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Brazilian & African Religions: more detail

African religions and the valorisation of Brazilians of African descent: Paper presented at a seminar, Department of African Languages and Literatures, University of Ife, February 1977 by Pierre Verger, 1977

African religions and the valorisation of Brazilians of African descent by Pierre Verger, 1977

Recreating Africa: Culture, Kinship, and Religion in the African-Portuguese World, 1441-1770 by James H. Sweet, 2003-09-29

Fragments of Bone: Neo-African Religions in a New World

Manipulating the Sacred: Yoruba Art, Ritual, and Resistance in Brazilian Candomble (African American Life Series) by Mikelle Smith Omari-Tunkara, 2006-01-01

BRAZIL: An entry from Macmillan Reference USA's <i>Countries and Their Cultures</i> by MAXINE L. MARGOLIS, MARIA ENEDINA BEZERRA, et all 2001

Afro-Brazilian: History of Brazil, Religion in Brazil, Capoeira, Music of Brazil, Macumba, Umbanda, Brazilian cuisine, List of Brazilians of Black African descent, Chica da Silva (person).

Sàngó in Africa and the African Diaspora (African Expressive Cultures)

MUSIC, RELIGION, AND PERCEPTIONS OF CRIME IN EARLY TWENTIETH-CENTURY RIO DE JANEIRO: An entry from Macmillan Reference USA's <i>Encyclopedia of African-American Culture and History, 2nd ed.</i> by Marc Hertzman, 2006

Nago Grandma and White Papa: Candomble and the Creation of Afro-Brazilian Identity (Translation of the Books in the Series Latin America in Translation/En Traduccion/Em Traducao) by Beatriz Gois Dantas, 2009-09-15

Afro-Brazilian music and rituals (Working paper) by JoseÌ Jorge de Carvalho, 2000

Capoeira: A Tale of Martial Arts Mastery, Mysticism and Love by Khafra K Om-Ra-Seti, 2004-03-31

lists with details

National African Religion Congress, (NARC), HISTORY OF NARC
Thus, there are tens of thousands of practitioners of african religions in the Inthe above photograph Oba Ferreira, speaks with the brazilian press and
http://www.narcworld.com/history.htm

Extractions: CEREMONY SUBMIT PAPERS/BIOS PURPOSE HISTORY ... BOARD DIRECTORY C ERTIFICATION INFORMATION CERTIFY ASSOCIATE ... REGISTER FOR CONFERENCE CEREMONIES SPEAKING PRESENTATION HOTEL MEMBER S WEB SITES: HAITIAN VOODOO LE PERISTYLE HAITIAN SANCTUARY IFA AFRICAN VILLAGE African religions also help upscale high finance types deal effectively with the diseases associated with a competitive society: physical disorders such as hypertension, heart attacks, ulcers, gastrointestinal disorders, asthma and respiratory problems. The growth of African religions within the United States is phenomenal. Within the City of Philadelphia, alone, there are more than 1,000 houses of African based religions led by priests and/or priestesses servicing godchildren, clients and patrons. Each house consists of 10 to 50 godchildren. Thus, there are tens of thousands of practitioners of African religions in the Delaware Valley or Metropolitan Philadelphia. THE KEY TO SUCCESS: ORGANIZATION Following NARC's first unification conference - Easter weekend 1999 - a dedicated effort was launched to certify priests and priestesses at every opportunity.
Powell's Books - Used, New, And Out Of Print
derived religions. . . . A 'must read' for students of african, Caribbean,brazilian, and african American religions (read more
http://www.powells.com/subsection/AnthropologySubSaharanAfrica.3.html
African Synod: Interventions...
the cult of the traditional african religion of and rites of those animistic religionsmerged with and superstitions) of Afrobrazilian traditional religions
http://www.afrikaworld.net/synod/neves.htm

