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She, her family and friends stayed in this terreiro for a few years, but things did not go very well. Disagreements with the pai de santo started and the followers begun doubting his truthfulness and capacity to enter into altered states of consciousness through trance.
Another source of conflict was the fact that they felt this pai de santo never explained what was happening, the reasons for each ritual and healing therapies, the religious basis behind them, etc. They started buying books about Umbanda and Spiritualism and learning on their own about the theological grounding for what they were doing.
After several problems, this whole group left the terreiro and continued with their religious practices on a very private basis, at their own homes. Through the Internet, S. This pai de santo started coming to Portugal once a month and later on every fortnight to found and organize a terreiro here.
In time, S.
New cults and new therapies in Portugal 3The terreiro where Maria and her daughter found relief for their ailments and the one where S. Many of these religious constructs or movements appear as new forms of cult that present themselves as alternative therapeutic practices attending to life-crisis situations Saraiva ; such is the case of the Afro-Brazilian cults.
The adaptations of such cults to the contemporary Portuguese context, in which Portuguese and migrants from different backgrounds are present, will also be discussed, most particularly regarding the way the religious continuum that characterizes these religions, from the ones closer to the Catholic matrix to the more African variants, is re-constructed in Portugal, as Ismael Pordeus Jr. This last one, for instance, shows a virtual on-line mass, consulting-room and surgery possibilities, as well as a catalogue of merchandise where the opening page portraits an American physics laboratory of the 50s, with the scientist looking through a microscope and wearing an impeccable white gown.
Thus, the Afro-Brazilian cults are now part of this new esoteric field, and the cult houses are expanding rapidly.
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Machado ; Padilla Attracted also by the entrance of Portugal into the European Union, in there were Almost twenty years later, Ismael Pordeus Jr. Nowadays, many terreiros can be found in the country, some of them with branches in the North, the Lisbon area and in the South.
The differences relate more to the discourses and autonomy of the cult leaders and followers than to crucial oppositions in principles and rituals Capone a; Maggie , and in most cases these cults are themselves a mixture of practices, borrowing from different origins and traditions. The plasticity of such religions being one of its characteristics, it is especially put to proof in diaspora situations, where they have to adapt to new types of followers, new settings and new social and cultural circumstances Frigerio ; Oro ; Pordeus Jr.
I had dreamt of doing this from the moment, three years ago, when I started coming to this terreiro, here in Portugal. I wanted to go to the source.
It was a wonderful experience! Let us now look at the reasons why this happens. Umbanda coexists harmoniously with Catholicism; most of the practitioners were baptized and are regular churchgoers. Portuguese feel proud of their new religion, that they consider quintessentially Brazilian, yet without going against or somehow disturbing the doctrine of their Catholic matrix.
They conceptualize it as a religion of goodness and light, where people meet each other in harmony.
The spiritualist side of Umbanda is also very appealing, since through its mediums the spirits offer aid and counsel, attending to life-crisis situations.
Umbanda offers individuals an opportunity to communicate directly with the other world, and be an active partner in all the rituals. The pontos, sang to summon the spirits, are intoned by all participants with a Brazilian accent, but nevertheless often emphasizing a melody closer to the Catholic chants.
The lyrics in the pontos clearly accentuate the messages of light, peace and love, appealing to a Catholic population; the sites in the Internet advertising the terreiros or the consultations insist on these messages of love and brotherhood.
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As such, most of the times adherence to these religions starts with consultations to overcome afflictive situations related to health, love or financial troubles. Afterwards, people keep returning to continue therapies and often end up more involved in the group and even becoming initiated. When she was diagnosed with breast cancer, she turned to a mixture of esoteric healing through magnetism, stone therapy and gemotherapy. When I started the initiation ceremonies the cancer was 12 centimeters; in a few days it decreased to 10 centimeters, and the pain and bleeding ceased.
After the operation the doctor told me I would never be able to move my arm again. The ideology of Umbanda, for instance, based on the principles of charity and doing well to others, is felt as a continuation of Catholic practices. I feel very happy to be able to do something to heal people, although indirectly.
Portuguese interviewees talk about their experience in trance as an exhilarating one, that has changed their lives: 20 Pomba gira: the feminine counterpart of the exu, a trickster divinity; associated with prostitutes, All my friends in the terreiro that see my pomba gira 20 tell me how nice and funny she is, and how she helps women getting over their ailments. I have even asked them to take a photo of her when she incorporates me, so that I can have an idea what she looks like.
I know it is my body, but one does not know what happens: the time-lapse of incorporation is like a blank […] I just feel a little trembling and dizzy afterwards, but at the same time one has a great feeling of peace and having done something worthwhile, being incorporated by such important entities. And I think that everyone in the terreiro feels that, there are no constraints to openly show what one feels.
Not like in the Catholic cults, where one has to just repeat the formulae and behave in a proper way, but never show our inner selves… [Lino, 26, security guard] In Afro-Brazilian religions there is no censorship, but a total freedom to be and do what one wishes… [Caeser, 39, real estate agent] 33Having both the individual and the collective aspect, they favor the construction of a personal and collective identity and trigger self-perceptions of integration into a group.
There is a good feeling of being together; since I joined the terreiro I never felt lonely again. As we saw, it was the Portuguese migrants in Brazil who, in their return, brought such practices with them. Several of the Portuguese cult leaders who are still performing nowadays were initiated by this woman.
But this was only the beginning of the movement of people, spirits and goods across the Atlantic.
The pai de santo thus follows the guidelines of the original centre, with which he maintains a close relationship. Just like Africa appears as a symbolic paradise and a source of legitimization for the cults in the New World Capone a: 30 , so too Brazil emerges in Portugal as the source of these Afro-Brazilian cults, and as a strong means of empowerment.Logging information that does not belong to you ex:.
Und hier ist es jetzt, das Werk mit den krassen, miesen, schragen und geilen Trinkspielen! This empowerment works above all for the cult leaders, who must prove their efficiency and justify their reputation if they wish to enlarge the number of their followers. Raymond, Emily, — author.
Boa ideia. Noutros projetos Wikimedia Commons. Rio de Janeiro, Graal.