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With a history, a social and cultural influence is the appearance of UMBANDA. Let’s talk about what Umbanda is and additionally how it is presented culturally for society.
It is common knowledge; that many people define it as an expression of the spirit as such, with the action of its own beneficence.
It is known as a new religion that originates in Brazil, from the multicultural miscegenation, in this land and everything that has to do with the ethnic lineage that has developed. Continue with us to learn more about this religion!
What is Umbanda?
As many connoisseurs know that Umbanda is a mixture of various religious and spiritual aspects such as Espiritismo, Tupi Guarani, Catholic Santeria, Congo Angola Bantu religion, Occult (Occult) Christian tradition, European Red Magic, the Orientalism.
As you can see, it is an American religion, which originates in Rio de Janeiro, Brazil, with a start date in the year 1908, which was very decisive, considering it as an important part of the spiritist universe.
In addition to this, that same one that germinated, in response to all that denial of the Pretos Velhos (old black descendants of slaves) and spirits of caboclos (American aborigines), in what is called the sessions of orthodox spiritualism (kardecismo).
Now when we refer to the hierarchy organization; or of international or national writing, we are not referring to some type of passage or sacred book, as the Christian religions have. Several spiritual houses are known to venerate Umbanda in their own way, so you can see countless different forms of worship in various regions or terreiros of Brazil.
History of Umbanda
As regards the history of Umbanda, we have that all the theoretical and historical concepts that have been shown, are intended to give understanding; of all the cultural ideas and the syncretism of the multicultural form of Umbanda in time.
It is from this moment that we can show in a timely manner the uprising of Umbanda, word, origin, foundations, crusades, lines among other main aspects of religion.
It is known that for the date November 15, 1908, In Brazil, a 17-year-old boy named Zelio Fernandino de Moraes, who is part of a family nucleus of average Catholic origin. He attended the seances at the itinerant center of the Spiritist Federation of Rio de Janeiro, because you suffered from discomforts, for which he could not find a solution and sought to calm such discomforts.
Being in one of the various spiritualist sessions, the spirit of Caboclos and Pretos Velhos made its presence felt in an unusual way, to this the leader who was in charge at that time; he makes the decision to evict him from the consultation, since he believes that he is a backward spirit.
However, at that moment, as a response to that injustice, the spirit that appeared in the body of the young Zerio hinted that he chose to be called “Caboclo Das Sete Encruzilhadas”, when asked for his name and stressed that “there is no road.” is closed”.
Next, he indicated that he would open a place of worship for spiritualists or mediums in his house the next day, where the rejected spirits could appear during the session; so that they could leave their messages to their descendants, see their needs.
So, then the next day he (November 16, 1908) at night around 08:00 pm, being in the family home of Zelio de Moraes, met with the regents of the Spiritist Federation of Rio de Janeiro in company of other people, who wanted to receive spiritual attention.
The spirit of the self-proclaimed “Caboclo Das Sete Encruzilhadas” was embodied in the young Zelio, and he makes it clear that this place of worship would be called “Tenda Espírita Nossa Senhora da Piedade”.
After speaking for a while, in the same person that serves as medium or matter, another spirit named Preto Velho Pai Antonio manifested, which used a pipe (hookah); this being a characteristic element and he is the one who requested the first guide to Umbanda, which are the colored bead necklaces.
This is how the “Tenda Espírita Nossa Senhora da Piedade” would be established, which still exists to this day.
However, this word of “Umbanda” It was not used on November 15, 1908; which was the day of the beginning, let alone the day after, which was the spiritual session of the Tenda en Espírita at Nossa Senhora da Piedade.
During the first five years of this new way of worshiping the spiritist cult, centered on ethnic ancestors, it did not have some kind of name that would identify it, but it is after the advent of the third spirit in the person of Zelio de Moraes, that it would be distinguished like Orixá Mallet (Malé), who is the boss (as the Caboclo Das Sete Encruzilhadas was called).
It is there that he resolved and decided as an exaltation, to this new spirit in arriving at the Nossa Senhora da Piedade Spiritist Shop, (after five years of its foundation), to give a name to this type of spiritist cult.
So he decides to name it with the (Arabic) name of Alabanda (town or next to Allah), being that Orixá Mallet reported having been of Muslim origin in life, in Malaysia.
In accordance with the above, the original name Alabanda, for sound and attribution reasonsas for containing the name of a Muslim god, when Catholics exercise cultural and religious hegemony, change to something similar to the Hindu language Aumbandha, preceding the name of the first stream.
