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The Ethic of Umbanda and the Spirit of Messianism: Reflections on the Brazilian Model
... Many scholars have pointed to an analogy between beliefs in witchcraft, and favoritism and patronage in Brazilian society (DaMatta 1981(DaMatta , 1985Fry 1998). Fry proposed going a step further when he asked whether, beyond being mere resemblances or reflections of the political order, "they are not in fact constitutive of that cultural order" (1998,466). ...
... Many scholars have pointed to an analogy between beliefs in witchcraft, and favoritism and patronage in Brazilian society (DaMatta 1981(DaMatta , 1985Fry 1998). Fry proposed going a step further when he asked whether, beyond being mere resemblances or reflections of the political order, "they are not in fact constitutive of that cultural order" (1998,466). ...
In this paper I propose to describe the historical process through which the discourse of feitiçaria and feitiço became the discourse of fetishism. First, I will analyze the discourse of feitiçaria in the lusophone worlds. Then, I will compare this discourse to the formation of Mandinga, an African term that generated an extremely popular form of sorcery in the lusophone Atlantic in the XVIII century. After that, we will see how the Portuguese term feitiço became the discourse of the fetish, and fetishism, in West Africa. Describing the transformations of the discourse of fetishism in the Atlantic, my proposal is to overcome the descriptions in terms of Diaspora, separating Africa as a place of origin, in confrontation to the Americas or Brazil as a place of the present and re-creation.
... Many scholars have pointed to an analogy between beliefs in witchcraft, and favoritism and patronage in Brazilian society (DaMatta 1981(DaMatta , 1985Fry 1998). Fry proposed going a step further when he asked whether, beyond being mere resemblances or reflections of the political order, "they are not in fact constitutive of that cultural order" (1998,466). ...
... Many scholars have pointed to an analogy between beliefs in witchcraft, and favoritism and patronage in Brazilian society (DaMatta 1981(DaMatta , 1985Fry 1998). Fry proposed going a step further when he asked whether, beyond being mere resemblances or reflections of the political order, "they are not in fact constitutive of that cultural order" (1998,466). ...
... Entendendo, não obstante, essa multiplicidade religiosa tipicamente brasileira como religiosidade, a literatura sociológica estuda a espiritualidade como característica marcante e fundamental da cultura do nosso país. Para Roberto DaMatta (1981), o mundo real é uma esfera que deve ser evitada o mais possível no universo social brasileiro, que tem como suporte três eixos: o lar, a rua e o sobrenatural. "Nestas esferas nós estamos lidando com santos, deuses e seres espirituais, que têm estado no nosso mundo e criam dúvidas sobre a exata realidade da sociedade em que vivemos. ...
This article aims to discuss religiosity from a psychopathological point of view. It takes into account not only the modern symptom or absence of faith, but especially how this is used as a way to fill the place destined to the other in subjectivity. In this direction, it is important to take into account the singular presence of the religiosity phenomenon in the Brazilian society and its incorporation in the psychopathological syndromes. That way it will be possible to adopt a new optic of this relationship.
Hayden White suggests in The Content of the Form that historiography depends upon the existence of a social center that allows the historian to locate events in relation to one another and “to charge them with ethical or moral significance” (White 1987, 11). This center makes it possible for the historical narrative—as opposed to the annals and the chronicle—to achieve closure. White specifies, however, that “in order to qualify as historical, an event must be susceptible to at least two narrations of its occurrence” (White 1987, 20). According to this perspective, the historical narrative is informed by the historian's need to assert his or her authority over other competing accounts of the past. In questioning the privileged position traditionally held by historians and suggesting that historians' discourse is only one of many paths leading to a truthful (re)presentation of the past, White's version of historiography holds particular appeal for those of us who, despite having been trained in fields other than history, consider ourselves to be authoritative interpreters of Brazil.
Abstract
El presente estudio se centró en la descripción de la experiencia de la esquizofrenia desde una perspectiva cultural crítica. Su objetivo fue identificar si existen diferencias relevantes en el significado de esta experiencia, afines a diferencias en los significados culturales de Brasil y Chile. Se realizaron entrevistas a 50 pacientes adultos, de ambos sexos, que fueron diagnosticados en hospitales psiquiátricos públicos como esquizofrénicos-paranoicos sicóticos (20 en Brasil y 30 en Chile), de acuerdo al criterio clínico del DSM-IV. Se utilizó la metodología crítica fenomenológica para verificar el significado de la experiencia corporal, el tiempo y el espacio en los pacientes de ambos países. Se hipotetizó que la descripción de esta experiencia sera distinta en relación a significados culturales. Los resultados confirmaron esta hipótesis, solamente en relación al significado de la experiencia corporal, lo cual es congruente con los aspectos socio-culturales de cada país.
This study focused on describing the experience of schizophrenia from a critical cultural perspective. Its objective was to
identify whether there are significant differences in the meaning of this experience connected with different cultural
meanings in Brazil and in Chile.
Interviews were made with a sample of 50 adult patients of both sexes diagnosed as psychotic schizophrenic-paranoids in
public psychiatric hospitals (20 in Brazil and 30 in Chile), according to clinical criteria and the DSM-IV. A critical
phenomenological method was used to verify the meaning of the experience of body, time and space with the patients in
both countries. It was hypothesized that the description of this experience would show differences related to cultural
meanings. The results confirmed this hypothesis only with regard to the meaning of experience of the body, which is in
accordance with social-cultural aspects of each country
Key Ð words: Schizophrenia, phenomenology, experience, culture.
Phenomenology
This article aims to discuss religiosity from a psychopathological point of view. It takes into account not only the modern symptom or absence of faith, but especially how this is used as a way to fill the place destined to the other in subjectivity. In this direction, it is important to take into account the singular presence of the religiosity phenomenon in the Brazilian society and its incorporation in the psychopathological syndromes. That way it will be possible to adopt a new optic of this relationship.
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