Umbanda is a religion that blends Catholicism, Kardecist Spiritualism, and Afro-Brazilian religions. It originated in Brazil in the early 20th century through a medium, Zélio Fernandino de Moraes, who worked among the Afro-Brazilian population of Rio de Janeiro. It has since spread across Brazil and to Uruguay and Argentina. The Some of the classic characteristics of Umbanda include: the believing in One God [(Olôrum)]; the existance of Orixás as God's energy and plain power expansions and the natural ability of comunicating with the spiritual world [(mediumship)]. Umbanda, overall, is a religion based on the Karmic Law and the Christian Charity.
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Three Principal items
There exist three major beliefs that Umbandans claim which include: The Pantheon, The Spirit World, and Reincarnation [1]. A. The Pantheon Umbanda has one supreme being or God known as olôrum (or Olôrum) and seven divine intermediaries or orixás. The orixás represent a planet. Orixás are further divided into different legions, phalanges, sub-phalanges, guides and protectors[2]. These groups can then be divided up even further into several million spiritual beings.
7 main Orixás[3]
- Orixála or Oxalá - He is the chief orixá who represents light and whose planet is the sun. His ritual day is Sunday and his color is white and yellow. He represents the Lord's Light, the Begin, the Verbum. His mediator is the angel Gabriel, whose name, in its real form, is GABARAEL (Ga- Harmony, movement / Bara- Word / El- God). To this religion, this energy means too, Jesus-Christ.
His 7 Legions' chiefs are: 1- Caboclo Ubiratão da Guia 2- Caboclo Ubirajara 3- Caboclo Ubiratan 4- Caboclo Aymoré 5- Caboclo Guaracy 6- Caboclo Guarany 7- Caboclo Tupy
- Yemanjá - linked to the ocean and mermaids, it represents the feminine universal principle. She is considered the patron of fishermen. Once a year on February 02 and/or December 31, people in Brazil go to the beaches by the thousands, dressed in white, to offer gifts of flowers, candles, perfume, mirrors, etc. to this entity. Yemanjá is also related to the Moon and the moonlight and her day is Monday. Blue and silver are her colors and she is linked to the angel Raphael (Ra- Determinated movement / Pha- Alive thought of the Creator / El- God).
Her 7 Legions' chiefs are: 1- Cabocla Yara (Mother-of-the-water) 2- Cabocla Indayá 3- Cabocla Nanã Burucun 4- Cabocla Estrela do Mar (Cabocla Sea Star) 5- Cabocla Oxum (who, in Brazil, is considered an orixá) 6- Cabocla Inhassã (she is also an orixá in Brazil) 7- Cabocla Sereia do Mar (Cabocla Marmaid of the Sea)
- Xangô - He is considered the lord of justice and represents lightning. His day is Thursday and his planet is Jupiter, which makes his ritual color green. He is the Being that is, who rules all the Karmic Law; he is also the orixá mediated by the angel Mikael (Mi- the vibratory center / Ka- the Ether, the Heaven / El- God).
His 7 Legions' chiefs are: 1- Xangô-Kaô 2- Xangô Sete Montanhas (Xangô Seven Mountains) 3- Xangô Sete Pedreiras (Xangô Seven Quarries) 4- Xangô da Pedra Preta (Xangô of the Black Stone) 5- Xangô da Pedra Branca (Xangô of the White Stone) 6- Xangô Sete Cachoeiras (Xangô Seven Waterfalls) 7- Xangô Agodô
- Ogun - this orixá is protector of people in the military and is usually evoked when someone wants to win some sort of battle or struggle, especially the legal ones. He is honored on Tuesdays and his ritual color is orange. His planet is Mars and his angel is Samuel (Sa- Radiation / Mu- His / El- God).
His 7 Legions' chiefs are: 1- Ogum de Lei (Ogum of Law) 2- Ogum Yara (related to the sea and Yemanjá's line) 3- Ogum Megê 4- Ogum Rompe-mato (relate to Oxóssi) 5- Ogum de Malê 6- Ogum Beira-Mar (Ogum of the Sea Shore) 7- Ogum Matinada
- Oxóssi- is in charge of the hunt. His day is Friday, his planet is Venus, and his ritual color is blue and his angel is Ismael (Is- Principle / Ma- Spiritual / El- God)
His 7 Legions' chiefs are: 1- Caboclo Arranca-Toco 2- Cabocla Jurema (a group of feminine entities) 3- Caboclo Araribóia 4- Caboclo Guiné 5- Caboclo Arruda 6- Caboclo Pena Branca (Caboclo White Feather) 7- Caboclo Cobra Coral (Caboclo Coral Snake)
- Yori - these entities are often related to children spirits. Actually, it is only a way of showing themselves, for these orixás are very wisdow and the only ones that tell us a bit about the future. Their planet is Mercury, their day is Wednesday and their color is red. The angel that is linked to these spirits is Yoriel (The Ruling Power of God).