Extractions: (Archbishop of Sao Salvado da Bahia, Brazil) In the Archdiocese of Sao Salvador da Bahia, Brazil, we have a big negro population formed by more or less distant descendants of slaves who came in the 17 th th and 19 th centuries from Guinea, Angola, Nigeria, Congo and Dahomey. The capital of the State, Salvador, with over one million and a half negros in a population of 2,300,000 inhabitants is one of the biggest African towns in the world. The negro population inherited from its ancestors the cult of the traditional African religion of their countries of origin. For various historical circumstances those beliefs and rites of those animistic religions merged with the practice of the Catholic religiosity creating a religious syncretism , which is the most delicate pastoral challenge of the Archdiocese. The main difficulty of this syncretism lies in the following: the content of the beliefs (and superstitions) of Afro-Brazilian traditional religions cannot be identified with the content of the Catholic faith, lastly it can be considered "semina Verbi" and "praeparatio evangelica". For this reason it would be dangerous to put these two religious expressions on the same equal level, taking one for the other, practising now one, then another on or both together. For this reason, the pastoral approach adopted by the archdiocese concerning the challenge of syncretism can be summarised in the following points:
Omariindex
Nago, pages 135139 in african religions Experience and in Oyo Tunji, South Carolina, african Arts Journal Aspects of An Afro-brazilian Artist.Exhibition
http://www.arts.arizona.edu/arh/omariindex.html

Extractions: office: (520) 626-4864;fax: (520) 621-2955 Recent Publications: 2002, January. Manipulating the Sacred: Yoruba Art, Ritual and Resistance in Brazil . Wayne State University Press. Detroit, Michigan. 2002, Fall. Dialogues With Visual Culture: Art and Society in Africa, the First Nation Americas, and the Pacific Basin . Kendall Hunt, Iowa. 2000.Yemoja Hermeneutics and Aesthetics, Florida International University, Department of Religious Studies, Miami Florida; conference proceeding. 1999. Lifesaving Designs for the New Millennium: Yoruba Artistic andCultural Inheritances in the Americas ;The Sixth World Congress Of OrisaTradition And Culture, Port Of Spain, Trinidad/Tobago, conference proceeding. 1996 "An Indigenous Anatomy of Power and Art: A New Look at Yoruba Women in Society and Religion"Dialectical Anthropology, Volume 21, pages 89-98. 1994, "Aesthetics and Ritual of Candomble Nago" in
Brazilian Photography
plantation owners supported the military in deposing the brazilian Emperor in Catholic,but there are many influences from native Indian and african religions.
http://photography.about.com/library/weekly/aa103000a.htm

Extractions: Brazil is a vast country, with a land area almost as large as the USA and a population of over 170 million (about two thirds that of the USA.) The majority of its population claim European descent, although there are many of mixed race and also a significant populations of African origin. There are though to be only about 270,000 native Indians, mainly living in dense and inaccessible jungle areas - less than a tenth of the population when the first Portuguese colonists arrived in 1531. The settlers found the climate ideal for growing sugar, making slaves of the Indians to work the plantations. Slaves soon became the country's largest export, and it was the hunt for Indians led by the slave traders that led to the great expansion of the country inland to the Andes. By the seventeenth century, it was necessary to bring in African slaves to grow sugar and also to mine the gold that was discovered in the Mina Gerais.
Comprehensive Animism Bibliography
Afrobrazilian Traditions **Bastide, Roger. 1978. The african religions ofBrazil Towards a Sociology of the Interpenetration of Civilizations.
http://www.missiology.org/animism/Bibliographies/comprehensive.htm

Extractions: Comprehensive Animism Bibliography Cargo Cult in Melanesia Ahrens, R. 1977. Concepts of Power in Melanesian and Biblical Perspective. Missiology 5 (April):141. Codrington, R. H. 1891. The Melanesians . Oxford: Clarendon Press. McGregor, D. 1974. New Guinea Myths and Scriptural Similarities. Missiology 2 (January): 35-46. Tippet, Alan R. 1960. Probing Missionary Inadequacies at the Popular Level. International Review of Missions 49 (October): 411-419. Solomon Islands Christianity. Pasadena: William Carey Library. Verdict Theology in Missionary Theory. South Pasadena: William Carey Library. Animism in North America Blass, Dave. 1991. Drawing Down the Moon. Christianity Today (April 29): 14-19. African Traditional Religion Cox. 1994. Healers and ecologists: Pentecostalism in Africa. The Christian Century (November 9): 1042-1046. Entz, Loren. 1986. Challenges to Abou's Jesus. Evangelical Missions Quarterly 20, No. 1 (January) 46-50. Evans-Pritchard, E.E. 1956. Nuer Religion. New York: Oxford University Press. Gehman, Richard. 1991. African Religion Lives.
CSP - 'Sacred Leaves Of Candomblé: African Magic, Medicine, And Religion In Bra
it in any way support the notion that syncretic Afrobrazilian belief systems Mostneo-african religions have little in common, and some exhibit little more
http://www.csp.org/chrestomathy/sacred_leaves.html

