ABSTRACT The cult to the Mother of God of Bisila constitutes one of the main events in Bubi’s sacred calendar. The current representation of this traditional feminine spirit, partially identified to the Virgin Mary, stems from the sculpture made by the Modest Gené in 1968, when Equatorial Guinea was still a Spanish colony. The creation of this image formed part of a strategy of evangelization through religious syncretism. Yet, the importance of Bisila is not only religious but mainly political and identity-related: historically, Bisila has symbolised the cultural resistance of Bubi people. Today, the cult of Bisila is undergoing a deep transformation. In Guinea, we witness a strong contrast between the areas in which the cult tends to become an interethnic ceremony and those in which it preserves its marked Bubi character. In Catalonia, Bisila’s followers have strategically adopted a religious narrative based on the ideas of cosmopolitanism and pan-africanism aimed at presenting their cult as an integrative celebration. Based on a multi-situated ethnographic fieldwork, and on an in-depth historical research, this article discusses the tensions between universalism and ethnic singularity that lie within this unexplored cult, through which some of the main conflicts of contemporary Bubi community can be grasped.

中文翻译：

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在世界主义与种族瓦解之间，赤道几内亚和加泰罗尼亚的比斯拉神之母崇拜中的政治，宗教和标志性重新占用

摘要比斯拉神之母的崇拜是布比神圣历法中的主要事件之一。这种传统的女性精神的当前代表，部分是圣母玛利亚所认同的，源于1968年，当时的赤道几内亚仍是西班牙殖民地，由谦虚的Gené制作的雕塑。这种形象的创造是通过宗教合一传播福音的战略的一部分。但是，比斯拉的重要性不仅在宗教上重要，而且在政治和身份方面也很重要：从历史上看，比斯拉象征着布比人的文化抵抗。如今，比斯拉的邪教正在经历着深刻的变革。在几内亚，我们看到该邪教倾向于成为种族间仪式的地区与保留其明显的布比特征的地区之间形成强烈反差。在加泰罗尼亚，比西拉的追随者从战略角度采用了基于世界主义和泛非洲主义思想的宗教叙事，旨在将他们的崇拜作为一种综合庆祝活动来展示。基于多民族志的田野调查和深入的历史研究，本文讨论了这种未探索的邪教组织中普遍主义与种族单一性之间的紧张关系，通过这种紧张关系可以把握当代布比社区的一些主要冲突。