Umbanda

2 Three principal items

Umbanda (Portuguese pronunciation: [b d]) is a

syncretic Brazilian religion that blends African traditions with Roman Catholicism, Spiritism, and Indigenous
American beliefs. Although some of its beliefs and most
of its practices existed in the late 19th century in almost
all Brazil, it is assumed that Umbanda originated in Rio de
Janeiro and surrounding areas in the early 20th century,
mainly due to the work of a psychic (medium), Zlio Fernandino de Moraes, who practiced Umbanda among the
poor Afro-Brazilian population. Since then, Umbanda
has spread across mainly southern Brazil and neighboring countries like Argentina and Uruguay.

The three major beliefs claimed by Umbandists are: The

Pantheon, the Spirits World, and the Reincarnation.[1]

2.1 Pantheon
Umbanda has one supreme god known as Olorum (or
Zambi in Umbanda d'Angola) and many divine intermediary deities called Orixs.
The Orixs are further divided into dierent legions, phalanges, sub-phalanges, guides, and protectors.[1] These
groups can then be divided up even further into a multitude of spiritual beings.

Umbanda has many branches, each one with a dierent

set of beliefs and practices. Some common beliefs are
the existence of a Supreme Creator known as Olodumare.
Other common beliefs are the existence of deities called
Orixs, most of them syncretized with Catholic saints
that act as divine energy and forces of nature; spirits
of deceased people that counsel and guide practitioners
through troubles in the material world; psychics, or mediums, who have a natural ability that can be perfected to
bring messages from the spiritual world of Orixs and
the guiding spirits; reincarnation and spiritual evolution
through many material lives (karmic law) and the practice of charity and social fraternity.

Main Orixs[1]
1. Oxal (Syncretized as Jesus)
2. Iemanj (Syncretized mainly as Our Lady of Navigators)
3. Xang (Syncretized mainly as John the Baptist)
4. Oxm (Syncretized mainly as Our Lady of Aparecida)
5. Ogm (Syncretized as Saint George)
6. Oxssi (Syncretized mainly as Saint Sebastian)
7. Ibeji (Syncretized as Saints Cosmas and Damian)

Basic beliefs and practices

8. Omulu/Obaluay (Syncretized mainly as Lazarus of

Bethany)

Umbanda practitioners believe in a supreme creator god;

the use of a medium to contact the spirits of deceased
people; reincarnation and spiritual evolution through
many physical existences; and the practice of charity.

9. Ians (Syncretized as Saint Barbara)

10. Nan (Syncretized as Saint Anne)

11. Oxumar (Syncretized as Bartholomew the Apostle)

The opposite side of the Umbanda (white magic), i.e.,
black magic the practices that intended to cause evil 12. Exu (Syncretized mainly as Anthony of Padua)
doings, became known as Quimbanda. Umbanda is juxtaposed with Quimbanda which now reclaims its identity
as a separate religion and distinct from Umbanda.
2.2 World of the Spirits
One hundred years after its establishment, Umbanda divided itself into several branches with dierent beliefs, Most followers of Umbanda believe that there are three
creeds, and practices. Some of these branches are Um- distinct levels of spirits.
banda d'Angola, Umbanda Jej, Umbanda Ketu, and Um1. Pure Spirits
banda Esotrica.
1

2
This level includes the spirits
known as the angels, archangels,
cherubim, and seraphim, spirits
that reached spiritual perfection.[1]
2. Good Spirits
This level includes the spirits
that possess mediums (psychics)
or initiates during the Umbanda
ceremonies and act as Guias
(guides) advising and helping
the believers.[2] These are the
following spirits:
Caboclos (Indigenous Americans)
Those are spirits of deceased Indigenous Brazilians or Mestizos. They
are highly knowledgeable
about medical herbs, often prescribing inexpensive remedies to ill people. Their speech is always based in truth and
courage, and are widely
sought after in cases you
need strength, and counsel.
When a caboclo
speaks, you listen. When
the medium incorporates
a Caboclo, he/she, begins
to walk around heavily,
and the feature becomes
more severe. They frequently smoke cigars and
drink a mix of herbs the
mediums make.

