Mãe Menininha do Gantois

Mãe Menininha do Gantois (10 February 1894 – 13 August 1986) also known as Mother Menininha do Gantois, was a Brazilian spiritual leader (iyalorixá) and spiritual daughter of orixá Oxum, who officiated for 64 years as the head of one of the most noted Candomblé temples, the Ilê Axé Iyá Omin Iyamassê, or Terreiro do Gantois, of Brazil, located in Alto do Gantois in Salvador, Bahia.[1][2] She was instrumental in gaining legal recognition of Candomblé and its rituals, bringing an end to centuries of prejudice against Afro-Brazilians, who practiced their faith.[3] When she died on 13 August 1986, the State of Bahia declared a three-day state mourning in her honour,[4] and the City Council of Salvador held a special session to pay tributes to her.[5] The Terreiro do Gantois temple has been declared a protected national monument.[4]

This name uses Portuguese naming customs: the first or maternal family name is Conceição Nazaré and the second or paternal family name is Assunção.
Mãe Menininha do Gantois
Born
Maria Escolástica da Conceição Nazaré Assunção

10 February 1894
Salvador da Bahia, Brazil
Died13 August 1986(1986-08-13) (aged 92)
Salvador da Bahia, Brazil
NationalityBrazilian
OccupationPriestess
Years active1946–1998
Known forHeaded the religious temple of Candomble do Gantois for 64 years

Biography

Maria Escolástica da Conceição Nazaré Assunção was born on 10 February 1894 in Salvador, Bahia.[6][7] Her grand mother, who had baptized her, gave her the nickname as Menininha meaning "Little girl"[7] She was born into a matriarchal society to Maria da Glória[notes 1] and Joaquim Assunção,[5][6] who were Afro-Brazilian with Yoruba Nigerian royal ancestry[9] from Egba-Alakê in Abeokutá, a kingdom in the southwestern part of Nigeria.[10] Her great grandparents, Maria Júlia da Conceição do Nazaré and Francisco Nazaré Eta, were the first blacks to be freed from slavery.[5][7] Maria Júlia's daughter Damiana was the mother of Maria da Glória Nazaré.[6] Menininha was initiated into the worship of deities at the Terreiro do Gantois when she was 8 years old by her grandmother Maria Julia da Conceição Nazaré who had built the temple "Ile Iyá Omi Axé Iyamassê". She was married to Alvaro MacDowell de Oliveira and they had two daughters. The elder daughter was Mãe Cleusa da Conceição Nazaré de Oliveira, born in 1923, who was a doctor and who became the inherited Candomblé priestess of the temple after her mother's death. She died in 1998 and was succeeded by Menininha's other daughter, Mãe Carmem.[7][11][12] As spiritual heads of their temple, all of the Candomblé priestesses receive the honorific 'mãe', which in the Portuguese language means "mother".[9]

Career

The temple, which she headed was established by her grandmother Mãe Pulquéria following a dispute over leadership from Engenho Velho, an older temple said to be one of the oldest Candomblé temple (1830 or even 100 years older) in Bahia which had been built by three freed African women. Two temples were built, one was the Terreiro do Gantois built in 1900 by Mãe Pulquéria and the other was Ile Axe Opo Afonja credited to Mãe Aninha.[9] Mãe Pulquéria, who was the functional head of the Terreiro do Gantois, died suddenly in 1918.[7] As she had no children, her niece Maria da Glória Nazaré was designated as her successor, but Maria died in 1920 before assuming office.[6] Then according to hierarchical rights the temple was given to Mother Menininha. This process was confirmed by deities Oxóssi, Shango, Oshun and Babalú-Ayé. Once chosen and confirmed in 1922 Menininha became the head of the Candomblé do Gantois.[7] She dedicated her life to the temple and for the cause of the African religion of Candomblé which represented to her the "last stronghold of the black dignity". She faced persecution at the hands of the Brazilian government and even incarceration, as well as being subjected to harassment. She defended the African-Brazilian traditions of worship at the Terreiro do Gantois and other Terreiros at Engenho Velho and Casa Branca.[7] Her struggle, in association with other well known candomblé priesteses like Stella de Oxossi, asserted the Africanness of Candombé, stressing the fact that their religion was not the same as Roman Catholicism.[4]

One of the reasons she became prominent was that she initiated hundreds of "daughters" into the faith,[13] as well as artists,[14] and invited the academic community to study the roots of the religion.[15] One of those academics, Ruth Landes compiled her findings and published a book,[16] City of Women (1947) discussing how the racial policies of the government were intertwined with the Candomblé religious rites.[17] Antônio Carlos Magalhães, a powerful senator from Bahia; Carybé, the illustrator; and Edson Carneiro and Pierre Verger, two other anthropologists who studied Afro-Brazilian communities, were also prominent connections used by Menininha to further study and promote the validity of Candomblé.[3] These studies were influential in furthering research on the Nigerian roots of the religion,[15] but at the same time brought criticism from other temples in the faith that Menininha was exploiting the religion.[14] However, her success in obtaining legalization of the religion in the 1970s facilitated the first freedom to practice their faith in hundreds of years and began the process of eliminating prejudice against other Afro-Brazilian faiths.[3]

