{"id":24920,"date":"2015-11-06T13:37:06","date_gmt":"2015-11-06T11:37:06","guid":{"rendered":"http:\/\/revistacultura.ro\/nou\/?p=24920"},"modified":"2015-11-06T13:37:06","modified_gmt":"2015-11-06T11:37:06","slug":"parintii-spirituali","status":"publish","type":"post","link":"https:\/\/revistacultura.ro\/nou\/parintii-spirituali\/","title":{"rendered":"P\u0103rin\u0163ii spirituali"},"content":{"rendered":"<p>Responsabilitatea na\u015filor este mare, dar informatorii au \u0163inut s\u0103 sublinieze c\u0103 nu \u00eentotdeauna ace\u015ftia sunt con\u015ftien\u0163i de dificila sarcin\u0103 pe care \u015fi-o asum\u0103, fiind \u201etra\u015fi la r\u0103spundire la judecat\u0103, dac\u0103 s-o achitat de datorie. (&#8230;) La beseric\u0103, r\u0103spunde na\u015fu \u00een locu pruncului, na\u015fu era a doilea tat\u0103, are r\u0103spundire s\u0103 ajute la cre\u015fterea pruncului, ca la a lui. Fiecare s\u0103 hie m\u0103car o dat\u0103 n\u0103na\u015f, c\u0103 i s\u0103 \u015fterji p\u0103catili &lt;este considerat\u0103 o jertf\u0103&gt;, vede Dumnezo. De s\u0103 \u00eent\u00e2mpla de mure n\u0103na\u015fu, \u0163\u00e2ne locu coptiii lui, nu s\u0103 \u00een\u015ftimba, vene neamuri, numa dup\u0103 aceea, pretini \u015fi vecini. Din rudenii s\u0103 lua. Oricum s\u0103 \u00eenrude de vene na\u015f, nu s\u0103 c\u0103s\u0103toreu \u00eentre ii, c\u0103 era p\u0103cat, ca \u015fi \u00eentre fra\u0163i laolalt\u0103\u201c. (Coroiu Nicolae, Plesca, S\u0103laj)<br \/>\n\u201e\u00cens\u0103mna pruncu, s\u0103 cite rug\u0103ciuni, de s\u0103 lep\u0103da de satana \u015fi s\u0103 \u00eempreuna cu Christos, s\u0103 scufunda \u00een cristelni\u0163\u0103, nu s-o auz\u00e2t &lt;s\u0103 se scalde doi \u00eentr-o ap\u0103&gt;, da nu era bine, g\u00e2nesc io. Injera\u015fu s\u0103 d\u0103de la fie\u015ftecare prunc la botez, \u00eenv\u0103\u0163a acas\u0103, c\u00e2nd cre\u015fte \u00abinjer, injera\u015fu mneu\u00bb, rug\u0103ciune c\u0103t\u0103 injeru p\u0103z\u00e2tor. Lumninile de botez s\u0103 duce acas\u0103, s\u0103 p\u0103stra &lt;se aprindeau c\u00e2nd copilul era bolnav sau se afla \u00een primejdie&gt;. Dac\u0103 pruncu era p\u0103 morte, s\u0103 boteza iute, s\u0103 nu mor\u0103 nebotezat, c\u0103 ie\u015fe str\u00e2goi. Ori\u015ficine &lt;neap\u0103rat botezat la ortodoc\u015fi&gt; pute s\u0103-l boteze cu ap\u0103 sfin\u0163\u00e2t\u0103 \u015fi cu rug\u0103ciunea \u00abS\u0103 boteaz\u0103 robu lui Dumnez\u0103u, cutare\u00bb, i s\u0103 z\u00e2ce Iu\u0103n, M\u0103rie, An\u0103, Vasile, cum era, \u00ab\u00een numele Tat\u0103lui \u015fi a Fiului \u015fi a Sf\u00e2ntului Duh. Amin\u00bb, s\u0103 s\u0103 pot\u0103 \u00eengropa cu preot, c\u0103, de more necre\u015ftinat, nu-l \u00eengrop\u0103 cu pop\u0103, numa \u00eent-on col\u0163 de cimitir &lt;ne se poate nici m\u00e2ntui, de\u015fi nu poart\u0103 nicio vin\u0103&gt;\u201c. (Sabou Dana, Ungura\u015f Maramure\u015f) \u201eNumile era de sfin\u0163\u00ee, de Vas\u00e2lie, Io\u0103n, Petre, Toderic\u0103, Ilie, Pav\u0103l, An\u0103, M\u0103rie, Floric\u0103, Anjel\u0103, Vironic\u0103, numile p\u0103rin\u0163\u00e2lor, a