THREE PRINCIPAL ITEMS

They are wise, peaceful,

and kind spirits that know
all about suering, compassion, forgiveness, and
hope. Some of them are
considered to be the old
Yoruba priests that were
rst brought to Brazil.
They also often prescribe
herbal remedies. The female counterpart of this
spirit is the Preta Velha
(Old Black Woman)
who demonstrates maternal compassion and
concern.[3] In the beginning of Umbanda, Preto
Velho introduced himself
as an old slave who died
after being ogged for
some unjust accusation;
today, Pretos Velhos
introduce themselves as
old slaves who died in
persecution after they run
away from the plantation.
They are frequently the
most loved entities in
Umbanda and is very
common to see a person
consulting with the same
preto velho year after
year, and develop a love
for them.
When the
medium incorporates a
Preto Velho, he can not
stand straight, has diculty walking, and has to
make consultations sitting
down. They frequently
drink coee and smoke
pipes.
Crianas/Ers (Children)

Preto-velho spirits

Preto Velho (Old Black Man)

Those are spirits of old
slaves who died enslaved.

Those are spirits of great

evolution, appearing as
children, to reveal the
pure side of life. They
are not children who died
at an early age. They
speak of joy and hope.
When they talk, they always intend to cheer you
up and make you look at
the bright side of things.
They are generally characterized as being pure
and joyful. Most people make the mistake that,

2.2

World of the Spirits

since the medium (psychics) speaks funny, uses
candies, lollypops, and
ribbons in his head, that
he is to be taken lightly.
The Ers are evolved spirits who say very serious thing, although in
a funny way.
When
the medium incorporates
an Er, he laughs very
much, dances, frequently
appears with stued animals, and speaks with
a childs voice. They
frequently drink Guaran
and eat candy.

3
The water (especially
salty water) has its manner of protecting people,
cleaning and cleansing.
The Marinheiros work in
the energy of Yemanj.
They are happy, funny,
and easy going. When
a Marinheiro talks, he
sometimes appears to be
drunk, but thats just his
way. They can't stand
straight and frequently
stumble as if they were in
a ship, at high seas. They
drink a lot of rum.
Z Pilintra

Baianos (People from Bahia State)

The spirits of people
who were practitioners of Umbanda, also
considered as the spirits
of deceased ancestors.
Since they are closest
to our time (in comparison to the deceased
slaves and the Indigenous
Americans), they have
a dierent manner in
speaking. They are slow
talking with the accent of
Bahia. They talk about
the need to know how to
interpret and overcome
the diculties of life.
They frequently drink
coconut water, eat farofa,
and smoke cigarettes.
Boiadeiros
The spirits of deceased
gauchos who lived a hard
life in the serto, the
arid hinterlands of Brazil.
They speak of love, but
are frequently harsh in
their speech. They work
in the spiritual cleaning of
the person who is being
attended, the medium,
and the terreiro (the place
where the Umbanda encounters, gira is held).
Marujos or Marinheiros (Sailors)
Spirits of deceased sailors
or shermen that use the
power of the ocean to
protect people from evil.

He is widely reputed, as
the patron spirit of the
barrooms, gambling dens,
and gutters (while not
aligned with evil entities, however). The Z
Pilintra spirit is famed
by its extreme bohemianism and wild partying
persona, being a kind of
trickster spirit.
Exu
Exu is a phalanx of
spirits that are adjusted
to Karma.
Oerings
are made in the Small
Kalunga
(cemetery)
or at crossroads. The
oerings are done only
when required by the
spirits, never intending to
harm anyone. They never
use black magic. They
protect people while they
are on the streets, roads,
nightclubs, etc., and also
protect them from evil
spirits (called obsessing
spirits which are spirits
that weren't touched by
the light yet and use
people to feed their bad
habits such as addictions
to drugs or low emotional
states like anger, rage,
sadness, guilt, revenge,
etc.) and help people
opening paths full of
learning and success.
The female Exus are