Legacy

Menininha died at the age of 92 on 13 August 1986. At the special session held in the City Council of Salvador to commemorate her death, Edvaldo Britto, Deputy Mayor; Pedro Godinho, President of the House; her friends; and Mabel Veloso attended. Veloso paid a tribute to the mother by highlighting her role as the priestess in leading the resistance and fighting against discrimination and religious faith.[5] Her successor to the temple was her daughter Cleusa who was chosen as priestess in 1989. Upon Cleusa's death, the deities chose her younger sister, Mãe Carmem de Òsàlá to succeed her.[6] Menininha became a symbol of motherhood and spiritual daughter of the Orixa Oxum. Her ritual chair, which appears like a throne, is placed at the entry to the city museum in Salvador.[18]

Poems

Many songs have been written paryear songs seeking her blessings and spiritual guidance. Beth Carvalho, a famous singer paid tribute to her in his composition titled 'O Encanto do Gantois, in 1985. One of these poems reads:[7][18]

Prayer to Mother Menininha
Oh my mother
My Mother Menininha
Oh my mother
The little girl Gantois
The most beautiful star,
huh? It's in the Gantois
And the brightest sun,
huh? It's in the Gantois
The beauty of the world,
huh? It's in the Gantois
And the hand of sweetness,
huh? It's in the Gantois
The comfort us, eh? It's in the Gantois
And Oshun more beautiful, huh? It's in the Gantois
Olorun who sent
This daughter of Oshun
Take care of us
And all that is
Olorun who sent ô ô
Now yeh yeh ô ...
Now yeh yeh ô

Notes
  1. Maria da Glória's name is given as both Maria da Glória,[5] Maria da Glória Nazaré, or Maria da Glória Nazareth[8] in multiple sources. This convention is confusing in the context of the Afro-Brazilian matrilineal naming customs. Her grandmother Maria Júlia had two daughters, Pulchéria Maria da Conceição Nazaré and Damiana da Conceição Nazaré.[6] Pulcheria had no children and Maria da Glória was her niece, thus the daughter of Damiana.[6] Traditionally her name would be shown as mother's surname, followed by father's surname, or simply as her mother's surname dropping the father's.

References
  1. Appiah & Gates 2005, pp. 755–56.
  2. Henry 2010, p. 95.
  3. Jestice 2004, p. 579.
  4. Appiah & Gates 2005, p. 756.
  5. "Morte de Mãe Menininha do Gantois completa 25 anos neste sábado". Salvador, Brazil: Globo 1. 13 August 2011. Retrieved 5 December 2015.
  6. Mariano, Agnes (14 August 2015). "A mãe da sabedoria" (in Portuguese). São Paulo, Brazil: Centro de Estudos das Relações de Trabalho e Desigualdades. Retrieved 3 December 2015.
  7. "The Mother little girl Gantois". São José, Brazil: Uniafro de Cultura Negra em Santa Catarina. Retrieved 5 December 2015.
  8. Bay & Mann 2013, p. 206.
  9. Appiah & Gates 2005, p. 755.
  10. Joseph M. Murphy; Mei-Mei Sanford (2001). Ọ̀ṣun Across the Waters: A Yoruba Goddess in Africa and the Americas. Indiana University Press. p. 84. ISBN 978-0-253-3391-95.
  11. "Governo faz homenagem póstuma a Mãe Cleusa por trabalho social" (in Portuguese). Salvador da Bahia, Brazil: Assembléia Legislativa do Estado da Bahia. 17 October 2008. Archived from the original on 3 December 2015. Retrieved 5 December 2015.
  12. Schemo, Diana Jean (25 October 1998). "Cleusa Millet Is Dead at 67; Nurtured Afro-Brazilian Faith". New York City, New York: The New York Times. Retrieved 5 December 2015.
  13. Jestice 2004, p. 578.
  14. Johnson 2002, p. 10.
  15. Parés & Sansi 2011, p. 45.
  16. Andreson, Jamie Lee (January–July 2013). "Ruth Landes e Edison Carneiro: matriarcado e etnografia nos candomblés da Bahia (1938–9)". Revista de História da UEG. Universidade Federal da Bahia. 2 (1): 236–261. Retrieved 6 December 2015.
  17. Glenn, James R. "Register to the Papers of Ruth Landes" (PDF). National Anthropological Archives. Smithsonian Institution. Retrieved 6 December 2015.
  18. Henry 2010, p. 755.

Bibliography
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