Uma netnografia da participação da vida na fé, nos terreiros de Candomblé e Umbanda, em Portugal
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2022
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Imersos numa sociedade pautada pelas regras do consumo, todos nós, queiramos ou não, necessitamos de estar predispostos a nos “adequarmos” às exigências de um tempo guiado pelo lucro. Com a
religião, os interesses mercantilísticos não são distintos, o que a torna em algo que transcende e legitima o discurso que também é social. Através da prática do culto, esta reaviva o local de origem do
imaginário diaspórico, imprime-se um carácter associado à redefinição da pertença cultural e histórica dos indivíduos, construída fora da ligação territorial, fixa e nacional. Para tal, contribuiu a comunicação transnacional que derrubou as barreiras nacionais, dando expressão ao modelo que Gilroy designa de «Black Atlantic» (1993), o qual exprime o sentimento de desterritorialização da cultura, com a diáspora a desempenhar um papel importante nesse desenvolvimento. O processo de
construção de diásporas é, assim, um domínio semântico mais vasto e igualmente complexo, congregando sentimentos de ambiguidade entre espaço de origem e destino de estabelecimento. Nessa
vastidão, que inevitavelmente perpassa o campo tecnológico, apresentamos a composição do contexto religioso e sociocomunicacional do Candomblé e da Umbanda em Portugal, como um fenómeno de ‘Reforma Digital’ (Drescher, 2011), composto por conexão, participação, criatividade, e colaboração voluntária dos usuários, encorajados pelo uso das redes sociais on-line em diversos aspetos
da vida diária, incluindo a vida na fé. Num recorte específico dos sites institucionais e de páginas
do Facebook, focamos o ‘engajamento’ dos fieis, na página do Templo de Umbanda Tenda de
Oxóssi (TUTO) localizado em Aveiro, Templo de Umbanda Pai Oxala (ATUPO), em Braga, Terreiro Espiritual de Umbanda, Caboclo Nharauê, localizado, em Coimbra, Lisboa e no Algarve, Templo
Lendas de Aruanda, em Leiria e Templo de Urubatão, na Malveira, para compreendermos melhor
esse universo, em que a audiência será também responsável pela dinâmica das alterações nos espaços on-line e presencial. Procuramos demonstrar a harmonia que existe entre a religião, que utiliza
novas tecnologias, e as características da sociedade de consumo da atualidade. Ao longo do percurso, traça-se um caminho na busca pela “terra que mana leite e mel” (Êxodo 33: 3), que neste caso
“flui com gostos e compartilhamentos” como metáfora para a abundância digital do lugar que se deseja alcançar.
Immersed in a society conditioned by the rules of consumption, all of us, whether we like it or not, have to be prepared to adapt to the demands of a time marked by profit. As far as religion is con cerned, commercial interests are no different, which turns it into something that transcends and le gitimates a discourse that is also social. Practices of cult revive the place of origin through a diaspo ric imaginary. Paul Gilroy (1993), in approaching the concept in the context of African politics and history, imprints a character associated with the redefinition of the cultural and historical belonging of individuals, constructed outside any fixed territorial and national connection. The transnational communication that broke down national barriers contributed to this situation, giving expression to the model he calls the “Black Atlantic”, which expresses the idea of deterritorialisation of culture, the development of which relied heavily on the pivotal role of diasporas. The process of the con struction of diasporas is thus a wider and equally complex semantic domain, bringing together feel ings of ambiguity between the space of origin and the destination of settlement. In this immensity that inevitably diffuses the technological field, we present the composition of the religious and so cio-communicational context of Candomblé and Umbanda in Portugal, as a phenomenon of "Digital Reform" (Drescher 2011), constituted by connection, participation, creativity, voluntary collabora tion of users, encouraged by the use of social networks in various aspects of daily life, including life in faith. In a specific section on Facebook pages, we present data concerning the involvement of the faithful in the institutional sites and pages of the Umbanda Temple Tenda de Oxóssi (TUTO), loca ted in Aveiro, and the Umbanda Temple Pai Oxala (ATUPO), in Braga, Terreiro Espiritual de Um banda, Caboclo Nharauê, localizado, in Coimbra, Lisboa and Algarve, Temple Lendas de Aruanda, in Leiria and Temple de Urubatão, in Malveira to better understand this universe in which the audi ence is also responsible for the dynamics of change in online and face-to-face spaces. We attempt to demonstrate the harmony that exists between religion, which uses new technologies, and the charac teristics of consumer society. Along the way, a path is outlined in the search for the “land that flows with milk and honey" (Exodus 33:3), which in this case “flow with likes and shares” as a metaphor for the digital abundance of the place one wants to reach.
Immersed in a society conditioned by the rules of consumption, all of us, whether we like it or not, have to be prepared to adapt to the demands of a time marked by profit. As far as religion is con cerned, commercial interests are no different, which turns it into something that transcends and le gitimates a discourse that is also social. Practices of cult revive the place of origin through a diaspo ric imaginary. Paul Gilroy (1993), in approaching the concept in the context of African politics and history, imprints a character associated with the redefinition of the cultural and historical belonging of individuals, constructed outside any fixed territorial and national connection. The transnational communication that broke down national barriers contributed to this situation, giving expression to the model he calls the “Black Atlantic”, which expresses the idea of deterritorialisation of culture, the development of which relied heavily on the pivotal role of diasporas. The process of the con struction of diasporas is thus a wider and equally complex semantic domain, bringing together feel ings of ambiguity between the space of origin and the destination of settlement. In this immensity that inevitably diffuses the technological field, we present the composition of the religious and so cio-communicational context of Candomblé and Umbanda in Portugal, as a phenomenon of "Digital Reform" (Drescher 2011), constituted by connection, participation, creativity, voluntary collabora tion of users, encouraged by the use of social networks in various aspects of daily life, including life in faith. In a specific section on Facebook pages, we present data concerning the involvement of the faithful in the institutional sites and pages of the Umbanda Temple Tenda de Oxóssi (TUTO), loca ted in Aveiro, and the Umbanda Temple Pai Oxala (ATUPO), in Braga, Terreiro Espiritual de Um banda, Caboclo Nharauê, localizado, in Coimbra, Lisboa and Algarve, Temple Lendas de Aruanda, in Leiria and Temple de Urubatão, in Malveira to better understand this universe in which the audi ence is also responsible for the dynamics of change in online and face-to-face spaces. We attempt to demonstrate the harmony that exists between religion, which uses new technologies, and the charac teristics of consumer society. Along the way, a path is outlined in the search for the “land that flows with milk and honey" (Exodus 33:3), which in this case “flow with likes and shares” as a metaphor for the digital abundance of the place one wants to reach.
Descrição
Orientação: Maria Cláudia Silva Afonso e Álvares
Palavras-chave
DOUTORAMENTO EM CIÊNCIAS DA COMUNICAÇÃO, COMUNICAÇÃO, COMUNICAÇÃO DIGITAL, DIÁSPORA, CONSUMO, CANDOMBLÉ, UMBANDA, COMMUNICATION, DIGITAL COMMUNICATION, DIASPORA, CONSUMPTION, CANDOMBLÉ, UMBANDA