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Brazilian & African Religions:     more detail

African religions and the valorisation of Brazilians of African descent: Paper presented at a seminar, Department of African Languages and Literatures, University of Ife, February 1977 by Pierre Verger, 1977 African religions and the valorisation of Brazilians of African descent by Pierre Verger, 1977 Recreating Africa: Culture, Kinship, and Religion in the African-Portuguese World, 1441-1770 by James H. Sweet, 2003-09-29 Fragments of Bone: Neo-African Religions in a New World Manipulating the Sacred: Yoruba Art, Ritual, and Resistance in Brazilian Candomble (African American Life Series) by Mikelle Smith Omari-Tunkara, 2006-01-01 BRAZIL: An entry from Macmillan Reference USA's <i>Countries and Their Cultures</i> by MAXINE L. MARGOLIS, MARIA ENEDINA BEZERRA, et all 2001 Afro-Brazilian: History of Brazil, Religion in Brazil, Capoeira, Music of Brazil, Macumba, Umbanda, Brazilian cuisine, List of Brazilians of Black African descent, Chica da Silva (person). Sàngó in Africa and the African Diaspora (African Expressive Cultures) MUSIC, RELIGION, AND PERCEPTIONS OF CRIME IN EARLY TWENTIETH-CENTURY RIO DE JANEIRO: An entry from Macmillan Reference USA's <i>Encyclopedia of African-American Culture and History, 2nd ed.</i> by Marc Hertzman, 2006 Nago Grandma and White Papa: Candomble and the Creation of Afro-Brazilian Identity (Translation of the Books in the Series Latin America in Translation/En Traduccion/Em Traducao) by Beatriz Gois Dantas, 2009-09-15 Afro-Brazilian music and rituals (Working paper) by José Jorge de Carvalho, 2000 Capoeira: A Tale of Martial Arts Mastery, Mysticism and Love by Khafra K Om-Ra-Seti, 2004-03-31

lists with details

61. Marin Arts Council - Artists Dialogue
    Some brazilian and african religions uphold the belief that other dimensional forces come to work with the practitioners when specific songs, rhythms, or drums  
    http://www.marinarts.org/artistsdialogue0702.htm
    
    Extractions: Music is vibration, a frequency, a wavelength, which humans hear as sound. All life, including human bodies and emotions, is composed of energy that vibrates at certain frequencies. These determine the nature and well-being of all living objects. Scientists tell us that the main ingredient of the mass of "solid" objects, ourselves included, is space. This space is energized, made of an intelligence that influences the objects' form and harmonious flow of the health of life. If you know how to communicate with that intelligence, you can influence and change it. One can use music and sound to influence thoughts, emotions, subtle bodies and physical bodies. Working with music is working with the life vibration itself, the creative, sustaining and intelligence aspects. As transmitters of energy, music and sound can open up psychic gateways and other dimensional realities. Hans Jenny, a Swiss physicist, conducted experiments by introducing sound frequencies into different materials on vibration-sensitive plates. He discovered that certain tones would organize scattered particles into specific patterns, thus creating unity and form from chaos.

62. 425 Bibliography Example
    1989 The role of the gods in Afrobrazilian ancestral ritual. Minneapolis Fortress Press. A study of african American religions focusing on how  
    http://www.people.vcu.edu/~cturner/425bibex.htm
    
    Extractions: Annotated Bibliography - Spirit Possession Awolalu, J. O. Yoruba Beliefs and Sacrificial Rites. London: Longman Group Limited. A comprehensive, systematic exposition of the Yorùbá religion as a whole, focusing specifically on its sacrificial practices. Harris, Marvin Culture, People, Nature. New York: Addison Wesley Longman, Inc. A textbook of cultural anthropology. Houk, James T. Spirits, Blood, and Drums. Philadelphia: Temple University Press. A study of spirit possession in the Orisha religion in Trinidad which details its rites, ceremonies, and pantheon, in addition to explaining and interpreting the processes which have transformed the religion through time, including syncretism. Ligièro, Zeca Candomblé is religion-life-art. In , Galembo, Phyllis (ed.), Divine Inspiration: From Benin to Bahia, pp. 97-120. Albuquerque: University of New Mexico Press. An overview of the history of Candomblé in Brazil including a brief description of the major orixá of the pantheon. Matory, J. Lorand

