By Beatriz Góis Dantas
Nago Grandma and White Papa is a sign paintings in Brazilian anthropology and African diaspora stories initially released in Brazil in 1988. This version makes Beatriz Gois Dantas's historioethnographic research on hand to an English-speaking viewers for the 1st time.
Dantas compares the formation of Yoruba (Nago) spiritual traditions and ethnic identities within the Brazilian states of Sergipe and Bahia, revealing how they diverged from one another because of their assorted social and political contexts and wishes. through monitoring how markers of supposedly "pure" ethnic id and spiritual perform differed appreciably from one position to a different, Dantas indicates the social building of id inside of a community of class-related calls for and alliances. She demonstrates how the form and that means of "purity" were plagued by lengthy and intricate social and cultural blending, compromise, and fight over the years. Ethnic identification, in addition to social id regularly, is shaped within the crucible of political kinfolk among social teams that purposefully mobilize and manage cultural markers to outline their respective boundaries--a method, Dantas argues, that needs to be utilized to realizing the adventure of African-descended humans in Brazil.
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Extra info for Nagô Grandma and White Papa: Candomblé and the Creation of Afro-Brazilian Identity (Latin America in Translation/en Traducción/em Tradução)
I was raised by my maternal grandmother. Her name was Isméria, a name she was given in Brazil. In Africa her name had been Birunqué. ” (Terreiro leader) Establishing close ties with Africa and familiarity with Africans are ways of proclaiming knowledge of cult secrets and força and thus legitimizing oneself before local Afro-Brazilian groups who consider the orixá more powerful than the caboclo. Likewise, the spiritual power attributed to the African or to his descendent was greater than that attributed to whites or mulattos, a fact that might be interpreted as recognition of the “power of the weak,” those who are outside the formal power structure of society (Douglas, 1976).
What happens is that despite the fact there is usually an identity between a terreiro’s prestige and that of its leader, in light of the recentness of the successions, the importance of the aforementioned terreiros is assessed in terms of former leaders. ” The performance of new, recently installed leaderships will only ratify or alter this profile of importance attributed to local Afro-Brazilian cult centers with the passing of the years. Thus, I have worked with the perspective that “insiders” have of terreiros under previous leaderships.
She told the woman that she wanted to free the malungos — her comrades. ” (Bilina) Slavery had ended but in the exile into which slavery had forced them, the Africans persisted, trying to make their descendants depositaries of the cultural traditions of “the l and,” the land of their ancestors, the land of wealth, the land of work. And, to Bilina and her family, after the death of “white papa,” work outside the domestic circle became an imperious necessity, indispensable to survival. Work “So off we went to work.