Umbanda is a Brazilian religion resulting from the mixture of elements of African, indigenous, oriental and European religions (Catholicism and Kardecist spiritism). Due to its mestizo and syncretic aspect, umbanda is considered a genuinely national religion.
A widespread version about the origin of this religion says that it was born during a spiritist session on November 15, 1908, in the city of Niterói (RJ). That's why on November 15th, the Umbanda day.
The word Umbanda comes from the Bantu language and has two meanings: “place of worship” and “priest”. According to Caboclo das Sete Encruzilhadas, the messenger responsible for defining the bases of this religion, “Umbanda is the manifestation of the spirit for charity.”
Umbanda is a monotheistic religion - that is, it recognizes the existence of a single god, below which there are the orixás (also worshiped in Candomblé) and the protective entities or guides (spirits ancestors). Thus, umbanda can be understood as the worship that incarnated spirits render to God through the orixás and discarnate spirits.
Umbanda Orixás
Umbandistas believe that the orixás and ancestral entities inhabit another plane of existence. You orixás are ancient Yoruba deities whose cult was brought to Brazil by enslaved blacks.
Among the orixás, the most worshiped in the Umbanda terreiros are:
- hopefully: the most important orixá is the creator of humanity. Its symbol is white and its quality is wisdom. In syncretism, it's Jesus Christ.
- Oxossi: hunting orixá, identified with forests, animals and plants. Its symbol is the bow and arrow. In syncretism, it is São Sebastião.
- Shango: orisha of justice and thunder. The symbol of Xangô is the ax and, in syncretism, it is identified with Saint Jerome.
- Yemanja: female orixá of salt waters, Iemanjá is the Queen of the Sea. Its color is light blue and white. It is identified with Our Lady.
- ogun: warrior orixá, associated with metallurgy, struggle and work. Its symbol is the sword. In syncretism, it is São Jorge.
- Oxum: female orixá of fresh waters, associated with motherhood, fertility, beauty and love. Its symbol is gold. It is identified with Our Lady of the Conception.
- iansan: female orixá of lightning, storms, thunder and gales. Its symbol is the lightning bolt. In syncretism, it is Santa Barbara.
- eshu: messenger orixá, owner of the crossroads and guardian of the entrances. Its symbols are the trident or the ogó (wooden stick). In syncretism, it is Saint Anthony, although it is also mistakenly associated with the devil.
Learn more about the orixás: Yemanja, Oxum, Shango, ogun and eshu.
Umbanda entities
Already entities are disembodied spirits of ancestors that can be incorporated by mediums during cults in Umbanda terreiros. These entities, which perform functions related to healing and counseling, can be described as popular types belonging to the Brazilian social reality.
Let's see some of the most revered entities in the Umbanda terreiros:
- old blacks: spirits of enslaved blacks, the pretos-velhos are possessors of vast wisdom.
- Caboclos: spirits of indigenous ancestors, the caboclos have a strong bond with nature and are great advisers.
- Bahians: relaxed spirits, endowed with great positive energy, Bahians are known for being good at prose and very sincere.
- cattlemen: Unlike the Bahians, the cattlemen do not talk much, but they are kind, fair and very courageous.
- Pelintras: also called rogues, ze-pelintras are the spirits of those marginalized by society. He is the patron of bars and nightlife.
- pombagiras: associated with seduction, female strength and freedom, pombagiras are protective entities of women and represent non-submission to the masculine. Know more:
- sailors: also called sailors, sailors are associated with the waters and are responsible for cleaning and unloading.
Know more: Definition of Pombagira.
Umbanda history
Umbanda's founding milestone is considered an event that took place in a spiritist session held on the day November 15, 1908, in the city of Niterói (RJ), when the young Zélio Fernandino de Moraes (17 years old) “received” the spirit of Caboclo das Sete Encruzilhadas. It was on that day that umbanda was “announced”.
Zélio had recovered from a strange paralysis the day before and this recovery was attributed to the interference of a spirit. In the session on November 15, Zélio was invited to participate in the mediumistic table and unexpectedly “received” a spirit that announced the foundations of a new religion. In this religion, messages from the spirits of enslaved Indians and blacks would not be discriminated against (as they usually were in spiritist sessions).
The next day, at his home in São Gonçalo, Zélio again incorporated the spirit of the caboclo, who announced the name of the religion, the rules of worship and founded the first umbanda center in Brazil, the Spiritist Tent of Our Lady of Mercy, which still exists today.