3 UMBANDA TEMPLES, PRIESTS AND PRIESTESSES

the Pomba Giras. Their
action eld is love, but
under no circumstances
will they perform black
magic.
Pomba Giras,
like all Exus, undo black
magic that exists in
Quiumbanda.
3. Bad Spirits/Kiumbas
Some Umbanda believers avoid the
spirits of this level, considered dark
incarnations. Sometimes impure
spirits can possess some psychics
and cause many annoyances in a
cult. So, priests and priestesses
should know how to treat and send
them to the correspondent evolved
spiritual level which is connected to
the Umbanda house, where they'll
be cleansed by higher spirits, taught
to nd the light and evolve. So,
the spirits of the city help during
the process as much as the guides
of the Umbanda psychics also help.
The guides are responsible, in this
case, for taking the darker spirits
to the spiritual city and rebalancing
the psychic.

2.3

Reincarnation

Reincarnation in Umbanda is dierent from in Hinduism.

The Law of the Reincarnation is the central point of the
Karmic Law. It states that Olodumare creates spirits with
Self Will all the time. The spirits universally pass through
many stages of evolution, in many planets It also states
that there are parallel dimensions in this world where the
obsessive spirits are, since they can't evolve. They have
the choice of being good or bad, through ordinary acts
and the love that they display towards other people. When
they die, the good ones advance to a superior stage of
spiritual evolution, in other planets. Those that do not
succeed should reincarnate until learning what they were
supposed to.[1]

During its rst years, the Umbanda rituals were performed in poor suburban houses because the followers
had no resources, and also to avoid police persecution,
since not being catholic was cause for arrest. Most often,
the leaders own house was used as a place for religious
meetings. The rituals were performed in the backyard.
Sometimes, a tent was pitched to protect the meeting
from rain. Today, the Umbanda religious buildings are
still called Terreiro (backyard) or Tenda (tent). When the
religion ourished, buildings were specially constructed
for ritual use.
Tendas or Terreiros usually look like ordinary houses
when seen from the street. Some religious artifacts like
African styled ceramic vases can be put on the walls or
ceilings to give a touch of religious appearance to the
house. A wood board with the name of the temple usually is placed over the main entrance. Larger Umbanda
houses often are laid out in a fashion similar to a humble Catholic church. Even when the Tenda or Terreiro is
specially built to be used in Umbanda rituals, a separated
part is used as the home of the leader and his or her family. The areas for residence and rituals are close enough
to be considered a single unit.
If a building is not available, rituals are still performed in
a private backyard as well.[2]
Generally the Terreiro the actual room used for rituals
is a large area covered by a simple roof of ceramic singles,
with an altar at the back.[2]
Also, the Tendas or Terreiros is used directly or in a support capacity for charitable works to provide child care,
medical clinics, assistance to orphanages, and distribution
of medicines and/or food.[2]
The Terreiros have as their main leader a priest or
priestess called "pai-de-santo" (father-of-saint, if he
is a male, referred to as bblrs") or "me-desanto" (mother-of-saint, if she is female, referred to
as ylrs"). The initiates, men or women, are usually called "lhos-de-santo" (children-of-saint, masculine plural form), to show the structure within the religion.
This does not imply sainthood on the part of the priest or
priestess, but responsibility for certain rituals related to
each saint they serve, (also called Orixs), as well as the
saints of the lhos-de-santo under his or her responsibility.

