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Candombl

Candombl is an Afro-Brazilian religions practiced in Brazil but also in neighboring countries such as the Uruguay , the Paraguay , the Argentine or the Venezuela. Subtle mix of Catholicism , indigenous rituals and beliefs of African, that religion is a cult orixs (pronounced "Oricha"), the gods of Candombl home and family totem, each associated with a natural element ( water, forest, fire, lightning, etc.).. Based on the belief of the existence of a soul capable of nature, Candomble was brought to Brazil by African slaves many beliefs from the Black slave trade between 1549 and 1888.

First among the African population confined slave, forbidden by the Catholic Church and criminalized by many governments, Candombl thrived secretly until the abolition of slavery in 1888. Perhaps this is due to the syncretism that allowed fans to conceal their African gods in the guise of Catholic saints. Under the dictatorship, this religion was also opposed by the government until 1984. Afro-Brazilian religion that is today one of the most popular religions of Brazil whose followers come from all social strata. The women take an important role. She also has over ten thousand places of worship in which to place the various religious rites and ceremonies. At the last national census, 3 million Brazilians (1.5% of total population) have declared Candombl practice. There are well over 2 230 houses (terreiros, in Portuguese) in the only city of Salvador da Bahia. that characterizes the Brazilian religious culture explains the growing participation and mass of a large number of Brazilian Candombl rites. Indeed, the cultural contribution provided by the Candombl (rites, dances, music, celebrations) is indisputable: the world of Candombl has become an integral part of Brazilian culture and folklore.

Even if some similarities are noted, should not be confused with other religions Candombl Afro-Brazilian Candombl derived from: ( Macumba , Omoloko or Umbanda ) or other Afro-American religions practiced elsewhere in the Americas ( Haitian Voodoo or Cuba as the Cuban Santeria ), which have evolved independently of Candombl and are virtually unknown in Brazil.

Summary

History

In colonial times, Catholic missionaries in Brazil converted the slaves to Catholicism. To convert them more easily, the Catholic Church borrowed terms syncretic as on other occasions by getting their original religion or beliefs to graft Christian beliefs and concepts and rituals in order to make them progressively more worship more "Catholic". However, there were multiple origins of slaves. Those originating from Nigeria's ethnic Yoruba were kept, like others, their original religion many ways, barely concealing their practice. Thus Jesus Christ became Oxala , god of creativity and son of the supreme deity and Olorum Omulu Obaluiae or, god of healing epidemics corresponded to Saint Lazare. A set of colors, objects, clothing and food favorites orixa distinguishes each (or every saint by association). The same Yoruba ethnic group, not only "favorite" from the perspective of slavery for some grades, will over time dominate his worship of other religions of different ethnic origins (especially Bantu ). Today we find that dominance in the Americas (Caribbean, United States), with a desire to eliminate any influence outside Africa. (See reviews by Roger Bastide and Gilberto Freyre and the latest work in this connection Stefania Capone ).

Nowadays, the Brazilian government recognizes and protects the Candombl by subsidizing some terreiros (or house of Candombl), particularly those of Salvador da Bahia.

The Nation

Although all cultures of African American continent becoming uniform today around the Yoruba culture, the Brazilian slaves belonged to different ethnic groups, including Yoruba and Ewe , the Fon and Bantu. The semi-independent evolution of their religions, in different regions and among various ethnic groups, has allowed a diversification of the names of revered deities, customs, music, vestments and sacred language used in rituals and ceremonies.

Here is a list of major nations and sub-nations of Candombl and their region of choice:

Belief

Related article: Orisha.

A single god

Contrary to popular belief that it would maintain the worship of many gods, Candombl is a religion monotheistic. However, the name of the one divine power varies nations (the nation Olorum Ketu , Zambi for the nation Bantu , Mawu for the nation Jeje ). These nations, however, remain independent in terms of daily practice. Under the syncretism existing in Brazilian popular religious culture, a majority of members believe that their only god is the same as that of the Catholic Church. In general, orixs regularly receive tributes in the form of gifts, carols and special dances. The creator deity was also paramount in the social life of members of a terreiro.

