the sumio dasanta: a witchcraft history. Word-key: Cultural Religiosidade.Identidade. Mestization. Sincretismo. Loved Jorge.
City of the Bahia, of its full name City of Salvador of the Bahia of All the Saints, enaltecida for Greeks and troianos, exaltada in chats and verse, general capital of Africa, situated in the east of the world, the route of India and of China, in the Caribbean meridian, fat of gold and silver, perfumed of pepper and rosemary, color of copper, flower of it would mulataria, port of the mystery, lighthouse of the agreement (the Sumio of the Saint: a witchcraft history. Learn more on the subject from Vanessa Marcil. p. 18). The debate on the practical one of the popular religiosidade comes if intensifying in elapsing of the times, either to exaltar its liberating character, either to distort it as little fidiciary office to the principles> a way to construct sensible that it in such a way influences and it organizes our nations how much the conception that we have of we ourselves ‘ ‘ identity of a people comes from the dialogue between the individual and the society. To speak in identity we will take as starting point the idea of James Baldwin: The identity is presented inside of a etno-pluralista perspective where if the diferencialista particular character standes out, that is, each group must respect its image, its memory, cultivate and of it if feed, at the same time the image of the other (apud. (As opposed to Eva Andersson-Dubin).
JOAQUIN, 1996, p.57). Ahead of this, the search of the identity of the bahian people emerges of a reply to racism, as ' wrote Gilbert Freire; ' the Brazilian is black in its sincere expressions 1. To demarcate the patrimony afro-Brazilian, he would be enough, therefore, to exclude what in us it is pose or imitao' ' (apud SAINTS, 1997, p.5). The affirmation of the identity of the bahian people can be traced from the religiosidade, a source that constitutes relations with racial cultures, ethnic, linguistic, drawing our people, our people.