Umbanda developed with almost no sexual discrimination. The leader could be male or female, pai-de-santo
3 Umbanda temples, priests and or me-de-santo, and his or her prestige depends only on
their psychic powers and the wisdom shown within their
priestesses
pieces of advice. Its main dierence when compared to
the Catholic Church is that in Umbanda, homossexuals
Umbanda temples are autonomous organizations that fo- face no prejudice, for Umbanda does not judge believers
cus around a leader, mediums (psychics who are able to by sex, race or sexual orientation.
intermediate communications between the physical and Each Umbanda Terreiro practices the same religion with
the spiritual worlds), initiates (people with psychic abil- variations, according to the policies of the pai-de-santo's
ities who are being taught in the ways of Umbanda) and or the me-de-santo's spiritual mentor, as well as in accorlay members.

5
dance with the teachings and philosophies of the various
traditions within Umbanda. During these ceremonies, the
priests, priestesses, and initiates wear white costumes and
pay homage to the spirits and Orixs.[2]

Rituals & ceremonies

One hundred years after its establishment, Umbanda is

divided into several branches with dierent rituals and
ceremonies. As the Terreiros de Umbanda are loosely
united by the Umbanda federations, there is not a strong
adherence to a single code of rite, ceremonies and creeds.
The Umbanda Branca, the original form created by Zlio
de Moraes and his group, adopts the worship of Orixs
but rejects the black witchcraft, the colorful costumes,
and the animal sacrices practiced in the Macumba and
Quimbanda rituals.[4] The babalorixs (Pais-de-Santo)
and the yalorixs (Mes-de-Santo) always wear white outts during the ceremonies of the Umbanda Branca. On
the other hand, Umbanda d'Angola and Umbanda Jej
are newer sects with a body of rituals, ceremonies and
philosophies that equate themselves with other religions
such as Candombl, Jurema, and Catimb. Another recent branch, called Umbanda Esotrica, is heavily inuenced by Eastern philosophies. The older Terreiros de
Umbanda, those established before 1940, have not integrated these new trends and still practice the original
rites and ceremonies in a simpler way, specially dedicating themselves to charity works, as preached by Zlio de
Moraes and his group.

public attending the meeting sing together, dance, drink

beverages and smoke cigars under the spirits inuence.
However, the use of such elements by these spirits aren't
due to any addictions - they are used as sacred elements
that help the spirits to nullify any negative energies surrounding the assisted person. The priests and priestesses
are separated from the attending public, usually by a small
fence. The priests, priestesses and some of the public
gradually get immersed in the singing and dancing, and
suddenly get possessed by deities and spirits, starting to
act and speak with their personas.[2] Those in the public attending who become possessed are recognized as
owners of special psychic power and, usually, after the
ceremony, are invited to become initiates in the Terreiro.
Sometimes, an experienced pai-de-santo or me-de-santo
can dance and sing all night without, for mysterious reasons, being possessed by deities or spirits.
There is also a rite leader called Og. His job is to organize the gira in a logistic way. He does not incorporate and he is respected by the entities who possess the
medium.
Intervention by spiritual beings in followers daily lives
is a central belief, so participation in Umbanda rites is
important to appease deities and spirits.[2]
Music and dancing are always present in the Umbanda
rituals. The public sing together the "pontos", religious
songs intended to improve the psychics concentration
level. These songs often are taught by the spirits themselves, and their lyrics tell about charity, faith, and the
Orixs deeds. The pontos should be sung or said in Portuguese for religious use. A ponto example is translated
below:
Ponto de Mame Oxm (Umbanda
Song of Mommy Oxm)
Water streams like crystal

The gira or work

Through Father Olorms feet

Father Olorm created Nature
And made the Waterfalls
Which Xang blessed
I am going to ask the permission of
Oxal
To bath in the waterfall
To clean all evil[5]

Umbanda ceremonies are generally open to the public and

may take place several times a week.[2] Atabaque (conga
drums) and chanting play a central role in some Umbanda
congregations, but are almost non-existent in others. The
ceremonies may include oers to the spirits comprising 5 History
fruits, wine, farofa, cachaa, popcorn, cigarettes, hard
cider and other types of food or beverages. Each Orix or
5.1 Historical background
spirit receives a proper oering, and initiation rites that
range from the simple to complex.
Umbanda originated in South America and developed
During the ceremonies the priests and priestesses (pai- in the Portuguese Empire. In the late-19th century,
de-santo, me-de-santo, lhos-de-santo, initiates) and the many Brazilian scholars criticized the African-Brazilian

