Candomblé da pdf

Continue Religion must not be confused with Candombe. Convenient CandombéCandomblées of BahiaTypeSypecresclasificationAfro-Brazilian religionPrithyoraliora or BabaloraAssociationsociationsorder of our Lady of Good DeathRegionBrazil, Argentina, Paraguay, Venezuela, Uruguay, United States. PortugalOrigin19th century Salvador, BrazilSeparationsCandomblé BantuCandomblé JejCandomblé KetuMembers167.363 (, 2010)[1]2]2,000 000 (worldwide) Candomblé (Portuguese pronunciation: [kɐ̃ dõmˈblɛ], dancing in the respect of God) is an Afro-Brazilian religion developed in Brazil during the early 19th century. It rises to a process of synchretism between Yoruba's traditional religion in West Australia and the roman Catholic form of Christianity. There is no central authority in control of the movement. Candombé is monoteistic, involved in the revered sprit known as oriented berries who work as intermediary for Supreme So-called Oludumaré. These are often identified both as Yoruba as well as Roman Catholic saints. Several myths and stories are told about what they orishas. As an oral tradition, it does not contain holy scriptures. Practice at Candombé believes in a Supreme Creator named Oludumaré, who is served by smaller deites, called Orishas. Each practitioner believes they have their own , which controls his destiny and acts as a challenger. Music and dance are important parts of Candomblé ritual, since the dance allows worship to come into track with their orishas. At the ripes, participants made offerings such as minerals, vegetables, and cattle. Candomblé does not include the skeptics of good and evil; every man must fulfill their destiny to fulfill their destiny, regardless of what is there. Candomblé developed among the Afro-Brazilian community among Atlantic slaves in the 16th centuries. It rises across the mix of traditional religions brought to Brazil by Western and African slaves, most of them Yoruba, Valley, and Bantu, and Roman Catholic teachings in the Portuguese colonies that then control the area. Between 1549 and 1888, the religion was developed in Brazil, influenced by the knowledge of slaves of African priests who continued to teach their religion, culture, and language. In addition, Candombé absorbs elements of Roman Catholics and includes the american indigenous tradition. Candomblé is practicing mostly in Brazil, and is also practicing in other countries, including Argentina, Uruguay, Paraguay and Venezuela, it has as many as millions followers. The definition and terminology of a statue by a Candomblé altar of São Paulo Candomblé is a religion. [2] Candomblé was described as one of the biggest religious expressions of the African Diaspora. [3] The Anthropologist Paul Christopher Johnson stated that, in the most fundamental level, Candomblé can be defined as the practice of exchange and orixás. It was defined as a Brazilian essuit of the West African religion to recreate in the radically new context of a tenth century Catholic colony. [5] Johnson characterized Santería and as sister religion in Candombé. [2] There is no central doctrinal authority in the religion. [7] The word candombé means dancing in the respect of God, and music and dance are important parts of Candombé ritual. [8] Some priests and priests should not initiate anyone of Candomblé who was not already a Roman Catholic baptism. [9] There are regional variations of belief and practice in Candomblé. [10] Some practitioners also refer to it as a form of science. [11] Candombé is almost related to another tenth century Brazilian religion, , as both as the Afro-Brazilian religion involving the worship of orisha. [12] Umbanda is usually more open and public than Candomblé, and her religious singers have sung in Portuguese. [13] Some practices are committed in both practices; a plot that practices both refers to it as Umbandomblé. [12] It is an initiated first initiated as an iaô,[14] and an ancient initiated known as an ebomie. [15] Knowledgeable belief about Candomblé is referred to as fundamentals. [14] The Orishas a statue of orisha Iemanjá in Brazil Candombé focuses on the worship of the orishas or orixás. [16] Practicing varially defines these orishas as African Sprits, energy, or strength in nature,[4] and are often considered to be ancestors face. [17] The Orishas believe they mediated between humanity and Olorun, the divinity creator. [4] In Candombé, the relationship between the orishas and humanity sees these being one of independence,[18] and the practices that seek to build harmonious relationships with those desires. [19] Each horior is associated with specific colors, food, animals, and minerals. [20] Exú increase is considered a tricks; [21] It is always