Umbanda is an Afro-Brazilian religion that blends African religions with Catholicism and Spiritism (Kardecist Spiritualism).
Umbanda is related to and has many similitudes with other Afro-Brazilian religions like Candomblé, Batuque, Macumba, Quimbanda, Xambá, Egungun, Ifá, Irmandade, Confraria, Xangô do Nordeste and Tambor de Mina, but also has it own identity.
Although some of its beliefs and most of its practices existed in the late 19th century in almost all Brazil, it is assumed that Umbanda originated in Rio de Janeiro and surrounding areas in the early 20th century, mainly due to the work of a psychic (medium), Zélio Fernandino de Moraes, who practiced Umbanda among the poor Afro-Brazilian population. Since then, Umbanda has spread across mainly southern Brazil and even to foreign countries like Uruguay and Argentina.
Umbanda has many branches, each one with a different set of believes and practices. Some of the Umbanda's basic beliefs are the existence of a One Supreme Creator God (the Orixá Olorum); deities called Orixás related to Catholic Saints that act as God's energy and plain power expansions; spirits of deceased people that counsel and guide believers through troubles in our material world; psychics called mediums who have a natural ability that can be perfected to bring messages from the spiritual world of Orixás and guiding spirits, reincarnation and spiritual evolution through many material lives (Karmic Law) and the practice of Charity.
The information here presented is just a general view of all Umbanda branches, so some beliefs and practices here described could be different from those observed in a specific place.
terça-feira, 12 de agosto de 2008
Candomblé
Candomblé (pronounced /kɐ̃dõˈblɛ/)is an African-originated or Afro-Brazilian religion, practiced chiefly in Brazil. The religion largely originated in the city of Salvador, the capital of Bahia. Although Candomblé is practiced primarily within Brazil, it is also practiced in neighboring countries and is becoming more popular worldwide. The rituals involve the possession of participants by Orishas, animal sacrifices, healing, dancing and drumming. Candomblé draws inspiration from a variet y of the peoples of the African Diaspora, but it mainly features aspects of Yoruba orisha veneration. .
In the Yoruba language, God, the Supreme Being, has various names such as Olodumare, Eleda, Olofin-Orun, Eledumare and Olorun. God is worshipped along with the veneration of the orishas. The Orishas are said to "mount", or possess the participant during rituals. The religion came to Brazil is derived from certain practices in Yorubaland in West Africa. Today this is in the area of the countries of Nigeria, Republic of Benin and Togo. This was not a single group, but several, united by a common language and culture. Their indeginous spiritual practices were mostly brought over during the Atlantic slave trade by those dedicated to the veneration of the orishas.
The Yoruba slaves were referred by various names in the Americas such as Anago, O Lukumi and Nago. In many parts of the Latin America, Orishás are now referenced with Christian saints, most commonly Catholic. This religion, like many African religions, is an oral tradition and therefore has not been put into text throughout the years. Only recently have scholars and people of this religion began to write down their practices. The name Batuque is also used, especially before the 19th century when Candomblé became more common. Both words are believed to derive from a Bantu-family language, mainly that of Kongo Kingdom.
Although originally confined to the slave population, banned by the Catholic church, and even criminalized by some governments, Candomblé thrived for over four centuries, and expanded considerably after the end of slavery in the late 1800s. The idea that the Candomblé church is a unit is incorrect, however. The original Candomble temple, terreiro, was established in early 19th century Bahia. It developed from three freed African women, Iya Deta, Iya Kala, and Iya Nasso, and many call it a true matrilineal society. They first established the Candomble headquarters in Bahia called Engenho Velho. However, this was not meant to last, and after dispute after dispute candombles split from one another; therefore, this established hundreds of different candombles. These different candombles mixed ideas and practices with local Afro-Brazilians and created distinct attributes for certain candombles. The different candomblés, today, are known as nações, or nations, including Candomblé de Ketu, Candomblé de Angola, Candomblé de Jejé, Candomblé de Congo, Candomblé de Ijexa, and Candomblé de Caboclo. It is now a major, established religion, with followers from all social classes and tens of thousands of temples. In recent surveys, about 2 million Brazilians (1.5% of the total population) have declared Candomblé as their religion. However, in Brazilian culture, religions are not seen as mutually exclusive, and thus many people of other faiths participate in Candomblé rituals regularly or occasionally. Candomblé deities, rituals, and holidays are now an integral part of Brazilian folklore.
