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Bantu E Nàgó I S M A E L G I R O T O O U N I V E R S O M Á G I C O – R E L I G I O S O N E G R O – A F R I C A N O E A F R O – B R A S I L E I R O : B A N T U E N À G Ó Tese Apresentada ao Departamento de Antropologia da Faculdade de Filosofia, Letras e Ciências Humanas da Universidade de São Paulo, como exigência parcial para obtenção do Titulo de Doutor em Antropologia sob orientação do Prof. Dr. Carlos Moreira Henriques Serrano. São Paulo 1999 I S M A E L G I R O T O O U N I V E R S O M Á G I C O – R E L I G I O S O N E G R O – A F R I C A N O E A F R O – B R A S I L E I R O : B A N T U E N À G Ó Tese Apresentada ao Departamento de Antropologia da Faculdade de Filosofia, Letras e Ciências Humanas da Universidade de São Paulo, como exigência parcial para obtenção do Titulo de Doutor em Antropologia. Orientador: Prof. Dr. Carlos Moreira Henriques Serrano. São Paulo 1999 O U N I V E R S O M Á G I C O – R E L I G I O S O N E G R O – A F R I C A N O E A F R O – B R A S I L E I R O : B A N T U E N À G Ó I S M A E L G I R O T O BANCA EXAMINADORA ____________________________________________________ (Nome e Assinatura) ____________________________________________________ (Nome e Assinatura) ____________________________________________________ (Nome e Assinatura) ____________________________________________________ (Nome e Assinatura) ____________________________________________________ (Nome e Assinatura) Tese Defendida e aprovada em ____/____/______ ii Para Antonia Fernandes Giroto, mãe que me levou a percorrer, desde criança, os caminhos da espiritualidade, na visão kardecista. Carmelita Luciana Pinto, “Xagui”, mãe negra e altiva, iniciadora, cuja identificação chega ao ponto de conversarmos em silêncio, juntos ou distantes. Osbela Alves dos Santos (In memorian), afro-alagoana, filha de Xangô e Iemanjá, que me viu nascer e só quarenta anos depois revelou-me o que havia feito. Mariana Baptista Giroto, a continuação de minha ancestralidade. iii A G R A D E C I M E N T O S Agradecemos ao Prof. Dr. Carlos Moreira Henriques Serrano, orientador e amigo, responsável pela nossa volta à Universidade após treze anos de conclusão do Mestrado. Não fosse seu incentivo e apoio este trabalho não teria sido realizado. Ao Prof. Dr. João Baptista Borges Pereira, orientador no mestrado e, formalmente, por três anos no doutorado, até o credenciamento do Prof. Serrano . Aos Professores Drs. Kabengele Munanga, Paula Montero e Dominique Gallois Teklin pelas críticas e sugestões ao projeto de pesquisa, por ocasião da avaliação para entrada no Programa de Doutoramento em Antropologia Social. À Profª. Dra. Liana Maria Salvia Trindade que, junto com o Prof. Dr. Kabengele Munanga compôs a banca de qualificação. Suas argumentações foram muito importantes para nós. Ao Prof. Dr. Kabengele Munanga somos gratos ainda, pelo apoio, confiança e empréstimo de livros. Aos Professores dos Departamentos de Antropologia e Sociologia, pelo carinho, em especial a Dra. Maria Lucia Montes e Dr. Fábio Rubens da Rocha Leite. À Ivonete e Rose, da Secretaria de Pós-Graduação do Departamento de Antropologia. À Maria Odete e Lourdinha, do Centro de Estudos Africanos. À Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES pela bolsa concedida a partir de setembro de 1997. À Dra. Anália Suehiro, pela amizade e os livros que foram fundamentais para a elaboração da tese. iv Ao Dr. João Aparecido Costa, interlocutor e responsável pelo trabalho de computação e edição. À Ana Cristina Bastos Ferreira de Paula e Edson Santos Oliveira, pela colaboração no trabalho de digitação. À Sra. Eleonora Costa Pereira de Mendonça pela orientação sobre a Teoria da Relatividade. À nossa família-de-santo, tão importante quanto a consangüínea, pelas informações, ajuda e carinho. São tantos que torna-se impossível declinar os nomes aqui. Às mães e pais, zeladores de orixás e inquices, ogãs / taata, equedes / makota, ebomes / kota, iaô / muzenza e abiãs com quem temos convivido e aprendido sempre, em Salvador e São Paulo. Aos filhos-de-santo Nilton Aparecido de Moraes, Nilson Luiz Fernandes, José Francisco de Lima e Wilson Paulo de Moraes que, desde nossa cirurgia de revascularização em 1997 e, também, para nos liberar para que pudéssemos manter dedicação total aos estudos, têm assumido as atividades inerentes aos òrìsà e à construção da “roça”. Aos amigos que comigo têm caminhado. A todos, o meu carinho. v SUMÁRIO LISTA DE FIGURAS.....................................................................................viii LISTA DE TABELAS......................................................................................ix RESUMO........................................................................................................... x ABSTRACT ....................................................................................................xii INTRODUÇÃO................................................................................................. 