Candombl
Candombl originated from Africa and is now an established religion being practiced in Brazil. In the book of Larry Crook, Brazilian Music, he narrates that during the trans Atlantic slave trade during the fifteenth century, African slaves mostly from Yoruba and Fon of West Africa brought by Portuguese in Brazil brought along with them their religious practices and has evolved to be Candombl. This is also the main reason behind Yoruba as the language of Candombl.
The religion was called Candombl because it is the location believers hold their religious feasts. It is a temple where its walls are made of clay and while floors are made of brick. According to Rachel Harding, Candombl symbolizes this locale wherein they get to show that they are no longer slaves and is actually called into new being. New meanings of self are (re)shaped to contest a place in the Brazilian geographical space.
Dr. Kathleen OConnor, a Ph.D in Anthropology from Harvard University, defines Candombl as a set of traditional religious beliefs and practices that often deal with transaltered states not trances as traditionally understood, but rather in altered states of being. According to OConnor, Candombl has five practices worship of orishas, divination, ancestor worship, syncretic and memory practices.
Orishas are deithies from Yoruba. Popular Orishas are Ogum, Xango, Omolu, Oxossi, Iemanja, Iansa, Oxum and Exu. Each orisha represents different divinities of air, water and earth. In the religious ceremonies, practitioners dress in the colours of the orishas and place food at the altar before singing special songs and dancing precisely choreographed steps to the sacred drums. The initiated must dance barefooted in the temple.
Divination, as explained by OConnor, for Africans is the source of determining the causes and solutions to a certain suffering. Divination can determine whether patient seeks treatment from biomedical psychiatric institutions or from traditional spiritual practices .
Candombl honors the dead. The believers think that ancestral worship is manifested by calming the spirits of the dead are necessary because they do not know that they do not have a life already and they may want to go back to their life or take the still living individuals with them. This is in line with their memory practice wherein, they offer mass for the dead.
The religion can be considered as a syncretic practice or as OConnor describes it religious practice as the result of mized traditions. Candombl was banned at first, thus, the orishas or deities, were worshipped behind the identities of catholic saints making Candombl a fusion of Roman Catholicism and African beliefs.
According to Anthony Pinn in his book, African American Religious Cultures, there are approximately a million followers of Candombl. Communities are unified as they go together worship their orishas with their new found self free of slavery. In a foreign land, they were still able to practice their beliefs from their origin. The religion is organized around religious centres known as terreiros, which are usually led by high priestesses called me de santo (mother of saints) or pe de santo (father of saints).
The religion was called Candombl because it is the location believers hold their religious feasts. It is a temple where its walls are made of clay and while floors are made of brick. According to Rachel Harding, Candombl symbolizes this locale wherein they get to show that they are no longer slaves and is actually called into new being. New meanings of self are (re)shaped to contest a place in the Brazilian geographical space.
Dr. Kathleen OConnor, a Ph.D in Anthropology from Harvard University, defines Candombl as a set of traditional religious beliefs and practices that often deal with transaltered states not trances as traditionally understood, but rather in altered states of being. According to OConnor, Candombl has five practices worship of orishas, divination, ancestor worship, syncretic and memory practices.
Orishas are deithies from Yoruba. Popular Orishas are Ogum, Xango, Omolu, Oxossi, Iemanja, Iansa, Oxum and Exu. Each orisha represents different divinities of air, water and earth. In the religious ceremonies, practitioners dress in the colours of the orishas and place food at the altar before singing special songs and dancing precisely choreographed steps to the sacred drums. The initiated must dance barefooted in the temple.
Divination, as explained by OConnor, for Africans is the source of determining the causes and solutions to a certain suffering. Divination can determine whether patient seeks treatment from biomedical psychiatric institutions or from traditional spiritual practices .
Candombl honors the dead. The believers think that ancestral worship is manifested by calming the spirits of the dead are necessary because they do not know that they do not have a life already and they may want to go back to their life or take the still living individuals with them. This is in line with their memory practice wherein, they offer mass for the dead.
The religion can be considered as a syncretic practice or as OConnor describes it religious practice as the result of mized traditions. Candombl was banned at first, thus, the orishas or deities, were worshipped behind the identities of catholic saints making Candombl a fusion of Roman Catholicism and African beliefs.
According to Anthony Pinn in his book, African American Religious Cultures, there are approximately a million followers of Candombl. Communities are unified as they go together worship their orishas with their new found self free of slavery. In a foreign land, they were still able to practice their beliefs from their origin. The religion is organized around religious centres known as terreiros, which are usually led by high priestesses called me de santo (mother of saints) or pe de santo (father of saints).
Categories:
0 comments:
Отправить комментарий