bunicilor, a b\u0103tr\u00e2nilor, s\u0103 nu s\u0103 piard\u0103 numile\u201c. (Sp\u0103taru Crina, Cernuc, S\u0103laj)<br \/>\nAnumite gesturi, de substan\u0163\u0103 magic\u0103 le-am numi, sunt direc\u0163ionate \u00eenspre asigurarea unui traseu existen\u0163ial optim. \u201eCare l-o \u0163\u00e2nut la botez \u00eel \u015fi scald\u0103, scalda s\u0103 arunc\u0103 \u00een loc curat, s\u0103 nu calce nime \u00een ea, la pom, flori. Dup\u0103 o s\u0103pt\u0103m\u00e2n\u0103 s\u0103 face botezu, c\u0103 numa atunce \u00eei cur\u0103\u0163at\u0103 femeie de tote cele, amu s\u0103 face t\u00e2rz\u00e2u botezu, dup\u0103 c\u00e2teva luni, nu s\u0103 mai preocup\u0103, fac botez, \u015fi la nunta p\u0103rin\u0163\u00e2lor pruncu \u0163\u00e2ne rotie m\u00e2ni-sii &lt;trena&gt;. N\u0103na\u015fe aduce un r\u00e2nd de hane p\u0103ntu prunc, o bucat\u0103 de p\u00e2nz\u0103. Dup\u0103 botez, n\u0103na\u015fe duce coptilu acas\u0103. S\u0103 omenesc bine \u00een cinstea pruncului cre\u015ftinat. &lt;De era bolnav&gt; z\u00e2ce moa\u015fa cuvintele botezului. Cii neboteza\u0163i numa diacu \u00eel \u00eengropa, \u00een unele sate \u00ees mai mul\u0163i dieci, \u015fi p\u00e2n\u0103 la patru, mere ala mai b\u0103tr\u00e2n, care-i mai de mult acolo, f\u0103r\u0103 clopot, f\u0103r\u0103 cruce, la marjin\u0103 de temeteu, l\u00e2ng\u0103 on gard. &lt;La botez, de era b\u0103iat&gt; ave p\u0103 el fund\u0103 albastr\u0103, de era fat\u0103, era ro\u015fie. N\u0103na\u015fe cump\u0103ra chime\u015fe, lumninare, d\u0103de cinste p\u0103rintelui, aduce scutece. De-i mure fra\u0163\u00ee, pruncu era v\u00e2ndut p\u0103 fereastr\u0103. C\u00e2nd na\u015fa venea cu coptilu de la botez, s\u0103 arunca cu gr\u00e2u p\u0103 ii, &lt;la botez nu se cheam\u0103&gt; vene rude, vecini, cine vre, gazda c\u0103\u015fii pune p\u0103 mas\u0103 \u015fi s\u0103 omine. S\u0103 boteza cu acie\u015fi na\u015fi ce i-o avut &lt;la cununie&gt;, numa de ap\u0103re ceva ceart\u0103 \u00eentre ii, s\u0103 \u015ftimba, altu nu. Dac\u0103 aveu putere, botezau t\u0103\u0163i coptiii. &lt;Azi nu se mai respect\u0103&gt; s\u0103 aleg altu na\u015fi. Numa de mure coptiii, s\u0103 nu mai mor\u0103, s\u0103 aleje altu na\u015f. S\u0103 respecta obiceiu \u015fi s\u0103 aleje dintre rude, vecini, mai de-aprope. Dac\u0103 mure na\u015fii de cununie, boteza fiii lor. De avere c\u00e2t\u0103 aveau depinde c\u00e2\u0163i prunci \u00eei boteza, unu, o \u015fi p\u0103 ciielal\u0163i, \u015fi de vrere &lt;depindea&gt;\u201c. (Bon\u0163e Floare, Ban, S\u0103laj)<br \/>\n\u201eEra o n\u0103na\u015fe, o p\u0103rete de n\u0103na\u015fi, azi boteaz\u0103 cu dou\u0103 p\u0103reti. S\u0103 \u0163\u00e2ne de neamuri. \u00cel boteza na\u015fa, dac\u0103 era p\u0103 moarte, \u00eel \u00eentina la icone. Dac\u0103 erau s\u0103raci, nu s\u0103 b\u0103gau na\u015fi. \u00cel boteza hie cine, de era grab\u0103 mare, numa s\u0103 nu mor\u0103 nebotezat, c\u0103 s\u0103 f\u0103ce str\u00e2goi. N\u0103na\u015fea duce hane, lumninare, daruri, p\u00e2nz\u0103 de \u00eenf\u0103\u015fat. Amu bumbdi de aur, la fat\u0103, mod\u0103 di