nourished first in any serial. [21] Exú the Navy. [22] These West African cities were equal to various Roman Catholic saints. [23] From the century later twentieth, some practitioners have tried to distance the increase from the saints as a means of re-emphasis of the western African origin religion. [24] In Candombé altar, orishas are often represented with images and status of Roman Catholic saints. [9] For instance, the orisha oxum was confused with our Lady of the Immaculate Design. [25] Every day of the week associated with a different horior; [26] The priesthood also declares that each year is governed by a specific orisha who will influence the events taking place in it. a particular horior to which people are connected to. He taught that this person in orisha can be maintained through divination. [27] This orisha is described as the owner or mistress of the person's head. It is believed to have an influence on people's personalities and social interactions. [28] Not identifying orisha is sometimes interpreted as the cause of various mental illnesses not practical. [29] Depending on the orisha in question, an initiated can choose to avoid or engage in certain activities, such as by eating specific foods or setting specific colors. [20] Candomblé is a monotheistic religion and believes in a Supreme Creator named Olodumare or Olorun. A number of the smaller gods: Known as Orixas are also worshippered and believed to meet Olodumare's willingness to respect the lives of humanity. It looks at structures in Catholic faith, where practices will be praying for help from the saints rather than appealing directly to God except in direct circumstances. their increase in Yoruba's (Ketu nation), spelled Orixás to Portuguese; the voice of the Fund and Ewe (Jeje the nation); and the nkis (minkisi) of the Congo (Bantu Nation). These divinities believe they were created by a supreme God, Olodumare [30] (called Nzambi by the People of the Congo; and Nana Bulkuu by the Fund People). [30] The Orishas with similar figures form a link between the spiritual world and the world of humans. [30] Candombé Practice believes that each person has their own tutelary divinity that controls his or her destiny and acts as a shield. [30] Each divinity represents a certain force of nature and is associated with certain foods, colors, animals, and days of the week. [30] A person's character or personality is strongly linked to their divinity. [30] Collectively, their ancestors called Egum in Brazil. [30] During important ceremonies, priests and priests masquerade as Baba Egum and especially dance choographs must be performed in order to become possessed of every fathers spirit. [30] Birth and death are in the ancestors called orun. [31] Ashe Candomblé teaches the existence of a force called ash or axed. [32] Walker described this ash the spiritual strength of the universe,[33] while Johnson described it as a creative spiritual force and real material effect. [4] Practicing believes ash can be transmitted and that a person may have a growing provision or decrease his reserves. [34] Morality, ethics, and gender role practices in Candomblé in the 2018 teachings of Candomblé influence daily life through its practices. Problems [34] Problems that arise in a person's life are often interpreted as resulting in a platmony in an individual's relationship with their orisha. [29] Candomblé is not included in a concept quite opposed to evil. [30] Every person is required to satisfy his destiny or his destiny in the fully in order to live a 'good' life, whatever destiny is. [30] This is not a free ticket to do whatever the practising desires, though. [30] Candomblé teaches that anyone who is wrong causes others will return to the first person eventually. [30] Egúm is important in regulation of the moral code of Candomblé practice. [30] It is responsibility to make sure that moral standards in the past are continued in the present. [30] When a man becomes possessed in the spirit of their ancestors during the ceremony, they can act out the community to highlight both good and bad actions in a sort of public court. [30] Male/female polarity is a recurring theme throughout Candomblé. [35] Many roles in Candomblé are linked to members of a specific gender. For example, both sacrificing the beast and beard at the top of a head initiated are usually reserved for male practice, while female practices are typically responsible for domestic duties in maintaining the ritulous space. [36] These divisions mirror the high gender norms of Brazilian society. [36] However, women can still have great significant power as themselves in their arena. [37] There is evidence that Candombé promotes the form of