63. Manuel Raimundo Querino - The First Afro-Brazilian Historian
    to brazilian historiography the perspective of the african brazilian. writting about the africanbrazilians, he the practitioners of the Afro-Bahian religions.  
    http://www.brazilianmusic.com/aabc/quer.html
    
    Extractions: Português MANUEL QUERINO, (1851-1923) , maintained an active interest in labor and political affairs but, after the turn of the century, devoted increasing amounts of his time and energy to historical studies, in particular to research and writing on the contributions of the Africans to Brazil's growth. those studies had a twofold purpose. On the one hand, he wanted to show his fellow blacks the vital contribution they had made to Brazil; on the other, he hoped to remind the white Brazilians of the debt they owed Africa and the African Brazilians. As Querino turned his attention to history, he hoped to rebalance the traditional emphasis on the european experience in Brazil. No black had ever given his perspective on Brazilian history before. Querino emerged as the first Brazilian - black or white - to detail, analyze and do justice to the African contributions to Brazil. he presented his conclusions amid a climate of opinion which was at best indefferent, at worst, prejudiced or even hostile. Historians certainly owe a heavy debt to Querino. He preserved considerable information on the art, artists, and artisans of Bahia. No one can do research on any of those subjects without consulting his works. further, he is an excelent source for social history. His As Artes na Bahia, for example, includes an ample sampling of biographies of workers, artisans, and mechanics, those who qualify as "the ordinary people." Such unique biographies provide an invaluable look into the lives of the humble upon whom much of the growth of Brazil rests. He also offers in his essays abundant information on popular customs, culture, and religion.

64. H-Net Review: Gail D. Triner On Darien J. Davis, Ed., Slavery And Beyond: The Af
    suggests that the structure, content and form of african religions are more Discourse on Colonialism, and Abdias do Nascimento s Afrobrazilian Ethnicity and  
    http://www.h-net.org/reviews/showrev.cgi?path=8781851378070

65. Adherents.com
    brazilian religions are the most important in brazilian society. Umbanda, for example, is one of the most rapidly growing sects. Attracting both african and non  
    http://www.adherents.com/Na/Na_14.html
    
    Extractions: Notes African Traditional Religion Zimbabwe *LINK* web page: "Geographical Distribution of Followers of ATR in African Nations "; (viewed 8 Nov 2001); Arranged by Chidi Denis Isizoh from the entries made in: Barret, D.B. World Christian Encylopedia . Nairobi (1982). Table: "Geographical Distribution of Adherents of African Traditional Religion in the Continent of Africa " African Traditional Religion Zimbabwe *LINK* web page: "Geographical Distribution of Followers of ATR in African Nations "; (viewed 8 Nov 2001); Arranged by Chidi Denis Isizoh from the entries made in: Barret, D.B. World Christian Encylopedia . Nairobi (1982). Table: "Geographical Distribution of Adherents of African Traditional Religion in the Continent of Africa " African Traditional Religion Zimbabwe *LINK* web page: "Geographical Distribution of Followers of ATR in African Nations "; (viewed 8 Nov 2001); Arranged by Chidi Denis Isizoh from the entries made in: Barret, D.B.

66. Books On Candomble, Umbanda, Macumba And Afro-Brazilian Religion In Brazil
    Sacred Leaves Of Candomblé african Magic, Medicine And Religion In Brazil J. Hess The Taste Of Blood Spirit Possession In brazilian Candomblé by  
    http://www.thebraziliansound.com/candombl.htm

67. Brazil Culture | Lonely Planet World Guide
    animism, african cults, AfroCatholic syncretism and Kardecism, a spiritualist religion embracing Eastern mysticism, which is gaining popularity with brazilian  
    http://www.lonelyplanet.com/destinations/south_america/brazil/culture.htm
    
