Cityscapes and contact zones: Christianity, Candomblé, and African heritage tourism in Brazil

Abstract

In this article the author explores the ways in which Catholic, evangelical, and Candomblé actors produce competing framings that shape encounters taking place in the city of Cachoeira in the Brazilian state of Bahia. The framing of Cachoeira as a site of heritage tourismone where local religious practices are read as part of the African heritage and attractions for African American 'roots tourists'obscures as much as it reveals. This is not to suggest that this framing is entirely inaccurate or to deny that many visitors themselves describe their trips to Bahia this way. But I contend that the 'heritage frame' masks key issues that complicate diasporic encounters in Cachoeira, particularly different understandings of heritage and religion and their relationship to black identity that African Americans and Afro-Brazilians bring to these encounters.

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“…Selka (2013) places the concept of contact zones into the context of tourism. He uses an event – the festival of Boa Morte in Cachoeira, Brazil – as an example of a contact zone, explaining that the festival creates a contact zone between povo de santo, Catholics, evangelicals, Afro-Brazilians and African Americans.…”

“…He uses an event – the festival of Boa Morte in Cachoeira, Brazil – as an example of a contact zone, explaining that the festival creates a contact zone between povo de santo, Catholics, evangelicals, Afro-Brazilians and African Americans. For Selka, “the festival provides an excellent opportunity to explore the correspondences and connections between these diverse groups but also the tensions and misunderstandings that vex encounters between them” (Selka, 2013, p. 410). Despite the huge number of potential tensions and struggles created by this event, Selka sees it as an opportunity to progress understanding between cultural groups and look deeper into the connections or disconnections between them.…”

“…This suggests that Katuaq does not function as a contact zone, in the sense that it does not actively promote cultural meetings and re-negotiations. Constructing a contact zone is about more than simply encouraging different cultural groups to use the same space at the same time; they must both be engaging in the same activity in order for interactions to be fostered (Pratt, 1991; Selka, 2013).…”

“…The dramas of the contact zone are a means to an end for Pratt; the ultimate and most important purpose of the contact zone is the meeting of cultures and the tackling and readjustment of power relations usually resulting from historic subjugation. Selka (2013) places the concept of contact zones into the context of tourism. He uses an eventthe festival of Boa Morte in Cachoeira, Brazilas an example of a contact zone, explaining that the festival creates a contact zone between povo de santo, Catholics, evangelicals, Afro-Brazilians and African Americans.…”

“…To cover the community element, I use the theory of third places (Oldenburg and Brissett, 1982; Slater and Jung Koo, 2010; Schorch, 2013; Crick, 2015; Aelbrecht, 2016). To discuss encounters between different groups of people (both local community groups and resident vs visitor groups), I use contact theory (Allport et al , 1954; Suchman, 1964; Jackman and Crane, 1986; Shinew et al , 2004), and to locate these encounters specifically within tourism, I use theories of contact zones (Pratt, 1991; Bruner, 2005; Selka, 2013).…”