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Hsin Hsin Ming, Pnmer Poema Zen Elsael Amujo (San Sahmdor, 1964) Egresado de la Escuela Nacional de Artes. Trabaja en b direccion del Centro Cultu- mi Asfalto, es coordinadordel gnrpo demuaiistas Pro-Muro, y asesor en decoracion y am- biente. &psiionesparticu- bres y colectivas, tanto en el pais como en el exterior: Sue da, Dinamarca, Austria, Ale- mania, Londres. En 1990 fue nombrado como uno de los tres pintores jovenes mas des- tacados del ano. CULTURA @ RNku &l ComJo- PARA Ir Culrunr y rl Anrr DIRECTOR Y EDITOR Gabriel Otero CONSEJODE REDACCI~N Carmen Gonzalez Huguet Javier Alas Ernesto Wauthion CORRESPONSALES Mario Rafael Vasquez (MBxico) Care Santos (Espaiia) DIAGRAMACI~NY CORRECCI~N Javier Alas LEVANTAMIENTO DE TEXTO Omega Impresores FOTOMECANICA Carlos Rarnlrez (Jefatura) Julio Artiga Balrnore ~6~ez Carlos Torres Alfonso Barrera Rigoberto Solls Carlos Rivas Arturo Reyes I CULTURA es una revista trimestral de letras y artes, editada por la Direccion de Publicaciones e Irn- presos el Consejo Nacional para la Cultura y el Arte, CONCULTURA, Ministerio de Educacion, El Salva- dor. Toda correspondencia puede remitirse a Coordinacion Editorial, Direccion de Publicaciones e Irn- presos, 17 Av. Sur 430, San Salva- dor, El Salvador, C.A. Tel.: 22 06 65, Telefax: 71 10 71. LA RELIGIOSIDAD POPULAR EN 73 MESOAMERJCA Carlos Benjamin Lara Martinez I presente ensayo intenta en la revista Cuicuilco No. 20: satisfacer un vacio que 'Sirnbolismo y Ritual: la Semana Santa existe en el ambiente in- en San Juan Ahuacatlan'. En gran medi- telectual salvadoreno: la da, el analisis del ritual religioso consti- necesidad de contar con tuye una reescritura de este articulo, un marco metodologico que permita incorporando el marcometodol6gico en estudiar a profundidad la religiosidad un nivel de analisis mas amplio. popular en el area mesoamericana. El trabajo que pongo a consideracion del publico interesado esta constituk Un elemento central de la buena do por dos partesfundamentales: en cultura popular que crece en el area de la primera parte, desarrollo una re- Mesoam6rica lo constituye la religiosi- flexion general sobre el concepto de dad popular, es decir, la manera como religion popular los sectores popu- mesoamericana, lares, subalternou, estableciendo la hk viven sus creenci,~. @tesis central del y practicas religio- trabajo; en la se- sas. Desde mi pun- gunda parte, se to de vista, en la re- proporcionael rnar- ligion catolica co metodologico mesoamericana ( y para el estudio del tambi6n en las relC ritual religioso, giones evang6licas &do que 6ste es y pentecostales de consideradocomo reciente introduc- la expresion sin cion) puede distin- bdica mas impor- guirse dos grandes tante de la religie tendencias: la me sidad popular. Esta nera como los segunda parte ha miembros de la alta sido elaborada te jerarquia eclesiasti- mando como base ca, y ciertos secte mi tesis de licen- res laicos mw liw ciatura La Semana Santa en dos a ellos, viven su fe religiosa, lb cual Ahuacadan, Sierra Nortede Puebla y puede identificarse con el concepto de un artlculo que aparecio en M6xico religion oficial, y las practicas y creen- cias religiosas que podemos inc- referenciaa una cultura popular relati- rar bejo el concepto de religion popu- vamente autonoma, en oposicion a la lar. cultura de la Alite social, aunque domk En este ensayo quisiera refiexb nada y sobredominada por bsta' nar sobre la importancia del concepto (1978: 20). Como ejemplo podemos de religiosidad popular para el estudio tomar h ceremonia de Semana Santa, de b cultura mesoamericana, y en ritual catolico que constituye un el* particular para la sakadore~.En pri- mento esencial de la religiosidad p merlugar quisiera hacer una adverten- pubr mesoamericana. A un nivel lo cia, este concepto es un tanto amb~ suficientemente alto 9 abstraccion, guo, pues incluye practicas y creen- el sentido que los sectores subalter- cias religiosas que son mantenidas nos da6 a esta ceremonia esta deter- por diversos sectores sociales. Pobla- minado por el simbolismo del Viernes ciones campesinas ladinas e indge Santo, simbdismo del h6rownartir nas, sectores obreros de diversas ra- que padece por su pueblo, vive un Via mas, pobladores de los tugurios o Crucis, es traicionado y finalmente colonias marginales de los centros asesinado. Este simbdismo de Jesu- urbanos, estudiantes y maestros de cristo se opone, al menos en un punto bsescuelas de escasos recursos, pe esencial, a la interpretacion que dan quenos comerciantes, y la lista se los representantesde la religionoficial alargaria si quisi6ramos enumerar te sobre la ceremonia de Semana Santa, dos los grupos y categorlas sociales pues para ellos el dla cbve del ritual es que componen los sectores subalter- el Domingode Resurreccion, que sim nos. Esta variedad del componente Miza al Jesus triunfante, al Jesus que socid6gicoquecaracteriza a las so& vence a la muerte. dades contemporaneas, que se Pero la interpretacion popular complejua con las variantes regiona- de la Semana Santa no puede ser les, determina que el simbolismode la reducida a estos contenidos homogb llamada religiosidad