scholarly journals “BEJAÇÃO” : patrimônio, fé e gratidão em uma festa afrocatólica na comunidade quilombola de Jurussaca, Tracuateua-PA.

2020 ◽  
Vol 17 (34) ◽  
pp. 255-271
Author(s):  
Maria Maria Helena De Aviz dos Reis

A Comunidade Quilombola de Jurussaca no município de Tracuateua/Pará, abriga todos os anos na segunda quinzena de outubro, uma diversidade de pessoas que chegam para comemorar a Festa de Todos os Santos. Junto aos santos e a policromia de fitas envoltas em seus pés, os devotos materializam a fé e a gratidão aos santos na “bejação” de suas fitas, ditas sagradas. Pela ocasião da festa, dita afrocatólica, percebe-se uma pluralidade cultural e religiosa que vai além da materialidade, é a imaterialidade do patrimônio religioso na circularidade  dos santos que “recebem” os filhos e amigos para agradecer as promessas alcançadas ou pedir proteção, entre outros apelos que se ouve em festas de catolicismo popular, espalhadas pela Amazônia. Abstract: The Quilombola Community of Jurussaca in the municipality of Tracuateua/Pará, is home every year in the second half of October, a diversity of people who come to celebrate the Feast of all Saints. Together with the Saints and the polychromy of ribbons snathed on their feet, devotes materialize Faith and gratitude to saints in the “beading” of their tapes, so called sacred. On the occasion on the feast, só called Afro-Catholic, a cultural and religious plurality is perceived that goes beyond materiality, is the immateriality of religious heritage in the circularity of saints who “receive” children and friends to thank the promises achieved or ask for protection, among other appeals that aree heard t popular Catholicism festivals, spread across the Amazônia.

1970 ◽  
Vol 13 (1) ◽  
pp. 3-14
Author(s):  
M Slamet Yahya

Islam is a religion that has prophetic mission, namely rahmatan lil ‘alamin, blessing to universe. To realize this mission, Islamic education must able to produce outputs that have inclusive character, pluralist, and appreciative to pluralism. Pluralism in Islam not only normatively supported by religious texts, but also on praxis-empiric level. Islam also has practiced life orientation that reflected religious plurality. Therefore, on global scale, acknowledgment to religious plurality became essential and significant matter. To realize this, it’s urgently needed wisdom to suppress emotional and radical attitude on everyday life. 


2007 ◽  
Vol 17 (1) ◽  
pp. 46-60
Author(s):  
Norbert HINTERSTEINER
Keyword(s):  

Africa ◽  
2016 ◽  
Vol 86 (4) ◽  
pp. 646-672 ◽  
Author(s):  
Marloes Janson

ABSTRACTThis article presents an ethnographic case study of Chrislam, a series of religious movements that fuse Christian and Muslim beliefs and practices, in its socio-cultural and political-economic setting in Nigeria's former capital Lagos. In contrast to conventional approaches that study religious movements in Africa as syncretic forms of ‘African Christianity’ or ‘African Islam’, I suggest that ‘syncretism’ is a misleading term to describe Chrislam. In fact, Chrislam provides a rationale for scrutinizing the very concept of syncretism and offers an alternative analytical case for understanding its mode of religious pluralism. To account for the religious plurality in Chrislam, I employ assemblage theory because it proposes novel ways of looking at Chrislam's religious mix that are in line with the way in which its worshippers perceive their religiosity. The underlying idea in Chrislam's assemblage of Christianity and Islam is that to be a Christian or Muslim alone is not enough to guarantee success in this world and the hereafter; therefore, Chrislam worshippers participate in Christian as well as Muslim practices, appropriating the perceived powers of both.


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