61. Macumba Macumba originated with african slaves shipped to Brazil in the 1550 s, who continued to Brazil already had many religions in the sixteenth century. http://www.meta-religion.com/World_Religions/Other_religions/macumba.htm

to promote a multidisciplinary view of the religious, spiritual and esoteric phenomena. About Us Links Search Contact ... Science home Religion sections World Religions New Religious Groups Ancient Religions Spirituality ... Extremism Science sections Archaeology Astronomy Linguistics Mathematics ... Contact The Web Metareligion More sections: Subscribe to the Metareligion Newsletter Photography Submit your site Suggest an article ... Polls Please, help us sustain this free site online. Make a donation using Paypal: Macumba From: http://www.stirlinglaw.com/ea/macumba.htm "Macumba" (also known as Quimbanda) is the everyday term used by Brazilians in Rio de Janeiro to describe two types of African spirit worship: Candomble (followed in northern State of Bahia) and Umbanda (a newer form originating in Niteroi, in the southern State of Rio de Janeiro between 1900 and November 15, 1908). Macumba originated with African slaves shipped to Brazil in the 1550's, who continued to worship their African Gods. Their Gods are called ORIXAS. The slaves incorporated their religion into Brazilian culture and religion (Roman Catholic). They summoned their Gods with their drums. Brazilian slave owners, unlike owners in the United States, allowed slaves to continue to use their drums. Thus began the rhythm of the saints, the samba, and it explains why Brazilian "batucadas" reign unequaled today. Brazil got the samba, and the U.S. got "the blues." Read more on Brazilian slavery and its impact on Brazil.

62. This Far By Faith . 1967-TODAY: From CRISIS, A SEARCH FOR MEANING | PBS All african religions recognize God Almighty , yet none presume the Umbanda, also of Brazil, and Cuba s Palo Monte and Majombe are rooted in religious http://www.pbs.org/thisfarbyfaith/journey_5/p_5.html

PAGE 5 OF 9 For some who came of age in the seventies, neither Christianity nor Islam offered an answer. Both religions come from proselytizing traditions that emphasize doctrine, theology and human intermediaries who approach the Divine. Yoruba drummers leading a parade through Harlem. Today's Hip-Hop generation demands that society accept them on their own terms. They have embraced an ancestral theology unmediated through a European sieve, one that provides a personal, active spirituality. They have made Yoruba and its offshoots one of the fastest-growing religions in the world. All African religions recognize "God Almighty", yet none presume the supplicant's authority to pull the Almighty's shirtsleeve. Instead, worshippers commune with specified aspects of the Divine. These intermediaries can be thought of as angels; they are called, variously: "saints"/"Santos," "Loas," "Orishas," "Obosum," "Neteru," "The Gods." Worshippers consult with them to discover how best to live in harmony with God's Will. These "deities" are part of a highly sophisticated theology, within which people and nature are organized according to personality, function, chemical content, and appearance. Each Orisha has dominion over a certain class of energy; a certain spiritual valence is their domain. Today, these deities form a melting pot in the New World. In Haiti, they call on Dahomean deities, but also invoke Mbundu (Angolan) names and Ibo powers. Cuba is home to the Lucumi religion, which is mostly derived from Yoruba traditions, as are Candomble and Macumba of Brazil. The Arar religion of Cuba, reflects Dahomean/Fon traditions. The Abakwa Society of Cuba maintains a spiritual and social fraternity from eastern Nigeria/Cameroon. Umbanda, also of Brazil, and Cuba's Palo Monte and Majombe are rooted in religious traditions of Central African peoples.

63. Pilot Guides.com: Candomble: A Spiritual Meeting In brazilian Candomble, only 16 of around 200 of the african entities are worshipped. The religion has since been exploited for tourism and achieved http://www.pilotguides.com/destination_guide/south_america/brazil/candomble.php

