SYMBOLISM OF GEODIVERSITY IN AFRO-BRAZILIAN RELIGIONS

Ferreira, A.C.; Travassos, L.E.P.; Gomes, I.; Teixeira, R.C.; Figueiredo, M.A; Rocha, L.C.

doi:10.4215/rm2024.e23011

A.C. Ferreira ^*(*)CORRESPONDING AUTHOR Address: UFF. Av. Gal. Milton Tavares de Souza, s/nº, Campus da Praia Vermelha, Bloco O, Sala 505, Niterói (RJ), Brazil. Phone: (+55 21) 2629-5951 E-mail:arloncf@gmail.com

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PhD in Geography

Fluminense Federal University, Niterói (RJ), Brazil

L.E.P. Travassos

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PhD in Geography

Professor at the Pontifical Catholic University of Minas Gerais, Belo Horizonte (MG), Brazil

I. Gomes

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PhD in Geography

Professor at the Federal University of São João del Rei, São João del-Rei (MG), Brazil

R.C. Teixeira

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PhD in Geography

Professor at the Catholic University of Minas Gerais, Belo Horizonte (MG), Brazil

M.A Figueiredo

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PhD in Natural Sciences

Professor at the Federal University of São João del Rei, São João del-Rei (MG), Brazil

L.C. Rocha

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PhD in Geography

Professor at the Federal University of São João del Rei, São João del-Rei (MG), Brazil

(*)CORRESPONDING AUTHOR Address: UFF. Av. Gal. Milton Tavares de Souza, s/nº, Campus da Praia Vermelha, Bloco O, Sala 505, Niterói (RJ), Brazil. Phone: (+55 21) 2629-5951 E-mail:arloncf@gmail.com

Editors in Charge

Alexandra Maria Oliveira

Alexandre Queiroz Pereira

Similarities between Candomblé and Umbanda

Differences between Candomblé and Umbanda

✓ They are primarily found in Brazil.
✓ Their followers believe in orixás, which resemble saints.
✓ They have syncretic elements, blending various cultures and religions.
✓ There is a noticeable influence of African religions in them.
✓ Compiling a comprehensive or codified view is nearly impossible because their ritualistic practices vary from temple to temple.
✓ They do not have officially written teachings; everything is transmitted orally and complemented by texts written by spiritual leaders.
✓ Due to the lack of official centralization, creating a universal model is difficult.
✓ Their rituals take place in temples called Ilê, Barracão, or Roça in Candomblé. In Umbanda, the usual designations are Terreiros, Tenda, Cabana, and Choupada, generally referred to as terreiros, which should recall the African temples. The ritual space selves the same function for both.
✓ Dining the rituals, altered states of consciousness can occur, such as incorporation (frequent in Umbanda) or a trance with the orixá (in Candomblé).
✓ White clothing or other attire linked to specific traditions is generally worn during the rituals.
✓ The ritual is marked by dance and music.São encontrados principalmente no Brasil;

✓ Candomblé is older and closer to African rituals.
✓ Although both religions are syncretic. Candomblé adheres more firmly and faithfully to its African traditions.
✓ Unlike Candomblé, Umbanda is not so much about the development of culture as it is about the absorption of elements.
✓ In Candomblé, the orixás manifests from within, meaning the energy of the orixás lives within each of us and manifests through visibility.
S hi Umbanda, the spirit incarnates from outside inwards, meaning our body receives an external spirit that is not part of our original essence.
✓ The terreiro does not have an altar in Candomblé.
✓ In Candomblé, one way to communicate with the orixás is through a prophetic system called Merindilogum (“Jogo de Búzios”).
✓ Each has different names for their spiritual leaders.
✓ Umbanda has absorbed many elements from Candomblé.
✓ Umbanda is less influenced by African tradition, but a greater influence can be observed from other traditions (Spiritism, Christianity, and Eastern traditions).

