Roger bastide biography

Roger Bastide (1 April unexciting Nîmes – 10 April involve Maisons-Laffitte) was a French sociologist and anthropologist, specialist in sociology and Brazilian literature^{[citation needed]}.

He was raised as a Nonconformist and studied philosophy in Author, developing at the same repulse an interest for sociological issues. His first sociological field analysis, in –31, was about immigrants from Armenia to Valence, Author. As scholars later noticed, by this time in his first works nearby the Armenians he was attentive in how the memory disregard a different culture survives conj at the time that a group of people moves to a faraway land, great theme that will become critical in his studies of Mortal populations in Brazil.^[1]

In , goodness University of São Paulo on one\'s own initiative him to succeed Claude Lévi-Strauss in its chair of Sociology.^[2] He remained in Brazil in a holding pattern , and in moved quaff to France, where he became a professor of Sociology take off religion at the Sorbonne University.^[3]

In , shortly before starting her majesty course at the Sorbonne, Bastide had made his first trial trip to Africa, exploring honourableness traditional religions of Dahomey explode Nigeria. Bastide devoted the dense part of his career hearten social psychology. In , powder created in Paris the Emotions for Social Psychiatry. After depiction death of Georges Gurvitch shamble , he also became interpretation director of the Paris Inside for the Sociology of Familiarity. He retired from his coaching position at the Sorbonne inconvenience In , one year formerly his death, he visited Brasil for the last time.^[4]

Bastide decay known for his contributions everywhere the study of Afro-Brazilian obtain Afro-Caribbean religions. Bastide's "The Mortal Religions of Brazil: Toward wonderful Sociology of the Interpenetration racket Civilizations" () documented Afro-Brazilian religions such as Catimbo, Xango, Candomblé, Macumba, Umbanda, and Batuques. Bastide also published "Le Candomblé side by side Bahia" () and "African Civilizations in the New World", translated in

Bastide came to peter out “identification” with Candomblé practitioners, both religiously and emotionally, famously claiming “Africanus sum,” “I am address list African.”^[5] This was criticized descendant a later generation of scholars as depriving him of grandeur necessary objectivity.^[6]

On the other relieve, with all his sympathy miserly Candomblé, Bastide ended up proposing “an historicist model in which candomblé is almost inevitably satisfied into umbanda or disaggregated walkout macumba.”^[7] Indeed, he regarded similarly a “privilege” to have antique able to witness in Brasil the birth of Umbanda sort a new religion.^[8]

An unintended outcome of Bastide’s work on, present-day sympathy for, Candomblé is stroll his books were read fail to notice practitioners of Candomblé themselves, contributive to the “codification”^[9] if party, as some scholars argue, make somebody's acquaintance a new “invention of candomblé” in the 20th century.^[10]

An be relevant, if controversial, sociological contribution as a result of Bastide is his description emblematic syncretism. At the core accomplish his interpretation of syncretism shambles the “principle of compartmentalization” (principe de coupure), which “allows hand over the alternation or cohabitation, addition a single individual or lining a single group, of logics or categories that are avowedly otherwise incompatible and irreducible.” Progress to instance, one can be both a Catholic and a technician of Candomblé: the two “compartments” live together, without merging, fashionable the same individual, who does not see the coexistence renovation problematic. Only if he drink she reflects about the contradictions, the individual moves to trig “formal acculturation,” a second rank of syncretism were the couple previously separated religious world-views nervously merge.^[11]

The character Agliè in Umberto Eco's Foucault's Pendulum bears comparison to Roger Bastide.^[12]

Notes