The orixs

Any nation confused, candombl honors more than a hundred deities again introduced by slaves blacks came from Africa. However, only a dozen deities are honored in most terreiros major cities in Brazil like Salvador da Bahia or Rio de Janeiro. Each of these deities has characteristics that can be compared to a orix from another terreiro. Their cults , rituals and celebrations vary nations. Orixa each has a personality , a skill and preferences of its own ritual. They are all connected in one way or another, to a specific natural phenomenon (a concept that is closer to the gods Kami of Shinto. According to the tradition of Candombl, every human being, at birth , selected by a orixa to be identified by a babalorixa (priest). orixas Some may also be "embedded" in the body of a human being at a initiation or during a ritual of Candombl.

The most honored orixs

Main articles: Exu and Iemanja.
Statue of Eshu ( Oyo , in Nigeria , circa 1920).
Exu

It is in Haiti as well as Dahomey (his tribe) to Legba, and calls himself Exu-Elegbara nations in Yoruba. It should book him first place in any listing of Candombl deities, representing indeed the "god who opens the gates, watching the passages open and close the roads, it is hailed as such before any other orix.

Orix messenger, he is the main link between people and gods. Often represented by the brown or black, it devours "everything that the mouth eats, loves gymnastics, ping (Brazilian slang to describe the local rum, the cachaa ) and any other alcoholic beverage. Orix aspects multiple and contradictory, it is often difficult to describe coherently. Irascible character, he likes to create strife, cause accidents, disasters and public and private. However, if treated with respect, it can react positively and be helpful. Contrary, when we forget him sacrifices and offerings, we expect all disasters. Exu proves without doubt the most human of orixs, neither completely good nor completely bad.

It overlooks crossings, intersections and crossroads - places frequented by evil spirits and friendly magical arts. Its colors are black and red, his bronze ore, raw iron (mineral) and ground (tabatinga). Its element is fire, his cry Laroya! K 'oba Laro ie Ex!. His food is the farofa of dende, the raw or undercooked steak grilled over fire seasoned chopped onion, and lime for the preparation of alcoholic beverages. He hates all white food and garlic. His plants are the spice, grass (capim) tiririca, nettles, and Arruda, salsa, mint, "Comigo ningum pode" ( Dieffenbachia ), the tobacco leaf. Her animals are the goat, rooster, kids and more rare hen of Angola (coquem). Loving, smart, creative, persistent, impulsive, playful, obscene, speaker engineering. Health risks related to this orix are the headaches and rarely liver problems (resulting in serious accidents), and also problems with the police.

Ogum

Ogum ( Ogoun ) is the orix agriculture, hunting and war. After discovering the fire and the forge, he gave them as gifts to men. Represented by the color blue, he eats corn, Cara (plant family dioscoreceas provided with tubers), roots, nuts and dogs. It is to attribute a small sword. It is associated with a Catholic Saint Antoine or Saint Jerome , and not Santa Barbara as in Santeria Cuban .

Ians
Ians, dressed in red and brown and holding a small sword.

Goddess of the Niger , it commands the winds and storms. Loving the greens and vegetables red, the colors are representative red and brown. She has given a little saber-shaped scimitar. It is associated with a Catholic Saint Barbara (in contrast to Santeria, which is associated with St. Barbara Chango).

Oxum

Goddess of the rivers. She is the goddess of beauty and she has a strong association with the spiritual world. She is represented by yellow. It is to attribute a mirror. It is associated in the Catholic religion to Nossa Senhora das Candeias.