Over the years, Tenda da Piedade has been attracting followers. Meanwhile, Caboclo das Sete Encruzilhadas, under the mediation of Zélio, prepared mediums. Other centers were created in the state of Rio de Janeiro and, in a short time, umbanda centers appeared in other states of the country. The registry of the Centro Espírita Antônio Conselheiro, the first Umbanda center in São Paulo, dates back to 1930. In 1932, the first umbanda center is founded in Porto Alegre.
In 1939, from the meeting of all umbanda centers founded by Caboclo das Sete Encruzilhadas, the Spiritist Federation of Umbanda of Brazil (later called the Spiritualist Union of Umbanda of Brazil). Today, there are several umbanda federations and associations throughout Brazil and even other countries in the world.
According to the 2011 Map of Religions (FGV), 0.23% of the Brazilian population declares itself a supporter of Umbanda.
Origin of Umbanda
In short, umbanda is born from the fusion of aspects of the Kardecist spiritism (such as the principles of reincarnation and evolution) with ritual and mythological elements of African origin cults practiced by former slaves and descendants of slaves. These syncretic cults were pejoratively called “macumba”.
In addition to these two matrices, the Catholic, Indigenous and Oriental influences. As it was born from the synthesis of these various elements, umbanda can be pointed out as a classic example of religious syncretism.
From the African matrix, umbanda assimilated, among other things, the cult of the orixás. From Catholicism, he inherited above all the principles of charity and love of neighbor (the “love one another” from the Gospel of John). From the indigenous, he adopted elements of shamanism (shamanic rituals conducted by the shaman for healing and foresight). From Hinduism, he inherited the notions of karma and reincarnation, which also appear in spiritism.
See too: meaning of spiritism, meaning of karma, Definition of Syncretism.
How are the Umbanda cults
The “gira”, the name given to the cult of Umbanda, takes place in Umbanda houses and consists of prayers, chants and the invocation of entities, which "descend" into mediums (also called “horses”). The incorporated entities give passes, discourse and guide the participants of the ritual. In rituals, white clothing is generally worn.
Worship is the time when a closer link is established between the physical and spiritual planes. Among the purposes of the Umbanda cult are counseling, guidance, the reaffirmation of doctrine, spiritual help and disobsession (treatment that seeks to remove harmful interference from spirits).
Differences between Umbanda and Candomblé
These two Brazilian religions have several aspects in common. However, we cannot lose sight of their differences. Let's see the main ones:
- Candomblé was born in Bahia, in the 19th century, while Umbanda was born in Rio de Janeiro, in the beginning of the 20th century.
- In Candomblé, the orixás are worshiped as deified ancestors, while in Umbanda, the orixás represent forces of nature.
- In Candomblé cults, there is no participation of entities (disincarnated spirits) as there is in Umbanda.
- In its practices and beliefs, Candomblé is more linked to African culture; Umbanda, in turn, is more linked to Brazilian culture.
- In Candomblé there is no spiritual service through the figure of the medium, as there is in Umbanda. The service in Candomblé is done through an oracular consultation (through the game of búzios or opelé).
- In Candomblé, there are several initiation rituals for a person to become a Candombléist. The same does not happen in Umbanda.
- In Candomblé there is no mixture of various elements from other religions, as in Umbanda.
- In Candomblé there is no syncretism that exists in Umbanda between the orixás and the Catholic saints.
- Animal sacrifice is a typical practice of Candomblé, not Umbanda.
see the Definition of Candomblé.
Umbanda Anthem
The Umbanda Anthem was composed in 1960 by Dalmo da Trindade Reis and José Manoel Alves. In the same year, the song was presented to Caboclo das Sete Encruzilhadas, who approved it. In 1961, during the Second Brazilian Congress of Umbanda, the song was adopted as the official anthem of the religion.
Reflected the Divine Light
in all its splendor
It's from the kingdom of Oxalá
where there is peace and love
light that reflected on the earth
light that reflected in the sea
Light that came from Aruanda
to illuminate everythingUmbanda is peace and love
It's a world full of light
It's the force that gives us life
It's the greatness that drives usforward children of faith
As our law there is no
taking the whole world
The flag of Oxalátaking the whole world
The flag of Oxalá
See too:
- Definition of Orixás
- Meaning of Afro-Brazilian Culture