Their 7 Legions' chiefs are: 1- Tupanzinho 2- Ori 3- Yariri 4- Doum 5- Yari 6- Damião 7- Cosme
- Yorimá - this group of orixás is compounded by the first spirits, those who came first, in the days of yore. These ancient entities are honored on Saturday and their color is violet. They are linked to Saturn and to the angel Yramael (Y- Potence / Ra- To be king / Ma- Law / El- God).
Their 7 Legions' chiefs are: 1- Pai Guiné ("Pai" is the same as "Father") 2- Pai Tomé 3- Pai Arruda 4- Pai Congo de Aruanda (Aruanda is the divine place where live the orixás; the spirit world; Universe) 5- Maria Conga 6- Pai Benedito 7- Pai Joaquim B. The Spirit World
There exist three orders of spirits.
1) Pure-this group includes angels, archangels,the Cherubim, and Seraphim who have reached spiritual perfection [4].
2) Good-are the spirits that possess mediums or iniciates[5].
- Caboclo (native Brazilian) - represents spirits of native Brazilian Indians. They are highly knowledgeable about herbs, often prescribing herbal remedies.
- Preto Velho (Old Slave) - represents spirits of old slaves who died in captivity. These are very peaceful and kind spirits, that know all about suffering, compassion, forgiveness and hope. They also often prescribe herbal remedies. The female counterpart of this spirit is the preta velha who demonstrates maternal compassion and concern [6].
- Criancas or children spirits and are generally characterized as being pure [7].
3) Impure This group is often referred to as "exus" and are considered evil [8].
C. Reincarnation- the Law of the Reincarnation the central point of the Karmic Law; it states that God creates spirits all the time and He full them with the Self Will. The spirits pass through many stations of evolution which happen in all the planets of the Universe. They have the choice of being good or bad, by the ordinary acts and the love that they feature with their brothers. When they "die", they judge themselves and the may become superior (and go to another stage of evolution) or to reincarnate and try to make things better. [9].
Terreiros & Pai-de-Santo
Umbanda churches are autonomous organizations that focus around a leader, mediums or initiates and lay members. Many ritual sites (called tendas or terreiros) look like ordinary houses when seen from the street. Larger, more middle class Umbanda houses often are laid out in a fashion similar to a church. If a building is not available, rituals may be performed in a private backyard as well[10]. Generally the terreiros, have a large central ritual area with an alter at the back[11]. These churches or terreiros may function as a bureaucratic unit; as well as, a unit of support by providing child care, medical clinics, assistance to orphanages,and distributions of need items such as food[12]. The head of the terreiro is called "pai-de-santo" ("father-of-saint") or "mãe-de-santo" ("mother-of-saint") and his or her intiates are usually called "filhos-de-santo" ("children-of-saint", masculine plural form), just to show the structure within the religion. That doesn't mean that they are considered saints, though, but only that they're responsible for certain rituals related to each saint.Each Umbanda terreiro practices the religion with variations, according to the policies of the pai-de-santo as well as in accordance with the teachings and philosophies of the various sub-traditions within Umbanda.During these ceremonies the leader and initiates wear white and pay homage to deities or orixas[13].
Rituals & Ceremonies
Umbanda is an urban phenomenon grounded in Central African influences but borrowing heavily from European influences and is integrated into urban environs. Ceremonies are generally public and may take place several times a week[14]. Atabaques (Conga drums) and chanting play a central role in some Umbanda congregations but are almost non-existent in others. The ceremonies may include offers to the deities (such as hens, cheap wine, farofa, cachaça, popcorn, cigarettes, hard cider and other types of foodstuffs or beverages, depending on the 'falange' or "saint") and has initiation rites that range from the simple to complex. Gradually they become possessed by these deities and begin to take on the deities personas[15]. During the second part of the ceremony,"Pais de santo" and "Mães de santo" also play divination using the "jogo de búzios" which is reading of the arrangement of small sea shells), as well as cards (Tarot, Lenormand Cards and Playing Cards). They also give advice to those who seek it and produce "strong prayers" (Rezas fortes) for those who need them to evade troubles with the other people, lack of moneyand other challenges people may face in their lives[16]. Intervention by spirital beings in followers daily lives is a central belief so participation in Umbanda ritual is an important aspect of appeasing these beings[17]. A constant in these rituals is the music. The devote songs are called "pontos" and they intend to improve mediums' concentration level. These songs often are taught by the spirits themselves and they speak of Mytholy, charity, faith and the orixás' stories. Ponto de Mamãe Oxum (Mum Oxum's Ponto/Song) From the Waterfalls of Mum Oxum Streams water like crystal Through Father Olôrum's feet Father Olôrum hath created Nature And hath made the Waterfalls Which Xangô hath blessed I am going to ask permision to Oxalá For having bath in the waterfall to clean all the evil.