popular sea fuer- neos, pues como acabamos de sena- temente heterodneo. Pues, en defi- lar, se encuentra inmersa en un con- nitiva, cada gupo social y cada unidad junto de sistemas locales que le dan territorial cuenta con una variante par- contenidos particulares a las cereme ticubr del simbdismo que caracteriza nias que se llevan a cabo en los diver- a la religiosidad popular en sos poblados. Inclusoalinterior de un MesoamArica. mismo poblado, el sentido del dmb En cierta medida, es posible lo del Jesucristo del Vla Crucis presen- mantener que existen determinados ta variaciones importantes. La inter- sentidos que son comunesa todos los pretacion del grupo dominante en un sectores subalternos de la region, al pueblo del interior de El Salvador, menos por el hecho de mantener te mayoritariamente campesino, por dos ellos una posicion subalterna, es ejemplo, puede acercarse mas al sen- decir, un estado de oposicion y subor- tido que la religion oficial le da a los dinacion con respecto a los gtupos slmbdos religiosos que la interprew dominentes de sus respectivas sock cion de los sectores menos benefici dedes nacionales. 'Quien dice religih dos, pues el grupo dominante reafir- popular, senala GilbertoGim6nez, hace ma su poder reproduciendo las con- cepciones oficiales de la iglesia catdt religiosas implica una comunidad moral ca, institucion de gran importancia quelosustentey seadhieraa Al, loque para la definicion del poder en cual- 'hace presentir que la religion debeser quier localidad de los palses que com cosa eminentemente colectiva' ponen el Brea mesoamericana. (1 968:49). En MesoamArica, el funda Asl, nuestra hipotesis en este mento socidogico de La religiosidad ensayo podria establecerse de la st popular puede observarse en los nive guiente manera: la religiosidad popu- les relativamenteautonomos de orw lar mantiene una serie de contenida nizacion social de las clases subalter- comunes que difieren en algun senti- nas (comunidades campesinas, p do de la religion oficial, pero estos der municipal, organizacion por bs contenidos presentan variaciones im rrios y cdonias, etc.) y en las organiza portentes en funcion de los sistemas ciones reliiosas que crean estas cla locales en los que se encuentran ses: cofradias, mayordomias, fiestas inmersos, de tal manera que lo que patronales, grupos de oracion o de denominamos religiosidad popular estudio biblico, grupos de danza, y esta constituido por un conjunto de otras formas de organizacion. En otras sistemas simbolicos heterog4neos palabras, el estudio de la religion popu- que se relacionan con variantes gee lar supone el analisis de los niveles gdficas y de estructura social. BBsiw organizativos de los grupos que parti- mente, los contenidos de la religiosi- cipan en un determinado sistema de dad popular estan conformados por la creencias y practicas religiosas, y el mezda o sincretismo de la religion tipo de organizaciones y relaciones catolica (y ahora tambien de las religie sociales especiales que crean para nes evang4licas y pentecostales)y las desarrdlarsus actividades religiosasy religiones indlgenas mesoamericanas difundir sus creencias. que dominaban el area antes de la Ahora bien, siguiendo el analk llegada de los espanoles. Sin embar- sis que Emile Durkheim ha desarrdls go, quisiera mostrar en este ensayo, do sobre el fenomeno religioso, const que estos contenidos estan imprep dero que la religion es ante todo un nados de un fuerte simbolismo sistema Btico, es decir, expresa en su localista, es decir, de un simbolismo nivel mas profundoel sistema de nor- que hace referencia a las condiciones mas y valores sociales que orienta la particulares de las diversas localid% vida cotidiana del pueblo que la sus des. tenta. En este sentido, la religion no Esta dicotomia religion pop+ esta relacionadas fenomenos extraor- la~fieligionoficial encuentra su funck dinarios o misteriosos, como las inter- mento en el nivel organizativo que pretacionespsicobgistas han querido garantiza el deserrollo de los content establecer, sino que mas bien repre dos particulares de la religiosidad pe senta un intentode garantizar el curso pular. Tomo, en este sentido, el punto normal de la vida en sociedad, propor- de vista del sociologo franc4s Emile cionando los principios besicos que Durkheim, quien enfatiz6 en su obra rigen el funcionamiento del cuerpo ' ya ciasica de 191 2, Las Formas Ele social, y, por tanto, debe ser conside mentales de k, Vida Religiosa, que rada como un sistema modelante, todo sistema de creencias y practicas pues en ella crecen los modelos del mundo que uniforman las creencias, da seguridad para las actividades que los conocimientos, los sentimientos y realizaremos en la semana siguiente. el comportamiento humano en socie Asl, el catdicismo oficial tambien esta dad. impregnado de practicas magicas, Desde esta perspectiva aunque no se les denomine de esta antropoiogica, la religion surge de la manera, pues la identificacion de la actividad social del hombre y respon actividad magica con la religiosidad & a los requerimientos de la vida en popular permite ubicar a 6sta y a sus sociedad.
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