Extractions: Originally expecting to document the origin and use of a few African plants in Brazil, I discovered in short order that the story of the Candomblé flora not only was rich and complex, but was in many respects a metaphor for the African American diaspora. Neither can be comprehended without understanding the subtle interplay between history, geography, culture, and political economy. ... While much of this book is descriptive in nature, at least three themes emerge that are at variance with prevailing streams of thought in the biological and human sciences. First, this book is not about the highly touted medicinal potential of pristine tropical rainforests. Rather, it underscores the intrinsic medicinal worth of
New Page 1
Tomorrow, 40 olorishas, followers of the afrobrazilian religions, representativesof the the Pelourinho district of Salvador, to ask the african deities for
http://ilarioba.tripod.com/media/bahiawldpeace.htm

Extractions: Salvador - The atabaques (drums) of Bahia's Candomble terreiros (Orisha temples) will beat for world peace, to prevent a confrontation of great ratios between the United States and the Muslim peoples. Tomorrow, 40 olorishas, followers of the afro-Brazilian religions, representatives of the most important Candomble terreiros of Salvador, will congregate in the Church of Nossa Senhora do Rosario dos Homens Pretos, in the Pelourinho district of Salvador, to ask the African deities for protection and world-wide peace. One of the organizers of the gathering, Ozeas Santana, of the Terreiro Luan-Deua, situated in the Railroad Suburb of the Bahian capital explained that the leaderships of the Catholic Church, Judaism and Islam had congregated to defend the peace, but at no moment were representatives of the African religions invited. "We decided, then, to take this initiative, condemning the terrorist attacks and in solidarity with the families of victims, so that pacific solutions against terrorism are found," he said. The Candomble clergy have chosen Oxala, the father of all orixas, as the deity to which the ceremony will be directed. He is the orixa called upon by all who seek peace. As a temple where celebrations of Bahian syncretism are traditional, the Church Nossa Senhora do Rosario dos Homens Pretos was chosen for the meeting because it is considered a historical symbol of the social insertion of Africans and their descendants into Brazilian society. African slaves built the church, constructed in the 18th century, during their moments of rest from their long workdays. The expression "to rest carrying rocks," originated during the period in which the church was constructed, accurately describing the endeavor, as in the evenings, slaves carried the rocks that were taken from a nearby quarry to the place where the temple was raised.
Guest Speaker James L. Matory
on the african and brazilian symbolism, as well as the local material conditions,of male homosexual leadership in the Afrobrazilian religions (Matory1988
http://sunsite.berkeley.edu/Anthro/shack/matory.html

Extractions: Tenth Emeritus Lecture Honoring William A. Shack BIOGRAPHICAL SKETCH J. Lorand Matory is professor of Anthropology and of Afro-American Studies at Harvard University. He researches the diversity of African, African-American and Latin American cultures, with an emphasis on how differently various peoples understand gender, sexuality, class, race, and national identity. Professor Matory began his anthropological career studying gender and the politics of metaphor in the Yoruba civilization of West Africa, which are the subject of his book Sex and the Empire That Is No More (University of Minnesota Press, 1994). It was noted by Choice magazine as one of the outstanding scholarly books of the year. His forthcoming book, Black Atlantic Religion (Princeton, 2001), concerns the role of free black travelers, merchants, and writers in the making of such Yoruba-inspired religions as Candomble and "Santeria," which have typically been regarded as mere "survivals" of African culture in the Americas. Matory's further recent publications address the rapid penetration of such Afro-Latin religions into the U.S. urban landscape. He is married with two children and currently lives in Cambridge, Massachusetts.
Publpage
Translate this page african spiritual entities in afro-brazilian religion and afro-amerindian syncretism.In CLARKE, Peter B. New trends and developments in african religions.
http://www.ufma.br/canais/gpmina/publpage.htm