History
In the late-19th century, many literary works criticized the African based religions, claiming they were primitive and hindered modernization [18]. In the latter half of the 20th century, the Afro-Brazilian Umbanda grew rapidly among transformation of Candomble that was first noticed in Bahia [19]. Umbanda was traditionally a religion of the black population and it promoted emancipation and participation [20];however, since the 1920s and early 1930s, Umbanda followers (as well as leaders and mediums) have come from various social, racial, and ethnic groups[21]. In the past, Umbanda received criticism from the Catholic Church, which disagreed with the worship of spirits, and the comparison that many Umbandist made between saints and orixas[22]. Despite the criticism, many Umbanda members also claim to be devout Catholics as well[23]. Until the second half of the 20th century, all Afro-Brazilian religions were considered criminal activity by the Brazilian government and periodically repressed. Brazil went from having around 50,000 terreiros in the 1960s to 300,000 by the early 1980s. By the mid-80s, there had been an end to military rule and an increase in cultural consciousness[24]. These changes allowed for the condeming of slavery and the celebration of African and orixas. More recently they have become part of popular culture as many novelists and songwriters have written or sung about them. Several of Jorge Amado's works, for instance, are concerned with the trials and tribulations of the Afro-Brazilians. From the 1960s, many songs about Umbanda and the other Afro-Brazilian religions became popular. Among the famous Brazilian composers who treated the subject, Tom Jobim, Toquinho, Vinícius de Moraes, Geraldo Vandré and Clara Nunes are the most widely known. In the 1970s, poet Vinícius de Moraes married his last wife, Gesse, in an Umbandist ceremony witnessed by many prominent figures of Brazilian culture and politics. Umbanda is juxtaposed with Quimbanda which now reclaims its identity as a separate, more African religion and distinct from both Macumba/Umbanda and Candomblé. In recent times, some evangelical Christian groups, which have gained many adherents in Latin America in the last two decades, have begun attempting to evangelize and, in some cases, persecute practitioners of Umbanda and other African-derived religions[25]. Practitioners of these religions have taken cases to national courts and achieved a measure of success. Umbanda is estimated to have 30 million practicioners in a population of 120 million people and has moved to Uruguay, Argentina, and various parts of the United States as well[26].
Famous Umbandists
- Clara Nunes — Brazilian samba singer.
- Vinícius de Moraes — Brazilian Poet.
- Herivelto Martins — MPB singer and songwriter.
Bibliography
- Brown, Diana De G.; Mario Bick. Religion, Class, and Context: Continuities and Discontinuities in Brazilian Umbanda.
American Ethnologist, Vol. 14, No. 1, Frontiers of Christian Evangelism. (Feb., 1987), pp. 73-93.
- DaMatta,Roberto. Religion and Modernity:Three studies of Brazilian religiosity. Journal of Social History. Winter91, Vol. 25 Issue 2, p389-406, 18p.
- Dann, Graham M.S. Religion and Cultural Identity: The Case of Umbanda.Sociological Analysis, Vol. 30, No.3, pp.208-225.
- Hale, Lindsay Lauren. “Preto Velho: Resistance, Redemption, and Engendered Representations of Slavery in a Brazilian Possession-Trance Religion.” American Ethnologist. Vol. 24, No. 2 (May, 1997), pp. 392-414.
- Troch, Lieve. Ecclesiogenesis: the patchwork of new religious communities in Brazil.Exchange 33 no 1 2004, p 54-72.
References
- ^ [Dann 209-211]
- ^ [Dann 209-211]
- ^ [Dann 209]
- ^ [Dann 211]
- ^ [Brown 78]
- ^ [Hale 398]
- ^ [Dann 211]
- ^ [Dann 211]
- ^ [Dann 212]
- ^ [Brown 77]
- ^ [Brown]
- ^ [Brown 78]
- ^ [Brown 77]
- ^ [Brown 77]
- ^ [Brown 77]
- ^ [Brown 77]
- ^ [Brown 77-78]
- ^ [Brown 74]
- ^ [Lieve Troch]
- ^ [ Lieve Troch]
- ^ [Brown 73]
- ^ [Hale 394]
- ^ [Hale 408]
- ^ [Hale 409]
- ^ [Brown 75-76]
- ^ [Brown 74]
External links
- - Templo Sagrado de Umbanda - Portugal
- - AEVB - Associação Espírita Vó Barbina
- - Núcleo de Ensino Espiritual Umbanda Nova Era - Caboclo Mata Verde
- - Casa Branca de Omolu
- - GRUEL - Grupo Umbanda é Luz
- - Nzo Quimbanda Exu Ventania
- - Umbanda Kimbanda Fevsiha
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| Religions | Candomblé · Hoodoo · Kumina · Obeah · Palo · Quimbanda · Santería (Lukumí) · Spiritual Baptist · Umbanda · Haitian Vodou · Louisiana Voodoo · Winti |  |
| Deities | Babalu Aye · Eshu · Iansan · Mami Wata · Obàtálá · Ogun · Ọlọrun · Orunmila · Ọṣun · Shango · Yemaja | |
| Roots | West African Vodun · Ifá, Oriṣa (Yorùbá) · Lwa (Dahomey) · Nkisi (Kongo) · Catholicism (Portugal, Spain) | |