sexual and sexual non-compliance at odds with mainstream Brazilian society. [38] Although many important male priests in the religion have been heterosexual, there is also a pervasive stereotype that the majority of candombé men's practice are homosexual. [39] The homosexual evils described the religion as offering a more welcoming environment for them than the practicing Christianity lifestyle in Brazil. [38] They for example cited stories of relationships between male orienters, such as Oxôssi and Ossain, as affirming same-sex attractions. [38] Johnson Practices noted that some practices regarding Candomblé as a religion in right practice instead of right doctrine,[40] in which its rhythmic is correctly deemed more important to believe in the oras. [41] Johnson noted that Candomblé devoted little attention to abstract theology. [22] The rhythmic often focuses on pragmatic needs regarding issues such as prosperity, health, love, and fensitation. [17] Those who engage in Candombé include various initiated degrees and non-initiated who can attend events and approaches initiated seeking help with various problems. [42] Johnson characterized Candomblé as a secret society. Houses worship an arena in São, Brazil A building in which Candombé is practiced known as a terrain (roof). [44] Each tereiro is different and operates in its own way. [45] They can be competitive towards each other, seeking to attract a greater number of These range in size from small large composite houses,[42] and consist of a range of rooms, some of which are considered off-limits to non-initiated households. [22] They have an altar of users, a ritual space, and arrangements for the priests or priests. [42] A room, barracão, is public rituals, including acts of divinely, take place. [22] Most tereiros revered between twelve orisha twenty. [6] The important place of priests in Candombé led some observers to describe it as a matrichal religion, although such a characterization was discussed. [38] The priest and priest help in iyakekerê (little mother) and the director alabê (music). [6] Earthros is understood to include ashé which is linked to its lineage. This can be transferred from a mother-tereiro to a new being established. [37] Public ceremonies take place in the arena where both initiated and non-initiated cases go to celebrate the orishas. [18] Of these, they offer food to specific horiches while the rest share among participants, and the milk therefore takes some of the advantage of the orichas. [18] These public rites are both rushed and succeeded by a series of private track. [18] Most of the rhythmic that takes place in the arena are private and open only to initiate. [18] Walker believes that it was what represented the real core of the religious life in the Candombé community. [18] Yoruba is used as a ceremony language, although some practitioners understand the meaning of these Yoruba. [48] There is no sacre specific text. [34] Rhythmic objects are considered local and ccumulator of ash, although this equipment needs to be renouncing at various intervals. [33] Each terreiro is also considered to have his own ash, which is reinforced by the number of initiated he has and the number of rhythmic he carries out. [33] Priests and priests are considered intermediary between the orishas and humanity. [42] Come initiate a relationship of mutual responsibility between the new start and the oras. [42] Offerings and sacrifices offered in the farewell, often placed in a suitable place in the garden of the flower; The Oxum offerings are for example often set by a fresh water stream. [17] When placed in the arena, food is typically left in place for between one and three days, enough votes for the orisha to consume the essence of the food. [49] Initiation Candomblé structured around a hierarchic system of initiation. [2] Initiated into the Candombé known as filhos de santo (children of God's people). [41] The length of the initiative's process varies between home but usually lasts from a few weeks to a few months. [50] While much of this process is usually initiated into a special room; [50] The rhythmic is private. [51] During this period they teach the various details of their associated horior, such as his love and flu and the appropriate rhythm to drums and dances that invoke that divinity. [50] And they shall bathe in mixed water and herbs. [50] Heads will often also be shaved. [50] One of the first acts during the initiative process is to give initiated a string of necklaces associated with the orisha. [20] These beads will often be washed with color and the blood of a sacrifice beast. [20] These necklaces are sometimes known as protecting the bear from damage. [52] At a