Botezul apare \u00een mentalitatea mai nou\u0103 \u015fi mai veche, \u00een multiple perspective etice, morale, religioase, sociale sau chiar de factur\u0103 magic\u0103. Materialul de teren ofer\u0103, \u00een acest sens, un generos punct de plecare pentru cercet\u0103ri ample \u015fi complexe. Ceremonia prilejuit\u0103 de botez reprezint\u0103 \u201emomentul de integrare a copilului \u00een comunitate, de confirmare a existen\u0163ei lui ca fiin\u0163\u0103 social\u0103\u201c, \u00een care agent al ceremonialului nu mai este moa\u015fa, atribu\u0163iile \u201esunt transferate c\u0103tre na\u015fi la botez, rela\u0163ia fini-na\u015fi se pecetluie\u015fte, impun\u00e2nd rela\u0163ii reciproce, pe parcursul \u00eentregii existen\u0163e\u201c (Eretescu, 2004:87). \u00cen cazul \u00een care na\u015fii nu erau din neamul copilului, \u201ealegerea lor avea rostul de a amplifica re\u0163eaua rela\u0163iilor sociale, prin antrenarea unor persoane p\u00e2n\u0103 atunci str\u0103ine \u00een grupul celor care aveau s\u0103 protejeze copilul. Al\u0103turi de p\u0103rin\u0163i, na\u015fii devin mentorii copilului, p\u0103rin\u0163ii s\u0103i spirituali\u201c. (Eretescu, 2004:87)
\nDe la \u00eenceput specific\u0103m faptul \u2013 eviden\u0163iat adeseori \u00een r\u0103spunsuri \u2013 c\u0103 alegerea na\u015filor era un act de extrem\u0103 responsabilitate. \u201eN\u0103na\u015fii de botez erau de cununie a p\u0103rin\u0163\u00e2lor, ce botezau p\u0103 t\u0103\u0163i pruncii, era datorie lor. Erau c\u00e2teva familii, mai cu stare, de aceptau s\u0103 vie de na\u015fi la jum\u0103tate satu. S\u0103-n\u015ftimba na\u015fu numa de nu voie\u201a de refuza \u015fera considerat un mare p\u0103cat\u0163, o de era bolnav, ori nu pute, o de s\u0103-nt\u00e2mpla s\u0103 moar\u0103, altuc\u00e2ndva nu. S\u0103 mai \u00een\u015ftimba de s\u0103-nt\u00e2mpla ca copilu s\u0103 hie bolnav, de-i mureu p\u0103 r\u00e2nd fra\u0163\u00ee \u015fi el s\u0103 nu moar\u0103. O neamuri s\u0103 pute chema, vecini, prietini, de s\u0103 ave bine cu p\u0103rin\u0163\u00ee prunculi\u201c. (Plotuna Teofil, Fildu de Mijloc, S\u0103laj)
\nBotezul de urgen\u0163\u0103 se putea face \u015fi f\u0103r\u0103 na\u015fi, de asemenea, amintim obiceiul de a se alege \u201ena\u015ful din drum\u201c, tot \u00een situa\u0163ia \u00een care copilul e bolnav. \u201eDec\u00e2t s\u0103 moar\u0103, mai bine f\u0103cea moa\u015fe botezu, de-l strope \u015fi z\u00e2ce amuce, \u00eel \u00eenchina p\u0103 la icone, s\u0103 s\u0103 fac\u0103 injer, nu str\u00e2goi. No, aceie era p\u00e2ntu copil n\u0103na\u015fe, c\u0103 alta nu o apucat s\u0103 aibe. S\u0103 l\u0103sa coptilu-n drum, care vene, de-l vede, \u00eel \u015fi lua de-l boteza \u015fi-i pune altu nume: Iu\u0103n, o Maria, o Ioan\u0103, An\u0103, de p\u0103c\u0103le moartea, de nu-l mai lua\u201c. (Sp\u0103taru Crina, Cernuc, S\u0103laj) \u00cen opinia aceleia\u015fi informatoare, \u201en\u0103na\u015fii f\u0103ce t\u0103t p\u0103ntu botez, mo\u015fea \u015fa\u015fa i se spunea, de\u015fi nu era neap\u0103rat femeia care l-a mo\u015fit\u0163 \u00eel duce, na\u015fe \u00eel cre\u015ftina, z\u00e2ce c\u0103 \u00abduc on p\u0103g\u00e2n \u015fi aduc on cre\u015ftin\u00bb. Duce daruri, c\u00e2rpe, amu cinste mare, ca la nunt\u0103, numa bani le trab\u0103, c\u0103-\u015fi cump\u0103r\u0103 ii. Duce lum\u00e2nare, d\u0103de ce tr\u0103buie de plat\u0103 la pop\u0103, p\u00e2nz\u0103 alb\u0103, cru\u015fm\u0103. Na\u015fii erau al doilea p\u0103rin\u0163\u00ee\u201c.