la u\u0103ra\u015f. Dac\u0103-i b\u0103iat, salopet\u0103, \u00eenc\u0103l\u0163ii, h\u0103ni\u0163ii, br\u0103\u0163\u0103ric\u0103 din aur, care \u00ees mai f\u0103lo\u015fi. Pl\u0103te popa. S\u0103 d\u0103 bani amu, de \u00eembr\u0103cat, roti\u0163\u0103, chime\u015fu\u0163\u0103, costuma\u015fe, t\u0103t \u00eel \u00eembrac\u0103 amu de la n\u0103na\u015f, cu teltuial\u0103 mare, cine-i gazd\u0103. De Pa\u015fti, de Cr\u0103ciun, de zuua lui, la praznic \u015f-aduce aminte de hin \u015fi-l cinste cu oarice, t\u0103tdeauna. \u00cei d\u0103 amu juc\u0103rii, c\u00e2t s\u0103 aibe t\u0103t satu, cine-i g\u0103zd\u0103coi. &lt;N\u0103na\u015fa aduce cru\u015fma&gt;. \u00cel sf\u0103tuieu, \u00eel cre\u015fteu s\u0103 hie credincios, gospodar, cuminte. \u00cel cinsteu cu bani, cu miel, purcel, di\u0163\u0103l, ce are. \u015ei oaie \u015fi-o m\u00e2\u0163\u0103 &lt;glum\u0103&gt;. No, d\u0103-i pace, c\u0103 nu face nunt\u0103! Amu-i pe de t\u0103t!\u201c (Petrean Maria, Bogata, Cluj.<br \/>\n\u201eC\u0103 dup\u0103 na\u015ftere, botezu s\u0103 face la opt z\u00e2le, la dou\u0103 s\u0103pt\u0103m\u00e2ni, c\u0103 atunci \u00eei mai fain \u015fi mai m\u00e2ndru copilu. No, care-i musai, pote-l boteza, dac\u0103-i musai s\u0103-l botezi atunci. (C\u00e2nd \u00eei musai?) c\u00e2nd \u00eel vezi c\u0103-i bolnav, o cela (&#8230;) c\u0103 s\u0103 teme omu c\u0103 more nebotezat. La biseric\u0103 \u00eel boteaz\u0103. Moa\u015fe \u015fi cu n\u0103na\u015fe (\u00eel duc pe copil) \u00een bra\u0163e. Mo\u015fe (\u00eel ducea) \u015fi c\u00e2nd vine de la botez, \u00eel aduce n\u0103na\u015fa \u00eencoce. C\u0103, dac\u0103 are c\u0103rucior d\u0103 ala, \u00eel duce, dac\u0103 nu, \u00eel duce \u00eenvelit \u00een perinu\u0163\u0103 a\u015fe, \u00een bra\u0163e. (Copilul) \u00eei \u00eembr\u0103cat. S\u0103 pote \u015ftii (c\u0103-i b\u0103iat sau fat\u0103) cum \u00eei face hainile. \u00cei face hainile fain. (&#8230;) Ba s\u0103 cunoa\u015fte (dup\u0103 culori), c\u0103 la copil are alte haine \u015fi la feti\u0163\u0103 are altile. (Cine-l duce la botez?) Numa ele dou\u0103 m\u0103rg la biseric\u0103. \u015ei atunce copilu dezbrac\u0103 oricum l-ai \u00eembr\u0103cat \u015fi-l dezbrac\u0103 \u00een ptelu\u0163a goal\u0103, la botez. \u00cel dezbr\u0103ca \u015fi-l unje cu mnir \u015fi-l f\u0103ce p\u0103 spate, p\u0103 cote, p\u0103 pticiore, p\u0103 frunte, p\u0103 burt\u0103, t\u0103t, \u015fi c\u00e2nd \u00eei gata \u015fi cite\u015fte Evanghelie, torn\u0103 ap\u0103 p\u0103 el. Nu aice, nu (nu ies copiii \u00eenainte), nu \u015ftiu, oarec\u00e2nd, da acuma nu\u201c. (Tx. mg. nr. 2201IIe, Inf. Jurcu\u0163 S\u00e2nza, Drighiu, Culeg. V. Florea, 20.10.1972) \u201e(Alegerea na\u015filor. Obliga\u0163iile lor) Doi na\u015fi (avea copilul). D-apoi c\u0103 care-i vre tatu copilului. A\u015fe, p\u0103 cine vre el \u00eei aleje. D-apoi c\u0103 amu, c\u00e2nd s\u0103 cunun\u0103, ala \u015fi boteaz\u0103, c\u00e2nd cunun\u0103, acii am\u00e2ndoi \u00ees n\u0103na\u015fi (&#8230;) Mere \u015fi spune c\u0103 amu no, mere n\u0103na\u015fe, \u015fi c\u00e2nd auze c\u0103 o n\u0103scut, s\u0103 duce la ea, \u00abNo, c\u00e2nd botezi, finule ?