Extractions: Livros: Mundicarmo Maria Rocha Ferretti. Izaurina Maria de Azevedo Nunes. Audio-Visuais: Mundicarmo Maria Rocha Ferretti Ferretti FERRETTI , Sergio. Voduns da Casa das Minas . In: MOURA, Carlos E. M. de (Org.) Meu Sinal Está no Teu Corpo . Escritos sobre a Religião dos Orixás. São Paulo, EDICOM/EDUSP: 1989: 176-200. FERRETTI , Sergio. Cultura e Religião Popular em Gramsci e Religiões Afro-Brasileiras . In: REILLY, Suzel e DOULA, Sheila (Orgs.) Do Folclore à Cultura Popular . São Paulo: CODAC/Dep. Antropologia-USP, 1990. FERRETTI , Sergio. Tradição religiosa de origem africana no Maranhão . In: SANTOS, Juana Elbein dos (Org.) Nossos Ancestrais e o Terreiro . Salvador, EGBA, 1997. P. 111-119. FERRETTI , Sergio. Sincretismo Afro-Brasileiro e Resistência Cultural Faces da Tradição Afro-Brasileira . Rio de Janeiro/ Salvador: Palas/UFBA/CNPq, 1999: 113-130. ISBN 85-347-0200-4. FERRETTI , Sergio. Religious Syncretism in an Afro-Brazilian Cult House . Sydney Greenfield e André Drogers (Edit). Reinventing Religions FERRETTI , Sergio.
Bib- Brazil
The african religions of Brazil. Baltimore John Hopkins University Press, 1960.Behague, Gerard, H.. Notes on Regional and National Trends in Afrobrazilian
http://pm.appstate.edu/~bentore/world/bib_-_brazil.htm
African American Studies
Special Topic Traditional african religions, Christianity and Empires, 14921700),african American Studies 264 (brazilian Civilization), african
http://www.vanderbilt.edu/catalogs/undergrad/africanamer.html

Extractions: Undergraduate Catalog Catalog Home Vanderbilt Home DIRECTOR Lucius Turner Outlaw, Jr. THE African American Studies program offers courses that treat the experiences of African-descended people both on the African continent and throughout the diaspora. Since a number of the courses required by the program are offered every other year, students must consult the program director soon after they decide to participate in the program to design a feasible course of study. Students may take courses on an elective basis or as part of an interdisciplinary major or minor. Courses taken at Fisk University may be counted as electives in the program of study. Program of Concentration in African American Studies Theinterdisciplinary major consists of 30 hours of core courses and 6 hours of electives. Requirements for the completion of the major include: African American Studies 101, Introduction to African American Studies. (African American History) History 279-280.
Le Peristyle Haitian Sanctuary
Unlike the Nigerian, Ghanaian, brazilian, Cuban, Trinidadian Often african Americansfind themselves practicing the Arabia or other religions, before finding
http://www.leperistylehaitiansanctuary.com/nuedit.htm

Extractions: Sorry, your browser doesn't support Java(tm). G iving praise to God, creator of all, Christ, Loa, Abosom, Orisa, and the ancestors for allowing us to see this day. I am a high priestess of 20 years in the Voodoo religion of Haiti and chairperson of the National African Religion Congress (NARC World). NARC World is an organization that has been established in order to foster unity between all African religions of the Diaspora. NARC was formed in accordance with the mandate of the Loa/Orisa/Abosom for the unification of African-based religions, including the Akan, Yoruba, Ifa, Lucumi, Santeria, Candomble, Orisa Worship of Trinidad and the Voodoo of Haiti. The mission of NARC is fourfold: first, to maintain an organizational structure, in which, spiritual houses, priests, priestesses and interested associates may be represented through formal affiliation; second, to create a registry and system of certification for practicing priests and priestesses; third, to establish freedom of religious practice and to fight persecutions of African-based religions; fourth, to preserve tradition and to provide guidance and correct education for practitioners, priests, priestesses, and the general public. The National African Religion Congress is in its beginning stage, where all other religions of this country was at one time. They too recognized the need for unification and from that recognition sprouted the various religious Congresses. They had to start somewhere and today we all can see the unification of each religion reflected in the norm of society.
San Francisco Public Library: African American Center
Back . Religion and Spirituality african Religion in the Nineteenth Century;brazilian and african religions; Caribbean Religion Center; Ijo Orunmila; Santeria
http://sfpl4.sfpl.org/afram/afram3.htm
African Religions In Jamaica And Cuba
I knew of two african religions in the Yoruba traditions like Trinidadian Shango,brazilian candomblé, or Spirit Ceremonies of the african Diaspora, Boston
http://facweb.furman.edu/~dstanford/jc/africanreligions.htm

