An Illustration: Gods and Spirits in Brazil
Although Brazil is officially a Catholic nation, it has been called "the land where spirits thrive" (Maust 1985, 48). In fact, more Brazilians participate in spiritistic rituals than go to mass (Nielson 1988, 94). Spiritism is a new religion derived both consciously and unconsciously from the blending of many different heritages of Brazilian thought and culture. Early Portugese settlers, although nominally Catholic, were animistic. Their worship "centered on a cult of the saints, promises, communications with the dead . . . largely to the exclusion of doctrinal matters and the sacraments" (Bruneau 1982, 24). Religious reforms which touched other parts of the European continent had little influence upon the Christo-pagan Catholicism of Portugal. African slaves added another element to Brazilian spiritism. These slaves were forced to outwardly embrace Catholicism, but the gods that they from Africa became intertwined with this new religion. They thought that if their African gods could not help in a certain situation, maybe the other deities could be induced to act. In time the West African gods became interchangeable with Catholic deities (St. Clair 1971, 62).[2] Brazilian Spiritism was also influenced by the writings of Denizard Rivail, a French doctor who claimed to be the reincarnation of the Druid Allan Kardec. A high class Spiritism, called Kardecism and characterized by "reincarnation, seances, healings, and enough Christian terminology to confuse people" (Maust 1985, 49), developed from this French influence upon Brazil. Finally, Brazilian Spiritism was also influenced by the animistic beliefs of indigenous Indians.
This merging of Catholic, African, French, and Indian heritages of animism has led to new forms of Spiritism in Brazil. For example, Umbanda, the largest of the Spiritist groups, has effectively syncretized animistic belief in spiritual beings to fit the Brazilian context. Zelio de Moraes, Umbanda's founder, divined solutions to people's problems while possessed by the spirit of a Brazilian half-breed named Caboclo of the Seven Crossroads. Caboclo was half-Indian and half-African. Because of his mixed breeding, he communicated directly with the local Indian spirits who once inhabited the land and the African spirits of Condomble. Brazilians understood this mixing of blood. Caboclo was one of them. As a half-breed, he could understand their nation and their problems. Caboclo told Zelio that neither Kardecism nor Condomble was right. He began to dictate a new set of rules incorporating parts of Kardecism, Condomble, and Catholicism with other distinctive elements into a new whole (St. Clair 1971, 136-137). Like Caboclo and the nation of Brazil, Umbanda seeks to unify a people of many different heritages by integrating animistic beliefs from each tradition.
Spiritism, whatever its distinctive form, is based on the belief that humans can contact spirits and influence them to act on their behalf. Hundreds of believers come to spiritist centers to seek guidance from spirit-gods. During an orunko ceremony, the spirit-gods come down and "ride" the mediums, who are considered the cavalos ("horses") of the spirit-gods. Through the mediums these gods divine solutions to all types of human problems: A woman estranged from her lover seeks the cause of the disrupted relationship and the course of action to bring reconciliation; the sick yearn to know what has caused the illness and how health can be restored; and the businessman seeks the reason his business has fallen apart and how it might be rejuvenated.
Condomble, Kardecism, and Umbanda are distinct contextualizations of animistic beliefs drawn from various cultural streams. Christians generally classify these pagan gods as demonic forces dressed up in contemporary garments.