Candomblé may be called Macumba in some regions, notably Rio de Janeiro and São Paulo, although Macumba has a distinct set of practices more akin to European witchcraft. Candomblé can also be distinguished from Umbanda, a religion founded in the early 20th century by combining African elements with Kardecism; and from similar African-derived religions such as Quimbanda, Haitian Voodoo, Cuban Santería, and Obeah, which developed independently of Candomblé and are virtually unknown in Brazil.
In the Yoruba language, God, the Supreme Being, has various names such as Olodumare, Eleda, Olofin-Orun, Eledumare and Olorun. God is worshipped along with the veneration of the orishas. The Orishas are said to "mount", or possess the participant during rituals. The religion came to Brazil is derived from certain practices in Yorubaland in West Africa. Today this is in the area of the countries of Nigeria, Republic of Benin and Togo. This was not a single group, but several, united by a common language and culture. Their indeginous spiritual practices were mostly brought over during the Atlantic slave trade by those dedicated to the veneration of the orishas.
The Yoruba slaves were referred by various names in the Americas such as Anago, O Lukumi and Nago. In many parts of the Latin America, Orishás are now referenced with Christian saints, most commonly Catholic. This religion, like many African religions, is an oral tradition and therefore has not been put into text throughout the years. Only recently have scholars and people of this religion began to write down their practices. The name Batuque is also used, especially before the 19th century when Candomblé became more common. Both words are believed to derive from a Bantu-family language, mainly that of Kongo Kingdom.
Although originally confined to the slave population, banned by the Catholic church, and even criminalized by some governments, Candomblé thrived for over four centuries, and expanded considerably after the end of slavery in the late 1800s. The idea that the Candomblé church is a unit is incorrect, however. The original Candomble temple, terreiro, was established in early 19th century Bahia. It developed from three freed African women, Iya Deta, Iya Kala, and Iya Nasso, and many call it a true matrilineal society. They first established the Candomble headquarters in Bahia called Engenho Velho. However, this was not meant to last, and after dispute after dispute candombles split from one another; therefore, this established hundreds of different candombles. These different candombles mixed ideas and practices with local Afro-Brazilians and created distinct attributes for certain candombles. The different candomblés, today, are known as nações, or nations, including Candomblé de Ketu, Candomblé de Angola, Candomblé de Jejé, Candomblé de Congo, Candomblé de Ijexa, and Candomblé de Caboclo. It is now a major, established religion, with followers from all social classes and tens of thousands of temples. In recent surveys, about 2 million Brazilians (1.5% of the total population) have declared Candomblé as their religion. However, in Brazilian culture, religions are not seen as mutually exclusive, and thus many people of other faiths participate in Candomblé rituals regularly or occasionally. Candomblé deities, rituals, and holidays are now an integral part of Brazilian folklore.
Candomblé may be called Macumba in some regions, notably Rio de Janeiro and São Paulo, although Macumba has a distinct set of practices more akin to European witchcraft. Candomblé can also be distinguished from Umbanda, a religion founded in the early 20th century by combining African elements with Kardecism; and from similar African-derived religions such as Quimbanda, Haitian Voodoo, Cuban Santería, and Obeah, which developed independently of Candomblé and are virtually unknown in Brazil.
Macumba
Macumba is a word of African (Bantu) origins. Various explanations of its meaning include "a musical instrument", the name of a Central African deity, and simply "magic". It was the name used for all Bantu religious practices mainly in Bahia Afro-Brazilian in the 19th Century. Later (20th century) these practices re-aligned themselves into what are now called Umbanda, Quimbanda and Omoloko. "Macumba" became common in some parts of Brazil and this word is used by most people as a pejorative word meaning "black witchcraft".
The word "macumba" is frequently used in Brazil to refer to any ritual or religion of African origin (as slang), and although its use by non-practitioners remains largely pejorative in intent (referring to all sorts of religious (or otherwise) superstitions and luck-related rituals and beliefs), and is considered offensive, its use among actual practitioners is not viewed negatively. In Brazil one can find expressions such as "chuta que é macumba" ("kick it out, for it is witchcraft!") to show disagreement with bad luck.
Macumba is also practiced in equatorial Africa, in particular in both the Republic of Congo and Democratic Republic of Congo, where there is some indication this "religion" originated. As the Bantu are found in the Congos, it is reasonable to assume it was transplanted by slaves from Congo to Brazil. While Macumba is related to "Voodoo" and shares several traits with its Western Hemisphere cousin, there appear to be some differences as the cult changed when brought to the New World.
