Fundamentos candomblé pdf Continue Photograph: The Reproduction of Vinicius Bruno Two Pillars make up the structure of worship in Candomble, the first are the Orexes, African deities characterized as elements of nature, or as defined by Professor Agenor Miranda - who is a famous Brazilian priest - it is a sacred wind that touches, ordaines and lives with his children. The second great pillar of religion is the pedigree, which is the spirits of the people who are incarnated on this earth and from which we are descendants, mostly as spiritual children. Candomble itself was organized, as we know it, with the arrival of Africans in Brazil during the period of slavery. Enslaved blacks were brought from various African countries and sold to landowners, their cultures and religious traditions were mixed. In Africa, the origin of Candomble is called Ife, which with its own characteristics has the same essence of worship of the Yoruba deities. Ife is also practiced in Brazil in the traditional model, as is the case in African countries and attracts many adherents, including Candomble and Umbanda, since one religion does not exclude the other and does not limit the practice that is appropriate for each of them. In Cuiaba, Mato Grosso, Kedomble, Ketu, which originates in Nigeria (Africa), Babalavo Georg T'Ode, who is President of Ile Ace Egbe Ketu Oomo Odida Ode, the house that was founded in 1982, was delivered. Baba Georg, as it is commonly called, was launched in Rio de Janeiro as part of the characteristics that make up the pedigree is a tradition. In Candomble, tradition means the transfer of religious and cultural teachings to the elders and younger, and this materializes in different ways, especially when a new axe house opens. When Ile Ace Egbe Ketu Omo Onisa Oda was inaugurated, Originally in Rua Alfredo Monteiro, 465, in the Lixeira district of Cuiabe, who was responsible for planting the foundation of the house was Baba Odelessi, of Rio de Janeiro,- a specific ritual of consecrating the house of Candomble, in which ofixes materialize through sacred rituals that combine a series of elements that form a specific energy of the deities of Exu, Ogum, Oxos, , Iemonj, Oxal, among other deities. A few years after the opening of the house in the Corzine area, Baba Georg had to change places because the terrace became small for a growing community even faced with all kinds of prejudice and discrimination in Cuiaba of the 80s, which is not accustomed to the religion of the matrix It was then that he moved to Rua 46, district CPA 3, Sector 4, in Cuiaba, where it is fixed to this day. Since his saint's father had already passed away, Baba Georg invited Babu Beno T'Ayunsun to Sao Paulo to plant basic necessities in her new home. After the death of Baba Beto in 1996, nanny George went to his grandmother St. Iyalorix Ana Tobin from Sao Paulo, and she sent it to Olori Egbe Baba PC, (Silvanilto), who immediately accepted the invitation and came to Cuiaba, for final training in the tradition of Ile Ace Oxumare de Salvador (BA), one of the most important terreiros of Candombl da Bahia.After some time, Baba With this purpose African priests were brought from the city of Ibadan de Salvador and Ivo from the state of Oi Between 2002 and 2016, Kuyab had 14 crossings across the Atlantic to be able to house deities that were true to the cult of Ifa and prepare the sacred soil of Igbo-Ifa and confirm settlements already planted by Brazilian priests. Now, nanny George has also played a big role in conveying the tradition of settlements. For three months he planted axes -- Ojugbo are sacred places of worship Ofix determined, as is also known, this set of sacred elements - in Il Ase Egbe Osogbo Osogbo Onisa Osun, which will be opened in Varzea Grande, September 14, 2019, at a ceremony in which Yamoro Edna t'Osun will receive Oie Deca, which is the greatest honorary title that a man of our religion can receive, the title of priestess or Ialoriza in the Brazilian Candom. Prior to that, on Saturday, September 7, she will celebrate her commitment to Oritsa Oxum - which is the resumption of initiation - at Baba Georg's house, in the CPA area, in Cuiaba. By analogy, settlements are like power plants or as a source that supplies the yard with the pure power of Orix and ancestors. The fact that this is done by an elderly person to the youngest is because in Candombl, there are several acts that can be done for themselves. The spirit of the community - Egbe - and the family is common in a religion in which hierarchy is considered a structural and irreplaceable form, not in the sense of submission, but as a form of respect, maintaining harmony and cultivating knowledge, leading to wisdom. Since it is an oral tradition, almost all teachings of religion are passed from father/mother to child in ritual practices, teachings in the experience of everyday