Parés’s methodology directly incorporates the use of oral and written traditions. Both methods present individual problems of their own, but what are some of the potential benefits of considering them together?
Parés keeps using the word “cult” and “religion” almost interchangeably especially when referring to Candomblé. Is this an appropriate usage of the word “cult” or does it damage the image and reputation of Candomblé as a bizarre, pejorative, and hostile tradition?
Parés makes the argument that Roman Catholicism influenced practices within Candomblé. Is there evidence that this exchange also went the other way (e.g. Dahomey/Yoruba traditions found in Candomblé also had an impact on Catholic worship practices in Bahia)?
Chapter 6 demonstrates that death had the power to restructure hierarchies in candomblé. Power conflicts exists when a leader dies, and the selection of a new leader must be made for the religion continuation; knowing that this process of successor nomination can take many years, some seven years while candomblé services remain discontinued until a decision is made, why a new leader is not chosen with antecedence to avoid closure/inaction of services? Also, how united and inclusive are these services considering the abandonment of Vivi Aguesi, a regent in the Seja Hundé, when she most needed help? (192).
Parés’s methodology directly incorporates the use of oral and written traditions. Both methods present individual problems of their own, but what are some of the potential benefits of considering them together?
Parés keeps using the word “cult” and “religion” almost interchangeably especially when referring to Candomblé. Is this an appropriate usage of the word “cult” or does it damage the image and reputation of Candomblé as a bizarre, pejorative, and hostile tradition?
Parés makes the argument that Roman Catholicism influenced practices within Candomblé. Is there evidence that this exchange also went the other way (e.g. Dahomey/Yoruba traditions found in Candomblé also had an impact on Catholic worship practices in Bahia)?
Chapter 6 demonstrates that death had the power to restructure hierarchies in candomblé. Power conflicts exists when a leader dies, and the selection of a new leader must be made for the religion continuation; knowing that this process of successor nomination can take many years, some seven years while candomblé services remain discontinued until a decision is made, why a new leader is not chosen with antecedence to avoid closure/inaction of services? Also, how united and inclusive are these services considering the abandonment of Vivi Aguesi, a regent in the Seja Hundé, when she most needed help? (192).
How does Pares discuss Candomblé’s narratives?
What elements/characteristics defined the process of institutionalization of Candomblé?
What makes Pares’ book different from previous books we have read in class?
How does this book contribute to the history of Brazil?