|dc.description.abstract||This dissertation approaches macumba as a practice of ‘black’ sociality
situated at the margins of Afro-Brazilian religions. It turns to macumba as
practices that exceed the enclosure of religious classifications, and the boundaries
of ‘ritual’ and ‘everyday’, ‘sacred’ and ‘mundane’, ‘past’ and ‘present’, ‘personal’
and ‘public’. Macumba is at once this ambiguity inextricably saturated with
racialized meanings, and the practices that fall under this dis-ordering sign.
The dissertation explores macumba as a way of perceiving, imagining and
engendering the ‘everyday’ as imbued with the presence of ‘spirits’ of AfroBrazilian
ancestors. Tracking the sociality of these practices, it traces the
interconnections between possible histories brought forth by the cultural
construction of the identity of the ‘spirits’, and the myriad of stories that
permeate the relation of ‘spirits’ to macumba practitioners. Stories here unfold as
an interpretive space saturated with the tension between excessive narration and
obscurity, inevitably implicated in the resignification of memory and experience.
‘Spirits’ and ‘stories’ are taken as enigmatic signs of the past and present whose
meanings are contingent upon particularly located, provisionally constituted,
The ethnography moves between ritual and the everyday, between
historical accounts and extra-ordinary stories of spirits, across different
discursive spheres, and across different spaces of the city of Rio de Janeiro,
juxtaposing dissimilar things so as to track possible constellations of meanings.
It engages with macumba as practices which bring into the realm of the ‘religious’
that which is socially and historically marginal, the culturally grotesque.
Moreover, it is this racially charged disarrangement of social boundaries that
feeds the mixture of desire and rejection, an ‘in-between-ness’, that marks
macumba as abject.
The dissertation argues that macumba is constituted as a space of
‘blackness’ excessive to the national imaginary of Brazilian racial identity, and as
social practices it infuses the everyday with a racially charged ‘disorientation.’
Macumba is thus not only continuously relocated in an ‘othered’ space, but also
insinuates (racial) difference onto the socially familiar, and resignifies ‘blackness’
in the midst of the everyday.||