HISTORY

5.3 First years and the development

The rst Terreiro de Umbanda was founded by Zlio de
Moraes in an uncertain date of the 1920s and named Centro Esprita Nossa Senhora da Piedade (Spiritism Center
of Our Lady of Mercy). In 1940 Zlio de Moraes made
a statute for this rst Terreiro that was used as reference
by the most of Terreiros that followed.[4]
The Umbanda religion started in a time when the Brazilian society was passing through a strong transformation
process. The predominance of the agriculture in Brazilian economy was decreasing and the rst steps of a late
industrial revolution was expanding the working class.[4]
The American anthropologist Diana Brown, that pioneered the studies of Umbanda in the 1960s, veried that
the Umbanda founders were most middle-class people.[7]
The rst Umbanda followers felt that the Macumba rituals
were more stimulating and dramatic than the Spiritism
sances, but they rejected the animal sacrices and the
incorporation of malevolent spirits, often called Kiumbas
(Obsessing Spirits).[4]
According to the anthropologist Diana Brown, Zlio de
Moraes had just a symbolic participation in the creation
Zlio de Moraes
of the Umbanda, acting like the speaker of a group that
previously participated in Macumba cults. A collective
eort was made by Zlio de Moraes and his group to proreligions, claiming they were primitive and hindered mote the Umbanda Branca, developing practices acceptmodernization.[2] At the same time, the Allan Kardec's able by the middle class.[8]
Spiritism, a development of spiritualism creeds, was increasingly accepted by the Brazilian urban middle/upperclass with followers since 1865. Since that Spiritism
5.4 Expansion during Vargas Dictatorship
came from Paris, with the upper classes, there was no
integration with the lower classes.[4] The kardecists followers of the Spiritism were mainly middle-class people The rst stage of the Umbanda expansion coincides with
of European descent, many of them belonging to military the social and political changes that occurred in the 1930s
and professional careers. They were deeply inuenced by and with the dictatorship of Getlio Vargas (1930
Auguste Comte's philosophy, the Positivism, that aimed 1945).
to join religion and science and to help the development Getlio Vargas became known as pai dos pobres (Faof society to a higher level.
ther of the Poor) and, also, as pai da Umbanda (Father
of the Umbanda) among the emergent urban and working
class. Until 1966 many Umbanda Terreiros had a Getlio
Vargas picture in a place of honor.[8]

5.2

Beginning

On November 15, 1908, a group of kardecists met to a

sance in the neighborhood of Neves, So Gonalo city,
near the Federal Capital, Rio de Janeiro. Among them
was Zlio Fernandino de Moraes, a 17-year-old boy who
was studying to join the Naval Academy and became an
ocer. During the sance, Zlio de Moraes incorporated
a spirit who identied himself as the Caboclo das Sete
Encruzilhadas (Half-Indian Peasant of the Seven Crossroads). After that, Zlio de Moraes incorporated another
spirit who identied himself as Pai Antnio (Father Anthony), a wise and old slave that had died after being savagely ogged by his master.[4][6]

Despite the identication with the objectives of the

Getlio Vargas Dictatorship, the Umbanda followers
were persecuted. The police repression interrupted religious meetings, beat the psychics and followers and conscated their instruments of Umbanda. An entire collection of icons, costumes, garbs, amulets, instruments, and
objects of traditional religions conscated by policemen
is still kept in the Museu da Polcia (Museum of Police)
in Rio de Janeiro city.[4]
A notable victim of the police repression was Euclydes
Barbosa (190988). He was a great soccer back
player known by the nickname Ja, that played with the
Corinthians team from 1932 to 1937 and with the Brazils
National Team in 1938 World Cup in France. Ja was