\u00bb \u00abatunci, \u015fi atunci\u00bb, no, apoi atunci s\u0103 preg\u0103te\u015fte. \u015ei cump\u0103r\u0103 haine la copil, n\u0103na\u015fe t\u0103t\u0103t\u0103t \u00eel \u00eembrac\u0103 din cap p\u00e2n\u0103 \u00een picioare. Apoi \u00eei mai d\u0103, \u00eei mai duc \u015fi bani \u015fi mai duc b\u0103utur\u0103, atunci, no, ce s\u0103 fac\u0103? (Cum se dau?) C\u00e2nd \u00eel boteaz\u0103. (Mamei copilului) \u00eei duce m\u00e2ncare, at\u00e2ta vreme c\u00e2t st\u0103 p\u0103 pat, \u00eei duce chiar \u015fi b\u0103utur\u0103\u201c. (Tx. mg. nr. 2201Iih, Inf. Jurcu\u0163 S\u00e2nza, 59 ani, Drighiu, Culeg. V. Florea, 20.10.1972) \u201e(Rela\u0163ii na\u015f-fin) \u00centre n\u0103na\u015fi \u015fi \u00eentre fini (dup\u0103 ce cre\u015fte) pruncu\u0163u, atuncea spune c\u0103 \u00abaiesta-i finu\u0163u mneu\u00bb \u015fi el z\u00e2ce \u00abna\u015fu mneu\u00bb \u015fi s\u0103 \u00eempac\u0103 bine. D-apoi no, dintre ii pote (s-o sf\u0103dit), da nu s\u0103 pre d\u0103de sam\u0103 a\u015fe\u201c. (Tx. mg. nr. 2201Iii, Inf. Jurcu\u0163 S\u00e2nza, 59 ani, Drighiu, Culeg. V. Florea, 20.10.1972) \u201e(Obiceiuri la \u00eentoarcerea de la botez) C\u00e2nd vin de la noi, \u00eel pun p\u0103 mas\u0103. (&#8230;) T\u0103te i le gr\u0103m\u0103de\u015fte acolo p\u0103 mas\u0103, \u00eel a\u015fteapt\u0103 p\u0103 c\u00e2nd vin de la botez, \u015f-apo acole \u00eel pune p\u0103 mas\u0103 (&#8230;) s\u0103 fie t\u0103t \u00een frunte \u015fi la mas\u0103\u201c. (Tx. mg. nr. 2201IIl, Inf. Jurcu\u0163 S\u00e2nza, 59 ani, Drighiu, Culeg. V. Florea, 20.10.1972) \u201e(Masa de botez) Atunce aduc pr\u0103jitur\u0103, carne, sarmale, b\u0103utur\u0103, vin, p\u0103linc\u0103. La copil iar\u0103 care c\u00e2t vre. (&#8230;) Z\u00e2ce c\u0103 s\u0103 hie pruncu ala cu noroc \u015fi sporitor la t\u0103te, a\u015fe cum \u00eenflore\u015fte pomu\u201c. (Tx. mg. nr. 2201IIm, Inf. Jurcu\u0163 S\u00e2nza, 59 ani, Drighiu, Culeg. V. Florea, 20.10.1972) \u201e(Fac p\u0103rin\u0163ii daruri na\u015filor?) Nu, nu. Numa la B\u0103nat, la B\u0103nat, acolo la fetile noste. Acolo fac un schimbu\u201c. (Tx. mg. nr. 2201IIo, Inf. Jurcu\u0163 S\u00e2nza, 59 ani, Drighiu, Culeg. V. Florea, 20.10.1972)<br \/>\n<strong>Repere sine qua non<\/strong><br \/>\nPentru s\u0103v\u00e2r\u015firea botezului amintim c\u0103 nu era fixat\u0103 o dat\u0103 anume, \u00eens\u0103 p\u0103rin\u0163ii se gr\u0103beau \u00een cazul \u00een care copilul avea pu\u0163ine \u015fanse s\u0103 r\u0103m\u00e2n\u0103 \u00een via\u0163\u0103, pentru a nu muri nebotezat; dac\u0103 se \u00eent\u00e2mpla, totu\u015fi, acesta devenea \u201ediavol\u201c sau \u201estrigoi\u201c (\u201eliliac\u201c \u2013 informa\u0163ie singular\u0103), cum reiese din r\u0103spunsurile celor intervieva\u0163i, p\u0103rin\u0163ii av\u00e2nd de pl\u0103tit pentru neglijen\u0163a lor, nu numai \u00een via\u0163a de aici, ci \u015fi \u00een cea de dincolo. Pentru a evita aceste situa\u0163ii dramatice, se putea oficia actul de botez de c\u0103tre orice persoan\u0103, mai ales c\u00e2nd