Como Juazeiro do Norte se tornou a terra da Mãe de Deus: penitência, ethos de misericórdia e identidade do lugar

Abstract

Este artigo discute o processo de enraizamento da tradição religiosa da penitência no Juazeiro do Norte, Ceará-Brasil. O que interessa aqui discutir é como em Juazeiro uma prática trazida por missionários católicos - e o ethos a ela relacionado (piedade e misericórdia) - se enraíza, tornando-se ela mesma identidade do lugar. Tomando a etnografia de um grupo de penitentes - Os Ave de Jesus exploro como deslocamento se combina com fixação.<br>This article focuses on processes of cultural and religious tradition rooting in Juazeiro do Norte, Ceará. Taking the ethnography on the Ave de Jesus a group of penitents I shall explore how space dislocations (pilgrimage) is combined with fixation both spacial and symbolic, that implies a system of religious practices which were brought to Brazil by the very first missionaries that turn to be the very local identity. Otherwise the very process of territorialization of that religious practice has dislocation meaning effects

Animal-based folk remedies sold in public markets in Crato and Juazeiro do Norte, Ceará, Brazil

“…The two municipalities are located in the center of the Northeast, in contact with the borders of neighboring states, showing different aspect in the socio-cultural context of a culture of Ceará resulted of influences from socio-economic approaches and bordering states of Pernambuco, Paraíba and Piauí [ 29 ]. Juazeiro do Norte and Crato have an important socio-cultural relevance observed in tourism due to religious pilgrimages, held since 1934, in honor of Padre Cicero [ 29 , 30 ].…”

The Other Side of Sacrifice: Introduction

“…The aim being to draw attention to the constant (re)emergence of sacrifice in narrative, in discourse, and its idiosyncratic inscription into the everyday. Depending upon the traditions and pathways open to them, Christian subjects across the world have been able to rent sacrifice out of everything from contributing to programmes of social outreach (Elisha 2011), begging for alms (Campos 2008); relinquishing habits, relationships, and statuses that have a powerful emotional hold over one (Bialecki 2008), to the more ritually constituted event such as pilgrimage (Coleman & Eade 2004; Peñ a 2011), and prayer (or worship) itself (Bialecki 2008;Webster 2011). It is not, then, that Christians do not perform sacrifice as much or as visibly as, say, the Nuer, but that individual self-sacrifice in many Christian contexts is theologically or institutionally precluded from assuming a tightly structured, spacialized, or periodicized form.…”

The way blood flows: the sacrificial value of intravenous drip use in Northeast Brazil

“…The cultural story of drought within the Northeast is notably grafted onto the story of the Christian Passion – the heat of the interior being equivalent to that of Gethsemane, the parched suffering of drought victims equivalent to the parched suffering of Christ carrying his Cross (cf. Campos ).…”