consequent level of initiation, the orisha is grounded in the person's head. [20] After the initiation, they may introduce the new initiation to the community in a public ceremony. [51] Over the course of this year, the starter can make more obligations to build their relationship with the orisa. [51] Candomblé includes a number of other, initiation classes, which are expected to take place a year, three years, and then seven years after the original initiative ceremony. [53] In practice, many adherents cannot afford to ritual at the specified time and instead take place many years later. [53] The possession of Candomblé, it is regarded as a privilege to be owned by an orisha. [50] As it the intestines were ascended, they possessed is regarded as being a role of female symbols. some believe that the involvement of these rhythmic may turn a homosexual man. [49] In the midst of practice, it is sometimes claimed that of the past people did not take part in the dances leading to possession. [54] The city of Salvador in Bahia is considered a holy city not practitioners of Candomblé. [10] The most common divination form of divination in Brazil is the jogo buzios (koki game). [40] Both men and women are allowed to practice that. [40] Heal a kind ritual known as the bori. This hacks put foods on the minds of the orisha food that is believed to partially reside in the cranium. [51] This can be done to strengthen the person's health and welfare or give them additional strength before an important undertaking. [51] Candomblé history is formed in the early part of the tenth century. [55] Although African religions have been present in Brazil since the beginning of the 16th century, Johnson noted that Candombé, as an organized, structured liturgy and practical community called Candombélé only spans later. [56] The origins of Candombé came from among African slaves who were transplanted to Brazil during the Atlantic slave trade. [8] The first slaves to Brazil did so in the 1530s.[57] Brazil received a greater number of African slaves than any other part of America; [57] Bahia had the highest concentration of these African slaves in Brazil. [58] The exact number of Africans brought to Brazil is not known, although conservative estimates usually argue that the number was around four million. [59] Between 1775 and 1850, the majority of the slaves people brought to Brazil were from the Gulf of , largely to what is now Benin and . [59] And many of these were carried out in this area spoken in the language of Yoruba. [59] Upon being brought to Brazil, these slaves were divided into nations, mainly on their ports of shipping rather than their etho-cultural identity. This process means that Africans of different cultural backgrounds, regions, and religions have been thrown together under a unified theme such as Nagô,[61] the letter used for those exported from the Bight to Benin. [60] This means that the revered regimes in different regions of were brought together as part of the same path.[62] As we consider that in Africa, people were generally revered associated with their specific regions, these commitments were broken up by the process of sorting and transportation. [61] The Roman Catholic nature of Brazilian colonial society, which allows for a culture of saints, may have allowed greater distance to the survival of African traditional religion than they were available in the protestant- dominant areas of America. [63] Many of the slaves learned to classify their orientations in relation to the Roman Catholic saints and the calendar of the chosen days. [63] There is no evidence that slaves simply use the cult of the hidden orisha worship scenes, but rather devoted to understanding the two paths as understanding similar figures and similar capabilities to fix certain problems. [56] Some cleric figures in the Roman saw the synchronization as a positive step in the process of converting the Africans into Christianity. [64] Among slave owners, there was also a belief that allowing slaves to continue traditional religions would be allowed between different African communities to endure, thus making it less likely the slaves would unify and turn against the property of slaves. It was also thought that enabling slaves to take part in traditional customs would spend energy that could otherwise be directed at rebellion. [66] Although the Church succeeded in many cases, not all slaves were converted. [8] Many practise Christianity, but in place of prayer in their own God, God, or the spirit of their fathers. [8] In Brazil, adherents of Candomblé see in the holy Catholic sale of a similar to their own religion. Bantu followers have found a shared worship system with Brazil's