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oapen-20.500.12657-542322023-08-03T11:40:55Z Trauma als Wissensarchiv Scharf da Silva, Inga sacral, ritual, memory, Rio de Janeiro, mystical, deity, Sao Paulo, folklore, Candomblé, Brazil, spirits, religion, trance, saints, cult, spiritualistic, spiritual, supernatural, Christian, Bantu, belief system, art, faith, Umbanda bic Book Industry Communication::A The arts::AG Art treatments & subjects::AGR Religious subjects depicted in art bic Book Industry Communication::H Humanities::HR Religion & beliefs::HRL Aspects of religion (non-Christian)::HRLK Spirituality & religious experience bic Book Industry Communication::A The arts::AC History of art / art & design styles::ACB Art styles not defined by date::ACBK Art of indigenous peoples bic Book Industry Communication::H Humanities::HR Religion & beliefs::HRL Aspects of religion (non-Christian)::HRLM Religious life & practice In the Brazilian religion Umbanda - which formed in the state of Rio de Janeiro at the beginning of the 20th century on the basis of African, indigenous and European religions - communication with spirit beings is central, recalling Brazilian history. Since the 1940s, it has spread worldwide and, from about 2010, also settled in German-speaking Europe in the course of transatlantic sacred globalization. Nevertheless, its spread has hardly been researched so far. Inga Scharf da Silva fills a research gap here by addressing the spiritual community of Ilê Axé Oxum Abalô (also called Terra Sagrada) on the basis of more than five years of ethnological field research. The community locates its mother house in the Swiss mountains in the canton of Appenzell and forms a transregional network with seven offshoots in Graz and Vienna, Zurich and Bern, Berlin and Cumuruxatiba in Brazil. Each chapter of the study is framed by the portrait of a deity (Orixá) as well as narratives from mythical lore and related to text passages from Oswald de Andrade's 'Manifesto Antropófago' and Umberto Eco's 'Foucault Pendulum'. In doing so, the author illustrates how the religious practice of trance as an incorporation of structures of consciousness can contribute to the reflection of the knowledge production of her religion and, beyond that, to a decolonization of thought in Europe. 2022-04-28T11:25:31Z 2022-04-28T11:25:31Z 2022 book 9783963172830 https://library.oapen.org/handle/20.500.12657/54232 ger application/pdf Attribution 4.0 International 9783963178481_oa.pdf https://www.buechner-verlag.de/buch/trauma-als-wissensarchiv/ Büchner-Verlag 10.14631/978-3-96317-848-1 10.14631/978-3-96317-848-1 1693c2dd-7cd7-4dac-b4bb-0dec0525ad05 ac7aa491-fd52-447f-a2bb-3e8052dc41dd Deutsche Forschungsgemeinschaft (DFG) 9783963172830 DFG Open Access Publication Funding 514 Open-Access-Publikationsfonds Humboldt-Universität zu Berlin Humboldt-Universität open access
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In the Brazilian religion Umbanda - which formed in the state of Rio de Janeiro at the beginning of the 20th century on the basis of African, indigenous and European religions - communication with spirit beings is central, recalling Brazilian history. Since the 1940s, it has spread worldwide and, from about 2010, also settled in German-speaking Europe in the course of transatlantic sacred globalization. Nevertheless, its spread has hardly been researched so far. Inga Scharf da Silva fills a research gap here by addressing the spiritual community of Ilê Axé Oxum Abalô (also called Terra Sagrada) on the basis of more than five years of ethnological field research. The community locates its mother house in the Swiss mountains in the canton of Appenzell and forms a transregional network with seven offshoots in Graz and Vienna, Zurich and Bern, Berlin and Cumuruxatiba in Brazil. Each chapter of the study is framed by the portrait of a deity (Orixá) as well as narratives from mythical lore and related to text passages from Oswald de Andrade's 'Manifesto Antropófago' and Umberto Eco's 'Foucault Pendulum'. In doing so, the author illustrates how the religious practice of trance as an incorporation of structures of consciousness can contribute to the reflection of the knowledge production of her religion and, beyond that, to a decolonization of thought in Europe.
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