    Extractions: Brazil Brazilian culture has been shaped not only by the Portuguese, who gave the country its most common religion and language, but also by the country's native Indians, the considerable African population, and other settlers from Europe, the Middle East and Asia. Brazilian music has always been characterized by great diversity and, shaped by musical influences from three continents, is still developing new and original forms. The samba , which reached the height of popularity in the 1930s, is a mixture of Spanish bolero with the cadences and rhythms of African music. Its most famous exponent was probably Carmen Miranda, known for her fiery temperament and fruity headdresses. The more subdued bossa nova , popular in the 1950s and characterized by songs such as 'The Girl from Ipanema', was influenced by North American jazz. Tropicalismo is a mix of musical influences that arrived in Brazil in the 1960s and led a more electric samba . More recently, the

68. Recreating Africa: Culture, Kinship, And Religion In The African-Portuguese Worl
    Still, religious and cultural exchanges between Africans of of Africanization that began in Africa and continued long, slow process of becoming Afrobrazilian.  
    http://uncpress.unc.edu/chapters/sweet_recreating.html
    
    Extractions: Introduction In the past ten years or so, the African diaspora has received a great deal of attention in scholarly circles. As studies and programs on the so-called "Atlantic World" have come into vogue, the notion of a single African diaspora has become an attractive way for those studying peoples of African descent to situate themselves in the broader debate over the emergence of a "creolized" Atlantic world. Unfortunately, theoretical conceptualizations of the African diaspora have not kept pace with the books, conferences, scholars, and academic programs that label themselves as such. The African diaspora often has been uncritically superimposed on the Atlantic World, allowing anyone who studies peoples of African descent to claim that they are diaspora scholars. Indeed, there seems to be a general consensus that the so-called "Black Atlantic" is synonymous with the African diaspora. While it may appear overly ambitious to study Africans in the entire Portuguese world, or even all of Brazil, this is a study of the beliefs and practices of peoples; not a study of captaincies, colonies, or nation states. By using specific African peoples as the starting point for the study, geographic boundaries have far less meaning. The "flux and reflux" of African slaves, from Lisbon to Madeira to Bahia and back to Lisbon, was not at all unusual.[4] What concerns me are the social and cultural practices that these African slaves carried with them throughout the Portuguese world. Indeed, the tenacity of certain core beliefs actually can be measured more effectively across time and space. The pervasiveness of specific African beliefs and practices across the Portuguese world illustrates the shared cultural backgrounds of peoples, despite the geographic space that separated them.

69. African Voices: Brazilian Tenda
    priests and priestesses of the Afrobrazilian religion Candomblé closely guarded their ceremonial practices. Songs and prayers in african languages, dance  
    http://www.rit.edu/~africa/diaspora/tendaPg1.shtml
    
    Extractions: Afro-Brazilian religion T hree-and-a-half to five million enslaved Africans were taken to Brazil between the early 1500s and 1888. They brought with them diverse religions, including Christianity, Islam, and the worship of Yoruba and Kongo divinities. Africans and their descendants in turn encountered religions practiced by Native Americans. African raffia, beads, cowrie shells, woven straw. Bahia, Brazil 1996 Omolu's ritual broom Omolu: God of Infectious Disease T his raffia mask conceals the face of the secretive Omolu, who dances bent over like an old man and carries a palm broom to sweep away illness. In the past, Omolu was considered the god of smallpox, able to inflict or to cure the disease. Today, Brazilian AIDS patients appeal to Omolu for relief from their illness. A T he cowrie shells adorning his mask symbolize Omolu's wealth, fertility, and knowledge as he heals the sick and protects the healthy. Tenda Omulu A H ere you will find many objects associated with the gods of Candomblé, each of whom has a distinct personality and history. Candomblé mediates interactions between the gods, or orixás, in the "House of Heaven" and people in the "House of Life." People offer objects and foods to the orixás, sending their prayers to the House of Heaven. Priests interpret messages sent by the spirits to the House of Life. A Shopping List Stop by Tenda Omolu and look for: B eads: worn by followers of the orixás, a cloth-covered basket used in rituals that reveal the will of the gods, herbs for healing and ritual incense to purify the air, pottery to hold sacred objects and offerings to the gods, statues of "Old Blacks" who represent kind spirits twin statues that represent the Catholic saints Cosme and Damean as well as the Ibeji, the twin gods of Candomblé, white corn wrapped in plantain leaves, used as an offering for the orixás.