indigenous people, and through connections to re-learn the ancestors worship that were part of their own traditional system. [8] They often hide the sacramental symbols from their consideration inside the faces of the Catholic saints. [8] In the land segregation community, it was easy to create Catholic brotherhood where slaves would satisfy each other. [8] These meetings, however, were an opportunity for candomblé worship to be practiced and for festivals to be held on special religious days. [8] And they were also opportunities for bondage to gather and rebellion plans against their masters. [8] Kanomblé was condemned by the Catholic Church. The followers of faith have been persecuted many, including by the government's public campaign leading public campaigns and the actions of police. Repression of African religions began early in the Portuguese colonial period, with calm (spiritual leaders) subject to the Inquisition. The Brazilian Penal Code 1850 convicted chalatanismo (charlatanry) curandeirismo (quackery). Both religious leaders and landslide have been attacked by police. With Catholicism as the state religion, other religious practices threaten the secular authority.[8][67] After African slaves successfully led the Haitian Revolution, there were growing fears about similar slave riots in Brazil. [68] The 1820s and 1830 were seen increasing police repression of African religion that came from Brazil. Laws introduced in 1822 allowed police to shut down fighting, or drive ceremonies among the African population. [68] It was during that period that Angenho Velho (Old Sugar Mill) was established; it came from that group most Nagô tereiros descended. [66] Various records indicate that Creole and White were also sometimes part of the rhythmic that the police had suppressed. [68] In 1822, Brazil declared itself independent of Portugal. [69] Under British pressure, the Brazilian government passed the Quieróz act of 1850 that abolished the slave trade, although by slaves itself. [69] Although now free, life for the former Brazil slave has rarely improved. [70] 20th and 21st centuries Starting from the 1940s, sociologists and anthropologists of religion studied sympathisis candomblély. French sociologist Roger Bastide, who was born the chair of Sociology at the University of São Paulo between 1938 and 1957, appeared both as a primary intellectual and a defender of religious freedom at Candombé. A paradoxic effect of Bastide's interest and other scholars' role in Candomblé was that their works were read by directing practices of Candomblé themselves and contributing to codification[71] if not, as some argued, in a new invention of candomblé in the 20th century. Brazil declared freedom of religion in the 1970s, allowing for greater tolerance for practice. [9] Persecution was suspended in the 1970s with the rehearsal of a law requiring permission of police to hold public religious ceremonies. [67] The religion has been guaranteed in popularity in Brazil since then, and as many million teachers are following that faith. It is particularly popular in Salvador, Bahia, in Brazil's northeast region, which is most isolated from other influences and had a high rate of African slaves. Many people from African countries visit Bahia so they can learn more about the faith of their ancestors. For many followers, Candomblé is not only a matter of religious belief but also in claiming the cultural and historical identity of ethnic Africans, although separate tribal identities have been observed by people being mixed in communities during and after slavery. [8] By the end of the 20th century, Candomblé took respectable increases in Brazil. [73] This was partly crowded by well-educated Afro-Brazilians embracing their cultural heritage, which had already been stigmatized. [74] By the early 21st century, increasingly tourist literature carries candomblé as an intrinseic part of Brazilian culture. [75] References to the belief of religion became more apparent in Brazilian society; Varig Airlines for example uses the Flying tagline with Access. [75] In the close decades of the 20th century, some practitioners sought to remove the Roman Catholic-influenced aspects from the religion to return it to its West African roots. [76] The prominent priests Mãe Stella for example called on adherents to renounce all Roman Catholic saints and transform Candomblé into an African pepper tradition. [64] Many distinguished terrain themselves in this approach, arguing that they abandoned the Roman Catholic elements should abandon an important part of their religious cease. [77] Pentecostalism presents itself as an oat enemy of Candomblé, regarding it as devilish. [13] Candomblé Nations Brazilian