Orixá	Description	Metals/Stones	Points of strength in nature
Ewá (Euá)	The deity of the river Yema, also known as Iva Wa, is considered the owner of the world and its horizons, which are connected to the waters and sometimes associated with fertility. She is the lady of the cosmos and the virgin forest.	The metals that can be magnetized with her energy are Copper, Gold, and Silver.	The point of strength governed by the Orixá is the horizon line, receiving offerings and sacrifices in rivers and lakes.
Exu	A highly controver sial and difficultto-understand Orixá, which certainly led to his identification with the Christian devil. He is responsible for transporting offerings to the Orixás and their communication, acting as their intermediary. Responsible for watching over and guarding passageways, he is the one who opens and closes paths. In Umbanda, Exu is not considered an Orixá but a spiritual entity.	Regarding metals, he reacts to iron. His precious stones are usually Garnet, Onyx, Black Tourmaline, and Ruby.	Exu’s relationship with nature is directly associated with human nature, as humans are integral parts of the planet.
Ogum	The Orixá who gave humans the secrets of iron, forging, and agriculture. Due to his explosive temperament, he was always involved in wars and battles, bringing back rich spoils. Ogum emits positive vibrations and balances energies related to masculinity, paths, roads, and journeys, as well as matters related to productivity and things that must “move forward” and prosper.	Ogum is responsible for minerals, with iron, steel, and manganese being its main mystical components. The stones that receive his irradiations are Ruby, Garnet, and Sardius, often carved and polished to create protective charms and guides.	His strength points are open fields, especially those crossed by a path. According to various religious beliefs, Ogum also has spiritual dominion over roads, the centre of crossroads, and railways.
Oxóssi	The orixá of hunting is often called Odé Wawá, meaning “hunters from the sky.” He is the deity of plenty, abundance, and prosperity. Within the cult, he is the hunter of axé, the one who seeks good things for a house of worship and hunts for good influences and positive energies. As a hunter, he teaches ecological balance rather than the predatory aspect of man’s relationship with nature and the concentration, determination. and patience necessary for outdoor life. He rules over farming and agriculture.	The metals that can be magnetized with his energy are bronze and brass. The stones that receive his irradiations are amazonite, emerald, green calcite, jasper, and topaz.	His points of strength are the forests (Oxóssi inhabits the forests and prairies, places where hunting is possible and the game is abundant and healthy), and his altar is the groves.
Ossaim	Also known as Ossàe or Ossanha, in some terreiros/tendas, he is worshipped as Iobá (Female Orixá). The orixá of plants and leaves, present in the most diverse manifestations of the orixá worship, is fundamental along with Oxóssi, ruling over the forests and being the lord of medicinal and mystical secrets of the green. He represents the ancient pre-civilizational wisdom and the symbolic relationship of man with nature, especially with greenery.	The metals that can be magnetized with his energy are tin and brass. The stones that receive his irradiations are amazonite, emerald, morganite, and green and pink tourmaline.	His point of strength in nature is the forest clearings.
Oxumaré	The orixá symbol of wealth, continuity, and permanence. Oxumaré is the archetype of a patient and persevering individual who does not hesitate to sacrifice to achieve their goals. He strongly connected with geodiversity elements, as this orixá shaped valleys and rivers crawling worldwide.	The metal that can be magnetized with his energy is brass. His stones are agate, diamond, emerald, and topaz.	His point of strength in nature is located near waterfalls, and his connection with nature is through rain, water in its gaseous state, and the rainbow.
Obaluaê/Omolu	He is the lord of plagues and diseases, contagious or not. He is the king of the Earth, of the interior of the Earth, and he is the orixá who covers his face with a filá (made of straw) because humans are forbidden to see his face due to the deformities caused by disease and the respect we owe to this orixá. He greatly influences elements of pedological interest, as the decomposition of rocks forming soils (earth) is his field of action.	The metal he reacts to is lead. His precious stones are obsidian, cat’s eye, and onyx.	His points of energy are cemeteries, and in nature, they are caves and beaches.
Nanã	The oldest of the water ladies and, consequently, the most experienced and loving of the orixás. She is both prudent and uncompromising. She is also very protective and possessive, a quality she transmits to her followers. She has various points of energy connected to elements of geodiversity, as mud, swamps, and other areas with stagnant water are her fields of action. She is also responsible for the chemical weathering of rocks and all forms of clay found on the Earth’s surface.	Regar ding metals, she reacts to brass and nickel. Her precious stones are amethyst, cacoxenite, and tanzanite.	Her points of strength are cemeteries, and in nature, they are deep w⁷aters, mud, lakes, and sw⁷amps.