Where we can see how it is expressed in the original language and represent the sounds or letters of a language using the symbols of the alphabet in another language. Where the name has the initial A removed, since in Portuguese it is taken as an article, gradually giving the form it currently has from that ‘A Umbanda’ (the umbanda).
But the name of the religion would already be established for the years 1915 and the year 1920 approximately.
Now as for the functional current of Umbanda; We know that it develops in different knowledge and it is through the so-called Umbanda Branca de Demanda, taking as equivalent the terms Umbanda, Umbanda spiritism and white Umbanda.
It is still worth noting other currents that since the incursion of Umbanda spiritism, as intercessor of spiritism, has accompanied in all religious aspects of those peoples, who are from Africa and America.
Adding the red magic of Europe and the elements of orientalism, as it is; yoga, Buddhism, Vedanta, Karma, reincarnation, among many others. We have that this religion concentrates and in turn varies in many elements.
Other currents of Umbanda
Some movements or current; they have more spiritualism than the religions of America and Africa. Others are African American rather than American and spiritualist. For others, the African elements stand out even more than the Americans and spiritists.
It should be mentioned that others have esoteric aspects, which have some kind of relationship from the beginning, others with a Catholic character, but which ultimately have their origins in the umbandista, you can find it with various names, such as Aumbandham, Ombhandum, Ompram and among others.
It should also be mentioned that the old Umbanda African house of worship, which is implanted with the idea of feeding the practice of their cult of the Orixas, making it clear that any direct presence of the spirit, in what is Umbanda spiritism; it is an addition to the execution of all the rituals for prosperity or offering to the Gods, as was customary, with a very direct result.
It should be added that the fact that believers can contact their ancestors makes a difference in Africanist houses of worship, so the reverse movement would later originate.
With reference to the crusades of Umbanda, this is the way it is commonly mentioned, but initially they were given the nicknames Umbanda with ketó, Umbanda with candomblé (later umbandomblé), keeping in mind that from its origin Umbanda Cruzada was mentioned with Quimbanda.
Today the cult of Umbanda actually practice crossed Umbanda, despite expressing secret aspects of candomblé, batuque and kimbanda (not quimbanda, almost non-existent).
Umbanda Basics
With respect to Umbanda Basics, this has a particular aspect that is the cult that they perform to all their ethnic ancestors. With a somewhat indirect relationship about the African Orixas, as long as it is the deity of this African spirit, which is present in Umbanda, when it is in earthly life, but for the deity of the caboclos it does not have the same force.
This is often used to distinguish the practices of Umband,a from other African Americans (Umbanda is not part of the cult of Africanists or Afro-Americans), it is known that in the rituals it does not use instruments such as drums, animal sacrifice and colorful clothing.
Another of the foundation of Umbanda that is practiced is generosity, where it can be seen in the Umbanda spiritualist centers does not receive payments, for the activities that are carried out to the believers or money in exchange for religious meetings.
In the case of the temples of Umbanda, they had to be arranged in civic groups and mediums. In other words, the descendants of the currents have to structure themselves as a society and thus cooperate with institutional support through contributions or social quotas. This can be extended to the regular congregation.
What are the 7 lines of Umbanda
As regards thes seven lines of Umbanda, this is divided into 7 Lines or Phalanges. These are the lines:
Line of Oxossí Line of Ibeije L. of Iemanjá Line of the Souls Line of Xangó L. of Oxalá Line of Ogúm
Ogun line
A work directed or guided by Orixá Ogúm. It has seven main leaders, each of whom governs a type of group with similarities in terms of work, what they do and where they live, this situation is the same in the other lines.
The ruler of the city is called the “Head of the Falange”, the ruler and all the members of each lineage represent the Orixá, who give them orders, behave like this and operate in the same way, but among them it is different. The type of “phalanx” to which they belong.
Among which are Ogúm Megé, Ogúm de Male, Ogúm Yara, Ogúm Dilé, Ogúm Beira-Mar, Ogúm Naruê (Naroyé) and Ogúm Rompe-Mato.
Oxossi line
This line is guided by Orixá Oxosis. In this line, all the guiding spirits that compose it make a presence; as hunters and warriors “caboclo” (Indians). Its Chiefs are called Cabocla Jurema, Caboclo Grajaúna, Caboclo Araúna, Caboclo Urubatão, Caboclo Ubirajara, Caboclo Araribóia, Caboclo Sete Matas.
Xangó line
It is Orixá Xango who guides her, here is the…
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