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[[File:Quimbanda | [[File:Quimbanda Ritual.jpg|400px|thumb|A Quimbanda ritual featuring a statue of [[Baphomet]]]] | ||
'''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== | |||
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. | |||
===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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* Forests | * Forests | ||
== | ==Initiation== | ||
[[File:Quimbanda Initiation.jpg|400px|thumb|A Quimbanda initiation ceremony]] | |||
Quimbanda is an initiatory religion with grades that practitioners progress through as they gain experience and knowledge in the traditions and customs. | |||
===0° Degree - Probationer=== | |||
A Probationer is someone who has sought initiation into a Quimbanda group and has been accepted. The Probationer is presented with a study program, which involves an assessment of knowledge upon completion. A stay of only nine months is permitted in the Probationer Degree. At the end of the probationary period, after completing the study program and having passed the final assessment, the Probationer can undergo the baptism ceremony and become a Novice, Degree I°. | |||
===Degree I° - Novice (Baptized)=== | |||
After completing the probationary period and having undergone the baptism ceremony, the Novice begins a journey of [[ritual magic|magical]] exploration through the Kingdoms of Quimbanda through the crossings, where he will acquire familiarity with the ''exús'' of Quimbanda and will pay full devotion to the Chief Império Maioral and his tutelary ''exú''. This is a period of adaptation and adjustment to the magical-chthonic forces of Quimbanda. | |||
===Grade II - Kimbanda (Initiate)=== | |||
Having adapted to the magical power of Quimbanda, the Novice is accepted into the initiation ritual; it is from this moment that he will be linked to Quimbanda and his tutelary ''exú'' through a [[diabolical pact]]. From this moment on, the katabatic journey of the Kimbanda begins, who will seek, through the process of [[channeling|mediumistic]] and magical development, to get closer to and create permanent bonds with his tutelary ''exú''. | |||
===Grade III - Nganga (Priesthood)=== | |||
Having received all the ''àṣẹ'' required for the priesthood, and having demonstrated priestly aptitude, the Kimbanda becomes a ''Nganga'', a Priest of Quimbanda, and can offer magical services. | |||
===Degree IV° - Táta or Mameto (Master)=== | |||
Having demonstrated the necessary aptitude, honor and loyalty, the ''Nganga'' becomes a ''Táta Nganga'', a Master of Quimbanda. Having acquired spiritual authority and authorization through mastery, the ''Táta Nganga'' can initiate other adepts into Quimbanda. | |||
==Relationship with Umbanda== | ==Relationship with Umbanda== | ||
Quimbanda is closely related to [[Umbanda]] and the two have been regarded as "sister" religions. Umbanda represents the ‘whitened’ aspects of Macumba, drawing heavily on spiritual and hierarchical values of French Spiritism and [[Christianity|Catholicism]]. On the other hand, Quimbanda represented the aspects of Macumba that were rejected in the whitening process, becoming "the Macumba of Macumbas." | Quimbanda is closely related to [[Umbanda]] and the two have been regarded as "sister" religions. Umbanda represents the ‘whitened’ aspects of Macumba, drawing heavily on spiritual and hierarchical values of French [[Spiritualism|Spiritism]] and [[Christianity|Catholicism]]. On the other hand, Quimbanda represented the aspects of Macumba that were rejected in the whitening process, becoming "the Macumba of Macumbas." | ||
The split between the black and white magic of Macumba has caused much debate over the unity or disunity of Quimbanda and Umbanda. Some believe that Quimbanda and Umbanda represent aspects or tendencies of a single system. | The split between the black and white magic of Macumba has caused much debate over the unity or disunity of Quimbanda and Umbanda. Some believe that Quimbanda and Umbanda represent aspects or tendencies of a single system. | ||
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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== | ||