Extractions: Jamaican Obeah A 1760 law prescribed death or transport for any Negro or slave who shall pretend to any supernatural Power and be detected in making use of any Blood, Feathers, Parrot Beaks, Dogs Teeth, Alligators Teeth, broken Bottles, Grave Dirt, Rum, Eggshell, or any other Materials relative to the practice of Obeah or Witchcraft, in order to delude and impose upon the Minds of others. ( Acts of Jamaica , C.O. 139/21) A 1789 report to London on the treatment of slaves, one attributed to Jamaican legislator and historian Edward Long, mentions the African-derived science or witchcraft or sorcery practiced by obeah -men: The Negroes in general, whether African or Creoles [i.e., Jamaican-born], revere, consult and abhor them [the obeah -men]; to these oracles they resort, and with the most implicit faith, upon all occasions, whether for the cure of disorders, the obtaining of revenge for injuries and insults, the conciliating of favour, the discovery and punishment of the thief or the adulterer, and the prediction of future events. ( Report of the Lords of the Committee of the Council appointed for the consideration of all matters relating to Trade and Foreign Plantations , London, 1789; from Joseph J. Williams
Directions For Religions In The New Millennium
In reality, the brazilian religions have a proverbial tolerance towards other aproverbial syncretism, for example, between african religions and Catholicism
http://www.religiousfreedom.com/Conference/brazil/Negrao.htm

Extractions: October 10-12, 1998, Sheraton Mofarrej Hotel, Sao Paolo, Brazil Many thanks to the organizers of this conference conducted by the International Coalition for Religious Freedom. The theme of my presentation is "Directions for Religion in the New Millennium" as it is announced in the program. I am going to talk about religious freedom. Also, I am going to talk about the religious journey of people in Brazil and Latin America. I would like to talk about a special kind of religious ecumenism which is not like those that take place at the levels of the religious institutions or at the levels of the political, economic, and intellectual elite, which sometimes gather together in conferences as the present one. However, I want to talk precisely about another kind of religious ecumenism that takes place at the popular realms of the society of the poor and abandoned, and to whom religion helps in solving their daily troubles. Indeed, these people search for a special religion, one that is general and exactly fits the tribulations that they go through daily. Truly, they search in religion not only for the redemption of the soul, but that of the body too.
Lilinah's African And Afro-Diasporic Links
Yoruba HouseAfrican drumming, dancing, Ifa ceremonies AfroDiasporic religionsin General. Macumba, Candomble, Umbanda, and Afro-brazilian religions.
http://www.geocities.com/SoHo/Lofts/2938/linkspagan4.html

Extractions: African and Afro-Diasporic Links When you see this icon: - it means i especially recommend this site. Updated and Redesigned 22 February 1999 Yoruba Religion Afro-Diasporic Religions in General Santeria/ Loucumi/ Ifa Palo Mayombe, Nkisi, and other Congo-based Religions ... Yoruba Religion Yoruba Art Yoruba HouseAfrican drumming, dancing, Ifa ceremonies Back to Top The Caribbean Religion Center - with pages on Santeria and Vodou The Quick and the Dead Back to Top Ifa Foundation of North Ameria
Voodoo
Haitian brazilian and American Voodoo (Below). Soul of Africa. by Konemann Inc.Staff (Editor). A very thorough study of african religions with much coverage of
http://www.geocities.com/fon_is_fun/voodoo_books.htm

Extractions: A very thorough study of African religions with much coverage of the religions of Benin. Great photography and comprehensive descriptions of rites, traditions and beliefs. Voodoo : Secret Power in Africa The same photographer as Soul of Africa (Above). This book is a great coffee table book (large format, hard cover) on Voodoo in Benin. Many full page shots of all aspects of Voodoo in Benin with solid descriptions. Visually lush, decent information , October 17, 1998 Reviewer: A reader from Chicago, Illinois. The imagery in this book is beautiful. Photography and printing, excellent. Focused primarily on Voodoo in Benin, Africa. Most Voodoo texts cover primarily Haitian or American practices, so this book enjoys a bit of rarity. The information is fairly guidebook/ expedition style. Not particularly sociological or studious, it presents recollections and learnings of the author and photographer as they traveled through Benin to photograph their subjects. Worth the price of admission for the quality of the images.
Www.EasyPenpals.com
Religion and Science (83), Religion and Spirituality (128). african religions(40), Afrobrazilian religions (33). Afro-Caribbean religions (34), Atheism (57).
http://www.easypenpals.com/read.php3?rubr=305
Www.EasyPenpals.com
Religion and Science (80), Religion and Spirituality (125). african religions(38), Afrobrazilian religions (32). Afro-Caribbean religions (33), Atheism (54).
http://www.easypenpals.com/read.php3?set=0&rubr=305

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