life. When a foundation or an axe is planted, the energy of the elements of the natural forces of our planet Earth is planted. This act of transmission is assessed as a way of perpetuating and sharing por anos adquiridos, do amor e das experi'ncias vividas no dia de louvor e culto ao sagrado.Vin'cius Bruno y jornalista e candomblecista. Religion should not be confused with Candombe. Practitioners of CandombleCance in BahiaTypeSyncreticClassificationAbro-Brazilian religionPriceMae de santo or Pai de SantoAssociationAOr order of Our Lady of the Good DeathRegionRegion, Argentina, Paraguay, Venezuela, Uruguay, USA, PortugalOrigin19 El Salvador, BrazilSeparationsCandomble BantuCandomble Jej'Candomble KetuMembers167,363 kɐ̃ dõmˈblɛ (Brazil, 2010) is an Afro-Brazilian religion developed in Brazil in the early 19th century. It arose as a result of the process of syncretism between the traditional Yoruba religion in West Africa and the Roman Catholic form of Christianity. There is no central authority, traffic control. Candomble is a monotheistic, involving the veneration of sprites known as orishi, who work as intermediaries for higher being. They are often identified as Yoruba Orishas as well as Roman Catholic saints. Various myths and stories are told about these orishes. As an oral tradition, it has no sacred scriptures. Hockdomble practitioners believe in a Supreme Creator named Oluduvre, who is served by a smaller deity called the Orishami. Each practitioner is believed to have their own tutelary orisha, which controls its destiny and acts as a protector. Music and dance are important parts of Candomble's ceremonies, as dancing allows believers to become obsessed with orishes. In rituals, participants make offerings such as minerals, vegetables and animals. Candomble does not include the duality of good and evil; every person has to fulfill his destiny to the fullest, no matter what it is. Candomble developed among The Afro-Brazilian communities against the backdrop of the Atlantic slave trade of the 16th and 19th centuries. It arose as a result of a mixture of traditional religions brought to Brazil enslaved by Western and Central Africans, most of whom were Yoruba, von and Bantu, as well as the Catholic teachings of the Portuguese colonizers, who then controlled the area. Between 1549 and 1888, a religion developed in Brazil, influenced by the knowledge of enslaved African priests who continued to teach their religion, their culture, and language. In addition, Candomble has incorporated elements of Roman Catholicism and includes indigenous American traditions. It can be practiced mainly in Brazil and is also practiced in other countries, including Argentina, Uruguay, Paraguay and Venezuela, with up to two million followers. The definition and terminology of the Statue at the altar of Candomble in Sao Paulo Candomble is a religion. Candomble was described as religious expressions of the African diaspora. Anthropologist Paul Christopher Johnson said that at the most basic level can be defined as the practice of exchange with an ofix. He also defined it as the Brazilian edition of West African religions, recreated in a radically new context by a nineteenth-century Catholic slave-owning colony. Johnson described Cuban Santeria and Haitian Water as sister religions of Candomble. Religion has no central doctrinal power. Candomble is an oral tradition and has no holy texts. The word Candomble means dance in honor of the gods, and music and dance are important parts of the Canolier ceremonies. Some priests and priestesses do not initiate anyone in Candomble, who has not yet been a baptized Catholic. There is a regional variation in Candombl's beliefs and practices. Some practitioners also call it a form of science. Candomble is closely associated with another nineteenth-century Brazilian religion, Umbanda, as an Afro-Brazilian religion associated with the worship of Orish. Umbanda is usually more open and public than Candomble, with her religious songs sung in Portuguese. There are some practitioners who practice both practices; terreiro that practice as refers to him as Umbandombl. The new initiator is known as ia, and the senior dedicated is known as ebomi. The beliefs of Knowledge of Candombl are called fundamentos. The statuette of Orishas A orishi Iemanha in the Brazilian Candomble is dedicated to the worship of the Orish or the Orish. Practitioners differently define these oris as African sprites, energy or forces of nature, and they are often conceived as ancestral figures. It is believed that the Orishi are intermediaries between humanity and Olorun, the creative deity. In The Bordumbl, the relationship between the Orishes and humanity is seen as interdependence, with practitioners seeking to build harmonious relationships with these deities. Each orish is associated with certain flowers, food, animals and minerals.