Macumba and the meaning of objects: instruments, tools and more!

Many people have already had the opportunity to find small offerings in places such as crossroads, on the street, in a cemetery, on the shores of the sea or river, and so many others. Popularly, the name macumba is given for this.

There are many macumba objects that are completely unknown to the public and others that are more widespread. Understand better what these religions, instruments and practices are, to be able to use the term macumba with more accuracy and propriety.

Before being kidnapped and brought as slaves to Brazil, people lived in their villages, each with their own values and creeds. The religion was very particular and usually they worshiped some deity related to their history or nature.

So, each Nation had its Orixá, but the beliefs mixed and merged in Brazil, with the union of several different ethnic groups. It was from then on that the African pantheon began to take shape, giving rise to Afro-Brazilian religions.

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In reality, macumba is the name of a tree and a percussion instrument that originated in Africa. It is also a generalist name for the religions of our African matrix. However, people have long associated the name with magic, offerings or spells.

Despite not being the most correct term, it ended up becoming very common, being used pejoratively even among practitioners of African matrix religions. What is usually called macumba can be one of these options:

Bori: the Boris are made at the entrance to African religions, to pay homage to the head Orisha. The format in which it will be done is defined in the buzios and are unique for each person;

Padê: is an offering placed at the door of the Candomblé house or the terreiro. It is made for the deity that guards the place, preventing bad energies or entities from entering, usually Exu;

Ebó: it is an offering made for a certain purpose, be it prosperity, getting a job, opening paths and the like. It is always made for an Orisha with the support of Exu.

Dispatch: it is a form of gratitude for a favor received, usually done for Exu. It can be placed at crossroads, cemeteries, woods, rivers, beach and other suitable places.

Ritual food: the food prepared for a certain Orisha, made according to very clear rules, is called ritual food abado, acaçá or acarajé.

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Offerings and other ‘macumbas’ are practices as common as potions made by druids or offerings on the altars of the Gods in pagan religions. In the same way that the host represents the body of Christ and the wine his blood, other foods may have other representations in other faiths.

For a long time, practices were prohibited by the church, in an attempt to coerce its devotees. Many died burned at the stake and intolerance remains until today, but this time the flames destroy the terreiros.

Religious intolerance is not just ignorance, it is a crime, but it has been practiced even in the supposed information age. Macumba is a manifestation of faith, a request, a thank you to a certain God/Orixá. Understanding is optional, but respect is key.

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Umbanda was born from the union of spiritism with religions of African origin, such as Candomblé. It also incorporated some elements of shamanism, linked to our indigenous peoples, thus becoming an eclectic and quite complex religion, with devotees throughout the country.

In it, the Orixás and their phalanges are extremely evolved entities that seek to guide humanity towards peace and prosperity. There is only one superior entity, which can be called God, Olorum, Nzambi or as you see fit.

In Umbanda, there is no sacrifice of animals for any type of work, be it ebó, dispatch or whatever. There are 9 main Orixás that carry with them their phalanges within the 7 lines, where the entity incorporates the medium in order to work, whether with healing, opening paths or pain relief.

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Candomblé is also a mixture of faiths, born from the union of different creeds from Africa. Much more connected to nature and the elements, she believes that the Orixás lived among us and that we are all their descendants, with personality traits well marked in each Orixá.

Spread around the world, it is known by other names in other countries, but the basis of the belief system is the same. In Brazil, Candomblé is represented by 3 Nations, Ketu, whose God is Olorum; Bantu, with the deity NZambi; and Jeje, with the god Mawu.

In Candomblé it is acceptable to use animals in sacrifices, but following strict protocols. These animals are often used as a food source for the locals. The number of Orixás in Candomblé is greater, around 16 deities.

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Although both religions have their roots in Africa, Candomblé and Umbanda have significant differences. For example, while in Candomblé the orixás are ancestors of humans, in Umbanda they are entities.

Other points of difference are the number of Orixás, the presence of incorporation of the medium, which occurs in Umbanda, but not in Candomblé, and the presence of animal sacrifices, common use in some Candomblé terreiros, but prohibited in Umbanda.

