Transgeneridade e Santo Daime: as (im)possibilidades de uma busca espiritual daimista

Abstract

The contexto of the formation of Santo Daime is one of the examples, since the Maranhão’s Raimundo Irineu Serra (who i salso condidered a shamam) incluses in the formatting of the Santo Daime doctrine several spiritual followings coming from esotericism, Umbanda, Tambor de Mina, indigenous shamanism and popular Catolocism. The history of contacto f the well-known Mestre Irine of a historical, cultured, political and economic complexity, since it is note Only about a Christian doctrine or a set of Christian principles. Iam note working with a static doctrine (no culture is). Of all the general objetives listed, the category of gender becomes the focus of the analysis of this text. Much is commented on the divisions of the battalions corresponding to the gender of the people during the works in the Santo Daime Churches, marked mainly by the mandatory dress to participate in the rituals: long skirt for women (on the left) and trousers for men (on the rigth). Of all the ramifications of the gender category (Woman, femininity, masculinities, man) that I observe as necessary to be addressed, refleting on the (im) possibilities of transgender people to seek the exercise of daimista spiritual becmes the problematic of this work. I intended to present the field ayahuasqueiro marabaense, explain the research processes and the theoretical methodological decicion making necessary in a complex field. For this, I developed an ethnography of the central works in the doctrine (concentration and shape) to broaden the understanding around the problem. I also use the ethnographic drawing recorded in a graphic diary to facilitate the undertanding of aspects of daimista cosmology and other situations that appear in the field.