From Eshu to Obatala: animals used in sacrificial rituals at Candomblé "terreiros" in Brazil

<p>Abstract</p> <p>Background</p> <p>The practice of sacrifice has occurred in several cultures and religions throughout history and still exists today. Candomblé, a syncretical Afro-Brazilian religion, practices the sacrificial ritual called "<it>Orô</it>" by its adherents. The present work aims to document the use of animal species in these sacrificial practices in the cities of Caruaru (PE) and Campina Grande (PB) in Norteastern Brazil, and to further understand the symbolism of these rituals.</p> <p>Methods</p> <p>Semi-structured and unstructured interviews and informal discussions were held with 11 Candomblé priests and priestesses between the months of August 2007 and June 2008. We attended rituals performed at "terreiros" where animals were sacrificed, in order to obtain photographic material and observe the procedures and techniques adopted.</p> <p>Results</p> <p>A total of 29 animal species were used during sacrificial rituals according to the priests and priestesses. These species were classified in 5 taxanomic groups: Molluscs (n = 1), Amphibians (n = 2), Reptiles (n = 2), Birds (n = 10) and Mammals (n = 14). According to Candomblé beliefs, animals are sacrificed and offered to their deities, known as orishas, for the prosperity of all life. There is a relationship between the colour, sex and behaviour of the animal to be sacrificed, and the orisha to whom the animal is going to be offered. The many myths that form the cosmogony of Candomblé can often explain the symbolism of the rituals observed and the animal species sacrificed. These myths are conveyed to adherants by the priests and priestesses during the ceremonies, and are essential to the continuation of this religion.</p> <p>Conclusion</p> <p>Candomblé is a sacrificial religion that uses animals for its liturgical purposes. The principal reason for sacrifice is to please supernatural deities known as orishas in order to keep life in harmony. This is accomplished through feeding them in a spiritual sense through sacrifice, maintaining a perfect link between men and the gods, and a connection between the material world (called <it>Aiyê</it>) and the supernatural world (called <it>Orun</it>).</p

Ways and Travels of the Sacred Feminine from Brazil to Central Europe Feminine Power and Agency in the Contemporary Umbanda Community Ilê Axé Oxum Abalô

This study examines the Afro-Brazilian theology of the Orixás (Yorùbá deities from West Africa) as practised in a translocated and diasporic Umbanda community in the Central European region of Switzerland, Austria and Germany, the Ilê Axé Oxum Abalô / Terra Sagrada. In contrast to religious traditions of the Candomblé from Brazil (Cf. the definitions of Umbanda and Candomblé in its religious field: Gonçalves da Silva (Candomblé e Umbanda. Caminhos da Devoção Brasileira. Selo Negro, São Paulo, 2005), which are based on the interpretation of the West African Ilê Ifé oracle deciphering the deities’ influence on people through the Orixás, this spiritual community refers its way of learning about the deities to the effects of music, dance and the inner knowledge of one’s own body. Particularly, change and renovation is sought in the oral transmission of knowledge production by a feminist liberation from shameful and powerless attributions in the mythology of the goddess Obá, among other female goddesses. Spiritual tourism of the community to Brazil encourages these new ways. This text argues that these feminist activists expressed in contemporary performances in Central Europe select certain historical precursors in the religious field of the Afro-Brazilian religions