Caboclo na Umbanda: see its characteristics, orixás and more!

When Caboclos incorporate into mediums, they shout and gesture, many times, as if they were shooting arrows. They are quiet and serious, giving direct and blunt answers to queries from consultants who seek them out. It is one of the most warlike lines of Umbanda, due to its connection with Oxossi, the warrior Orisha of the woods.

It was Caboclo das Sete Encruzilhadas who, in 1908, guided the creation of the first terreiro in Umbanda, since he and his spiritual companions were not welcomed by spirit mediums, who considered them backward spirits, due to their simple way of speaking. His speech is really simple but clear and effective. Complicated words do not guarantee efficiency or spiritual evolution.

Bear in mind, however, that what characterizes Umbanda (its entities, practices and rituals) already existed, before its consolidation as a religion, in 1908. An example for better understanding is that the incorporation of spirits already existed, before the structuring of Spiritism as a religious doctrine by Kardec, in 1857. In this article, we will talk about the main aspects of Caboclos in the Umbanda religion. Check out!

It is common to associate Caboclo entities with the ethnic group of the same name, but not all of them from this line are caboclos. Confused? See below the difference between entity and ethnicity, in addition to other characteristics about Caboclo!

When one speaks of caboclo in the sense of ethnicity, it is the children of original peoples (erroneously called “Indians”) with whites. In Umbanda, Caboclo is a type of entity that works with the forces of nature and the ancestral knowledge of the original peoples (sometimes also called autochthonous or indigenous peoples).

In their lives, the Caboclos may or may not have been caboclos (ethnicity) or autochthonous who, upon disincarnating, began to work helping the incarnates in their spiritual evolution. They did this through rapprochement with nature, both the environment and our own nature, often left aside due to the accelerated pace of our lives.

But why not simply call them Indians? Exactly because it is too simplistic: currently, there are more than 250 native peoples in Brazil, with different cultures, languages ​​and customs. Calling them all Indians would be like classifying them all as equals.

Emerged in Bahia around the 18th century, Candomblé de Caboclo are lines of Candomblé that, in addition to worshiping the Orixás, Voduns or Inquices, also worship the Caboclos. There are two types of Caboclo: feather and leather.

Caboclos de Pena were the indigenous people who lived from fishing and hunting and who wore plumes, headdresses and necklaces. The Caboclos de Couro, also called Boiadeiros, are the spirits of cowboys or cowboys who wore leather garments. Both work with the advice of those who seek them, often indicating baths and smoke with herbs.

The Boiadeiros also work with the “herding” of lost spirits, taking them to places where they can find the help they need.

In Umbanda, there are two fields of activity for the entities: right and left. Left-wing entities work with consumer factors, absorbing addictions, imbalances and negativity, for example. The right, on the other hand, works with radiating factors, restructuring and healing.

However, some entities can adapt and work with factors on the left, practically taking the middle path. For example, some of the right-wing entities in Umbanda are Pretos-Velhos, Baianos, Erês, Sailors, Gypsies and Caboclos.

Oxossi is the Orisha of the forests, animals, abundance and hunting. When talking about hunting, it means the whole search for goals in general, not just the act of hunting animals. He is a wise warrior, in tune with nature and with all that is natural, including dancing, singing and the visual arts. He is also the King of the Throne of Knowledge and the King of the Woods.

It is Oxossi who provides the food, in addition to being a lover of contemplation. So, at the same time that this Orisha governs the search for sustenance, it also governs moments of artistic contemplation or simply doing nothing, reminding us to reserve moments of pleasure in our daily lives.

The Caboclos are in the most diverse lines of Orixás, but all are primarily linked to Oxóssi, due to its strong connection with the woods, woods and forests. In Brazil, Oxóssi is syncretized with São Sebastião, in the Center-South region; to São Jorge, in Bahia, and to Arcanjo Miguel, in Pernambuco. His commemorative date is January 20th.

Entities of light and wisdom work on the right line and respond primarily to Oxossi. They assist giving advice, passes and often recommend herbal baths and leaf shakes, although this is not exclusive to these entities.

They work with the healing and spiritual development of the incarnated, encouraging them to follow the path of charity.

Caboclo-type entities may or may not have been indigenous, in one of their incarnations. For Umbanda, the fundamental characteristics of these spirits are charity, humility, honor, a sense of duty and loyalty, as well as wisdom and extensive knowledge about plant energies.

Despite responding primarily to Oxossi, there are Caboclos of all lines of Orixás. Some even manage to work with all seven energetic vibrations, like Caboclo Sete Flechas. Below, see their areas of work and the most common names, as well as stories related to some of them!

Just like Iemanjá, Caboclas are loving and smart. They work with spiritual purification, dismantling negative energy and protecting those who are going through difficulties. Their names are usually Cabocla da Praia, Diloé, Sol Nascente, Sete Ondas, Estrela do Mar, Jaci, Jacira, Guaraciaba, Janaína, Jandira, Jurema da Praia.