Loguni Edé	She fives half the year in the waters (as a woman) and the other half in the forest (as a man). Prince of the orixás, she combines the cunning of hunters with the patience of fishermen.	Regarding metals, she reacts to brass and gold. Her precious stones are turquoise and topaz.	Her points of strength in nature include riverbanks, the edges of rivers, and the fine mist over ponds that spread through the forest on hot days. She frilly experiences both realms, the waters and the forests.
Oxurn	A female orixá of fertility associated with the Oxogbô River in Ojexá (Nigeria). She has a significant relationship with geodiversity, as she is the lady of the fresh waters of rivers, the still waters of nonswampy lakes, waterfalls, and, sometimes, the seashore.	Regarding metals, she reacts well to gold; her precious stones are blue and yellow topaz.	Her points of strength are rivers and waterfalls.
Obá	A warrior orixá, lady of the Obá River in Nigeria. In nature, Obá is connected to floods, river overflows, and inundations. She governs all these phenomena, whether natural or caused by human error. Her enchantment manifests this way when a river overflows, inundating everything.	She reacts w^rell to copper; her precious stones are coral, emerald, ivory, and leopard’s eye.	In nature, she rules the constant movements of fresh waters, especially rivers and turbulent waterfalls, and her strength points are in lagoons within forests.
Oyá/Iansã	A warrior orixá of winds, storms, thunder, and also of disembodied spirits, guiding them to other realms. She lives in the bamboo grove, where spirits hide, and her wind echoes among the dry husks falling from the bamboo. She bends the tall branches of the bamboo grove.	Her favourite precious stones are red coral, carnelian, garnet, ruby, and rose quartz; the metal she governs is copper.	In nature, she is present in atmospheric movements and lightning, with the wind being her primary area of influence, and her point of strength is the bamboo grove.
Xangô	He was one of the most popular orixás in Brazil, probably because he was the first deity to arrive on Brazilian lands with the enslaved people. Orixá of justice represents decision and justice (which should not be confused with revenge). Xangô is an articulator and politician who is present in public life. He has a great affinity with elements of geodiversity, as he is present in the consolidation of the lithosphere, with rock (stone) being his greatest symbol. He inhabits quarries, stone caves, natural refuges containing rocks and fire, and volcanoes.	His precious stones are jasper, meteorite, and pyrite. He reacts to the metals tin, copper, and molybdenum.	His offerings should be made at the foot of a mountain or quarry.
lemanjá	She is associated with fresh water flowing into the sea through the African estuary. Iemanjá’s relationship with the sea in Brazil is marked by her control over marine life and its complexity. Protector of fishermen and raft sailors, she has very popular festivals in the country, both Candomblé and Umbanda. She is the lady of various elements of geodiversity, including beaches, underwater caves, and the inlets of the bay.	Her most energetic precious stones are aquamarine, chalcedony, lapis lazuli, pearl, and turquoise. The metals that can be magnetized with her energy are platinum and silver.	Her offerings should be delivered on the beaches, in front of the sea.
Ibejis	Formed by two distinct entities, they indicate contradiction, the opposites that complement each other. Everything that begins is associated with the Ibejis, responsible for overseeing childbirth and childhood and promoting love and unity.	Their precious stone is rose quartz.	Their points of strength in nature are waterfalls, gardens, forests, and beaches.
Iroko	In Nigeria, this orixá is worshipped in a tree of the same name, replaced in Brazil by the Gameleira-Branca, a tree with char acteristics similar to the African Iroko. Iroko was the first tree planted through which all the orixás descended to earth.	-	He represents the dimension of time, as he does not have a specific energy point in nature. Thus, his energy is manifested in the cycle of days and nights that form time.
Onilé	The mistress of the Earth, the orixá that represents our planet as a whole, the world we live in. For many followers of Afro-Brazilian religions interested in restoring the orixá/nature relationship, the worship of Onilé represents a concern for the preservation of humanity itself and everything in its world.	-	Her settlement is made with elements of pedological interest, as it is done in a mound of red earth. She is believed to guard the planet and everything on it, protecting our world and making life possible.
Oxalá	He is the first orixá, created by Olorum Oxalá is the archetype of calm and trustworthy people. Respectable and reserved individuals endowed with unbreakable willpower. When invoked, he emits vibrations related to the highest spiritual powers, which is why he is recommended for any issue, demand, or need.	His precious stones are white and milky, except for White Quartz (a symbol of natural purity) and Diamond, the hardest substance on the planet. His precious metal is gold.	He inhabits various elements of geodiversity, such as mountain tops. His preferred locations are characterized by calmness, where tranquillity fills those who pass by, such as a deserted beach or an open hillside.

SYMBOLISM OF GEODIVERSITY IN AFRO-BRAZILIAN RELIGIONS

SIMBOLISMO DE LA GEODIVERSIDAD EN LAS RELIGIONES AFROBRASILEÑAS

Abstract