slaves come from a number of African geographic regions and ethnic groups, including Mbundu, Yoruba, Igbo, Congo, The Fund and Ewe. Slaves' managers were sorted out by shiping shore, so records on ethnicity may not have been accurate, as their capture was often transported onto the strip away from native areas before being loaded on boats. As the religion develops semi-independently in different regions of Brazil, among different African ethnic groups, it evolved into several branches or nations (nações). They argued the chief commander is not together to worship users, as well as the music and language used in the rhythmic. The division of the nations was also influenced by religious brotherhood and beneficiary (Immandade) organized by the Catholic Church among Brazilian slaves in the 18th and 19th centuries. These brotherhood, organized along ethnic lines to allow the priests to preach to the native languages of slaves, providing a rightful cover for slave meetings. Ultimately they may have considered the development of Candomblé. This list is a rough classification of the largest and sub-nation nations, with their sacred language: Ketu or Queto - , known as Iorubá or Nagô in Portuguese. Nagô from Anagó, a derogated term used by the people to refer to the Yoruba-speaking People, especially in Oyo Heritage, many of whom have been sold as slaves in Brazil. [78] Efã and Ijexá in Bahia Nagô or Eba of Pernambuco Oió-ijexá or batuque-de-Nação in Rio Grande do Sul Mina-nagô or at Maranhão Xambá in Alagoas and Pernambuco (almost incredibly). Bantu - mixture of Bantu (Kikongo and Kimbundu) Caboclo languages (half Indigenous American and European) Jeje - Deep, and Lang (Jeje) Mina Jeje in Maranhão Babaçuê in Pará Fun Fún in Panamá As in 2012, the Nation's Nagô was described as the largest.[58] Initiation of the Priesthood of Brazil: Siá, Egungun, Orisha, Vodun, and , are separated by the priesthood's initiation type. If only initiation Babalaos, don't enter on track. Egungun only initiation Babaojés, by entering track. Candombé Ketu initiation Iyawos, entered in track with Orixá. Candomblé Jejre's initiation Vodunsis, comes to track with Vodun. Candomblé Bantu initiation Muzenzas, coming off track with Nkisi. The Candomblé Priesthood is divided: Iyalorixá or Mãe-de-santo (female), and Babaloriká or Pai-de-santo (male) - Priests' Orixás'Doté or Doné - Priest Voduns' Tattoo or Mameto - Priest Nkisis's Babala - Yoruba Siá priest Bokon [pt] - Vodun Afá priest BabalOsanyin - priest Osanyins' Babajé - Priest Egunguns' notable many of the most influenced priests in claims of faith to descendants of Yorubauns. The following are some examples: Mãe Meninha do Gantois (1894-1986), iyalorixá in Ilê Ìyá Omi Ase Iyámasé (House of the Mother of Water) in Gantois, who was instrumental in taking legalization of the religion. Mother Olga de Alaketu (c.1925-2005), the iyalorixa of Ile Maroia Laji Wide (Chamber of Alaji, Son of the Aro Clan) in Salvador de Bahia , who served during his life as one of Brazil's most religious leaders. Mãe Cleusa Millet (1923-1998), another iyalorixá of Ilê Ìyá Omi Ase Iyámasé of Gantois. [80] Candomblé's demographics were described as the religion of the poor and the embarrassment of Brazil. [3] Johnson noted that most of the regular who visited the plots he studied in Rio de Janeiro were poor. Fifteen males and five men. [41] Despite its Afro-Brazilian origin, Candomblé has attracted people from other ethnic backgrounds. It has attracted many homosexual men as practical; [38] In Rio de Janeiro for example Gay men's community has had ties to long and abortion plot, which has often been seen as part of a gay social network. [55] Many gay people who were together have cited it as offering a more welcoming atmosphere than other active religious traditions in Brazil. [38] Various lesbian tumors were also identified as practical,[36] although anthropologist andrea Stevenson Allen had argued that they rarely received the same level of assertion from the religion as their gay counterpart. [81] In Brazil, Candomblé's influence is the most pervasive in Bahia. [10] In this region, it is Nagô in countries with the largest number of homes and practices. [58] Many practices in Candomblé already have a family link to the tradition, with parents or other former families being initiated. [55] Others converted to the movement without having any family connection; some of those converted to Candomblé have already explored the spirit of God, Umbanda, or Pentecostalism. [82] Many described that sickness or calamity and unhealthy before they were initiated in Candombé, it was determined in divine that their disease would cease if they did so. [83] Johnson noted