Cabocla Jandira works with the healing and cleaning of the aura of its consultants, offering good advice in the process. Cabocla Jurema is an entity evoked by both indigenous people and Umbanda practitioners and heirs of Catimbó. Because of this, she can present herself as a young black, indigenous or cabocla woman. Their phalanx women work in the line of several Orixás and their names help to identify each line.

Cabocla Jurema da Praia, for example, works in the line of Iemanjá, balancing the mental and sentimental fields of the afflicted who seek them.

Direct and inspiring, the Caboclas of Iansã usually work with subjects related to prosperity and discharge. The most common names are Batira, Jussara, Jurema Preta, Poti, Potira, Japotira, Ivotice, Valquíria, Maíra, Raio de Luz, Talina, Palina.

Cabocla Jurema Preta’s phalanx is made up of powerful witches, who work to help their clients evolve, in addition to transforming bad energies and multiplying good ones.

Generally more restrained, the Caboclas de Nanã do not dance and work advising and showing karma. Usually, they carry the names Paraquassu, Assucena, Inaíra, Juçanã, Xista, Sumarajé, Janira, Muraquitan, Juraci, Jutira, Luana, Jurema Mestra.

Cabocla Inaíra, with her strength and wisdom, works to remove obstacles that hinder spiritual evolution.

Cabocla Jurema Mestra, when incorporated, has mannerisms similar to those of Pretas-Velhas. She has vast magical and herbal knowledge, as well as being a great storyteller, due to her experience of several incarnations. She works by bringing balance and wisdom to her consultants.

In the terreiros, the Caboclas de Oxum rotate a lot and usually speak softly. They work with energy issues and psychic illnesses, such as discouragement and depression. His passes can be either dispersal or energizing. Their names can be Iracema, Imaiá Jaceguaia, Jurema da Cachoeira, Juruena, Jupira, Jandaia, Araguaia, Estrela da Manhã, Tunué, Mirini and Suê.

Cabocla Estrela da Manhã works mainly with the dissipation of miasmas and negative feelings, such as intolerance and sorrows. Cabocla Jurema da Cachoeira, on the other hand, prefers to work on helping her clients with personal relationships, social interaction and financial problems.

Caboclos de Oxóssi are fast, like to dance and recommend baths and smoke. Their names are usually Caboclo da Lua, Arruda, Aimoré, Boiadeiro, Ubá, Caçador, Arapuí, Japiassu, Junco Verde, Javari, Mata-Virgem, Pena Branca, Pena Dourada, Pena Verde, Pena Azul, Rompe-folia, Rei da Mata , Guarani, Sete Flechas, Flecheiro, Folha Verde, Tupinambá, Tupaíba, Jupiara, Tapuia, Serra Azul, Paraguassu, Sete Encruzilhadas.

One of the stories of Caboclo Sete Flechas originates from an indigenous person from the Pataxó group, in the region that is today Bahia. Although he belongs to the lineage of Oxossi, this entity can act in any of the seven lines of Orixás, since he received an arrow from each one of Umbanda, by order of Oxalá.

One of the Caboclos Pena Branca has his story linked to the time of the arrival of the Portuguese in Brazil, when he was a Tupinambá chief. He was one of the spokesmen between the natives and the Portuguese, thus learning to speak their language. He works with spiritual cures and is recognized as one who carries the knowledge of the Umbanda religion. White feather caboclos are also popular in Mexican and Caribbean cults.

The Caboclos de Ogum entities work by encouraging and helping with professional issues. They are fast and don’t like to mess around. Their names can be White Eagle, Golden Eagle, Solitary Eagle, Rompe-Ferro, Rompe-Aço, Arariboia, Beira-Mar, Caboclo da Mata, Icaraí, Caiçaras Guaraci, Ipojucan, Itapoã, Jaguará, Rompe-Mato, Rompe-Nuvem, Sete Matas, Sete Ondas, Tamoio, Tabajara, Tupuruplata, Ubirajara.

Caboclo Rompe-Mato was associated with the Guaicuru people, who lived in the Mato Grosso do Sul region. These were warriors and knew how to use horses and spears in battle, remaining undefeated until the 19th century. Caboclo Rompe-Mato has great healing power, especially in matters related to balance and harmony.

Caboclo Arariboia may have one of its origin stories associated with one of the Temiminós chiefs. He was a great strategist and warrior who helped the Portuguese in the conflicts against the Tamoios, who were allied with the French, in 1567.

The Caboclos of Omulu move little, but are impatient. They work with physical, mental and spiritual pain. They are called Arranca-Toco, Acuré, Aimbiré, Bugre, Guinea, Gira-Mundo, Yucatan, Jupuri,…