1 PRIMEIRA PARTE CAPÍTULO I - POVOS BANTU, YORÙBÁ E SEUS VIZINHOS: CARACTERIZAÇÃO GERAL............................................ 13 1. Os Bantu.................................................................................................. 19 1.1. Origens e Expansão.................................................................................21 1.2. Os Bantu: do século XII ao século XVI..................................................22 2. África Ocidental: Os Yorùbá e Povos Vizinhos ..................................... 41 2.1. Da Costa do Marfim à Nigéria, entre os séculos XII e XVI ...................43 2.2. Os Reinos Yorùbá ...................................................................................53 3. O Cotidiano no Período Pré-Colonial .....................................................56 3.1. O Escravo................................................................................................65 4. Interpenetração de Culturas .................................................................... 68 5. Notas ....................................................................................................... 72 CAPÍTULO II – ASPECTOS IDEOLÓGICOS DO HUMANISMO NEGRO-AFRICANO.........................................................80 1. Tradição Oral ..........................................................................................83 1.1. A Transmissão da Tradição Oral ............................................................86 1.2. As influências das Representações Coletivas nas Tradições ..................87 2. A Força Vital...........................................................................................93 2.1. A Concepção de Pessoa .......................................................................... 98 3. Considerações Gerais............................................................................ 103 4. Notas ..................................................................................................... 108 CAPÍTULO III - RELIGIÕES AFRICANAS ORIGINÁRIAS...................115 A. Conceitos...............................................................................................116 B. A Religião no Contexto Ideológico ......................................................122 1. Cosmogonia ..........................................................................................126 2. A Manipulação das Forças Vitais .........................................................133 vi 2.1. A Vida e a Morte...................................................................................135 2.2. Os Ancestrais ........................................................................................141 2.3. Os Existentes Dotados de Inteligência, Não Humanos, Ligados à Natureza ................................................................................................144 2.4. Pessoa e Papéis Principais ................................................................... 158 3. Os Agentes do Sagrado......................................................................... 161 3.1. Os Adivinhos ........................................................................................163 3.2. Os Curandeiros......................................................................................172 3.3. O Feiticeiro ...........................................................................................174 3.4. Organização Mágico-Religiosa.............................................................176 3.5. Templos e Lugares Sagrados ................................................................183 C. A Vida e a Morte como Processo Cultural ........................................... 186 D. Considerações Gerais............................................................................ 196 E. Notas ..................................................................................................... 204 SEGUNDA PARTE CAPÍTULO IV - AS RELIGIÕES AFRICANAS ORIGINÁRIAS EM UM NOVO CONTEXTO..................................................222 A. A Religião Trasladada........................................................................... 225 1. A Europa entre os séculos XVI e XIX..................................................225 2. Da América Portuguesa ao Brasil (Século XVI ao Século XIX).......... 232 3. As Religiões dos Negros entre os séculos XVI e XIX..........................237 B. A Religião Reelaborada: o Candomblé.................................................246 1. O Processo de Formação....................................................................... 247 2. O Candomblé como
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