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A festa é, por definição, um evento colectivo. Depois de uma breve crítica a algumas teorias, conclui-se pela importância de dois elementos nucleares: o formal (o objecto da festa) e o material (os ingredientes). Toda a festa é cerimónia e festividade. O tempo da festa, essencial na sua caracterização, é uma ruptura com o tempo anódino, visando dar mais sentido à existência de quem celebra. Apesar do fim de certas festas na Europa moderna, do avanço do utilitarismo racionalista e das revoluções, defende-se o carácter antropologicamente necessário da celebração festiva e o seu papel insuprível no processo de identificação dos indivíduos, dos grupos sociais, das nações. Contra a tentativa pós-moderna e pagã de fazer da festa um acontecimento de indiferenciação ou dissolução na Natureza, reivindica-se, no seio da própria exultação festiva, a «diferenciação da consciência».
Conceptually, a feast day is a collective event. After a brief criticism of some theories, we conclude that there are two core features: the formal (the object of the feast) and the material (the ingredients). Every feast day involves ceremony and festivity. The actual date of the feast day, which is essential to its characterization, represents a rupture with the insignificant and commonplace time with the purpose of attributing more sense to the existence of those celebrating whatever the event(s). In spite of the extinction of certain feast days in modern Europe, the advancement of rationalistic utilitarianism and revolutions, we may support the anthropologically necessary character of the festive celebration and its irreplaceable role as far as the identification of individuals, social groups and nations are concerned. Against the postmodern and pagan attempt to turn feast days into unremarkable events or dissolution in nature, we might demand, within our own festive jubilations, the “differentiation of consciousness”.
Conceptually, a feast day is a collective event. After a brief criticism of some theories, we conclude that there are two core features: the formal (the object of the feast) and the material (the ingredients). Every feast day involves ceremony and festivity. The actual date of the feast day, which is essential to its characterization, represents a rupture with the insignificant and commonplace time with the purpose of attributing more sense to the existence of those celebrating whatever the event(s). In spite of the extinction of certain feast days in modern Europe, the advancement of rationalistic utilitarianism and revolutions, we may support the anthropologically necessary character of the festive celebration and its irreplaceable role as far as the identification of individuals, social groups and nations are concerned. Against the postmodern and pagan attempt to turn feast days into unremarkable events or dissolution in nature, we might demand, within our own festive jubilations, the “differentiation of consciousness”.
Descrição
Palavras-chave
Calendário Consciência Diferenciação Identificação Sociedade Tempo Calendar Consciousness Differentiation Identification Society Time
Contexto Educativo
Citação
TEIXEIRA, Joaquim de Sousa – Festa e identidade. Comunicação & Cultura. Lisboa. ISSN 1646-4877. 10 (Outono-Inverno 2010) 17-33
Editora
Bond