5.6

Opposition

also a pai-de-santo or babalorix, priest of Umbanda, the

founder of the Umbanda religion in So Paulo city and
one of the rst organizers in the 1950s of the Yemanj
feast in the So Paulo State beaches. Ja was illegally imprisoned, beaten, tortured, and publicly humiliated by the
police because of his religious activities. Some Umbanda
leaders call him the great martyr of their religion.[4]

5.5

5.6 Opposition
In 1974 Umbanda practitioners (Including declared and
undeclared) were estimated to be about 30 million in a
population of 120 million Brazilians.[2]

After the 1970s the Umbanda cults begun to be opposed

by Pentecostals. Evangelical Pentecostal Churches have
begun attempting to evangelize and, in some cases, persecute practitioners of Umbanda and other traditional
Prime years after the Vargas Dictator- religions.[2]

ship

In the latter half of the 20th century Umbanda grew

rapidly among transformation of Candombl that was rst
noticed in Bahia.[9]
The independent Terreiros of Umbanda started to unite
themselves in federations to strengthen its position against
social discrimination and police repression. The rst federation was founded by Zlio Fernandino in 1939.[4]

Umbanda practitioners have taken cases to national courts

and achieved a high measure of success. In 2005 the Superior rgo de Umbanda do Estado de So Paulo (Superior Organization of Umbanda in So Paulo State) won
a judicial case in the Federal Court against the television broadcasting systems Rede Record and Rede Mulher, that belong to the Igreja Universal do Reino de
Deus, a Neo Pentecostal Church. The Public Attorney
(Ministrio Pblico) denounced television programs that
treated the traditional religions in a derogatory and discriminating way.[4]

The end of the Getlio Vargas Dictatorship and the

reestablishment of democracy in 1945 advanced the religion freedom environment. In 1953, two Umbanda federations were founded in So Paulo. However, the Umbanda cults were still looked with suspicion by the Police 5.7 Today
Departments that demanded a compulsory registration of
the Terreiros. Only in 1964, this obligation was released In the 2000 Brazilian census, 432,000 Brazilians declared
and just a civil registration in a public notary is required. themselves Umbandistas, a 20% drop in relation to the
The populist character of the politics in Brazil between 1991 census. Many people attend the Terreiros of Um1945 (the end of Getlio Vargas Dictatorship) and 1964 banda seeking counseling or healing, but they do not con[4]
(the start of the Military Dictatorship) supported the ex- sider themselves Umbandistas.
pansion of Umbanda. Then politicians became usual at- Despite all the troubles in the past or present, the Umtendants of the Terreiros, specially before the elections.[8] banda remains strong and renovated in Brazilian main
Research conducted by the anthropologists Lsias
Nogueira Negro and Maria Helena Concone revealed
that in the 1940s in So Paulo, just 58 religious organizations were registered as Umbanda Terreiros, but 803
organizations declared themselves as Spiritism Centers.
In the 1950s, positions inverted: 1,025 organizations
declared themselves as Umbanda Terreiros, 845 as
Spiritism Centers and only one Candombl Terreiro.
The apex was during the 1970s, with 7,627 Umbanda
Terreiros, 856 Candombl Terreiros and 202 Spiritism
Centers.[4]

cities like Rio de Janeiro (the greatest concentration of

Umbandists) and So Paulo (the second greatest concentration of Umbandistas).[4] After the 1970s, Porto Alegre, the capital of Rio Grande do Sul, the southernmost
Brazilian state, became the base of expansion of the Umbanda to Argentina and Uruguay. Today, Umbanda followers can be found in the United States of America as
well.[2]