70. African Religion
    The second section explores the brazilian form of ancient african spiritual religion brought to the New World during the Atlantic slave trade of the sixteenth  
    http://www.cultural-expressions.com/diaspora/africanreligion.htm
    
    Extractions: A comprehensive study of Yoruba, including a survey of the major Orishas, the deified spirits of ancestors and other spirits, the minor Orishas, details of priesthood and worship, the Yoruba conception of human beings, magic in Yorubaland, and the survival of heiroglyphics, emblems and other symbols. A scholarly work. Illustrated. Appendix, bibliography. 440pp. In this first volume, Mr. Ibie gives us an indepth and comprehensive overview of Orunmila, the oracular divinity. Beginning with chapter 1, The Author's Early Association With Orunmila and continuing to chapter 13, the author brings the reader to a very extensive examination of each of the sixteen Olodus, (Apostles of Orunmila) in order of their seniority beginning with Eji Ogbe and ending with Ofun Meji. This seventeen volume series gives a thorough religious and spirtual discourse on Ifism through these very Complete Works of Orunmila. Introduction. Illustrations. 251pp.

71. CSP - 'Sacred Leaves Of Candomblé: African Magic, Medicine, And Religion In Bra
    Third, this book is not about african religious orthodoxy, nor does it in any way support the notion that syncretic Afrobrazilian belief systems are somehow  
    http://www.csp.org/chrestomathy/sacred_leaves.html
    
    Extractions: Originally expecting to document the origin and use of a few African plants in Brazil, I discovered in short order that the story of the Candomblé flora not only was rich and complex, but was in many respects a metaphor for the African American diaspora. Neither can be comprehended without understanding the subtle interplay between history, geography, culture, and political economy. ... While much of this book is descriptive in nature, at least three themes emerge that are at variance with prevailing streams of thought in the biological and human sciences. First, this book is not about the highly touted medicinal potential of pristine tropical rainforests. Rather, it underscores the intrinsic medicinal worth of

72. Sacred Leaves Of Candomblé : African Magic, Medicine, And Religion In Brazil
    Sacred Leaves of Candombl© african Magic, Medicine, and Religion in Brazil Customer I been so intrigued by a new publication on Afrobrazilian religion.  
    http://www.historyamericas.com/Sacred_Leaves_of_Candombl__African_Magic_Medicine

73. Slave Routes - Americas And Carabbean
    Candomblé, Back to top. Candomblé is a dynamic africanbrazilian religion with numerous important casas (traditional centres) in Salvador.  
    http://www.antislavery.org/breakingthesilence/slave_routes/slave_routes_brazil.s
    
    Extractions: 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 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

74. Mikelle Smith Omari-Tunkara
    Society and Religion in Oyo Tunji, South Carolina, african Arts Journal , Vol., No. 3, July, 6675, 96. 1991. YEDAMARIA Aspects of An Afro-brazilian Artist  
    http://www.arts.arizona.edu/arh/faculty/omari.htm
    
    Extractions: 1999. Lifesaving Designs for the New Millennium: Yoruba Artistic andCultural Inheritances in the Americas ;The Sixth World Congress Of OrisaTradition And Culture, Port Of Spain, Trinidad/Tobago, conference proceeding. 1996 "An Indigenous Anatomy of Power and Art: A New Look at Yoruba Women in Society and Religion"Dialectical Anthropology, Volume 21, pages 89-98.

75. Sebastian Rotella
    african faiths that are sincere and universally Christian and view the symbols as primarily cultural rather than religious. The result is an Afrobrazilian  
    http://darkwing.uoregon.edu/~dgalvan/intl240-f03/brazil-candomble.html
    
