Processos de comunicação e cultura: oralidade condutora do Axé no terreiro Axé Ilê Obá

• Autor(a) principal: Negrão, Cecilia
• Data de Publicação: 2018
• Tipo de documento: Dissertação
• Idioma: por
• Título da fonte: Biblioteca Digital de Teses e Dissertações da PUC_SP
• Texto Completo: https://tede2.pucsp.br/handle/handle/21302
• topic: Comunicação; Semiótica da cultura; Oralidade; Diáspora africana; Communication; Semiotics of culture; Orality; African diáspora; CNPQ::CIENCIAS SOCIAIS APLICADAS::COMUNICACAO

The research focuses on understanding the importance of orality in the construction and maintenance of cult to the Orixás in Candomblé. The formation of Brazilian culture, starting from the African diaspora, constitutes a cultural patrimony with the maintenance of the knowledge and understanding of social, political, religious and educational values of the African and Brazilian people, with influences from other cultures; In this space, for centuries, a continuous bridge was built. In Brazil, the worship of the Orixás in Candomblé was maintained by the spoken word associated with singing, praying, gestures and objects, with their mythic force released. Thus, the secret of the force of the word is in the association of the phrase that it announces with the legitimacy of the speaker: in this religious grammar, the meaning depends very much on who speaks, what is spoken, to whom it’s spoken and on the context of interlocution. The slaves, when entering Brazil, lost their language (yorubá), their name, and only used them again in the sacred rites. It is through the mouth that life is reborn, in the sacred breath of the initiation rite of Candomblé; it is in the voice that the first learning takes place – with the songs, prayers and legends, in the silence of the youngest and respect for the tradition, with the union of the gods, men and nature – and that the emotion appears in the parties to the sound of the atabaques. Memory plays a central role in this process, and it is in this context that this study is inserted, analyzing songs, prayers and oral records for three generations in the terreiro Axé Ilê Obá, located in São Paulo/SP, a sacred space that recreates an African form of live and stresses the importance of memory, orality and culture. In Brazil, the mestizo culture reinvents itself through a process of resistance and negotiation, creating a religion with particularities, which are not found in the African cult to the Orixás. Here, all the Gods mingle in a single space, and give rise to a celebration in which the public praises and celebrates among a democratic and mixed cultural expression. It is in the sacred soil of the Candomblés terreiros where there is the rescue and resistance of a culture, becoming a quilombo in the cities, with the voice of the periphery, the blacks, gay and excluded