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By Afolabi
Ilê Aiyê redefines itself inside of moving political realities of the Brazilian mythic racial paradise. The globalization time table of the tourism locations its Africanized recommendations in dialectical stress with State's investment. the dialogue of 'race' is inevitable as Ilê Aiyê questions the economically marginalizing prestige of Afro-Brazilians.
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37 Even when the goal of a Carnival group is economic empowerment, the sacred element subconsciously spurs the process of establishing balance between opposing forces. Carnivals have migrated from Africa and Europe to the Caribbean and the Americas while retaining their rootedness in Europe where they continue to attract about two million revelers from Notting Hill to Manchester. Likewise in the Americas, Africa-derived festivities attract multicultural audiences numbering in the millions from Montreal to Toronto and from New Orleans to Bahia.
Constantly in motion, this space has been transformed into an active commercial neighborhood which boasts of 400 businesses, of which 250 are formal and 150 are informal. Due to spatial and financial constraints, some of the homes are constructed vertically, one on top of the other, giving the ambience of the stereotypical image of the favela (ghetto or slum) that is better termed comunidade (black community without the stigma of the ghetto). Through negotiations in the mid-1980s with then Bahian governor Antônio Carlos Magalhães, Ilê Aiyê could have relocated to Pelourinho, the cultural and economic center of Salvador, and many Carnival organizations such as Olodum, Muzenza, and Cortejo Afro did just that.
27 Ultimately, co-optation will continue to be a challenge to Carnival groups all over the world, especially with regard to retaining African values or influence in a reconfigured New World context. 28 Though the city boasts a reputation for its Bourbon Street excesses, New Orleans-style Carnival comes with a sense of hybridity and symbolism, especially when one considers the Zulu Social Aid and Pleasure Club. For Samuel Kinser in Carnival, American Style, African, Caribbean, and African-American experiences hybridized the original Europeanized festival thus resulting in a completely different Carnival: “The carnival games and rituals of the Indians and Zulus are embedded in ways of life; ritualized habits that are embedded in a particular mode of life” (159).