Trips to Brazil: The Candomblé - Brazil - Andean Experience

Andean experience - Trips to South America

Who we are?

Where we are?

Only flight

Beginning

It contacts

	ARGENTINA

	BOLIVIA


	BRAZIL

	To emphasize Useful data Trips to size Options of Adventure Ours better itineraries Unusual Brazil Enchantments of Brazil (it travels in group) Watercolors of Brazil Wonders Natural Brazil: Program Ecological Blue Brazil: Program Ecological Green Green Terra Spell of the Forest Brazil: the 4 Ecosystems Route 4x4 Beaches of the Northeast Rescuing carnival of Bay Festival of Parintins

	COLOMBIA

	CHILE

	ECUADOR

	GUATEMALA

	PARAGUAY

	PERU

	VENEZUELA


	TOURISM SUSTAINABLE AND SHARED IN COMMON

	TRIPS OF FIANC2ES

	TRIPS TO SIZE

	OPTIONS OF ADVENTURE

	REQUEST OF TRIP


			Trips to Brazil
			TRIPS TO BRAZIL: CANDOMBLÉ



	TRIPS TO BRAZIL: CANDOMBLÉ At the end of century XIX, the traditions prevailed in the African memory, giving a form him that spread by the national territory. The Candomblé of Bay, the Xangó de Recife, the Mine of Maranhão, presents/displays, with variations, a common set of beliefs and practices. In all the cases, the afro-Brazilian cult Integra in the catholic calendar. It rests during cuaresma until the Saturday of glory, in signal of respect to the drama greater of death and resurrection of Christ, and combines the celebrations of orixás with the celebrations of the saints. African the European original resistance/is significant, but the participation extends the classes and the races. In Brazil, religiousness does not conform exclusive cultural identities. Targets and black participate at night in the celebrations of the day and, and the beliefs cultivated by the old slaves today gain ample diffusion between the middle-class. There are African priests who come to Brazil to learn on their own religion. This one is an extraordinary phenomenon of cultural survival and development of the traditions massacreed by the traffic of slaves. Iorubas, daomeanos, fanti-ashanti and the bantúes, would contrubuirían of diverse ways to religiousness afrobrasileña, introducing variant rituals. The Jejê-Nagô current, nevertheless, is constituted like the main estructuradora reference as of century XIX. A similar phenomenon took place in the Caribbean, with the Vudú in Haiti or the Santería in Cuba. Monks of these three regions - coastal of Brazil, the Caribbean and Eastern Africa they constitute a circuit of common sagradas practices that still they are about to develop its relations. The vitality of the traditions afro in Brazil is demonstrated by a particular way of expansion. It has not been restricted to the affirmation of the limits of an ethnic identity. The black symbolism and the African memory are strongly reiterative, certainly, and offer a perennial source of creative elements of the black movements. The black is not, nevertheless, for the faithfuls, the color identifier of the essence of its religion. Oxum is yellow gold; Oxossi, green of the florestas; Yemanjá navy blue; Red and white Xangô, and thus is continued with the colors of the rainbow. The ritual emphasis is not put in the history of the destribalización, the traffic, the tremendous oceanic passage nor of the desarraigadora violence in the enslaved works. The rites and myths of the Candomblé little speak of history. What it is valued is the presence of orixás in the sacred spaces, as well as its influence in the mind and the behavior of the people. The Candomblé dramatizes relations of a cosmic dimension, that take place in a mythical time, that includes/understands the life we know as it. This mythical opening, combined with the syncretic dynamics of the catholicism in Brazil, took to that the truths of the Candomblé were perceived like such and appreciated by a vast contingent of Brazilian, would be black, mulatos or white. The Candomblé always been has condemned by the Church, but the clerical ministry never had great penetration between the mass of faithfuls. It was persecuted by the State and with violence, still in the getulista period, but the police that invaded the premises were, they themselves, frequently, afraid frecuentadores of the same. The persecution diminished from the Fifties, giving greater freedom for the multiplication of the cult houses and for its frequenting. Some cultural movements happened to ennoblecer it in Literature, music, the cinema and the television, conferring to him a brightness that is attractive until even for the elites. Its influence on the Umbanda, new movement and in expansion, took to orixás to be objects of cult in ampler circles, even of middle-class. A study of the Eighties registered near 16,000 centers of Umbanda in Rio Grande do Sul, for example, the majority of them led by descendants of Germans, Italian, Polish and other European immigrants. It has devotee of orixás between Japanese and the Jewish ones of Brazil. The Houses of Candomblé and the Centers of Umbanda proliferate in Argentina by Brazilian influence. The esthetic sophistication of the rites of the Candomblé contributes, without a doubt, to create the attraction that exerts generally in the people and, in particular, in artistic means. The abiertas ceremonies of each house of cult have the characteristics of a “celebration”. The divinities that in them are pronounced do not come to preach nor to distribute advice. They come to express his vital energy, dancing. They do this of solemn way, following a strict logic ritual, directed by the sound of the atabales and the songs. They get dressed in pomp and they produce a codified gesticulation, identifying of each orixá. The celebrations finish, invariably, with a dinner abierta to the public, done of sagradas meals, in relation to the event at night. The Houses of Candomblé develop an intense and constant activity of maintenance of the relations between the asylum and profane it. The space carefully is subdivided, with the large cabin for the public celebrations, the camarita, for the initiates, the sanctuary, of restricted access and where are the sacred objects, the houses of each orixá, specified frequenting, the sagradas plants, the room of reception for the faithfuls etc., compose a as complex architecture as the hierarchy of the cult. The obligations towards each orixá, the initiations, the individualized attention of the public, the divinations, the reading of the shells, a variety of specific rites, the difficult harmonization of the different powers that constitute a House of Candomblé, the relation with the outer society, all this must be taken care of in detail, according to an esthetic meticulous ritual. The authority of a Ialorixá (santo mother) or of a Babalorixá (santo father) is tie, exactly, to its dominion on all these matters. The knowledge exceeds how to make and the justification of each gesture in the traditions they compose the vast customized symbolic heap in the figure of the mother or the father of santo.

4x4 - Ascent - Diving - Ridden - Kayak - Mountain Bike - River navigation - Rafting - Senderismo - ice Passage
Trekking - It guards - Trips to Argentina - Trips to Brazil - Trips to Bolivia - Trips to Colombia - Trips to Chile - Trips to Ecuador
Trips to Peru - Trips to Guatemala - Trips to Venezuela - Travel agency specialized (Madrid)

Trips to Brazil

TRIPS TO BRAZIL: CANDOMBLÉ

TRIPS TO BRAZIL:
CANDOMBLÉ