na\u015fterea era la c\u00e2mp \u015fi nu exista certitudinea supravie\u0163uirii copilului; astfel, se f\u0103cea semnul crucii, rostindu-se formula \u201eSe boteaz\u0103 \u00een numele Tat\u0103lui, al Fiului \u015fi al Sf\u00e2ntului Duh, robul lui Dumnezeu cutare\u201c (de obicei, Ion, Ioana), stropindu-se cu ap\u0103 sau cu p\u0103m\u00e2nt. Dac\u0103 supravie\u0163uia, dup\u0103 patruzeci de zile se oficia botezul cre\u015ftinesc, la biseric\u0103, cu specificarea \u201edac\u0103 o fo necomplet sau nevalabil\u201c. (Varga Maria, Zau de C\u00e2mpie, Mure\u015f)<br \/>\nLa botez moa\u015fa \u0163inea copilul, dup\u0103 care era \u00eenm\u00e2nat na\u015fei. Aceasta aducea o lum\u00e2nare \u015fi \u201edoi metri de jolj alb, din care s\u0103 croie o s\u00e2ngur\u0103 c\u0103me\u015fe, lung\u0103 \u015fi larg\u0103 ca un clopot &lt;folosit\u0103 ani de-a r\u00e2ndul, din lips\u0103 de alte haine&gt;\u201c. (Bon\u0163e Ana, Ban, S\u0103laj) Se consider\u0103, de c\u0103tre unii informatori, ca fiind suficient\u0103 udarea copilului cu ap\u0103 sfin\u0163it\u0103, \u00eens\u0103 majoritatea cred c\u0103 doar \u00eentreita scufundare \u00een ap\u0103 \u015fi respectarea tuturor secven\u0163elor de ritual fac botezul valabil, orice abatere invalid\u00e2ndu-l.<br \/>\nLa revenirea acas\u0103, copilul se punea pe mas\u0103, \u201es\u0103 fie bine v\u0103zut\u201c, gest aproape uitat azi. \u00cen ceea ce prive\u015fte osp\u0103\u0163ul, al c\u0103rui primat se afirm\u0103 din ce \u00een ce mai mult \u00een zilele noastre, se obi\u015fnuie\u015fte ca, uneori, \u00eenainte de botez, s\u0103 se fac\u0103 invita\u0163ii verbale sau chiar tip\u0103rite, obicei de dat\u0103 destul de recent\u0103. Dac\u0103 odinioar\u0103 mama oferea moa\u015fei \u015fi na\u015fei un \u015ftergar, o n\u0103fram\u0103 sau \u201eo zadie\u201c, dar simbolic pentru ajutorul primit, \u00een contextul actual, se obi\u015fnuie\u015fte ca schimbul de daruri s\u0103 fie mult mai consistent.<br \/>\nSe crede c\u0103 \u00eencre\u015ftinarea copilului ar avea o influen\u0163\u0103 chiar \u015fi asupra st\u0103rii de spirit a celor din familie. \u201e\u00cenainte de a fi botezat, pruncu-i tare r\u0103u\u0163, pl\u00e2nje, cere s\u0103 hie botezat \u015fi mama-i mai grijulie, t\u0103 \u00eengrijorat\u0103 oarecumva, t\u0103 cu fric\u0103, da s\u0103 mai ast\u00e2mp\u0103r\u0103, s\u0103 mai lini\u015fte\u015fte \u015fi ea \u015fi t\u0103\u0163\u00ee, dup\u0103 botez. Bine ar hi s\u0103 nu-\u015fi deie drumu c\u00e2nd \u00eel boteaz\u0103 &lt;copilul s\u0103 nu urineze sau altceva, acesta ar fi semn c\u0103 va fi desfr\u00e2nat&gt;. \u00cei bine s\u0103 ai c\u00e2t mai mul\u0163\u00ee fini, fii spirituali, p\u0103 care s\u0103-i c\u0103l\u0103uz\u0103\u015fti &lt;se \u015fterg din p\u0103cate&gt;\u201c. (Rus Rozalia, Deleni, S\u0103laj)<br \/>\nMoa\u015fa este amintit\u0103 \u015fi \u00een acest context, cu atribu\u0163ii nu mai pu\u0163in importante. \u201e&lt;Rolul deosebit&gt; \u00eel are moa\u015fe, femeie nealco\u015fe, care poate fi n\u0103na\u015fe de cununie a p\u0103rin\u0163ilor. &lt;Ea \u00eel