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IEMANJÁ E POMBA-GIRA: Imagens Do Feminino Na Umbanda

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IEMANJÁ E POMBA-GIRA: Imagens Do Feminino Na Umbanda Cristiane Amaral de Barros IEMANJÁ E POMBA-GIRA: imagens do feminino na Umbanda Juiz de Fora 2006 UNIVERSIDADE FEDERAL DE JUIZ DE FORA INSTITUTO DE CIÊNCIAS HUMANAS PROGRAMA DE PÓS-GRADUAÇÃO EM CIÊNCIA DA RELIGIÃO IEMANJÁ E POMBA-GIRA: IMAGENS DO FEMININO NA UMBANDA Dissertação apresentada ao Programa de Pós-Graduação em Ciência da Religião como requisito parcial à obtenção do título de mestre em Ciência da Religião por CRISTIANE AMARAL DE BARROS. Orientador: Prof. Dr. Volney José Berkenbrock Juiz de Fora 2006 Dissertação defendida e aprovada em 23 de agosto de 2006, pela banca constituída por: ___________________________________________ Presidente: Prof. Dr. Marcelo Ayres Camurça ___________________________________________ Titular: Profª Drª. Stela Guedes Caputo ___________________________________________ Orientador: Prof. Dr. Volney José Berkenbrock A um grande homem e companheiro de vida, que não desistiu de mim. Pra você, Adson. A meus guias, todos eles. AGRADECIMENTOS Para chegar até aqui, um longo caminho foi percorrido, muitas dificuldades superadas, muita mão amiga e parceira segurou a minha, e comigo caminhou. Somente consegui chegar até aqui porque o “Seu” Francisco e sua mulher, Dona Eunice, foram os primeiros a dedicar e investir a própria vida em seus filhos. Obrigada, meus pais, por tudo, sempre. Ao meu orientador, Prof. Volney Berkenbrock, mestre e amigo, que soube me conduzir com mão firme e generosa durante todo o trajeto de um longo processo de aprendizado, erros e acertos, e que acreditou em mim durante os percalços do caminho, de todo o coração, eu digo: obrigada orientador! Ao Prof. Marcelo Ayres Camurça, grande intelectual e solícita pessoa, que acompanhou meus passos desde minha seleção nesse mestrado, sempre disponível e atento às minhas incertezas. À Profª Stela Guedes Caputo por ter se disponibilizado a participar de minha banca de defesa. Agradeço muito a amizade, o apoio e a confiança de João Paulo de Oliveira, grande João Paulo de Oxum, que, ao longo de nossa convivência, abriu sua Casa para mim, compartilhando um pouquinho de sua sabedoria e fé, transformando-se em um valoroso amigo. Agradeço profundamente aos zeladores de santo dos terreiros que freqüentei, em especial, aos que selecionei para a realização da pesquisa de campo. A todas as mulheres umbandistas, filhas-de-santo que me acolheram, abriram suas casas e suas vidas para que eu pudesse conhecer um pouco mais sobre a umbanda, meu muito obrigada pela generosa colaboração. Agradeço também ao Paulo Azarias e aos ogãs José Carlos de Oliveira (Matuté) – ogã de Xangô – e Luiz Carlos Barbosa (Pardal) – ogã de Oxalá – pelas dicas de terreiros e pela companhia inicial a vários deles. Valeu gente! Algumas pessoas surgem em nossas vidas e, algumas, embora importantes, caminham conosco por curto espaço de tempo. Outras, parece que para a vida toda. Outras, ainda, não são cotidianas, mas basta pensar um pouco mais alto, basta um leve sussurro ... e surgem, aparecem, como que do nada, para dizer que estão “a postos”. A vocês, Dr. Octavio Viscardi Filho, grande amigo e sexólogo, que disponibilizou sua biblioteca pelo tempo que precisei, e Wanya Raymundo Xavier, assistente social e mulher “guerreira”, sempre “a postos” quando chamei, eu agradeço. Ao Glauco dos Santos Silva, pelos livros de São Paulo; ao Edilson do ICH/UFJF, pelos livros emprestados e por tudo o mais; à Adeliza Monferrari A. Oliveira, pelas correções ortográficas; à Profª. Maria Aparecida de Araújo e Patrícia Maia V. Horta, principalmente, pela amizade, obrigada. Aos membros da Faculdade de Enfermagem da UFJF agradeço a colaboração. Ao Iru Justiniano da Silva, thank you my friend very much. Adson, valeu pela força, digitação, leituras, xerox, dicas, apoio, paciência, nervosismos compartilhados, pela presença, enfim. MO JUBÁ IYÁ MI IEMANJÁ. ODOYÁ! POMBA-GIRA, MINHA COMADRE, SARAVÁ! Porque eu sou a primeira e a última Eu sou a venerada e a desprezada Eu sou a prostituta e a santa Eu sou a esposa e a virgem Eu sou a mãe e a filha Eu sou os braços de minha mãe Eu sou a estéril, e numerosos são meus filhos Eu sou a bem casada e a solteira Eu sou a que dá à luz e a que jamais procriou Eu sou a consolação das dores do parto Eu sou a esposa e o esposo E foi meu homem quem me criou Eu sou a mãe do meu pai Sou a irmã de meu marido E ele é meu filho rejeitado Respeitem-me sempre Porque eu sou a escandalosa e a magnífica. (Hino a Ísis, século III ou IV?, descoberto em Nag Hammadi) SUMÁRIO P. INTRODUÇÃO ...................................................................................................................... 