOS CD FOTOS Y VIDEOS 5 INTRODUCCIÓN Mi interés por la religiosidad viene desde que era niña, cuando iba con mis padres a visitar los domingos las ermitas de Errate y Estibaliz en el País Vasco, para luego caminar por los montes verdes y bosques de pinos que las rodeaban. Pasaron los años y fui a vivir a Brighton (Inglaterra), que en los noventa se definía por ser una ciudad alternativa. Allí conocí paganos, wiccanos, budistas, Hare Krishnas, hindúes, musulmanes…y muchos terapeutas especializados en mil y una modalidades de meditación y de sanación. Contagiada de ese halo trascendental me fui incluso a la India en la búsqueda de gurús y de la diosa hindú Kali. En mi estancia en Inglaterra mi primer trabajo fue en una empresa de exportación que me dio una oportunidad para ir a Centroamérica y México vendiendo sus productos de jardinería. Viajé con mis veintidós años y un maletín lleno de catálogos y de facturas proforma. Desde Panamá hasta México fui contactando supermercados y viveros. Mi itinerario estaba fijado al estilo más británico; mi jefe George Migeod sabía perfectamente qué hacía y dónde me movía en cada momento. Pero al llegar a Honduras, me salté un día las instrucciones del itinerario tan riguroso que me había propuesto, para desesperación de mi jefe. La dueña de un supermercado de un pueblo costero en el mar Caribe llamado Tela, en Honduras, simpatizó conmigo y me llevó a cenar con sus amigos que vivían en primera línea de la costa. Cené sopa de caracol (recién cogido del mar) y pasteles de coco recién hechos; se escuchaba música de percusión de fondo. Unos niños tocaban cerca de nosotras una garrafa de plástico a modo de percusión y las niñas bailaban. Este fue mi primer contacto con lo afroamericano, puesto que sus amigos eran los garífunas 1. Era un poblado pequeño de unas diez casitas de madera, donde los hombres al amanecer pescaban para el sustento de las economías familiares. 1 Los garífuna son un grupo afrodescendiente que reside en las regiones costeras de Honduras, Belice, Guatemala, Nicaragua y el sur de México y Estados Unidos. 6 De vuelta a Salamanca en el 2004 realizando el Doctorado de Antropología de Iberoamérica, crucé el Atlántico otra vez para encontrarme con el Nuevo Mundo, en un viaje rápido en avión vía Lisboa; no como los antiguos colonos, ni como los esclavos hacinados en galeones y con meses de travesía, temiendo las tempestades del Atlántico y las enfermedades. Llegué a Brasil con mi maleta cargada, esta vez, de libros de antropología y de ambiciones etnológicas; quería encontrar y embeberme de las religiones afrobrasileñas. Desde siempre me había sentido atraída por las imágenes de la diosa africana de las aguas saladas y de los océanos, Yemanjá; y de las fotografías de las mujeres afrodescendientes vestidas con sus trajes blancos poniéndose en trance y haciendo ofrendas en las playas de Bahía. Asimismo, los libros de Jorge Amado me habían fascinado siempre, y siento adoración por las canciones afrobrasileñas interpretadas por Maria Bethania y Clara Nunes. Esa atracción y fascinación traspasó los hilos del destino que me dieron la oportunidad mediante una beca - del Proyecto Miradas Cruzadas del profesor y antropólogo Ángel Espina en el Programa de Cooperación Interuniversitaria entre el Ministerio de Educación y Cultura y Deporte de España y la CAPES de Brasil - de realizar un trabajo de campo en la capital del estado de Pernambuco, Recife. Y así, cumplí mi sueño de observar y participar de los rituales de las comunidades afrobrasileñas durante seis meses. No tuve un choque cultural en ningún momento, ni siquiera en la parte más dramática de los rituales, que son los sacrificios de los animales, aunque a veces me acongojará verlos, sabiendo que a sus vidas les quedaba poco tiempo. Pero sí tuve un choque tropical debido al calor y a la humedad, incluso enfermé. Me recuperé rápidamente; había tanto que hacer, tanto que observar; sentía una ansiedad por encontrar y seguir las huellas de la religión afrobrasileña y llegar a las entrañas africanas. Finalmente, contacté con las comunidades y conviví con ellas participando de sus rituales para poder discernir, desde la antropología social, sus pautas y la interacción social que crean.
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