\n\u00cen zilele noastre, dup\u0103 cum s-a observat pe teren, zona de nord, est \u015fi vest a Transilvaniei, s\u0103rb\u0103toarea ia adesea forma profan\u0103 a unei distrac\u0163ii \u00een s\u00e2nul familiei; textele ce \u00eenso\u0163eau aceast\u0103 secven\u0163\u0103 sunt azi inexistente, tr\u0103d\u00e2nd, admit speciali\u015ftii, nivelul avansat de estompare \u00een care se g\u0103se\u015fte ansamblul obiceiurilor legate de acest moment al existen\u0163ei.
\nInstitu\u0163ia n\u0103\u015fiei
\nDe la botez, \u00eendatoririle moa\u015fei de a \u00eent\u00e2mpina \u015fi de a integra copilul erau preluate de c\u0103tre na\u015fi, mo\u015fteni\u0163i \u015fi investi\u0163i cu sarcina de a integra copilul \u00een comunitatea de credin\u0163\u0103. N\u0103\u015fia, ca institu\u0163ie cre\u015ftin\u0103, are \u015fi acum ca \u00eentotdeauna, un rol foarte important deoarece, prin ceremonialul botezului, \u00een care na\u015fii sunt actan\u0163ii principali, copilul se \u00eencre\u015ftineaz\u0103 \u015fi se individualizeaz\u0103 \u00een cadrul ob\u015ftei, prin numele pe care-l cap\u0103t\u0103. O singur\u0103 pereche de na\u015fi boteza copilul \u00een cele mai multe cazuri, aceia\u015fi care au cununat pe p\u0103rin\u0163i, \u00eens\u0103, \u00een contextul actual, alegerea nu se mai face \u00eentotdeauna dup\u0103 normele tradi\u0163ionale str\u0103vechi, ci \u0163in\u00e2ndu-se cont \u015fi de alte considerente: apropiere de v\u00e2rst\u0103, afinit\u0103\u0163i, preferin\u0163e, interese de ordin financiar (caracterizat prin \u00eent\u00e2ietate nu de pu\u0163ine ori). Na\u015fii erau consulta\u0163i \u015fi \u00een privin\u0163a alegerii numelui; reamintim c\u0103, \u00een mod tradi\u0163ional, se perpetuau acelea\u015fi nume \u00een familie, dar se lua \u00een considerare \u015fi s\u0103rb\u0103toarea cea mai apropiat\u0103 de momentul na\u015fterii, d\u00e2ndu-se numele sf\u00e2ntului respectiv (m\u0103car ca un al doilea prenume). \u00cen vremurile din urm\u0103, sub diverse influen\u0163e, p\u0103trund \u00een sat nume mai pu\u0163in uzitate, privite uneori cu o evident\u0103 rezerv\u0103: \u201ece mai aud din telenovele muierile aste, ce le mai tun\u0103 p\u00e2n cap, c\u00e2te t\u0103te\u201c (Hanc Leti\u0163ia, Livada, Cluj).