You are here: Home Destination Guide South America Brazil : Candomble var zflag_nid="355"; var zflag_cid="1052/1049/1011/969"; var zflag_sid="42"; var zflag_width="120"; var zflag_height="600"; var zflag_sz="8"; BUY ONLINE Destination DVD: Brazil - Order now from the Pilot Shop var zflag_nid="355"; var zflag_cid="1052/1049/1011/969"; var zflag_sid="42"; var zflag_width="468"; var zflag_height="60"; var zflag_sz="0"; Candomble: A Spiritual Meeting Where: It's heart is in Bahia, Brazil but practiced in various forms throughout South America and West Africa. What's it about: Fusing west Africa tribal beliefs with Brazilian Indian witch doctors in receiving ancient spirits from both cultures History: African slaves find afinity with Indian beliefs, shrouding their religion in Catholic imagery to save face with Portuguese masters. At night, in the towns and villages dotting the bay of Salvador, people worship an ancient African religion called

64. African Dance In The Diaspora Bibliography [Cochran] His job is to teach others about the religion, that is what a Babalawo does. Affects that demonstrated different gods (orishas) in the Afrobrazilian http://www.sas.upenn.edu/African_Studies/Bibliography/African_Dance_19560.html

UNIVERSITY OF PENNSYLVANIA - AFRICAN STUDIES CENTER African Dance in the Diaspora Bibliography [Cochran] Date: Fri, 10 Jun 1994 05:50:56 -0700 (PDT) From: "Wendy E. Cochran" Subject: biblio Note: The annotations really help describe how the girls went about their research. The best part was taking them all through San Francisco to meet and study with their primary resource teachers while we went to Sacramento to compete. BIBLIOGRAPHY PRIMARY RESOURCES: INTERVIEWS: Christian, Winston. Telephone Interview. 11 February 1994. Mr. Christian helped us to enrich our knowledge of Jamaica and Trinidad. He spoke with us about the Maroon people of the Jamaican mountains and discussed the practice of Judaism amongst a lot of the Jamaicans. He shared resources in his personal library with us and recommended books for further research. Cochran, Wendy Ellen. Personal Interview. Continuos Instruction. Mrs. Cochran is our daily dance teacher at Gompers Secondary School. Mrs. Cochran has taught dance for 22 years and has trained at the Alvin Ailey American Dance Center in New York. She traveled to Tijuana and San Francisco to study with Cuban, Haitian, Senegalese and Brazilian dance masters to ensure accurate choreography for our project.. Diouf, Zak. Telephone Interview. 11 February 1994.

65. Book Review - 66.2 - Lopez He has several publications on african influences on Brazil and the There are also many religious aspects that derive from african religions and are http://www.samla.org/sar/01spLopez.html

Cuba y Brasil: etnohistoria del empleo religioso del lenguaje afroamericano . By William W. Megenney. Miami: Ediciones Universal, 2000. 354 pp. $29.95. For many individuals, delving into Afro-Caribbean religion has been a source of curiosity and, lately, an avenue to understand an important part of the past of one of the most significant ethnic groups that composes hybrid America. Only through understanding certain fragments of a common past is it possible to comprehend today's reality. The black presence in Latin America, strongly tied to an uprooted and an enslaved past, has contributed to enriching the cultural mosaic of the so-called new continent. However, there are many details that must be further analyzed in order to trace back common links that may suggest similarities among black populations in various places of the Spanish Caribbean and South America. and Brazilian cults such as Umbanda , and Q uimbanda Megenney is not new to these types of studies. He has several publications on African influences on Brazil and the Spanish-Caribbean countries. This ambitious project includes a series of previous investigations. The author also looks at black slavery in the Americas with the purpose of establishing the connection between the African past and the current reality of black religion juxtaposed with Catholic beliefs. One must not forget that this culture survived the whip and hard labor thanks in part to the oral traditions passed from generation to generation. What blacks brought in their memories, besides the horrors of being pulled away from their nation and their identity, is what today forms a subculture in a much wider social spectrum that is represented in contemporary Latin America.

