Mestrado em Ciências Sociais

URI Permanente para esta coleção

http://repositorio.ufes.br/handle/10/17512

Nível: Mestrado Acadêmico
Ano de início: 2008
Conceito atual na CAPES: 4
Ato normativo: Homologado pelo CNE (Portaria MEC Nº 609, de 14/03/2019). Publicação no DOU 18 de março de 2019, seç. 1 - Parecer CNE/CES nº 487/2018, Processo no 23001.000335/2018-51).
Periodicidade de seleção: Anual
Url do curso: https://cienciassociais.ufes.br/pt-br/pos-graduacao/PGCS/detalhes-do-curso?id=53

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Navegando Mestrado em Ciências Sociais por Autor "Amorim, Cleyde Rodrigues"

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    Angola, jeje e ketu : memórias e identidades em casas e nações de candomblé na Região Metropolitana da Grande Vitória (ES)
    (Universidade Federal do Espírito Santo, 2014-01-28) Batista, Milena Xibile; Oliveira, Osvaldo Martins de; Silva, Sandro José da; Amorim, Cleyde Rodrigues
    Angola, jeje and ketu: memories and identities at homes and nations of candomblé in the metropolitan area of Grande Vitória (ES), which is the subject of this dissertation, requires entering in the analyses of the native categories of the people of saint (povo de santo), and then pass the theoretical questions on these subjects. In the city of Serra there are the four “saint’s houses” (casas de santo) where the field research was carried out with 3 iyalorixás and 1 babalorixá, who share their memories and religious experiences writing a theoretical exercise about the history and formation of candomblé in Espírito Santo. In this state, which is not reference of this religion, this is on the rise. The concern of yards’ (terreiros) member comumunities is to transform part of the oral traditions in writing production. In the view of the political processes of legal recognition of cultural diversity, the debate took place around hybridization and multiple forms of identity. The charming and magical universe of candomblé is made by sounds of conga drums, dances, rituals and faith in forces of nature. The "sons of African diaspora" brought to Brazil were from various regions of Africa, which allows us understand the cultural diversity that marks those groups. On the basis of the syncretism between their own religions of African origin and the syncretism with Catholicism and spiritual doctrines, these religions are found from North to South of the country. This meeting of beliefs and rituals is so obvious that it is no longer said "African religions" but "Afro-Brazilian religions." Candomblé, since its emergence, has been created and recreated by the transmission of their traditions and rites. The oral tradition in the yards’ communities is one of the elements of their identity-building paths, from an internal organization and learning hierarchically transmitted by the depositories of knowledge, following an order of seniority of initiation, the old ones are the keepers of knowledge and secrets. Being an initiatory religion, learning occurs permanently, in particular the ritual language, where the exercise and the contact lead to cultural transmission. The “people of the saint” reconstructs a connection with an imagined community that dates back to Africa and develop relations of kinship among the fictional members of yards’ communities and form a saint’s family and axé.
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    Giras de pretos-velhos em um terreiro de umbanda : lugares e eventos de construção de memórias afro-brasileiras
    (Universidade Federal do Espírito Santo, 2017-11-17) Nascimento, Maria Sampaio do; Oliveira, Osvaldo Martins de; Costa, Sandra Regina Soares da; Amorim, Cleyde Rodrigues; Silva, Sandro José da; Guimarães, Aíssa Afonso
    The present research analyzes the memories of cambones (assistants) related to the knowledge and belief in the healing powers of the Black Old Entities. In order to organize the work was necessary to understand the concept of memory for a deepening in the reports of the entities as people whom in the past lived in Brazil as slaves and today they are divinized spirits present in the rites of Umbanda at Love's Apprentices Umbanda Group. The Preto-Velho's gira (work) refers to the narratives that support the understanding of what their lives were in captivity and how mediums, from incorporation, update meanings through these religious ritual. During the survey interviews and informal conversations were made with Pretos-Velhos and cambones, as well as interviews with the Pai de Santo (Father of Saint) and the Pai Pequeno (Little Father) of the terreiro (yard). From the experience of the gira was possible to observe characteristic elements of the entities regarding the culture, religion and also the performance of the incorporated mediums. One fact observed during ethnography was the difference between the Pretos-Velhos and other entities, such as the Caboclos, Exus and Pomba Giras, in the form of treatment during the consultations. Entities and consultants demonstrate a family connection, in which the Pretos-Velhos are treated as "grandma", "grandpa", "mother" and "father." Consultants are then called "sons" or "daughters" by strengthening ties between the participants in the dialogue. In the remarks of the rituals was noticed that at any moment the guides demonstrate the behavior of enslaved. They pass on their knowledge as a way of rescuing their ancestral healing practices brought from the African diaspora. The observation based on the experiences lived during the ethnographies was the devotion on the part of the visitors of the terreiro surveyed in relation to the Pretos-Velhos, and at any moment there is perception of submission by the entities, what demonstrates the resistance of the slaves in the past and the affirmation of his seniority in contemporary times.