By Beatriz Góis Dantas
Nago Grandma and White Papa is a sign paintings in Brazilian anthropology and African diaspora experiences initially released in Brazil in 1988. This version makes Beatriz Gois Dantas's historioethnographic examine on hand to an English-speaking viewers for the 1st time. Dantas compares the formation of Yoruba (Nago) non secular traditions and ethnic identities within the Brazilian states of Sergipe and Bahia, revealing how they diverged from one another because of their various social and political contexts and desires. via monitoring how markers of supposedly "pure" ethnic identification and spiritual perform differed notably from one position to a different, Dantas indicates the social development of identification inside a community of class-related calls for and alliances. She demonstrates how the form and that means of "purity" were tormented by lengthy and complicated social and cultural blending, compromise, and fight through the years. Ethnic id, in addition to social identification more often than not, is shaped within the crucible of political family members among social teams that purposefully mobilize and manage cultural markers to outline their respective boundaries—a technique, Dantas argues, that has to be utilized to realizing the event of African-descended humans in Brazil.
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Extra info for Nago Grandma and White Papa: Candomble and the Creation of Afro-Brazilian Identity (Latin America in Translation En Traduccion Em Traducao)
It is meant to teach [people] how to work. To work until you can work no longer. From boys to grown men. To work. To work always. To beg only when [one] is no longer able. ( . . ) Remember the days of slavery? That’s what it’s about. I hold the whip because that’s how it was in the old days. The master held the flail. ” (Bilina) The mãe-de-santo not only plays the part of the overseer — she also uses the term explicitly to designate herself in this performance of working transposed to the past, to the time of slavery.
And we all lived there. Papa put Glicéria, Manuel and Maria [Bilina’s siblings] in school. I wanted to go but they didn’t send me. ” (Bilina) nag ô spe ak s of it se l f “Bastião [biological father] never spent money on us. ( . . ) White papa gave us everything. I was twelve when he died. And white papa had set aside some property to give mama but never set it down in writing, you know? ” So the former master’s children would have considered such an adoption invalid and Calu, resentful of the notary’s descendents, abandoned the household, refusing to allow one of her children to remain there as an employee, and moving with them to rua da Cacimba, located in the outskirts of city’s periphery.
He was a very wise African. A big, strong Nagô who lived over nag ô spe ak s of it se l f Figure 2 charts Bilina’s account of her origins and records the genealogies of leaders who preceded her, since the founding of the Laranjeiras temple. It allows us to observe that leadership succession of the religious group (community cult) does not follow consanguineous kinship lines, guided by criteria of ritual kinship,6 whereas family saints (the object of domestic worship) are transmitted according to blood lines.