66. Abdias Do Nascimento: Orixas Orishas The Living Gods of Africa in Brazil all on themes of the Afrobrazilian people, their religion, and its african origins. http://www.temple.edu/tempress/titles/1402_reg.html

Work of Afro-Brazilian artist Nascimento now available to the U.S. market Buy this book! View Cart Check Out Orixás Os Deuses Vivos da África Orishas: The Living Gods of Africa in Brazil Abdias do Nascimento, foreword by Molefi Kete Asante cloth 85-85853-018 $83.50, Oct 97, Available 170 pp 10x11 74 color illustrations "No richer source of the African traditions exists in the Americas than Brazil, with the possible exception of Haiti. Out of the deepest crevices of culture from which comes the life blood of people, Abdias do Nascimento has found the wellspring of his creative power. I salute the reader and viewer of this book, because you have chosen a distinguished work of art." Molefi Kete Asante , Temple University Abdias do Nascimento's unique painting and poetry deeply immerse the reader and spectator in the religious culture of African origin in Brazil. Orishas and symbols of Yoruba and Central African origin, in their unique Brazilian context, join the deities of Egyptian, Asante, Ewe religions, and the voduns of Haiti. Together with African liberation heroes from all over the world, they interact in a living and dynamic imagery. Outstanding for its unique and unprecedented use of color, Abdias do Nascimento's art enriches and deepens our comprehension of the multiple dimensions of African culture in the world. This bilingual publication (English and Portuguese) is a tribute to the third centennial of Brazil's Pan-African liberation hero, Zumbi dos Palmares, who died fighting for his people's freedom in 1695. Zumbi symbolizes Afro-Brazilians and their culture, a heritage not only of the African world but of all humanity.

67. A2Z Languages - Brazil - Country Guide - Language And Religion Religion. Most Brazilians are Roman Catholics. This gives Brazil the distinction An unusual mixture of african religions and Roman Catholicism known as http://www.a2zlanguages.com/brazil/brazil_lang_religion.htm

Program Locations Argentina Austria Bolivia Brazil Chile Canada Costa Rica Dominican Republic Ecuador France Germany Greece Guatemala Italy Mexico Peru Portugal Puerto Rico Russia Spain Switzerland Venezuela Language Language. The Spanish greeting "Buenos días" is the way to say "good morning," "hello," or "good day" in every South American country except Brazil. In Brazil, people say "Bom dia," which is Portuguese for the same greetings. Brazil is the only Portuguese-speaking nation in the Western Hemisphere. But because there are many Brazilians, Portuguese has become a major world language. Brazilian Portuguese is much like the language spoken in Portugal except that it is spoken with a different accent and intonation. A visitor from Portugal would also have to learn new words that have been added to the language by Africans and Indians. Many educated Brazilians also speak Spanish, and many are fluent in English and French. German and Italian are spoken by several million in the southern states.

68. Western Hemisphere Project: Religious Experience In Contemporary Latin America An affirming story of how Candomble, a brazilian religion of african origin, has become a source of strength and power for a group of AIDS sufferers. http://web.mit.edu/hemisphere/events/iap2005_relig_latin.shtml

A Film/Discussion Series at MIT on RELIGOUS EXPERIENCE IN CONTEMPORARY LATIN AMERICA co-sponsored with Jeff Ravel Link to IAP web page While Latin America inherited a Catholic religious legacy from its colonial past, the region today is home to a number of faiths and spiritual practices. In a series of films to be shown during three consecutive weeks of IAP, we will learn about Christianity, Judaism, and religious practices such as Umbanda and Candomble that synthesize African and indigenous faiths with Christianity. Contact: Jeff Ravel, E51-285, x3-4451, ravel@mit.edu Sponsor: History Cosponsor: Western Hemisphere Project IAP 2002, Tuesday evenings, 7-10 p.m. January 4 7-10 p.m. 56-169, MIT At The Crossroads: Faith in Cuba This documentary explores religious and political belief in Cuba four decades after the 1959 Revolution. With the loss of massive Soviet support, and with the crippling effects of the American embargo, Cubans are experiencing severe economic hardship. A growing number are turning to Christian and Afro Cuban religion for spiritual strength. Baptism and church weddings are on the rise, and religious rituals once held privately are now back in the open. Most telling were the massive crowds that came to meet Pope John Paul on his visit. The writer and cameraman, Eddie Cabrera, was born into a working class family in Cuba in 1960, and emigrated to Canada in 1993. Through interviews with Cubans from the fields of politics, the arts and religion he provides an insiders point of view.

