“Queira nos valer Senhora”: representações de Maria para as mulheres da tenda de umbanda Nossa Senhora da Conceição em Imperatriz-MA

Abstract

The present work proposes the study of Afro-Brazilian religions (Umbanda) and has as a guiding question: what are the representations of Mary (Our Lady) for the women of the Tent of Umbanda Nossa Senhora da Conceição in Imperatriz-MA and how they operationalize these representations. To this end, the following theoretical framework was used: Reginaldo Prandi (1996; 1998; 2011), Sérgio Ferretti (2005), Mundicarmo Ferretti (1996), Kabengele Munanga (2019), to talk about Afro-Brazilian religions in their historicity, as well as Quijano (2005), with the category of decoloniality to critically treat the colonial process and James Scott (2013), who helps me to think about the category "modes of resistance" looking at syncretism as a way of subverting these religions. From the perspective of gender, race and ancestry, the discussion mobilizes authors such as: Patrícia Hill Collins (2016; 2019), Lélia Gonzalez (2020), Suely Carneiro (2019) and María Lugones (2014), as well as Rosinalda Simoni (2019), Hélen Jardim and Dulce Voss (2022). When it comes to the hagiographic and mythological part we have Prandi (2001a; 2001b) and Pierre Verger (1981). To arrive at the representations, I bring as a theoretical contribution Roger Chartier (2002), Émile Durkheim (1986) and Magnani (2004). Methodologically this work relies on ethnographyc research, which I did participant observation, use of the field diary, photographs, application of semi-structured questionnaire and also the use of whatsapp. The interlocutors are seven women of which one is the mother of the Tent and the other six are mediums of the house. The centrality of women in ceremonies, manual and spiritual work around the festivals, and in the social dimension is conclusive. This protagonism that occurs within Tenda and beyond comes from the perceptions of affection and care that these women have regarding Mary. She is a mother, protector and helper in needs, but her representations go beyond this scope. Mary becomes an inspiration and resistance for these women and for Tenda, at the same time that she is the one who “helps us”. It is possible to see that this dimension spreads from there to Tenda’s social projects.