that Candomblé resembles calls to people who identify strongly with an African heritage. Reception [55] Reception and novelist influence of Brazilian makes repeated referrals to Candombé in all his works. [73] In the 1980s, American writer Toni Morrison visited Brazil to learn more about Candomblé. She subsequently combined ideas from Candomblé with the contents of Gnosticism into her deputy religion run behind by Convent's, an all-female community of her 1991 novels Paradise. [84] Themes from the religion were also included in the works of Brazilian filmmaker Glauber Rocha. [85] References to the religion also appear in popular Brazilian music. For example, Maria Bethânia and Singer Gal Costa's Prayer song Mãe Menininha made it to the country table. [53] The academic studies were in turn influenced the way that the religion is convenient, helping establish correct practice among variance groups. [87] Many clean plot copies of academic studies of Candomblé by scholars such as Pierre Verger, Roger Bastide, and Juana Elbein dos Santos. [87] Various practices of their own books on Candomblé and other Afro-American religions, including those written in language cannot be understood, as a means of presenting an image of authority. [87] Although objects associated with Candomblé were initially found only at police museums, thereby undergoing the stereotypical association between the religion and crimeality, as it has become increasingly accepting public purposes. they became sitting in museums devoted to the folklore and afro-Brazilian culture. [88] From the 1990s towards, the practices began to establish their own displays of museums in the terrain. [89] For example, the room of the famous Candomblé priests Mãe Meninha do Ganintois, located in tereiro Bahia tereiro arena, was converted to a memory of in 1992 and then formally recognized as a heritage site in 2002. [90] Candombé practice was also seemingly other misery changing the way that the articles exhibited letters associated with the religion. For example, the practices successfully called the Salvador City Museum to remove some otá stones from public exhibitions, arguing that according to the rules of religion these articles should never be visible to the public. [91] See also Candomblé Jejé Candomblé Ketu Candombé Bantu Reference Citations^ Schmidt, Bettina E. (2016). Contemporary religion in Brazil. 1. Oxford University Press. p. 7. doi:10.1093 / oxfordhb / 978019935420.013.50. ᘂ b Johnson 2002, p. 9. ᘂ a b Marouan 2007, p. 121. ᘂ a AFC Johnson 2002, p. 14. ᘂ Johnson 2002, p. 41. ᘂ a AFC Johnson 2002, p. 50. ^ Religion - Candomblé: Candomblé in view. BBC. September 15, 2009. Retrieved 7 January 2014. ^ a c c d e f g i i i that story at Candombé. BBC. September 15, 2009. 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Candomblé of Nineteth-Century Bahia: Priests, Disciples, Customers of the Thoughtful African Diaspora: Performing in an African Atlantic World in the Bight of Benin and Brazil Mann, Kristina and, Edna G. Ed. Geuman and James Walvin. 2001 - Frank Cass Reis, João José. Slaves Rebellion in Brazil: Muslim Upsing in 1835 in Bahia (Baltimore and London: Johns Hopkins University Press,1995). Souty, Jérôme (2007). Pierre Fatumbi Verger: Firmware Waiver The Connaissance Initiative. Maisonneuve and Larose [fr]. Isbn 978-2-7068-1983-4. Voeks, Robert A. Folk Sacrament chamber: African Magic, Medicine, and Religion in Brazil. Austin, TX: University of Texas Press, 1997. Verger, Pierre Fatumbi (1995) [1st edition 1954]. Dieux d'Africa. Culte des Orishas and Vodouns to the former Côte Esclaves and Africa and Bahia, Baie de Cough less Saint-Brésil. Paris: Noire Income. ISBN 978-2-909571-13-3.. McGowan, Chris and Pesanha, Ricardo. Brazilian sounds: Samba, Bosa Nova and Popular Music of Brazil. 1998. Press University Temple. ISBN 1-56639-545-3 Wafer, James William (1991). Taste of blood: The spirit of posession of Kanomblé Brazilian. Philadelphia: University of Pennsylvania Press. ISBN 978-0-8122-1341-6. External link Wikimedia Commons has media related to Candomblé. Candomblé Music Webcast explores the influence of African culture on Brazilian music (in English, French, and Dutch) discover kanomblé in Bahia Ilé Axé Opô Afonjá, a great house of Ama, A Story of the Atlantic Slaves Trade Unesco 2004: Bondage Abolition Year Portuguese Extensive Information on the Orixás – February 2: Holiday in the French Sea preface in English Berger's Religious Rhythms - Afs - Af Tradition Brazilian of Candomblé web - Brazilian traditions related to Candomble (in English, French, and Dutch) Kanomblé experiences in Bahia, Salvador and Cachoera retrieved from

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