Both Umbanda and Candomblé use some objects to help in directing the intention and in the relationship with the Orixás and entities. Among them are the guide, candles, pemba, images and the bell.

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Guia is a type of ritual necklace that strengthens the bond between an initiate and his orixá. It must be done by the son of Santo himself, so that it is impregnated with his axé (his own energy, to strengthen the bond). Afterwards, the guide is washed with the specific herbs of the Orisha and handed over at the initiation.

The guide must be made with natural elements, in order to be able to transmit the energy. In addition, you need to follow the colors and quantities indicated for your Orisha, with the appropriate length for the initiate’s phase. The form of use, whether crossed, on the wrist or neck, also has its meaning.

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Whether in Umbanda or any other religion that deals with energy, through the transmutation of fire, combined with intention, candles will be present. They are used in the Congá (altar with the images of Orixás), for the scratched points of the Orixás, offerings and everything that involves some type of energy.

The colors represent not only elements of nature or intentions, but even the orixás. For example:

To ask for justice for Xangô, the brown candle is used;

To ask for prosperity for Oxum, the yellow or gold candle is used;

To ask Ogun for protection, the red or dark blue candle is used;

To ask Exu to open the way, light the black candle.

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Pemba is nothing more than limestone chalk, more rigid than school chalk, and with a more rounded shape. It is used both as a stick and as a powder, grated. Before fulfilling its role in the terreiro, it must be consecrated, thus making it have energetic value.

Mainly used to scratch the point – which are drawings made to sign a certain intention, whether it be unloading or the arrival of some entity, pemba should not be used by anyone. Its powdered version is blown to create an aura of protection, both in the house and in the medium.

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The images are representations of the deities of any religion and it would not be different in Umbanda. They are figures made of the most diverse materials, representing the Orixás, with their sacred clothes and instruments. They can be adorned with guides, whelks and other props.

Whether to compose the Congá, for some specific work or to have on your altar at home, the image of the Orisha is fundamental. After all, it represents not just your faith, but the lessons you need to learn from it. It also helps to target intent, resulting in better results.

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The bell used in Umbanda liturgies is called Adjá, Adjarin, Ajá or Aajá. It can have between one and three bells together, being made of metal, with a handle of the same material or wood. In addition to announcing the start of work, Ajá is also used to help the medium.

The person responsible for the terreiro is the one who takes care of Adjá, and may also be someone designated by him. In addition to helping with the incorporation process, it also eliminates any denser energy at the site, even being used in the maceration of herbs and softening.

Like Umbanda, Candomblé also has its objects used in its liturgies. They are related to your beliefs and each one has a story and reason to be used. Learn more about bead threads, atabaque, agogô and alguidar.

Also explained here are the whelks, the little quart, tools used and what settlements are. Understand what Xere, Adjá, Aquidavi and Mariô are, demystifying most of the erroneous beliefs about religion.

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The string of beads (ilekés), as well as the guide used in Umbanda, is unique and made by the practitioner. Originally, strings of beads were made from elements of nature, such as seeds, stones, metals, teeth or horns. Today, it has elements such as polished stones or beads made of wood, glass or even plastic (less recommended).

There are several types of bead threads, such as:

Yan: made with just a string of beads and the firm closure (a special closure bead);

Delogun: string of beads used by those who have recently been initiated into the religion;

Lagdbá: is a thread made with hoops, usually buffalo horn or other elements;

Ìbàjá: perhaps this is one of the most famous, made entirely of buzios, also called brajá.

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The atabaque is a sacred instrument, consisting of a tall, narrow drum covered with leather. Its spiritual utility is very broad, serving mainly to attract the axé of the entity or orixá, with certain vibrations that are consistent with these beings of light.

In addition, it is important to highlight that the atabaques also play a key role in the terreiro, ensuring a uniformity of the energy of the people who are present. The touch of this instrument serves to maintain the good energy of mediums, valuing the stability of their vibrations, which favors the process of connection with the entity.