Abstract
The slave trade brought Africans by force to work in the United States, the Caribbean, Brazil, and also in Venezuela and Colombia. It marked the history of the Americas in a distinctive way. The slaves were captured from different parts of Africa, and came to the New World with their languages, cultures, and religious systems. For various reasons, which it would be out of place to develop here, slaves that came directly from Africa—called bozales in Cuba, bossales or nèg Guinen in Haiti—and, subsequently, their descendants managed to maintain a piece of their religious culture of origin while adapting it to a new socioeconomic context. Thus, three major African American systems of religious syncretism gradually emerged: Santería in Cuba, Candomblé in Brazil, and Voodoo in Haiti. Other African-inspired religions developed in the Americas, but they were never as influential as these three.1 All three systems have an undeniable kinship because all are tied to neighboring African civilizations, the Yoruba of Nigeria and Benin (former Dahomey) in the case of Candomblé and Santería, and the Fon from the ancient Kingdom of Dahomey for Voodoo. This does not preclude other influences, as it will soon be demonstrated.
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Notes
María Laura Bergel, “Quilombos and Their Influence on Afro-Brazilian Cultural Interpretation,” April 2006, www.choike.org/nuevo_eng/informes/4423.html. It is possible that Ganga Zumba was a title rather than a person’s name. The origin of the word quilombo dates back to the encounter of the Imbangala people of Angola with the Portuguese. They consisted of various ethnic groups assembled in fortified military camps called “ kilombo ” in the Kimbundu language. For them, the phrase “ nzumbi nganga ” meant a religious leader in charge of ancestor worship. See Robert Nelson Anderson III, “The Slave King,” Brazzil, October 1995, www.brazzil.com/cvroct95.htm.
In 1883, Louis-Joseph Janvier published: Un peuple noir devant les peuples blancs. Étude de politique et de sociologie comparée: la République d’Haïti et ses visiteurs, 1840–1882.
In 1891, Hannibal Price wrote: De la réhabilitation de la race noire par la République d’Haïti. See Hurbon (1988), 55–75.
João José Reis, “Afro-Brazilian Religion in 19th Century Bahia: Slave Resistance or Resistance to Slavery?” March 2007. Presented at a research seminar in Salvador da Bahia. http://www.socialsciences.manchester.ac.uk/disciplines/socialanthropology/postgraduate/clacs/documents/SlaveResistance_Reis.pdf.
Métraux, 266. Long before Métraux, the German sociologist Max Weber clearly demonstrated that magic is not opposed to religion. Instead, it represents some degree of abstraction in the symbolic world of religious representations. For Weber, theologians eventually located the finality of religion—redemption or salvation—outside this world, outside the daily concerns of lay persons who will not cease to use the symbolism of magic in order to solve their problems. According to Weber, there is no evolutionary scheme, simply because primitive thought does not exist. See Max Weber, The Sociology of Religion, trans. Ephraim Fischoff (Boston: Beacon Press, 1993).
Immigration and Refugee Board of Canada, Brazil: The situation of homosexuals; availability of support groups and state protection, Research Directorate, Ottawa, September 3, 2008;
Fabiana Frayssinet, “Rights-Brazil: Gay-Bashing Murders Up 55 Percent,” International Press Service (IPS), Rio de Janeiro, April 22, 2008, www.ipsnews.net/news.asp?idnews=46596.
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© 2013 Pierre Hurteau
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Hurteau, P. (2013). Afro-Caribbean and Afro-Brazilian Religions. In: Male Homosexualities and World Religions. Palgrave Macmillan, New York. https://doi.org/10.1057/9781137340535_7
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DOI: https://doi.org/10.1057/9781137340535_7
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