69. Brazil@Everything2.com For some of us, Brazil expresses something about our yearning for the higher things, Some african religions were disguised as Catholic belief during the http://www.everything2.com/index.pl?node=Brazil

70. YB News The brazilian Constitution guarantees absolute freedom of religion. While candomblé was maintaining african religious practices (and taking on board a http://www.ybnews.org/?system=news&action=read&id=117&eid=160

71. UCR CHASS: Department Of Religious Studies Examines a variety of african American religions, including religions in the Caribbean and Brazil; african religion in North America under slavery; http://religiousstudies.ucr.edu/employment/temp.html

Temporary Part-Time Teaching Positions (Posted 7/21/05) Fall Quarter 2005 EMPLOYMENT OPPORTUNITIES Department of Religious Studies University of California, Riverside TEMPORARY PART-TIME TEACHING POSITION(s) No openings available at this time. Winter 2006 No openings available at this time. Spring 2006 (Instruction begins April 3rd; exams end June 16th) Religious Studies 139 - African American Religions Examines a variety of African American religions, including religions developed in the Caribbean and Brazil; African religion in North America under slavery; African American churches and sects; the civil rights movement; and the relationship of religion to African American music and literature. Total Salary: $4,133 Per Course, Per Quarter Title: Lecturer (MA degree required) To Apply: Applicants should submit a statement of interest, curriculum vitae, three letters reference that includes teaching ability assessment (to be sent separately by their authors, signed hard copy required), and a sampling of teaching evaluations (if available).

72. Myss.com In Vodou and other africanderived religions in the New World, name for a number of african religious traditions established in 19th-century Brazil, http://www.myss.com/worldreligions/Primal2.asp

The African Diaspora In order to conceal the underlying nature of their religious beliefs from the slavemasters, the practitioners of these religions identified the ancestral gods and goddesses of Africa with certain Catholic saints, a practice that continues today. Because religions such as Candomble have since risen from outlawed cult to officially recognized religion, concealment is no longer an issue, yet some elements of Catholicism remain embedded in them. But the heart of all these religions is to be found in their dances of spirit possession that lead to trance states, an element that is intimately tied to primal practices. The best-known and the oldest of the diasporan religions is the Haitian tradition known as Vodou. It was originally called Vaudoux, a term that was first applied in the late-18th century to a serpent god with oracular powers celebrated in a vigorous communal dance by slaves from Arada (a town in modern Benin). The word vodou is roughly analogous to "spirit" in the African language from which it derived. Most terms in Vodou are Creole, the language of Haiti that combines a variation of French with some West African and Spanish terms; it's related to but not the same as the patois spoken by the Creoles of New Orleans. In Vodou and other African-derived religions in the New World, the spirits are not conceived as single entities but as combinations of personalities with several related identities. Some Vodou services are held to honor a spirit called a loa (orisha in Santeria; orixa in Candomble), on the feast day of the equivalent Catholic saint. The senior loa is Danballa, a form of the West African snake god who was identified with St. Patrick, traditionally said to have driven the snakes out of Ireland. Ogou, the Yoruban god of hunting, became in Haiti Ogoun or Ogun, the loa of iron and war, identified with the apostle James the Elder. Xango, the Yoruban god of fire and thunder, was concealed in the image of St. Barbara, the Catholic martyr.

73. The Santo Daime Religion brazilian religion has also been tremendously affected by african influences as well. Portuguese slavery, for various reasons, did not put as much http://www.freedomdomain.com/religion/daime.htm

SANTO DAIME Abstract In this paper, the reader will be introduced to the sect of Santo Daime, a Brazilian religion which combines Christianity with the indigenous practice of using ayahuasca , a native entheogenic plant. This group should be of interest to ethnobotany because they represent a clear case where indigenous religious uses of a psychotropic plant were transferred wholesale to another (mestizo) culture through contact and exchange. The author will use Santo Daime as a case to explore the critical role human-plant relationships may have played in the formation of religious awareness. Introduction: the sect of Santo Daime Although the Brazilian religious sect Santo Daime has been called a "new religion," it was actually founded back in the 1920s. A seven foot tall black rubber tapper living in the state of Acre named Raimundo Irineu Serra came into contact with indigenous groups (probably Tukano Indians) who used the ayahuasca vine for healing and for contacting the spirit world. Serra was probably influenced both by Catholicism and also the Spiritism which was prevalent in Brazil at the time. While using the visionary vine, Serra met with a personage he called the Queen of the Forest, a white woman clad in blue whom he identified with the Virgin Mary. (MacRae, 1992.) The Queen of the Forest told Master Irineu (as many of the members of the sect know him today) to found a new religion with the ayahuasca tea as its main sacrament. He wrote (or "channeled," as some might put it) many of the hymns which make up the liturgy of the new religion. "Daime" in Portuguese is not actually the name of a saint, as some people have thought. Instead, it means the imperative "give me," and this appeal for divine illumination appears so much in Serra's liturgy that it has become synonymous with the sect and the plant itself, which is sometimes simply called

