Dissertação Mestrado Edileia Mota Diniz Revista Atualizada…

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Dissertação Mestrado Edileia Mota Diniz Revista Atualizada… 1 UNIVERSIDADE METODISTA DE SÃO PAULO FACULDADE DE FILOSOFIA E CIÊNCIAS DA RELIGIÃO PROGRAMA DE PÓS-GRADUAÇÃO EM CIÊNCIAS DA R ELIGIÃO CARISMA E PODER NO DISCURSO RELIGIOSO: UM ESTUDO DO LEGADO DE MASAHARU TANIGUCHI – A SEICHO-NO-IE NO BRASIL Por: Ediléia Mota Diniz São Bernardo do Campo Março/2006 2 UNIVERSIDADE METODISTA DE SÃO PAULO FACULDADE DE FILOSOFIA E CIÊNCIAS DA RELIGIÃO PROGRAMA DE PÓS-GRADUAÇÃO EM CIÊNCIAS DA R ELIGIÃO CARISMA E PODER NO DISCURSO RELIGIOSO: UM ESTUDO DO LEGADO DE MASAHARU TANIGUCHI – A SEICHO-NO-IE NO BRASIL Por: Ediléia Mota Diniz Orientador: Prof. Dr. Leonildo Silveira Campos Dissertação apresentada ao curso de Pós- Graduação na Universidade Metodista de São Paulo, como requisito parcial para obtenção do título de Mestre em Ciências da Religião São Bernardo do Campo Março/2006 3 FICHA CATALOGRÁFICA Diniz, Ediléia Mota Carisma e poder no discurso religioso: um estudo do legado de Masaharu Taniguchi a Seicho-No-Ie no Brasil / Ediléia Mota Diniz. São Bernardo do Campo, 2006. 188 p. Dissertação (Mestrado) – Universidade Metodista de São Paulo, Faculdade de Filosofia e Ciências da Religião, curso de Pós-Graduação em Ciências da Religião. Orientação de: Leonildo Silveira Campos 1. Taniguchi, Masaharu, 1893 – Crítica e interpretação 2. Seicho-No-Ie - Japão 3. Seicho-No-Ie - Brasil 4. Religiões japonesas 5. Identidade e etnia – Imigração japonesa – Brasil I. Título. 4 Banca Examinadora _____________________________________________________ Prof. Dr. Leonildo Silveira Campos – Presidente Universidade Metodista de São Paulo _____________________________________________________ Profa. Dra. Leila Marrach Basto de Albuquerque Universidade Estadual Paulista “Júlio de Mesquita Filho”/Campus Rio Claro _____________________________________________________ Profa. Dra. Sandra Duarte de Souza Universidade Metodista de São Paulo 5 Dedicatória Às minhas flores Beatriz e Gabriela que trazem beleza e alegria as nossas vidas todos os dias. 6 Agradecimentos O contato constante com a literatura da Seicho-No-Ie me despertou para a importância do agradecimento a todas as coisas do universo. Então, agradeço primeiramente aos meus pais Afonso e Neusa, minha irmã Eleonora, meu querido companheiro Alexandre, a todos eles que de forma especial deram suporte emocional e financeiro diários que me permitiram alcançar essa conquista. A madrinha Inês que plantou a semente do mestrado em mim e a tia Suely, adepta da Seicho-No-Ie há anos, que partilhou comigo suas experiências pessoais como também cedeu parte de seus livros para a pesquisa. A todos da Seicho-No-Ie, muito obrigada pelas informações e materiais cedidos, em especial a Marina Lourdes Ortiz, Junji Miyaura, Eduardo Nunes, Cíntia de Alencar, Darci José Bertoni e João Domingos Diniz. Agradeço também a Okito Fugiwara e Eneida Maria Mega, que responderam prontamente a todas as questões acerca do Movimento de Iluminação da Humanidade. Aos professores dessa universidade Sandra Duarte e Paulo Barrera, que fizeram contribuições importantes no meu exame de qualificação. Ao orientador e sensei Leonildo Silveira Campos, obrigada por me ajudar a descobrir a Seicho-No-Ie como um objeto de pesquisa e por suas contribuições preciosas ao texto que permitiram enriquecê-lo. Devo-lhe minha eterna gratidão por ter testado meus limites e ter me desafiado constantemente a superar minhas dificuldades. Aos colegas Norbert Foerster e Andréa Tomita agradeço pelo auxílio nas traduções. De forma especial agradeço também a Adriana de Souza pelo companheirismo nas últimas horas e seu olhar de gênero a pesquisa. A funcionária da Biblioteca Ecumênica Rita de Cássia Ferreira de Souza obrigada pelo auxílio com as normas da ABNT, que permitiram a adequação deste trabalho. E a todos aqueles que contribuíram e compartilharam comigo o seu olhar sobre a Seicho-No-Ie em especial a Leila Marrach Albuquerque, Eduardo Basto de Albuquerque, Robert Carpenter, Ronan Alves Pereira, Steven Engler e Jim Heisig. De forma especial agradeço a CAPES que financiou esta pesquisa, concedendo-me a bolsa de estudos. 