duce la biseric\u0103, cump\u0103r\u0103 cru\u015fma&gt; d\u0103 bani la preot, s\u0103 leap\u0103d\u0103 de blestem, z\u00e2ce ce tr\u0103buie z\u00e2s, aduce pruncu \u015fi-l pune prima\u015fdat\u0103 p\u0103 mas\u0103, s\u0103 hie om de vaz\u0103, joc\u0103 cu pruncu p\u00e2ng\u0103 mas\u0103, s\u0103 hie d\u0103n\u0163\u0103u\u015f, \u015fi-i plac\u0103 a juca\u201c. (Mastan Teodor, Treznea, S\u0103laj)<br \/>\nViz\u00e2nd rolul moa\u015fei \u00een secven\u0163a botezului, Germina Comanici noteaz\u0103 c\u0103 ea \u201eapare ca mediator ceremonial cu evident\u0103 func\u0163ie sacral\u0103. Numeroase elemente din con\u0163inutul rolului atest\u0103 aceast\u0103 calitate. Precum colind\u0103torii sau orice categorie de ur\u0103tori ce-\u015fi performeaz\u0103 rolurile \u00een rela\u0163ie cu condi\u0163ia sacr\u0103 a timpului s\u0103rb\u0103toresc, \u00een care nu numai actele, ci \u015fi cuvintele au eficien\u0163\u0103, tot a\u015fa moa\u015fa, prin calitatea sa de reprezentant\u0103 a spi\u0163ei de neam \u015fi mediator ceremonial, de\u0163ine for\u0163a favorabil\u0103 influen\u0163\u0103rii prin act \u015fi cuv\u00e2nt. (&#8230;) Moa\u015fa are un rol cu func\u0163ie sacral\u0103 \u015fi pruncul, p\u00e2n\u0103 la botez, se afl\u0103 \u00eentr-un amalgam perturbator, \u00eentre puritate \u015fi maculare\u201c. (Comanici, 2001: 163) Cu referire la starea impur\u0103 a l\u0103uzei, cercet\u0103toarea consider\u0103 c\u0103 \u201eprin obliga\u0163iile sale \u00een raport cu l\u0103uza, moa\u015fa faciliteaz\u0103 pe calea ritului acest proces gradat al revenirii femeii la starea ini\u0163ial\u0103, entitate neutr\u0103, integrat\u0103 familiei \u015fi colectivit\u0103\u0163ii\u201c. (Comanici, 2001: 163)<br \/>\nN\u0103\u015fia este, de asemenea, o institu\u0163ie de prim rang; except\u00e2nd \u201eliniile de \u00eenrudire prin consangvinitate \u015fi afinitate, general umane, societatea rom\u00e2neasc\u0103 cunoa\u015fte o form\u0103 specific\u0103 de \u00eenrudire spiritual\u0103, cu semnifica\u0163ii polivalente \u015fi contexte ample de realizare ale rolurilor: \u00eenrudirea prin n\u0103\u015fie. N\u0103\u015fia constituie o rela\u0163ie stabil\u0103, pe genera\u0163ii succesive \u00eentre dou\u0103 familii, cea a na\u015filor \u015fi cea a finilor\u201c, implicarea na\u015filor este profund\u0103 \u00een toate momentele-cheie ale vie\u0163ii omului, deoarece ei \u201esunt purt\u0103torii unor roluri importante \u00een cadrul strategiei ceremoniale legate de integrarea nou-n\u0103scutului \u00een comunitatea s\u0103teasc\u0103, au roluri ample \u00een cadrul nun\u0163ii \u015fi notabile \u00een ritualul funebru. De\u015fi \u00een cuplu partiturile sunt diferen\u0163iate, cea feminin\u0103 este mult mai complex\u0103, dominant\u0103 \u00een raport cu cea a na\u015fului. Na\u015fa o secondeaz\u0103 pe moa\u015f\u0103, prin botez inaugur\u00e2ndu-se obliga\u0163iile de rol, sociale \u015fi ceremoniale. Prin botez, copilul \u00ee\u015fi cap\u0103t\u0103 propria identitate, devine un membru recunoscut al neamului\u201c. (Comanici, 2001: 164)<br \/>\nAutoarea