Recomposing the Nation. Conceptions and effects of heritage preservation in religious universes

Giumbelli, Emerson

doi:10.1590/s1809-43412014000200015

Cited by 3 publications

(8 citation statements)

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“…Afro-Brazilian religious worship and popular cultural expressions related to Afro-Brazilian life in particular are heavily demonized (Silva 2007). Such a demonization stands in striking contrast to movements that seek to define Afro-Brazilian practices and material culture as patrimonial heritage (Collins 2015;Giumbelli 2014;Silva 2014).…”

Section: Evangelical Expansion and "Brazilian Culture"mentioning

confidence: 89%

Blessed Beats: Religious Profanation and Evangelical Syncretization from Samba to Carnaval Gospel

Oosterbaan

2021

J Latin Amer Carib Anth

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This article examines Evangelical carnaval in Brazil to argue that anthropological writing on syncretization expresses a theoretical gap or shortcoming. In several large Brazilian cities, Evangelicals are currently organizing carnaval parades and performing samba music with percussion instruments. Many Evangelical adherents regard samba as spiritually hazardous because the music genre is perceived to hold Afro-Brazilian religious force. Such an appraisal barred fusions between proselytization and samba in the past, but Evangelical carnaval performers offer a new mode of syncretization that produces fusions previously deemed impossible. This article argues that this mode can be described as Evangelical syncretization and that such mergers are characterized by religious profanation. Participants in Evangelical carnaval codify samba as "cultural" and argue that no music genre is intrinsically malevolent. This semiotic ideology, in combination with a proselytization technique called estratégia, makes possible Evangelical participation in patrimonial practices associated with Afro-Brazilian religion and allows Evangelicals to employ cultural phenomena as missionary armaments. [carnaval, syncretization, religion, Evangelical Christianity, music, Agamben] R e s u m o Este artigo trata o carnaval gospel no Brasil e argumenta que a literatura antropológica sobre sincretização apresenta uma lacuna teórica. Em grandes cidades brasileiras, evangélicos atualmente organizam desfiles de carnaval e tocam samba-enredo com instrumentos de percussão. Muitos evangélicos consideram o samba espiritualmente

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Section: Evangelical Expansion and "Brazilian Culture"mentioning

confidence: 89%

Blessed Beats: Religious Profanation and Evangelical Syncretization from Samba to Carnaval Gospel

Oosterbaan

2021

J Latin Amer Carib Anth

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“…This would clear the way for conditions that would broaden the meanings of article | emerson giumbelli heritage to cover non-material dimensions, which would in fact be established by rules starting in the early twenty-first century regarding "intangible heritage". IPHAN's heritage listing of another seven Afro-Brazilian terreiros by 2015 would be an expression of these changes, 6 in contrast to the long period in which this never occurred, when only Catholic churches benefitted from being registered as heritage sites (Giumbelli, 2014).…”

Section: Terreiros: the Contemporaneity Of Traditionmentioning

confidence: 99%

“…This does not cancel the impact that adopting a more anthropological understanding of culture has had on IPHAN's work. When carefully studying the same procedures for heritage listing analyzed by Morais (Giumbelli, 2014), I noted how, in the technical reports issued in favor of protecting the terreiros, architecture was no longer considered on its own and was now dependent on its collective and ritual uses. It is precisely an anthropological concept of culture that provides this view of architecture, which is characterized by a sort of "ethnicization" of the criteria that make it possible to appreciate the spatial configurations of terreiros.…”

Section: Terreiros: the Contemporaneity Of Traditionmentioning

confidence: 99%

“…Another field is food security, in which we note initiatives that have operated more explicitly on two fronts: on the one hand, producing knowledge, which is fulfilled in "mapping" terreiros in different Brazilian cities and publishing them on websites and in books, on the other hand, promoting food distribution programs for families registered by terreiros. As noted by Cordovil (2014), this government policy depends on an interconnection that conceives Afroreligious places of worship like knots in a net characterized by social vulnerability, but also as modes of being that are structured around an idea of "traditionality," -I believe this idea can also be found in reasons behind listing terreiros as heritage (Giumbelli, 2014).…”

