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'''Quimbanda''' (Portuguese pronunciation: [kĩˈbɐ̃dɐ]) is an [[African diaspora religion|Afro-Brazilian religion]] practiced primarily in the urban city centers of Brazil. The religion borrowed many aspects of other traditions, especially [[Umbanda]] and [[Candomblé]]. | '''Quimbanda''' (Portuguese pronunciation: [kĩˈbɐ̃dɐ]) is an [[African diaspora religion|Afro-Brazilian religion]] practiced primarily in the urban city centers of Brazil. The religion borrowed many aspects of other traditions, especially [[Umbanda]] and [[Candomblé]]. | ||
Quimbanda focuses on male spirits called ''exús'' as well as their female counterparts, ''pomba giras''. ''Pomba giras'' are often regarded as the spirits of deceased women who worked as prostitutes or in other positions traditionally considered immoral in [[Christianity|Catholic]] Brazilian society. Quimbanda's practices are often focused on worldly success regarding money and sex. | Quimbanda focuses on male spirits called ''exús'' as well as their female counterparts, ''pomba giras''. ''Pomba giras'' are often regarded as the spirits of deceased women who worked as prostitutes or in other positions traditionally considered immoral in [[Christianity|Catholic]] Brazilian society. | ||
Quimbanda's practices are often focused on worldly success regarding money and sex. The religion shares much of the philosophy of [[LaVeyan Satanism]], although it is more focused on the invocation of spirits. | |||
==Etymology== | ==Etymology== | ||
Historically, the term "Quimbanda" has been used by practitioners of [[Umbanda]], a religion established in Brazil during the 1920s, to characterize the religious practices that they opposed. | Historically, the term "Quimbanda" has been used by practitioners of [[Umbanda]], a religion established in Brazil during the 1920s, to characterize the religious practices that they opposed. | ||
The term ''Quimbanda'' came from the Kimbundu word ''kimbanda'' meaning "healer" or "[[magician]]". | The term ''Quimbanda'' came from the Kimbundu word ''kimbanda'' meaning "healer" or "[[magician]]." In the 1800s, the word became synonymous with witch-doctors in Africa. | ||
Practitioners are called ''Quimbandeiros''. | Practitioners are called ''Quimbandeiros''. | ||
==History== | ==History== | ||
Before Quimbanda | Before Quimbanda came to exist as a unique religion, many of the rituals and techniques later practiced by followers existed in some form inside the religious tradition of known as ''Macumba''. During the late 19th century and into the mid 20th century, ''Macumba'' was a pejorative term for all religions deemed by the white-dominant class as primitive, [[demon]]ic and superstitious [[black magic]]. However, as African culture continued to blend with the native Brazilian culture, the religious practices which had been termed ''Macumba'' gradually morphed into a loosely-organized new religious movement called [[Umbanda]]. | ||
===Lourenço Braga=== | |||
By the 1940s, Umbanda had become more structured, with the formation of numerous churches and a national organization which provided guidance, but not leadership to the regional churches, which remained independent. Among those Umbandists who wished to bring increased organization and formality to the religion's practices was Lourenço Braga, an author and Umbandist who studied under Zélio de Moraes, a [[channeling|medium]] who is widely regarded as having founded Umbanda as a new religion in 1918. | |||
Braga began collecting as much information as he could about Umbanda rituals, traditions, and beliefs with the goal of writing a fiction novel to explain these practices and the importance of Umbanda to the greater population of Brazil. His debut novel, ''Os Mistérios da Magia'' (''The Mysteries of Magic''), published in 1940, was a romance novel which told the story of two rich, white Brazilian siblings who are tormented by evil magician practicing a form of African [[black magic]] called Quimbanda. The novel establishes Quimbanda as the evil opposite of everything good in Umbanda. | |||
The following year, at the First Congress of Umbanda Spiritism in Rio de Janeiro, Lourenço Braga presented a cosmology of [[ritual magic|magic]] divided into three parts: | |||
* [[Spiritualism]] - Neutral magic | |||
* [[Umbanda]] - Good magic | |||
* Quimbanda - Evil magic | |||
After receiving a positive reception from his fellow Umbandists, Braga expanded his text into a book published in 1942, ''Umbanda e Quimbanda''. This text was not fictional, but intended as a practical guide and textbook study of magic religious practices from the Umbandan point of view. In addition to popularizing and formalizing Umbandan rituals, the book had a side-effect of spreading the rituals and philosophies of Quimbanda as well. | |||
In the 1970s, Quimbanda rapidly grew into its own religion with unique traditions. | ===Contemporary period=== | ||
In the 1970s, inspired by the rise in [[Satanism]] in America, Quimbanda rapidly grew into its own religion with unique traditions. The foundation of these practices were derived from Braga's books, but contemporary followers have also borrowed from the works of [[Anton LaVey]], [[Aleister Crowley]], and other modern [[occultist]]s. | |||
==Beliefs== | ==Beliefs== | ||
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According to Brazil’s 2000 census less than 1% of the population claimed to belong to Afro-Brazilian religions (including Quimbanda and Umbanda). Although very little of the Brazilian population claims to follow Quimbanda, many people from all social ranks use Quimbanda rituals occasionally. It is a common practice for businessmen to consult ''exús'' before major business dealings. | According to Brazil’s 2000 census less than 1% of the population claimed to belong to Afro-Brazilian religions (including Quimbanda and Umbanda). Although very little of the Brazilian population claims to follow Quimbanda, many people from all social ranks use Quimbanda rituals occasionally. It is a common practice for businessmen to consult ''exús'' before major business dealings. | ||
Quimbanda has been | Quimbanda has been criticized and opposed by various groups in Brazilian society. Animal rights groups have objected to its practice of animal sacrifice. Spiritists maintain that Quimbandistas are drawing low spirits into the material realm, while Pentecostalists and other [[Christianity|Christians]] have regarded Quimbanda as being in service of [[the Devil]]. | ||
==External links== | ==External links== | ||