01 CAPÍTULO 1: AS FIGURAS DE IEMANJÁ E POMBA-GIRA NA UMBANDA ..............07 1.1 – A umbanda no Brasil ..............................................................................................08 1.2 – Iemanjá: o mito e sua origem .................................................................................30 1.3 – A chegada de Iemanjá ao Brasil .............................................................................32 1.4 – Iemanjá na atualidade dos terreiros de umbanda ....................................................40 1.5 – Pomba-gira: surge o Exu-mulher ...........................................................................45 1.6 – Pomba-gira: imagem e representação .....................................................................52 1.7 – Pomba-gira na atualidade dos terreiros de umbanda ..............................................61 CAPÍTULO 2: IEMANJÁ, POMBA-GIRA E A REPRESENTAÇÃO DO FEMININO NA UMBANDA....................................................................................................72 2.1 – Corpo e religião ......................................................................................................73 2.2 – Corpo, cultura e sociedade .....................................................................................77 2.3 – Sexualidade, gênero, papéis e identidade sexuais ..................................................81 2.3.1 – Sexualidade ................................................................................................82 2.3.2 – Gênero ........................................................................................................83 2.3.3 – Papel e identidade sexuais .........................................................................86 2.4 – O feminino e a sexualidade feminina .....................................................................87 2.5 – A sexualidade feminina no universo religioso cristão ...........................................95 2.6 – A sexualidade feminina na umbanda .....................................................................99 2.7 – Iemanjá: mãe e mulher .........................................................................................107 2.8 – Pomba-gira: entre a liberdade e a libertinagem ...................................................117 2.9 – O feminino em Iemanjá e Pomba-gira ................................................................ 121 CAPÍTULO 3: IEMANJÁ E POMBA-GIRA: INTERFACES DA IMAGEM DE FEMININO DENTRO DOS TERREIROS ......................................................................138 3.1 – A pesquisa ............................................................................................................141 3.2 – A experiência religiosa do povo-de-santo a partir da relação médium e entidade ............................................................................................................................146 3.3 – Iemanjá e sua representação para o povo-de-santo ..............................................149 3.3.1 – Características atuais de Iemanjá .............................................................150 3.3.2 – A compreensão pessoal e importância de Iemanjá na vida do povo-de-santo ..................................................................................................................152 3.3.3 – Quando chamar por Iemanjá ....................................................................156 3.3.4 – Alterações percebidas pelo povo-de-santo na imagem de Iemanjá na atualidade ..............................................................................................157 3.4 – Pomba-gira e sua representação para o povo-de-santo ........................................158 3.4.1 –Pomba-gira: mulher liberada ou cortesã? .................................................165 3.4.2 – A imagem modelada pela médium ..........................................................162 3.4.3 – A ambigüidade de Pomba-gira ................................................................170 3.4.4 – O preconceito em relação à imagem de Pomba-gira ...............................172 3.4.5 – A evolução espiritual de Pomba-gira .......................................................174 3.4.6 – A imagem de Pomba-gira na atualidade ..................................................176 3.4.7 – Quando chamar por Pomba-gira ..............................................................177 3.5 – A imagem de feminino em Iemanjá e Pomba-gira na vida da mulher umbandista .............................................................................................................................179 3.5.1 – A influência de Iemanjá e Pomba-gira na vida da mulher .......................185 3.5.2 – A compreensão da entidade individual ....................................................190 3.5.3 – O que toda mulher deveria ter de Iemanjá e Pomba-gira ........................198 3.6 – A umbanda, a sociedade e a presença
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