Section: Terreiros: the Contemporaneity Of Traditionmentioning

confidence: 99%

“…8 Morais (2014: 192ss) fears that the limitations outlined end up favoring an idea of candomblé as a "canned religion"; but, in the same study (Giumbelli, 2014), I aim to show how heritage listing is sought to be compatible with the requirement that they are constantly changing spaces given the principles and activities of the terreiros. See, on 420 when religion is culture sociol.…”

Section: Endnotes: Counterpoint and Refractionsmentioning

confidence: 99%

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When Religion Is Culture: Observations About State Policies Aimed at Afro-Brazilian Religions and Other Afro-Heritage

Giumbelli

2018

Sociol. Antropol.

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Religion conceived as culture is what supports government initiatives and social engagement aimed at diverse expressions that represent the legacies of Africa in Brazil. Papers by several researchers are systematized to demonstrate this argument, which serves as the discussion presented here in three sections. The first focuses on government measures that directly affect Afro-Brazilian terreiros (ceremonial places). Next, some dimensions of the struggle against religious intolerance are discussed with a look at the leadership role Afro-Brazilian religions play in this regard. Finally, the article points out connections between the Afro-religious universe and the discourse in support of designating acarajé and capoeira as heritage. Thus, some elements of the universe of Afro-heritage, especially in the area of religion, are studied to highlight what is at the heart of this universe - the notion of culture in an ethnic sense.

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“Festança" de Vila Bela: tradição, autenticidade, conflitos1

Ariano¹

2021

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sil, foi desocupada pela elite branca em 1835, quando Cuiabá passou a exercer aquele posto, ficando sob o controle social e político negro por mais de 100 anos. Sem poder contar com a presença de padres, a vida religiosa católica restou aos leigos, que reuniram suas festas em um único período do ano, dando origem à festança: quatro celebrações, que incluem a do Divino, São Benedito, Mãe de Deus e Santíssima Trindade. A década de 1980 inaugurou um inédito interesse externo. A presença de jornalistas, pesquisadores, técnicos do patrimônio teve como efeito um processo que a conduziu da condição de "abandonada" para a de símbolo de Mato Grosso. Esse relato analisa o impacto desse movimento sobre a festança, o congo e o chorado, além de analisar os debates que opuseram as lideranças locais aos diversos agentes da política patrimonial.Festa. Patrimônio imaterial. Populações afro-brasileiras. Autenticidade.Vila Bela da Santíssima Trindade, the first capital of Mato Grosso -Brazil, was abandoned by the white elite in 1835, when Cuiabá started to exercise that post, being under black social and political control for more than 100 years. Without being able to count on the presence of priests, the Catholic religious life was left to the laity, who gathered their feasts in a single period of the year, giving rise to the festança: four celebrations that include the Divine, Saint Benedict, Mother of God, and Holy Trinity. The 1980s inaugurated an unprecedented external interest for the locality. The presence of journalists, researchers, technicians of the heritage had the effect of a process that led her from the condition of "abandoned" to that of a Mato Grosso symbol. This report analyzes the impact of this movement on the main local expressive forms, congo and chorado, in addition to analyzing the debates that opposed the local leaders to the various agents of patrimonial policy.Festival. Intangible Patrimony. Afro-Brazilian populations. Authenticity.

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Recomposing the Nation. Conceptions and effects of heritage preservation in religious universes

Cited by 3 publications

References 5 publications

Blessed Beats: Religious Profanation and Evangelical Syncretization from Samba to Carnaval Gospel

Blessed Beats: Religious Profanation and Evangelical Syncretization from Samba to Carnaval Gospel

When Religion Is Culture: Observations About State Policies Aimed at Afro-Brazilian Religions and Other Afro-Heritage

“Festança" de Vila Bela: tradição, autenticidade, conflitos1

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