Abstract
This thesis comes in response to a long tradition of scholarship focused on race in Brazil, second-class citizenship in Brazil, womanhood and gender in Candomblé and the African traditions from which Candomblé is derived. Scholars such as Ruth Landes writing in the 1930s have focused on the importance and centrality of women to discussions of Candomblé. While scholars after her such as J. Lorand Matory have critiqued her narrow focus on women, there continuous to be scholarly debate on which genders can and cannot serve in certain roles in Candomblé. These debates often times come with a lack of distinguishing the nuances that determine who has taken on certain roles historically and in present day. One of these is the variation in nações that came together to create Candomblé. Because scholars have concentrated largely on iorubá traditions, many outsiders view Candomblé practices as only legitimate or correct if they are in line with what has been said of these traditions. Additionally, Brazilians both in and out of Candomblé have varying and sometimes contradicting views on how African traditions, nationhood, womanhood and gender relate to Candomblé. \r Due to these factors and others, those who hear of Candomblé may be quick to say it is a woman-led Afro-Brazilian religion where women assert their authority. Some go further to say that this is a representation of the ways the Bahian state or Brazilian nation has respected and made space for women otherwise they would not have so much authority and presence in Candomblé. Though it is true that women are central to Candomblé this does not mean that they are the only presence of importance in the religion or that this centrality eliminates the possibility of their marginality in Brazilian society. Additionally, considering the diversity of nações is crucial to recognizing the complexities of this discussion and the variation of traditions in all Afro-Brazilian religions but even when focusing in on just Candomblé. My discussion on the diversity of nações dispels the one story narrative of all Candomblé operating based on one iorubá tradition and show the many ways this is a syncretic and varied religion. \r Since notions of the sexual and gendered character of Candomblé houses of worship have also been used to show the power and authority of women in Brazil, I show that while this is true to some extent, it also masks the extent to which Afro-Brazilian women are still oppressed and marginalized by the state. Most importantly, however, I seek to clarify the role of Candomblé and the extent to which initiation and participation tackles issues of providing resources that the state does not.