74. Slave Routes - Americas And Carabbean Candomblé is a dynamic africanbrazilian religion with numerous important casas (traditional centres) in Salvador. Candomblé has roots in african Yoruba http://www.antislavery.org/breakingthesilence/slave_routes/slave_routes_brazil.s

Brazil Golden Law . Today, Brazil's economy, demography, cultures, languages (Portuguese, combined with many words from indigenous and African languages, is spoken by all Brazilians), politics, faiths and religions have been considerably shaped by its history of enslavement and the country's considerable African population. EUROPE Introduction Denmark France Netherlands Norway Portugal Spain United Kingdom AFRICA Introduction Angola Benin Gambia Ghana Mozambique Nigeria Senegal Introduction Barbados Brazil Cuba Dominican Republic Haiti Jamaica Netherlands Antilles United States Salvador de Bahia religion, was by far the strongest. Today Bahia is the most visited state and the Bahian economy is the fastest growing in Brazil. This state has vast mineral resources, including gold, making it one of the richest states in Brazil. Bahia is now one of the most populated states of Brazil, with more than 12 million inhabitants. The population of Salvador today is approximately 80% black as it was Brazil's main slave port, where Africans were brought mostly from the Gold Coast and Angola. Quilombo dos Palmares Back to top Resistance to enslavement came in the form of rebellions and insurrections. In the early 1600s a group of around forty men and women (originally Bantu from Congo and Angola) escaped from their masters and settled in Palmares (land of the palm trees) in the interior of the northeastern state of Alagoas. They formed a

75. Rio De Janeiro Brazil - International Study Programs - University Of Notre Dame most others are Protestant or follow practices derived from african religions. Several times a day, religious services are available on campus or http://www.nd.edu/~intlstud/locations/brazil/rio2.htm

ISP Home Locations Apply ISP General ... Other Programs Quick Links Health and Safety Calendar Forms Application Information Prospective Students Current Students Returning Students Faculty and Administrators Parents Study Abroad Locations Courses World Time ISP Home Site Map Rio de Janeiro, Brazil Additional Information Course Information Religious Life About 80% of all Brazilians are Catholics; most others are Protestant or follow practices derived from African religions. Several times a day, religious services are available on campus or off-campus in active, dynamic parishes. Housing and Meals Students will live with Brazilian families carefully selected by the local office of International Programs. Breakfast is provided by the host family. A stipend is provided for meals and local transportation. The university cafeteria and nearby restaurants are accessible and cater to student budgets. Cultural and Recreational Opportunities Social gatherings and field trips are organized especially for international students, in order to help integrate them into the university community. Several extracurricular activities are available to international students, including soccer, volleyball, and

76. 207brazilreligion Slave Religion and Culture in Brazil Introduction I. Catholicism II. african Traditional african religions I Catholicism Baptism Catechism Confession http://www.ucalgary.ca/~spangler/207brazilreligion3.html

Slave Religion and Culture in Brazil Introduction I. Catholicism II. African Religions a) Catholicism b) Islam Conclusion: Cultural Creativity Introduction Palmares Capoeira Religion -Christianity (Kongo and Angola) -Islam (West Africa, Mahommah Baquaqua) -Traditional African Religions I Catholicism Baptism Catechism Confession Confraternities (Lay) Brotherhoods Salvador, 1789: 17 Black Brotherhoods Angolan II. African Religions a) Catholicism Angolans Kongolese b) Islam West Africa 1835 Rebellion (Salvador) Moslem Pai de Santo (Father of the Spirit) Family Metaphors Alternative Community (Quilombo) Ogun (Iron): Saint Anthony Omolu (Smallpox and Diseases): Saint Roche Cachoeira (9 of 11 terreiros founded, 1850-1900) Salvador Casa Branca (1830s) Cachoeira Yoruba Anacleto Terreiro Conclusion Cultural Creativity African-AMERICAN to AFRICAN-American Brotherhoods Islam Palmares Capoeira Urban Centers Community

