MOBILITY AND SPIRITUAL AGENCY: TRANSNATIONALISATION OF AFRO-BRAZILIAN RELIGIONS IN MADRID FROM ILÊ OGUM OIÁ AXÉ ODARA
Transnationalization, Afro-Brazilian religions, religious mobility, Spiritual Agency.
Religious transnationalization manifests itself through practices, beliefs, and religious institutions that transcend national borders. This process can occur through the use of digital technologies, institutional networks, and the mobility of people, represented by migratory flows and processes. An example of religious transnationalization is the presence of terreiros of Afro-Brazilian religions in different countries (Bahia, 2015; Capone, 2024; Frigerio, 1993; Oro, 1999; Pordeus, 2009; Saraiva, 2010). Thus, this research aims to analyze how the mobility of people, along with the agency of spiritual entities, influences and shapes the transnationalization of these religions. We take as our research locus the Ilê Ogum Oiá Axé Odara, located in the city of Madrid, Spain. The terreiro was founded by Babalorixá Raul de Ogum, who was born in Uruguay, where he encountered and began practicing the Umbanda and Quimbanda religions. Later, he obtained his priesthood in the Batuque religion of the Jeje-Ijexá nation in Brazil. Currently, Father Raul leads the terreiro in Madrid, where he conducts ceremonies for the three aforementioned religions. The investigation involves the development of a multi-sited ethnography (Marcus, 1995) to follow the multiple locations traversed by the priest, as well as the flows of ideas and movements of people. Semi-structured interviews were conducted to construct the religious life trajectory of the terreiro's members, considering life histories as lines (Ingold, 2015; 2018), composed of continuous movements and interconnections. In addition, photographs were used to complement the ethnographic text and illustrate the research field. The first field immersion took place from April to June 2023, while the second phase is being conducted from April to July 2024. The experience in the temple included participation in meetings for teaching religious doctrines, organizing the terreiro, and various ceremonies and rituals, such as the Pretos Velhos festival in Umbanda, Exu gatherings in Quimbanda, and cleansing and offering preparation rituals in Batuque. Furthermore, it was possible to observe the interaction between members and visitors of the terreiro, highlighting the different nationalities and the various ways of arriving and staying in the temple. Additionally, the interactions between spiritual entities and people were observed, representing the notion of agency, as these entities constitute a point of interaction and influence in the daily lives of individuals.