\nNu \u00een pu\u0163ine r\u0103spunsuri s-a accentuat sentimentul de m\u00e2ndrie, cinstea de a fi ales ca na\u015f de c\u00e2t mai multe perechi. \u201eS\u0103 \u0163\u00e2ne f\u0103los c\u0103 are mul\u0163i hini. \u00cei d\u0103deu bun\u0103 cre\u015ftere, amu nu s\u0103 v\u0103d numa de Pa\u015fti \u015fi de Cr\u0103ciun. De mai tr\u0103ie, \u00eel cununa. Nu era slobod s\u0103 s\u0103 ieie laolalt\u0103 \u015fcopiii finului\u0163 cu ciie a n\u0103na\u015fului, c\u0103-s ca fra\u0163\u00ee. N\u0103na\u015fii erau ajuta\u0163\u00ee la lucru de hini \u015fi de pruncii lor. S\u0103 respecta \u00eentre ii, s\u0103 ajuta la f\u00e2n, la secire, la sap\u0103, la cos\u0103, la die, la animale, la r\u0103dicat cas\u0103, \u015fur\u0103, poiat\u0103, cote\u0163, la \u015fadus, cr\u0103pat\u0163 lemne\u201c (Topan Ioan, Cernuc, S\u0103laj). \u201eLa botez s\u0103 d\u0103 cinste ca la nunt\u0103, cu triz\u0103ci-patruz\u0103ci de invita\u0163\u00ee. S\u0103 d\u0103 \u015fcadouri multe\u0163, de \u00eembr\u0103cat, bani. Copilu cre\u015fte \u015fi nu apuc\u0103 \u015fi le poarte p\u0103 t\u0103ti, numa fala \u00eei di ii. Aceie-i mai \u00eentiie amu. Na\u015fa \u00eel sc\u0103lda dup\u0103 botez, s\u0103 pune, ca la \u00eentiie scald\u0103, ce era mai frumos, flori, bani, busuioc, ap\u0103 sfin\u0163\u00e2t\u0103. S\u0103 sufla \u00een form\u0103 de cruce p\u0103st\u0103 ap\u0103 \u015fi p\u0103st\u0103 prunc. Mai demult s\u0103 f\u0103ce la dou\u0103 z\u00e2le, la tri, \u015fi prima z\u00ee, care copil era mai sl\u0103bu\u0163, a\u015fe, ave semne de morte, ala mediat merje cu el la botez. \u015fNumai \u00een biseric\u0103 se boteaz\u0103\u0163\u201c (Bon\u0163e Valera, Diosig, Bihor).
\nMaterialul din Arhiv\u0103 ne pune \u00een lumin\u0103 alte c\u00e2teva aspecte deosebit de relevante. \u201e(Cine-l duce la botez?) Moa\u015fa \u015fi cu na\u015fa duceu copilu. \u00cen bra\u0163e \u00eel duceu. Numa \u00een bra\u0163e \u00eel duceu. \u00cencolo \u00eel duce moa\u015fe, \u00eencoce \u00eel aduce n\u0103na\u015fe. Nu era niciun s\u0103mn, numa c\u0103 mergeu cu el la botez, na\u015fa pune sticl\u0103 cu \u0163uic\u0103 \u015fi cu care s\u0103 \u00eent\u00e2lne p\u00e2n\u0103 la popa, le d\u0103de s\u0103 beie, \u00een cinstea copilului. Nu, la noi tot la fel era mai demult, nu iera nici perin\u0103 la coptil, nici nimnica. \u00cel \u00eenv\u00e2rte-ntr-o c\u0103ma\u015fe alb\u0103 de-a tat\u0103-s\u0103u, \u00eentr-o rochie de-a mam\u0103-sa. Nu era lux\u201c. (Tx. mg. nr. 2204Ii, Inf. Ghilea Ana, 50 ani, Iaz, Culeg. V. Florea, 22.10.1972) \u201eSe formeaz\u0103 cortegiu la botez? Nu, n-o fost obiceiu s\u0103 mearg\u0103 \u015fi al\u0163i oameni. N-o fost aice la noi obiceiu s\u0103 ias\u0103 copiii \u00eenainte\u201c. (Tx. mg. nr. 2204Ij, Inf. Ghilea Ana, 50 ani, Iaz, Culeg. V. Florea, 22.10.1972) \u201e\u00cel boteza la tri z\u00e2le, c\u0103, dac\u0103 mure, s\u0103 f\u0103ce drac\u201c. (Tx. mg. nr. 010123, Inf. Cri\u015fan Anastasia, 67 ani, G\u00e2rbou, Culeg. Ion Cuceu, 16.07.1970) \u201eMoa\u015fe duce copilul la botez \u015fi-l aduce n\u0103na\u015fe. Dac\u0103 \u00eei tot mor copiii la o muiere, \u00ee\u015fi \u00een\u015ftimb\u0103 n\u0103na\u015fii sau moa\u015fe. \u00abAm adus on p\u0103g\u00e2n \u015fi aduc on cre\u015ftin\u00bb. \u00cel pune p\u0103 mas\u0103, s\u0103 hie n\u0103na\u015f mare, s\u0103 hie cinste mes\u00ee\u201c. (Tx. mg. nr. 08242, Inf. Ilie\u015f Maria, 71 ani, G\u00e2rbou, Culeg. Ion Cuceu, 16.07.1970)