77. Book Review The American Historical Review, 108.5 The Karasch traces the Central african presence in the remote brazilian state of Central african combat rituals and religion contributed to the emergence of http://www.historycooperative.org/journals/ahr/108.5/br_2.html

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78. XULA :: File Not Found Condomble is a mixture of african religions from Yoruba, Bantu, Dahomey and other West african They had not seen too many africanAmericans in Brazil. http://www.xula.edu/herald/issues/20022410/editorials.html

404 Error - File Not Found Xavier University Campus is Closed while the City of New Orleans recovers from Hurricane Katrina. Many of the xula pages have been restored to a point just before the storm. Xavier University Home Page FAQ for Broken Links Site Map What's New ... Provide Your Feedback University Switchboard 504/486-7411

79. Religion Nowhere in brazilian religion is there the assumption that, for the sake of The original differences between European and african religion were marked, http://www.mre.gov.br/cdbrasil/itamaraty/web/ingles/artecult/religiao/apresent/a

famplia=new janela("win_amplia",0,0); audio=new janela("win_audio",0,0); ftrecho=new janela("win_trecho",0,0); flegenda=new janela("win_leg",0,0); video=new janela("win_video",0,0); quadro=new janela("win_quadro",0,0); mapa=new janela("win_mapa",0,0); ftabela=new janela("win_tabela",0,0); Religion Few priests, few masses, many festivals by Rubem César Fernandes Brazil is a Catholic country, but Brazil is also a country of religious openness, of a variety of faiths, of syncretism. This is what gives a sort of bitter - sweet character to Brazilian religiosity. The country was officially Catholic for four centuries, from the Portuguese discovery in 1500 to the end of the Empire in 1889, and the law officially proscribed other religions as illegal. In its status as "Patron", the Church formed an alliance with the kings of Portugal, and later with the Emperors of Brazil. However, many official institutions did not penetrate into the society that was being formed in Brazil to any great extent. The Church, as well as the State, was a centralized organization in the capital, and became less and less influential the further afield it spread in the colonial territories. This institutional fragility is a feature of Latin-American Catholicism to this day. About 80% of the present parishes of Brazil were organized in the twentieth century, and 50% since the 1950s. The parishes cover very extensive areas and serve large populations. While a parish in France has an average area of 15 km

80. YORUBA RELIGION The religion took deep hold in african communities in Brazil and Cuba especially, and eventually spread to mixed race and EuropeanAmerican communities in http://members.aol.com/ishorst/love/Yoruba.html

Yoruba Religion The religion of the Yoruba people in West Africa, who live in Nigeria and Benin, is a thousands of years-old tradition of nature worship and ancestor reverance. In addition to the worship of one God, named Olodumare, the Yoruba worship dozens of deities known as "Orishas" who are personified aspects of nature and spirit. The principal orishas include Eleggua, Oggun, Ochosi, Obatala, Yemaya, Oshun, Shango, Oya, Babalu Aiye, and Orula. Orisha worship was spread to the new world through the slave trade. In order to preserve their religious traditions against Catholic repression, the African slaves syncretized the orishas with Catholic saints. Thus Shango came to be depicted as Sta. Barbara; Obatala as Our Lady of Mercy, etc. The religion took deep hold in African communities in Brazil and Cuba especially, and eventually spread to mixed race and European-American communities in these countries. After the Cuban revolution of 1959 the religion, known in Spanish as Santeria or La Regla de Ocha, spread to the United States (especially New York City and Florida), Puerto Rico and Venezuela. Central features of the religion are its drumming and dancing celebrations known as tambors. At the tambors elaborate altars are created, and then food is offered to the Orishas. Depending on the nature of the celebration, percussionists and drummers (often playing the sacred 3-piece bata drums) play precise rhythms directed to specific Orishas while those present sing call-and-response songs in archaic Yoruba (called Lucumi in Cuba), causing the Orishas to descend and possess initiated priests and priestesses of the religion. The rhythms and forms of Yoruba religion are said to be fundamental to the development of many forms of African American music from gospel to blues and jazz, and to musical forms such as Salsa and Latin Jazz.

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