constat\u0103 importan\u0163a cov\u00e2r\u015fitoare a rolului performat de na\u015f\u0103: \u201eparalelismul partiturii de rol \u00eentre moa\u015f\u0103 \u015fi na\u015f\u0103 apare \u00een secven\u0163a primei scalde de dup\u0103 botez, efectuat\u0103 de c\u0103tre na\u015f\u0103, cea care asigur\u0103, \u00een aceast\u0103 faz\u0103, protec\u0163ia copilului \u015fi reprezint\u0103 garantul \u00een fa\u0163a colectivit\u0103\u0163ii. Ca \u015fi prima ablu\u0163iune dup\u0103 na\u015ftere, \u015fi scalda dup\u0103 botez activeaz\u0103, \u00een primul r\u00e2nd, virtu\u0163ile apei, dar \u015fi ale acelora\u015fi elemente simbolice. Cu acest prilej, na\u015fa ofer\u0103 un dar de bani, mama copilului, \u00een semn de recuno\u015ftin\u0163\u0103, s\u0103rut\u00e2ndu-i m\u00e2na. Dup\u0103 botez, o secven\u0163\u0103 important\u0103 ce activeaz\u0103 rela\u0163ia dintre na\u015f \u015fi copil este tunderea p\u0103rului, moment ce se desf\u0103\u015foar\u0103 \u00eentre \u015fase luni \u015fi trei ani, de fapt, confirm\u00e2nd ie\u015firea din faza copil\u0103riei. Aceasta constituie o obliga\u0163ie strict\u0103 a rolului, pe care na\u015fii trebuie s\u0103 o \u00eendeplineasc\u0103, iar finii s\u0103 le-o acorde\u201c. (Comanici, 2001: 166)<br \/>\nTransferul de influen\u0163\u0103 are loc, a\u015fadar, la \u00eentoarcerea de la botez, c\u00e2nd na\u015fa preia copilul de la moa\u015f\u0103 \u015fi \u00eel duce acas\u0103, prelu\u00e2nd \u015fi \u00eendatorirea de a veghea asupra cre\u015fterii \u015fi educa\u0163iei copilului. Botezul devine rit de purificare, de separare de lumea impur\u0103 de dinainte, copilul se integreaz\u0103 unei comunit\u0103\u0163i cre\u015ftine, ob\u0163in\u00e2nd astfel un nou statut, unul superior.<br \/>\nIon Ghinoiu nume\u015fte na\u015fii \u201epersoane care mediaz\u0103, prin botez, trecerea copilului venit din lumea de dincolo, \u00een lumea cre\u015ftin\u0103, de aici. \u00cencep\u00e2nd cu botezul, atribu\u0163iile moa\u015fei sunt preluate treptat de c\u0103tre na\u015fi: moa\u015fa duce copilul \u00een bra\u0163e la biseric\u0103, unde \u00eel a\u015faz\u0103 pe p\u0103m\u00e2nt \u015fi de unde \u00eel ridic\u0103 na\u015fa pentru a-l boteza, acas\u0103 dup\u0103 botez, moa\u015fa introduce copilul \u00een prima scald\u0103, urm\u00e2nd ca na\u015fa s\u0103 execute, \u00een continuare, scalda ritual\u0103, mo\u015fii particip\u0103 obligatoriu, \u00eempreun\u0103 cu na\u015fii, la petrecerea de dup\u0103 botez, numit\u0103 \u00abcumetrie\u00bb. De\u015fi au origine comun\u0103, func\u0163iile mo\u015filor \u015fi na\u015filor la na\u015fterea copilului erau, \u00een satul tradi\u0163ional, inconfundabile. Moa\u015fa integra copilul, o fiin\u0163\u0103 venit\u0103 din lumea mo\u015filor \u015fi str\u0103mo\u015filor, \u00een lumea de aici, \u00een familia \u015fi spi\u0163a de neam patern\u0103\u201c. (Ghinoiu, 2008: 207)<br \/>\nNa\u015fii de cununie botezau copilul, cu condi\u0163ia ca na\u015fa s\u0103 nu fie \u00eens\u0103rcinat\u0103 \u2013 socotindu-se c\u0103, \u00een acest caz, copiii finilor nu vor tr\u0103i. De