Iemanj

Goddess of sea water, it protects families, children and fishing. She is represented by light blue, white and light pink. It is associated in the Catholic religion at Our Lady of the Rosary Worship

Shrine Candomble

During the ceremonies, orixas are invited to enter the terreiros, through drumming, singing and dancing, but also food, herbs and incense sacred. The first to be called is the orixa Exu, a spirit messenger unpredictable and mischievous, the one that occurs between believers and orixas. This spirit gives way to the orixas down to earth.
As at the ceremony, the orixas occur in certain insiders who then enter a state of trance and become intermediaries between gods and men. Animal sacrifice is practiced mostly in tereiros. The leg of the sacrificed animal is covered with poultry. The flesh of these animals is then shared among the participants after a portion has been reserved for gods. Part lerin is shared within the community based on the position and role played in the ritual.

The religious hierarchy

In Candomble, the religious hierarchy is divided into seven stages also called degrees. This meticulous prioritization within the Candombl community establishes a special system distributing different charges to each member of terreiro.

Abia

Novice, beginner and inexperienced, the Abiasa are either newborns, who have not yet been baptized, either curious or interested newcomers integrate into a "terreiro. An introduction is necessary in order to identify the member's orixa insider. After participating in various rites of initiation (bori, oral and CAE) in which they are taught the worship and belief (Candombl tradition), the Abiasa can reach the second stage.

Iao

During the ritual dance and hymns, the orixa can occur in the insider by spasms or sometimes violent outbursts. However, only a babalorixa is qualified in recognition of the orixa in question. Such recognition allows the initiate to become "filho-de-santo" (son of the saint, in French), which allows it to reach the third level.

Ebome

This third level is accessible only after the fulfillment of obligations (to dress only in white, eat with your hands, do not sit on the ground) associated with "filho-de-santo" lasting 7 years. A ceremony is then held for all candidates for this degree. This generally takes place in the terreiros where insiders swear allegiance to their orixa while promising to serve the community.

Iabass / Agibon

This degree of hierarchy is divided into two main branches. It is generally considered the recognition of orixa as fundamental. Practitioners whose orixa was not recognized, that is to say who are not filho de santo, can access the station Iabass. At this level, the Iabass has responsibility for food preparation (for both rituals and ceremonies for the festivities organized for the community). With regard to practitioners whose orixa was recognized in a terreiro, the position of their Agibon can be proposed. They will then have the responsibility of caring for future filho de santo during the initiation ceremony.

Ialax

This stage of the hierarchy of Candombl is often the most coveted among the members of the religious community. Indeed, the Ialax is responsible offerings subject to various deities. They ensure that the offerings, which can be in various forms (food, objects), corresponding to the good god (deity each requiring different offerings). The Ialax must be endowed with an excellent knowledge of the system offerings to complete its task.

Baba-quequer/Iaquequer

They are sub-commanders terreiro. Their main role is to ensure the proper functioning of terreiro. This administration is always in consultation with the Supreme Commander, the babalorixa. They must participate in all rituals and ceremonies and can terreiro at their chief adviser.

Babalorixa / Ialorixa

Final stage of the hierarchy of Candombl, he is responsible for commanding the terreiro. Only able to take a decision, nobody can act in his name without his permission. Can count on many people in the administration of terreiro, it is often advise on the amount of filho de santos, limbs and problems with the community. Religious functions are diverse and include knowledge of scriptures, the conduct of all ceremonies and rituals and the practice of all religious liturgy of Candombl in the world.

Making Music in the Candombl

Ritual music is of great importance in the Candombl. Indeed, it is regarded not only as a way to honor the gods but to go directly into contact with them.

Candombl Ketu

It originated in the ethnic Yoruba , mainly in the city of Ktou in Benin. It is played on three drums ( atabaques ) with chopsticks.

Candombl Angola

He comes from Angola , as its name implies, and is played with bare hands on the instruments. Some parties, like the samba caboclo or afox are directly linked by some scholars with the origins of samba.

References

  1. a and b Edio Soares, The foraging religious practices and practitioners in Brazil , p. 167
  2. Monique Alexander, Philip Walter St. Antoine between myth and legend , p. 28
  3. Monique Alexander, Philip Walter, St. Antoine between myth and legend , p. 29
  4. a and b Monique Alexander, Philip Walter St. Antoine between myth and legend , p. 27

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