    Extractions: Sebastian Rotella In Brazil, a Threat to Fusion of Religions Los Angeles Times , August 8, 1998, p. A18. There is a magic word that Brazilians use to describe their talent for artful compromise. The word jeito translates roughly as a knack for solving problems, whether bureaucratic entanglements or social conflicts. It applies to the melding of religions that allows tens of millions of Brazilians to call themselves Roman Catholics while practicing rites of African origin. The fusion of Catholic and Afro-Brazilian faiths pervades this northeastern port city whose hundreds of baroque churches, legendary music and predominantly black population make it the nation's cultural soul. In the Pelourinho, the cobblestoned historic district named after the whipping post of slavery days, women in folkloric white dresses wear both crucifixes and necklaces of the Candomble religion. Worshipers make street-corner offerings to Yemanja, the goddess of the sea, before attending Mass to pray to the Virgin Mary, who is Yemanja's Catholic face. "There are blacks who participate in African rites but also go to church," said Jaime Sodre, a historian and practitioner of Candomble. "And they don't see a conflict in that. I would say that is the majority." As the long-suppressed Afro-Brazilian culture finally gains acceptance and power, however, the coexistence of faiths has caused collisions. The church hierarchy has tried to eliminate Afro-Brazilian religious symbols from Catholic worship. Some black leaders are angry, while a few agree with the separation for different reasons: They want African-based creeds to break off on their own.

76. Facets Of Religion - Web Links
    a school for pagan religion; and a essay about the Afrobrazilian religion Umbanda Added on 61 Rate this Site Category african/african Hinduwebsite  
    http://www.facetsofreligion.com/modules.php?name=Web_Links&l_op=MostPopular

77. Stormfront White Nationalist Community
    VicVega1488. I m not brazilian but I m 1/2 which they use in place of their african gods who Their religion consists of animal sacrifices, mostly chickens and  
    http://www.stormfront.org/archive/t-105104
    
    Extractions: Cops don't do nothing (do they ever?) because they're protected by freedom of religion. I'd try to bust my neighbors when people would deliver crates of rabbits to be sacrificed but they'd do nothing, PETA and such didn't do squat, I guess protecting the rights of the negroids backward religion is more important than animals. I have no idea what the situation is in Cuba currently except lots of blacks and mulatos practice it and I'm sure there's a lot of whites doing it too being the creme of the crop of the white population left the country decades prior. It's interesting to note that when the communist Fidel Castro took over, he banned Catholicism, Christmas and other Christian religions but Santeria was never banned, in fact he has a Babalao bless him every new year and he encourages the Santeria religion as well as interracial marriage and other degenerate Marxist teachings. Ex-Panamanian mud dictator Manuel Noriega and current Marxist mud Venezuelan leader Hugo Chavez both practice Santeria.

78. J. Lorand Matory
    equally noted for his study of such Latin American religions as Haitian Vodu, brazilian Candomblé, and Cuban Santería, which are rooted in Africa, but, in  
    http://www.fas.harvard.edu/~afroam/Faculty/J__Lorand_Matory/j__lorand_matory.htm
    
    Extractions: BIOGRAPHY CURRICULUM VITAE J. Lorand Matory Professor of Anthropology and of African and African American Studies Professor Matory studies the diversity of African, African American, and Latin American culture, with an emphasis on how differently various peoples understand gender, sexuality, class, race, and national identity. In particular, he is a renowned expert on Brazil and on the Yoruba civilization of West Africa, which is world famous for its religious complexity and artistic creativity. He is equally noted for his study of such Latin American religions as Haitian "Vodu," Brazilian Candomblé, and Cuban Santería, which are rooted in Africa, but, in the wake of immigration from the Caribbean to the U. S., have deeply penetrated our urban landscape. Professor Matory has also engaged the controversial subject of ethnic diversity within black North America, which includes immigrants from many nations as well as Americans of African descent who have not always considered themselves black, such as mulattoes and bi-racials, Louisiana Creoles, New Jersey's Ramapo Mountain people, and most of the Indian tribes east of the Mississippi. His study of diverse religions and cultures is the basis of much lecturing and writing on the poetics and politics of daily language in the United States—that is, on how often metaphors of lightness, darkness, time, money, size, direction, and so forth, which are peculiar to our culture, guide and misguide our thinking about the world.

79. Brazilian Studies Committee
    and politics, especially Yoruba religion in Nigeria and ethnic complexity among africanAmericans Country or Brazil, Cuba, North America; brazilian diaspora in  
    http://www.fas.harvard.edu/~drclas/regions/brazil/brazstudcommittee.html

80. The OSU Black Studies Library
    Traditional african Religion in America. Sarava! Afrobrazilian Magick Carol L. Dow BSL BL2590 B7 D68 1997 Voodoo Christoph and Oberlander BSL Reference BL2490  
    http://library.osu.edu/sites/blackstudies/religionbib.html

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