Corpo-Ebó: axé, sabenças,danças e candomblés para sustentar revoluções negras

Abstract

This present academic master’s dissertation in Dance’s field interpretates the relation between Body and Candomblé in the saBenças’ construction. These saBenças are supported by the axé/nguunzo (vital force) from the Space-Candomblé Houses and forcefully contribute to build what is expected as Body-Ebó. We reinforce that this Body moves and Dances the negroBrazilian existence in diaspora. The/A Body-Ebó is an ancestral movement which acts cognitively and epistemologically to delight the world in a negro referenced perspective and it aims and supports black revolutions. This is also able to stablish different perspectives regarding the negro-Brazilian existence on aiê (Earth), inspired by the negro-African legacies which are sustained since the colonization started to be the main political strategy of social domination in Brazil. Therefore, we bulked the Crossroad Research (FERREIRA, 2019, 2021), that is understood here as a Metodology of Gira to sustain a negro-based episteme based on the Cowry Shell Ritual – technology and practice frequently present in Candomblés Houses in Bahia. Thereby, these saBenças are spread in the deep bowl of hope in which the discourse/functions of ebó (offering, food, sacrifice) drains to elaborate the modus operandi from/of a Body-Ebó. The epistemic structure is divided into three sections: three “Entrances”, three “supplementary notes”; followed by three “open consultations to the cowrie shells” in which the Cowry Shell Ritual is manifested through the intercrossing of six communications. In addition, there are three “Supplementary Falls”, three “Demanded Falls” and six “Diasporic Contemporary Itans”. Thus, it is established the relations between the main Theoretical Framework and the secondary and tertiary. Therefore, this episteme negro-based and Terreira moves together with Prandi (2001, 2006, 2017, 2018), Beniste (2016, 2021), Santos (2020, 2021), Santana (2019) e Ferreira (2019, 2021), Simas e Rufino (2018, 2019), Petit (2015), Rufino (2016, 2019), Santos (2016), Simas (2020), Quijano (2005), Machado (2010), Machado (2019), Novaes (2021), Sodré (2019), Santos (2012), Reis (2014), Maurício (2009), Lima (2015), Oliveira (2005, 2021), Nascimento (2016). Secondary: Rocha (1999), Lagos I (2021), Martins (2014), Oxóssi (2020), Krenak (2020), Cunha (2007), Póvoas (2004, 2015), Sousa Junior (2018, 2019) and others; and tertiary: Conrado (2021), Amado (1970), Amancio (2019), Silva (2021) and others. Finally, the Body-Ebó builds dances with the political intersections/discourses of ancestral continuity and permanency; legitimacy and affirmation for itself and its egbé (community), understanding the ancestry and indivisible affection which unites the Orum/Aiê Ntoto/Duílo – Earth and Sky, placing us, negro-Brazilian people and BodyEbós together with Orishas, Inquices, Voduns, Caboclo Entities, Villages, Caciques, Tupa and the Nature in a cheerful celebration of Dances, power of the negro revolutions deeply ruled by contemporary politics.