To jump to:
Typical of the Quimbada
The religion named Quimbada is characterized for possessing a tendency much marked towards those magic rituals that they usually practise in some private meetings carried out for works that take as a purpose to do or to undo the evil.
As the voodoo and the religion umbanda, the quimbada takes as a principal ritual the sacrifice of such animals like the kids, the hens and in some cases the pigeons. The same ones fulfill the roll of gifts that they help to that the liturgical invocations are effective. It is important to stand out the fact that for all those works that should be destined to harm, it usually contact the God Exú, since the concept of this deity is of for itself very problematically, and is basically the equivalent to the demon adopted as the Christianity. In most of the African cults, as in the Candomblé, Exú is considered to be a rebellious orixá, capable of interfering with the ceremonies, for this reason they consider important that the same one should be separated and not only when the works are carried out, but also at the moment of the location of the saint's quarters, that is to say, out of the property where the ritual is realized.
The belief of the quimbada with regard to this God is that he is an envoy of the Orixá, but that it does not possess proper will, therefore it is a question of a force that must usually be mobilized, because his absence does not allow to be able to initiate the works. On the other hand, in the quimbada, Exú is the lookout quite faithful who must like and being grateful. On the other hand, it is important to mention that the principal africanist lines saw wrapped by the cults of the Catholicism which were concealing the reminiscence that was secret in most of the African rituals; in the biggest of the secrets, many of them were exercising black magic, especially when it was a question of realizing protection works opposite to the abuses of his owners and of the dominance of the colonial church, of which the slaves were daily victims.
This way, the religious extracts of those black slaves who inherited the old traditions and religious customs, were submitted by the Catholicism, which for his part towards a special emphasis in the interest to the external cult of the images sanctified by the faithful of the quimbada. In that epoch both the black slaves and the Indians were venerating in those images that were representing his ancient transfigured gods. For his part, all the fugitive slaves usually sheltered in the forest along with several indigenous tribes and some unaffectionate targets, and it was precisely in these strongholds, also called quilombos, that there were joining most of the beliefs of all the oppressed peoples, deriving this way in what today it is known as the quimbada. Another important detail that deserves to be emphasized is that the black slaves usually defended themselves from the targets and from his power resorting to the forces of the quimbada and simultaneously, they were chasing his enemies with different types of works of black magic.
In most of the rituals typical of the Quimbanda drums and maracas usually touch, invoking Exú. The above mentioned invocation is done across the simbología that there represent the sung points and some other writings, and when the spirits are bringing in to the body of the assistants of the ritual quimbada that show red and black clothings in order to propitiate the vibration that is needed to realize correctly the ritual. The orixá, or African saints, usually settle on stones, while the Exú does it in a clay plate with several elements that offer him to themselves since the same ones help to that his power is promoted.
Although are descripto the rituals of black magic that are practised in the quimbada, we must say that, in the religion, there are carried out acts of white magic in which the moral keys of the improving of the same one are the charity, the love and especially the integration with the nature. Every individual possesses a direct relation with an Orixá that influences his life almost like the Guardian angels of the Christianity.
And it is important to emphasize that every entity handles some element of the nature as a luck of independent force that finds in balance with rest of natural forces. Also we must say that in the beliefs that the quimbada understands, The Karma of a person can go so far as to have the spirit of a man or of a woman and the matter, that is to say, the physical body, it tends to act inside this spirit for his influence. Bearing in mind this, in the quimbada, the Orixá of every person marks his life with a tendency that is general and constant. According to the quimbada, the identity of the spirits of every individual can manage across a ritual called "buzios", using this tool, it is very possible to manage to realize a table of the types of character, which according to the orixá are part the personality of every case.
Copyright © 2010 coventina.net All rights reserved. | Contact | Sitemap