As referenced earlier, Macumba is practiced in Brazil. As an example, in the Amazonian city of Santarem, Para State, there is a shop which sell materials related to Macumba in the central part of the city. One symbol of Macumba in Amazonas is that of a Black man wearing a white Fedora hat. There appears to be a relationship with the concept of the Boto (the fresh-water porpoise found in the Amazonas River and its tributaries) having shape-shifting abilities and then while in the form of a human male having sexual relations with young women. This belief was noted in several Indian villages along the Amazonas (Solimoes) River, Rio Negro and Japura River.
As an example of how Macumba functions, if a person desires to receive money, he/she visits a person or a shop specializing in Macumba, such as the one in Santarem. After paying a sum to the specialist, the person is then given a certain herb gathered in the jungle and is told to put the herb in bathwater and told to bath in it daily for seven days. The person utilizing the herb is then supposed to receive money thereafter. In Brazil it appears that males often are involved in the dispensing of Macumba knowledge/spells/materials.
As observed in the Republic of Congo in Brazzaville and the town of Dolise, Macumba is practiced by females exclusively, who were noted as having set-up tables in Poto Poto and sell various herbs to passersby. There is also a link to the usage of various jungle intoxicants by practicers of Macumba. In the Republic of Congo region of Pool, the rebel group called the "Ninjas" practiced Macumba, and in Kinkala the Ninja were said to have purchased and wore amulets from an old woman practicing Macumba which the Ninja believed protected them from gunshots.
It is difficult to pin-point exactly what Macumba is, as it includes a wide variety of beliefs and is not static or defined to any extent. In more remote areas such as villages along the Motaba River and Impfondo in the Republic of Congo, it would be somewhat different from that practiced in a more cosmopolitan city such as Santarem, Brazil. The only absolute statement which can be made in reference to Macumba is that in both Congo and Brazil Macumba uses plants and herbs gathered from the jungle and the knowledge of a person experienced in its usage to bring about an event or a desired effect for the person seeking to use Macumba.
The word "macumba" is frequently used in Brazil to refer to any ritual or religion of African origin (as slang), and although its use by non-practitioners remains largely pejorative in intent (referring to all sorts of religious (or otherwise) superstitions and luck-related rituals and beliefs), and is considered offensive, its use among actual practitioners is not viewed negatively. In Brazil one can find expressions such as "chuta que é macumba" ("kick it out, for it is witchcraft!") to show disagreement with bad luck.
Macumba is also practiced in equatorial Africa, in particular in both the Republic of Congo and Democratic Republic of Congo, where there is some indication this "religion" originated. As the Bantu are found in the Congos, it is reasonable to assume it was transplanted by slaves from Congo to Brazil. While Macumba is related to "Voodoo" and shares several traits with its Western Hemisphere cousin, there appear to be some differences as the cult changed when brought to the New World.
As referenced earlier, Macumba is practiced in Brazil. As an example, in the Amazonian city of Santarem, Para State, there is a shop which sell materials related to Macumba in the central part of the city. One symbol of Macumba in Amazonas is that of a Black man wearing a white Fedora hat. There appears to be a relationship with the concept of the Boto (the fresh-water porpoise found in the Amazonas River and its tributaries) having shape-shifting abilities and then while in the form of a human male having sexual relations with young women. This belief was noted in several Indian villages along the Amazonas (Solimoes) River, Rio Negro and Japura River.
As an example of how Macumba functions, if a person desires to receive money, he/she visits a person or a shop specializing in Macumba, such as the one in Santarem. After paying a sum to the specialist, the person is then given a certain herb gathered in the jungle and is told to put the herb in bathwater and told to bath in it daily for seven days. The person utilizing the herb is then supposed to receive money thereafter. In Brazil it appears that males often are involved in the dispensing of Macumba knowledge/spells/materials.
As observed in the Republic of Congo in Brazzaville and the town of Dolise, Macumba is practiced by females exclusively, who were noted as having set-up tables in Poto Poto and sell various herbs to passersby. There is also a link to the usage of various jungle intoxicants by practicers of Macumba. In the Republic of Congo region of Pool, the rebel group called the "Ninjas" practiced Macumba, and in Kinkala the Ninja were said to have purchased and wore amulets from an old woman practicing Macumba which the Ninja believed protected them from gunshots.
It is difficult to pin-point exactly what Macumba is, as it includes a wide variety of beliefs and is not static or defined to any extent. In more remote areas such as villages along the Motaba River and Impfondo in the Republic of Congo, it would be somewhat different from that practiced in a more cosmopolitan city such as Santarem, Brazil. The only absolute statement which can be made in reference to Macumba is that in both Congo and Brazil Macumba uses plants and herbs gathered from the jungle and the knowledge of a person experienced in its usage to bring about an event or a desired effect for the person seeking to use Macumba.
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