\n\u00cendatoririle vizau \u00een egal\u0103 m\u0103sur\u0103 ambele p\u0103r\u0163i, cu preocuparea constant\u0103 din fundal, aceea a men\u0163inerii unei leg\u0103turi str\u00e2nse, spre beneficiul tuturor. \u201e(Alegerea na\u015filor. Obliga\u0163iile lor) C\u00e2te unu (na\u015f, putea avea copilul). Numa c\u00e2te unu. Ori om, ori femeie, indiferent (putea fi na\u015f), oricare. (\u00cei alegeau din oameni) cu care s\u0103 puteau \u00een\u0163\u0103leje mai bine. Din neamuri \u015fi vecini. Era mai \u00eenainte (s\u0103 caute n\u0103na\u015fi om cu stare), c\u0103 z\u00e2ce c\u0103 ala-i om de r\u00e2ndul satului. (Cum erau chema\u0163i s\u0103 fie de n\u0103na\u015fi?) P\u0103i, merjeu p\u0103rin\u0163ii copilului la ei: \u00abNo, faci bine s\u0103 vii s\u0103-mi botezi pruncu?\u00bb \u00abApoi nu \u015ftiu c-ave-oi vreme \u015fi pute-oi\u00bb. \u00abD-apoi c\u0103 f\u0103 oarecum, c\u0103 t\u0103t \u0163-oi lucra \u015fi io \u015fi \u0163-oi ajuta, \u0163-oi face, numa s\u0103 vii\u00bb. \u00abNo, hai merem, muiere, facem\u00bb. Apoi a\u015fe mere. Na\u015fii cump\u0103rau o chime\u015fu\u0163\u0103, at\u00e2ta era numa datoria na\u015fului de copil, \u015fi-o lumnin\u0103, c\u00e2nd merje la botez. Nu (bani nu d\u0103deau copilului), nimnic. Atuncea numa (c\u00e2nd merge la botez \u00eei d\u0103deau astea). Nu-i aduce (la mama copilului). O m\u00e2ncare dac\u0103-i duce atunce, da nu altceva, nu-i duce, nici nu-i d\u0103de. Z\u00e2ce c\u0103 o cinste\u015fte n\u0103na\u015fa copilului, ori cu o m\u00e2ncare, cu o sticl\u0103 de \u0163uic\u0103. La c\u0103me\u015fu\u0163a acee care o duceau la botez. (Hainele acelea) le purta copilu. Nu erau (\u0163inute). \u015ei mai demult nu era a\u015fe, duceu o buc\u0103\u0163ic\u0103 de p\u00e2nz\u0103 \u0163esut\u0103 de femeie sau a\u015fe cum o fost p\u00e2nza, face copilului c\u0103ma\u015fe din ea. Aicea nu d\u0103dea (altceva)\u201c (Tx. mg. nr. 2204Il, Inf. Ghilea Ana, 50 ani, Iaz, Culeg. V. Florea, 22.10.1972).<\/p>\n","protected":false},"excerpt":{"rendered":"
Botezul apare \u00een mentalitatea mai nou\u0103 \u015fi mai veche, \u00een multiple perspective etice, morale, religioase, sociale sau chiar de factur\u0103 magic\u0103. Materialul de teren ofer\u0103, \u00een acest sens, un generos punct de plecare pentru cercet\u0103ri ample \u015fi complexe. Ceremonia prilejuit\u0103 de botez reprezint\u0103 \u201emomentul de integrare a copilului \u00een comunitate, de confirmare a existen\u0163ei lui… Cite\u0219te mai mult »Cufundarea \u00een ceremonial<\/span><\/a><\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"neve_meta_sidebar":"","neve_meta_container":"","neve_meta_enable_content_width":"","neve_meta_content_width":0,"neve_meta_title_alignment":"","neve_meta_author_avatar":"","neve_post_elements_order":"","neve_meta_disable_header":"","neve_meta_disable_footer":"","neve_meta_disable_title":"","jetpack_post_was_ever_published":false,"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":true,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2}},"categories":[56],"tags":[],"class_list":["post-24629","post","type-post","status-publish","format-standard","hentry","category-cultura-antropologica"],"views":2420,"jetpack_publicize_connections":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack-related-posts":[],"_links":{"self":[{"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/posts\/24629","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/comments?post=24629"}],"version-history":[{"count":1,"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/posts\/24629\/revisions"}],"predecessor-version":[{"id":24630,"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/posts\/24629\/revisions\/24630"}],"wp:attachment":[{"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/media?parent=24629"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/categories?post=24629"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/tags?post=24629"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}