7 Resumo Diniz, Ediléia Mota. Carisma e poder no discurso religioso: um estudo do legado de Masaharu Taniguchi – A Seicho-No-Ie no Brasil, Dissertação Mestrado, Universidade Metodista de São Paulo - UMESP, SBC, 2005. A inserção das novas religiões japonesas no Brasil, entre elas a Seicho-No-Ie, está diretamente ligada à imigração japonesa, iniciada em 1908. Esses imigrantes trouxeram com eles cosmovisões e práticas religiosas, que faziam parte de um antigo e rico legado cultural. No Japão, o surgimento dessas novas religiões se deu, principalmente, em decorrência da “Restauração Meiji” (1868-1912), um período de modernização daquele país. Nessa época apareceram a Oomoto, Tenrikyô, Soka Gakkai, Igreja Messiânica Mundial e a Seicho-No-Ie. Masaharu Taniguchi (1893- 1985) fundou a Seicho-No-Ie em 1930, um movimento filosófico-religioso, cujo nome significa “lar do progredir infinito”. A sua base doutrinária está fundamentada nas tradições budistas e xintoístas mescladas, posteriormente, com preceitos do cristianismo. O fato fundante dessa nova religião são as revelações que Taniguchi afirma ter recebido de uma divindade xintoísta. Foi, no entanto, a divulgação de seus ensinamentos, por meio de uma revista, que deu início à sua expansão no Japão e depois em várias partes do mundo. Taniguchi foi um líder profético e carismático, que instaurou um sistema de dominação simbólica peculiar, mas passível de ser analisada à luz das teorias de Max Weber e Pierre Bourdieu. O processo de institucionalização tomou a família Taniguchi como o modelo ideal, articulando-se a partir dela um sistema de dominação misto de patriarcal, carismático e burocrático. Assim se formou um legado, inicialmente inspirado na tradição imperial japonesa, em que o papel feminino está subordinado à ordem androcêntrica. Esse fator privilegiou a sucessão do Mestre Taniguchi por seu genro, Seicho Arachi, que adotou o sobrenome do sogro e, anos mais tarde, se reproduziu na ascensão do primogênito do casal Seicho e Emiko, Masanobu Taniguchi. No Brasil, os imigrantes japoneses, já no início dos anos 30, descobriram a Seicho-No-Ie, graças ao recebimento do mensário editado no Japão por Taniguchi. Foi, entretanto, o trabalho missionário dos irmãos Daijiro e Miyoshi Matsuda, imigrantes japoneses no Brasil, que a Seicho-No- Ie aqui se estabeleceu e se desenvolveu, obtendo o seu reconhecimento oficial como filial da sede japonesa, em 30/05/51. Inicialmente a Seicho-No-Ie se restringiu às fronteiras étnicas e culturais da colônia japonesa, porém, a partir de 1960, passou a atrair brasileiros, enquanto buscava aculturar as suas atividades doutrinárias. Busca- se neste estudo descrever a organização assumida no Brasil pela Seicho-No-Ie, a sua estrutura doutrinária e administrativa, apresentando-as como uma reprodução da Sede Internacional situada no Japão. Procuramos valorizar o discurso religioso da Seicho-No-Ie contido nos livros e revistas publicados, e atualmente, em programas de televisão. Acreditamos serem esses meios, ao lado dos ensinamentos transmitidos por um seleto corpo de preletores, as principais formas de reprodução desse legado que Masaharu Taniguchi deixou aos seus seguidores, japoneses, brasileiros e de outras nacionalidades. Palavras-Chave: Novas religiões japonesas, etnicidade e cultura, carisma, poder, discurso, Seicho-No-Ie, Masaharu Taniguchi. 8 Abstract Diniz, Ediléia Mota. Charisma and Power in Religious Discourse: A Study of Masaharu Taniguchi’s Legacy—Seicho-No-Ie in Brazil, Master’s Dissertation, Universidade Metodista de São Paulo—UMESP, SBC, 2005. Japanese religions in Brazil, including Seicho-No-Ie, was directly linked to Japanese immigration, which began in 1908. These immigrants brought with them cosmologies and religious practices that were part of a rich and ancient cultural legacy. A variety of New Religious Movements had begun to appear in Japan primarily during the modernizing "Meiji Restoration" (1868-1912), including Oomoto, Tenrikyô, Soka Gakkai, the Messianic Church, and Seicho-No-Ie. In 1930, Masaharu Taniguchi (1893-1985) founded Seicho-No-Ie, a philosophical-religious movement whose name means "home of infinite progressing". Its doctrine is based in a series of revelations that Taniguchi claimed to have received from a Shinto divinity; it draws on Buddhist and Shinto traditions, later mixed with Christian concepts. The propagation of Taniguchi’s teachings in a magazine led to Seicho-No- Ie’s expansion, first in Japan and later in other parts of the world. Taniguchi was a prophetic and charismatic leader. He installed a peculiar system of symbolic domination that is amenable to analysis using the theories of Max Weber and Pierre Bourdieu. The institutionalization process took Taniguchi’s family as idealized model and articulated a hybrid system of patriarchal, charismatic and bureaucratic domination, establishing an androcentric order—initially inspired on the Japanese imperial tradition—in which feminine roles are subordinate. This structure privileged the succession to leadership of Master Taniguchi’s son-in-law, Seicho Arachi (who adopted his father-in-law’s surname) and, years later, of the eldest grandson, Masanobu Taniguchi (first-born of Seicho and his wife, Emiko). In the early 1930s, Japanese immigrants to Brazil discovered Seicho-No-Ie, due in large part to reading a magazine edited in Japan by Taniguchi. However, the key factor in establishing Seicho-No-Ie in Brazil was the missionary work of two Japanese immigrants,
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