asemenea, mai exista crezul c\u0103, dac\u0103 nu tr\u0103iau na\u015fii, trebuia s\u0103 boteze neap\u0103rat cineva din neamul s\u0103u, \u00eendeosebi fiii acestuia, altfel, copilul nu va avea noroc; reamintim c\u0103 se schimba na\u015ful doar dac\u0103 unei familii \u00eei mureau mai mul\u0163i copii boteza\u0163i de acela\u015fi na\u015f. Institu\u0163ia n\u0103\u015fiei, spuneam mai \u00eenainte, obliga f\u0103r\u0103 deosebire ambele p\u0103r\u0163i, \u00een trecut, de s\u0103rb\u0103torile mari, finii \u00eei cinsteau pe na\u015fi cu \u0163uic\u0103, vin, g\u0103in\u0103, miel. Na\u015fii \u00ee\u015fi luau angajamentul, prin \u00eens\u0103\u015fi acceptarea solicit\u0103rii de a-i cununa, de a le fi de ajutor finilor toat\u0103 via\u0163a. Obliga\u0163iile lor la botez, \u00eens\u0103, erau modeste, acestea const\u00e2nd \u00een cump\u0103rarea cru\u015fmei, o p\u00e2nz\u0103 alb\u0103, a panglicii, a lum\u00e2n\u0103rii, a h\u0103ini\u0163elor de \u00eenf\u0103\u015fat. La cel mult patruzeci de zile dup\u0103 na\u015ftere (aici r\u0103spunsurile variaz\u0103 sensibil), se oficia introducerea copilului \u00een comunitatea religioas\u0103 a ob\u015ftii, moment s\u0103rb\u0103torit cu o mas\u0103 la care, potrivit tradi\u0163iei, se serveau m\u00e2nc\u0103ruri specifice, sup\u0103, sarmale, gogo\u015fi, cozonac, sau, \u00een post, \u201ep\u0103sul\u0103, p\u0103pu\u015fi cu p\u0103sat, cureti, cartofe pireu &lt;dar nu \u015fi f\u0103r\u0103 alcool&gt;\u201c (Topan Mariana, Ban, S\u0103laj).<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Responsabilitatea na\u015filor este mare, dar informatorii au \u0163inut s\u0103 sublinieze c\u0103 nu \u00eentotdeauna ace\u015ftia sunt con\u015ftien\u0163i de dificila sarcin\u0103 pe care \u015fi-o asum\u0103, fiind \u201etra\u015fi la r\u0103spundire la judecat\u0103, dac\u0103 s-o achitat de datorie. (&#8230;) La beseric\u0103, r\u0103spunde na\u015fu \u00een locu pruncului, na\u015fu era a doilea tat\u0103, are r\u0103spundire s\u0103 ajute la cre\u015fterea pruncului, ca&hellip;&nbsp;<a href=\"https:\/\/revistacultura.ro\/nou\/parintii-spirituali\/\" rel=\"bookmark\">Cite\u0219te mai mult &raquo;<span class=\"screen-reader-text\">P\u0103rin\u0163ii spirituali<\/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-24920","post","type-post","status-publish","format-standard","hentry","category-cultura-antropologica"],"views":3523,"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\/24920","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=24920"}],"version-history":[{"count":1,"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/posts\/24920\/revisions"}],"predecessor-version":[{"id":24921,"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/posts\/24920\/revisions\/24921"}],"wp:attachment":[{"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/media?parent=24920"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/categories?post=24920"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/revistacultura.ro\/nou\/wp-json\/wp\/v2\/tags?post=24920"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}