Caretas e zambiapungas

A influência centro-africana na cultura do Baixo Sul (BA) e a história da região

Dados Bibliográficos

ID5800263
AutoresCristina Astolfi Carvalho (autor correspondente)
Ano2020
Data de publicação2020-09-21
Peer ReviewedSim
Open AccessSim
TipoTHESIS
EditoraUniversidade de Sao Paulo, Agencia USP de Gestao da Informacao Academica (AGUIA) (PUBLISHER)
DOI10.11606/d.8.2020.tde-01122020-185306
OpenAlexW3110307707
IdiomaEN
Referências citadas13

This research has as object of study the party of caretas, that happens every year in the city of Cairu (BA), considering its surroundings -Morro de São Paulo, Boipeba and Galeão; Taperoá; Valença; and Nilo Peçanha -since they integrate, despite the current political division, an unity endowed with common cultural, social, ecological, economic and historical features.Feasts similar to caretas take place in these locations with the name of zambiapunga.In a dialogue between Anthropology and History, based on ethnographic, documentary and bibliographic sources, we seek to understand how this manifestation -experienced by at least two hundred years ago by the population of Baixo Sul -was organized; how it was constituted and transformed over the years; and how did the interaction of cultural matrices that gave rise to it take place, with a focus on Congo-Angolan.In addition, an attempt was made to describe the performance of subjects and institutions involved in it; the meanings the party assumes for participants and spectators; the social and individual memory represented not only by words, but by gestures, bodies and objects (masks, clothes, musical instruments) that compose it.The hypothesis that is suggested is that such parties, currently playful and identity-based, with a strong territorial base, originate in magical-religious rituals, which arose between the end of the 18th century and the beginning of the 19th, in the continental lands of the old villages of "Nossa Senhora do Rosário de Cairu" and "Espírito Santo de Boipeba", belonging to the "capitania de Ilhéus".It resulted from a process in which Central African men and their descendants (enslaved, freed slaves and quilombola people) reelaborated Bantu religious practices and ideas -related to ancestral and territorial spiritsfrom contact with Catholicism and conforming to the context of slavery.Gradually, such rituals began to take place periodically on Catholic liturgical dates, juxtaposing celebrations and masses held in the urban areas of these territories; at the same time that the political division of the region was transformed, the rituals were resignified by members and communities as traditional, folkloric parties, transmitted from father to son, gaining specificities in each location, but maintaining a rhythmic, instrumental and common choreographic

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