Candomblé: An Afro-Brazilian religion

Candomblé is an Afro-Brazilian religion that developed in the 19th century, particularly in Brazil, from a mixture of African religious traditions brought by slaves, mainly from the region of modern-day Benin and Nigeria, with elements of Catholicism and indigenous traditions.

Origins and cultural resistance

Its origins lie in the cultural resistance of enslaved Africans who sought to preserve their beliefs and practices in the face of oppression and attempts at Christianisation.

The role of the Orixás

In Candomblé, the orixás, divine beings who represent the forces of nature and aspects of human life, play a central role.

Rituals and ceremonies

The rituals include dances, singing, offerings and drumming, the aim of which is to establish communication with these spiritual beings. The terreiros, sacred spaces where ceremonies take place, are centres of worship and community life.

Cultural and ethnic identity

Religion also plays an important role in shaping the cultural and ethnic identity of many Brazilians, reflecting the rich diversity of the country’s African heritage.

Challenges and continuity

Candomblé has faced challenges over the years, including religious persecution, but it remains a vibrant and respected practice in contemporary society.

See also History of Afro-Brazilian religions in Bahia.

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História mitos e verdades sobre a religião do candomblé

Candomblé na Bahia, origem e religiosidade do baiano08:25

History and origins of Candomblé

Candomblé is a religion derived from African animism, worshipping Orixás, Voduns or Nkisis, depending on the nation. With a totemic and familial origin, it is one of the most widely practised African-based religions, with over three million followers worldwide, especially in Brazil.

Importance and practice

Candomblé has great practical value in everyday life. This ancient slave religion stands in contrast to traditional religious systems such as Christianity and Buddhism. It sanctions identities, as each individual has an Orixá to which they belong, which determines their behaviour and inner desires, without distinguishing between good and evil.

In each of us there may be the maternal side of Oxum, the teasing of Nana or the fighting of Ogum.

Celebrations and festivals

Candomblé festivals take place throughout the year in Bahia. Each house, each nation (Keto or Nagô, Ijexá, Angola, Gêge, Cabinda, Congo, etc.) and each group has its own cycle of celebrations. In the Goodness and Silence of Orun there is a constant harmony with Ayé, confirming the link between the living and the dead.

Structure and ceremonies

Candomblé is a word of black African origin that refers to a gathering of followers of the cult, also known in other parts of Latin America where there was black slavery. These gatherings are held in specially prepared places, usually in rustic huts, and follow certain rules: the chants are usually in the Nagô language, rarely in Portuguese, reflecting the language of the people.

To the sound of chants and dances, atabaques form the basis of percussion music in Candomblé. This is not just an African cult; it is part of a dogma, a cult and a moral code, with a clergy that brings together the constructive elements of a religion.

Syncretism and influences

When African slaves were brought to Brazil to work on plantations, the Portuguese authorities ordered them to be baptised within six months. However, blacks continued to worship their idols and refused to be converted to Christianity. Catholicism became a means of disguising their traditional beliefs, in which saints were not worshipped, but rather the corresponding orixás.

The phenomenon of syncretism allowed black Africans to juxtapose Catholic saints with the gods of their own beliefs, considering them equal, albeit different. Candomblé has its own beliefs, deities, dignitaries, followers, complex rituals, places of worship, altars and sacred objects.

Orixás and deities

The Orixás of Candomblé personify natural phenomena, human activities or emotions. The king of these deities is Olorum, father of the gods and invisible creator. He has two sons, Obatalá (Heaven) and Odudua (Earth), and is surrounded by a court of Orixás.

The arrival of the slaves

It is difficult to establish an exact date for the introduction of black slaves to Brazil, but the large-scale slave trade began less than 50 years after discovery. These involuntary migrants brought with them their worldviews and religions, including the Jejes, Marrins, Iorubas and many others, which were mixed in the slave quarters of Bahia, Pernambuco, Minas Gerais, Rio de Janeiro and São Paulo.

Cultural and religious influence

Slavery was officially abolished with the passage of the Eusébio de Queiroz Act in 1850, but many African cultural and religious traditions continued to influence the formation of the Brazilian people. Although there are several published works on African religiosity, many of them are guides for Candomblé followers without offering a broader folkloric perspective.

The Bahian ethnologist Édison Carneiro is one of the leading authorities on the subject and has written several books on the subject. Religious syncretism in Brazil, especially in the context of contact between enslaved Africans and Catholicism, reflects a rich and complex cultural adaptation.

Ceremonies and festivals

Candomblé ceremonies are accompanied by dances, melopéias (songs) and animal sacrifices. The Iabás, or cooks, are responsible for preparing the meat of the sacrificed animals and carefully organising the offerings. The food is prepared specifically for each Orixá and taken to each settlement.

The shed where the celebration takes place is decorated with coconut leaves and banners, creating a festive atmosphere. In the centre of the courtyard is the Padé de Exu, an offering dedicated to Exu, the messenger of the Orixás. Exu is always the first to be addressed in any obligation, ensuring that the festival is held in peace and harmony.

Conclusion

Bahian Candomblé is a religious expression deeply rooted in Bahian culture, reflecting the complexity of Afro-Brazilian beliefs and their interaction with Catholicism. This syncretic spirituality continues to influence the religiosity of the Bahian people to this day.

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