The syncretic religious practice 'Santo Daime' founded in

the 1920s by Raimundo Irineu Serra has been incorporating elements of Umbanda in their rituals. Especially
The period from the 1950s to the 1970s was the prime of in the line called Umbandaime. The use of ayahuasca is
the Umbanda religion. Police repression decreased, the an important aspect of their ceremonies.
number of followers soared, but the Catholic Church opposition increased. An intense religious campaign against
the Umbanda cults was conducted in the pulpits and the
press. Umbanda received criticism from the Catholic 6 Notable Umbandists
Church, which disagreed with the worship of spirits and
the comparison that many Umbandistas made between
Clara Nunes Brazilian samba singer.
Catholic Saints and Orixs.[3] Despite the criticism, even
today, many Umbanda members also claim to be devout
Vincius de Moraes Brazilian Poet.
Catholics as well.[3] After the Vatican Council II (1962
65), the Catholic Church sought an ecumenical or tolerant
Herivelto Martins MPB singer and songwriter.
relation with traditional religions.[4]

Bibliography
DaMatta, Roberto. Religion and Modernity:Three
studies of Brazilian religiosity. Journal of Social History. Winter91, Vol. 25 Issue 2, pp. 389406, 18p.
Sybille Prschild: Das Heilige in der Umbanda.
Geschichte, Merkmale und Anziehungskraft einer
afro-brasilianischen Religion. Kontexte. Neue
Beitrge zur historischen und systematischen Theologie, Band 39. Edition Ruprecht, Gttingen 2009.
ISBN 978-3-7675-7126-6
Maik Sadzio: Gesprche mit den Orixs: Ethnopsychoanalyse in einem Umbanda Terreiro in Porto
Alegre/Brasilien, Transkulturelle Edition Mnchen
2012. ISBN 978-3-8423-5509-5

References

[1] Dann, Graham M.S. Religion and Cultural Identity: The

Case of Umbanda. Sociological Analysis, Vol. 30, No.3,
pp. 208225.
[2] Brown, Diana De G.; Mario Bick. Religion, Class, and
Context: Continuities and Discontinuities in Brazilian
Umbanda. American Ethnologist, Vol. 14, No. 1, Frontiers of Christian Evangelism. (Feb., 1987), pp. 7393
[3] Hale, Lindsay Lauren. Preto Velho: Resistance, Redemption, and Engendered Representations of Slavery in a
Brazilian Possession-Trance Religion. American Ethnologist, Vol. 24, No. 2 (May, 1997), pp. 392414.
[4] Beraba, Marcelo. O Terreiro da Contradio. Folha de
S.Paulo; March 30, 2008
[5] Umbanda Ritual
[6] Oliveira, J. Alves; Umbanda Crist e Brasileira; 1985;
apud Beraba
[7] Brown, Diana; Uma Histria da Umbanda no Rio, 1985;
apud Beraba
[8] Novo Preto Velho. Interview of Diana Brown in Folha de
S.Paulo; March 30, 2008.
[9] Troch, Lieve. Ecclesiogenesis: the patchwork of new religious communities in Brazil. Exchange 33, No. 1, 2004,
pp. 5472.

External links
Casa de Umbanda Branca em Londres Parsons
Green
Templo de Umbanda Caboclo Ubirajara - Grande
contedo sobre Umbanda 100% Gratuito
Templo Espiritual de Umbanda Tata Ventania e
Maria Mulambo, London, England

EXTERNAL LINKS

Adriana Berlinski Medium of Caboclo das 7 Encruzilhadas

Templo Sagrado de Umbanda in Portugal
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Casa Branca de Omolu
Preces, sincretismo, oferendas, Umbanda e Quimbanda
Terreiro de Umbanda Pai Maneco
GRUEL Grupo Umbanda Luz
The Umbanda Temple
www.nossaumbanda.com Nossa Umbanda - Conceitos, cincia e religio andando juntas
Ncleo Umbandista So Sebastio - O que a Umbanda faz e o que ela no faz

10
10.1

Text and image sources, contributors, and licenses

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Umbanda Source: https://en.wikipedia.org/wiki/Umbanda?oldid=709887659 Contributors: Skysmith, Kingturtle, Error, Andres, Morwen,

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