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Copyright by Alex Costa Kott 2021 Copyright by Alex Costa Kott 2021 The Thesis Committee for Alex Costa Kott Certifies that this is the approved version of the following Thesis: Umbanda’s Relationship with the Natural Environment & Religious Intolerance APPROVED BY SUPERVISING COMMITTEE: J. Brent Crosson, Supervisor Christen A. Smith Umbanda’s Relationship with the Natural Environment & Religious Intolerance by Alex Costa Kott Thesis Presented to the Faculty of the Graduate School of The University of Texas at Austin in Partial Fulfillment of the Requirements for the Degree of Master of Arts The University of Texas at Austin May 2021 Dedication I would like to dedicate this thesis to all African derived religions in Brazil, it’s religious leaders and practitioners. Deixo aqui os meus respeitos aos mais velhos e aos mais novos. Also, to all of those who I met in Kenya, in Kibera and Wongonyi, asante sana. You all have motivated me to study, to become a better student and human-being, thank you. Acknowledgements I would like to dedicate this work to all who to stood beside me through trials and tribulations. I thank my family and friends, my Mestres de Capoeira, and everyone who crossed my path. I wouldn’t be here if it wasn’t for the support I received, both physical and spiritual. Obrigado mãe, obrigado pai, para poder agradecer vocês seria necessário escrever um livro, é tanto, vocês são tudo pra mim. Marina e Kayden, amo vocês. I would also like to acknowledge that as a graduate student at The University of Texas at Austin, that we are meeting on the Indigenous lands of Turtle Island, the ancestral name for what now is called North America. Furthermore, I would like to acknowledge the Alabama-Coushatta, Caddo, Carrizo/Comecrudo, Coahuiltecan, Comanche, Kickapoo, Lipan Apache, Ysleta Del Sur Pueblo and Tonkawa, and all the American Indian and Indigenous Peoples and communities who have been or have become a part of these lands and territories in Texas. In the loving memory of: Valentino Kott, Hamilton Costa, Maria Aparecida Resende Costa, Kristopher Muldrew and all of those who passed during the Covid-19 pandemic. v “Em nome de Deus pai, Deus filho e Deus espírito santo. Meu Senhor do Bonfim, acho em mim a tua presença, humildemente, para receber de vós, todas as graças que quiser me derramar. Perdoe-me Senhor por todas as faltas que eu tenha cometido, por obra ou pensamento. Fazei de mim forte para vencer todas as tentações do inimigo e do mal feitor. Que o sagrado orixá Ogum corte com sua espada todos os males e todas as enfermidades do meu corpo. Que Iemanjá, a rainha do mar, leve sob milhões para o fundo do mar todas as pertubações materiais e espirituais. Que Iansã afaste de mim todas as tempestades para o vento da bonança me trazer prosperidade. Que Oxum leve consigo todas as lágrimas que eu tenha que chorar para nunca mais desespero e tristeza me alcançar. Que toda a fortuna do mundo possa chegar aos meus pés com a força do sagrado orixá Oxumaré. Xangô meu pai, solidifique como é a sua santa pedreira para todos os bens eu alcançar. Salve nosso Senhor do Bonfim, Salve todos os orixás, que nos protejam nessa vida para nada nos faltar. Èpa bàbá!” Catimbó de Baiano e Preto Velho – Casa Pai Joaquim de Angola vi Abstract Umbanda’s Relationship with the Natural Environment & Religious Intolerance Alex Costa Kott, MA The University of Texas at Austin, 2021 Supervisor: J. Brent Crosson This work explores one of Brazil’s most important syncretic religion, Umbanda. The first chapter focuses on how Umbanda and umbandistas relate and interact with the natural environment in its various forms. One of the main themes of this section is the importance of the orixás for the religion’s relationship with nature. This chapter also explores: plant taxonomy in Umbanda, Umbanda’s National Sanctuary in the city of Santo André (SP), the establishment Umbanda’s Magna Carta in 2013, the appearance of political-partisan movements for African derived religions in Brazil, the use of sacred food offerings in Umbanda, and how Brazil’s process of urbanization has impacted how umbandistas interact with nature in midst of the Anthropocene. The second chapter explores how religious intolerance has been manifesting against indigenous and African religiosity. The first section of the chapter focuses on the history of how Catholicism has demonized indigenous and African spirituality. This chapter also explores: the Kingdom of Kongo’s process of Catholicization, the establishment of Zélio de Morães’ Tenda vii Espírita Nossa Senhora da Piedade in Cachoeiras de Macacu, Rio de Janeiro, and also the spread of religious intolerance through evangelization, televangelism, Kardecian Spiritism and Eurocentrism. viii Table of Contents Introduction ..................................................................................................................... 1 Literature Review ................................................................................................... 3 Chapter 1: Umbanda and the Natural Environment .......................................................... 8 Introduction ............................................................................................................ 8 Umbanda .............................................................................................................. 13 Orixás in Umbanda ............................................................................................... 14 Umbanda & Plant Taxonomy ................................................................................ 16 Umbanda’s National Sanctuary ............................................................................. 19 Umbanda’s Magna Carta ...................................................................................... 21 Umbanda, the Environment & Politics .................................................................. 23 Offerings .............................................................................................................. 27 Umbanda, the Environment, and Urbanization ...................................................... 30 Umbanda and the Anthropocene ........................................................................... 32 Conclusion............................................................................................................ 34 Chapter 2: Umbanda & Religious Intolerance ................................................................ 36 Introduction .......................................................................................................... 36 Umbanda’s Relationship with Catholicism ............................................................ 38 Umbanda’s Bantu Connection............................................................................... 41 The Portuguese Crown in Indigenous Territory ..................................................... 45 Tenda Espírita Nossa Senhora da Piedade (Spiritist Center Our Lady of Piety) ..... 48 Evangelization & Violence ................................................................................... 50 The Evangelization of Drug Traffickers in the state of Rio de Janeiro ................... 52 ix Sugarcoating Violence & Eurocentric Notions of Religion .................................... 56 Umbanda & Espiritismo ....................................................................................... 61 Allan Kardec & Christian Morality............................................................ 61 The Manifestation of Caboclo das Sete Encruzilhadas Through Zélio de Moraes & the Establishment of the Tenda Espírita Nossa Senhora da Piedade ............ 64 Umbandista or Espírita? ........................................................................................ 68 Conclusion............................................................................................................ 71 Conclusion .................................................................................................................... 74 Bibliography.................................................................................................................. 79 x Introduction In order to engage with a literature review about Umbanda I have to first acknowledge and emphasize how African derived religions such as Umbanda are rooted in oral traditions and history, although, with the increasing presence of practitioners and religious leaders of African derived religions in academia, and the growing access and influence of the internet and it’s social media platforms, access to traditional knowledge and the spread of such oral based religions are changing rapidly. Oral history has been undervalued by traditional scholars, who historically trusted and continue defend the veracity of written sources. A new generation of historians have been eager to value and capture the voices of disempowered groups.1 I find it important to honor and acknowledge the wealth of knowledge that exists in terreiros that is not expressed through written texts, but instead expressed through music, dances, sacred food preparation, medicinal plant use, and daily interactions and conversations. Along with oral history’s importance inside and outside of academia, I would also like to emphasize “why testimonio comes into being outside or at the margin of the historically constituted institution of literature in modern Western culture.”2 After reading this quote I started thinking about how academia as an institution of power has also historically used its resources to propagate discourses of Eurocentrism,
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