Candomblé members, celebrating a holy day inside a Catholic church.
Brazil had a profound racial miscegenation, Brazilians have the most diverse physical characteristics.[1] Research indicates that 44% of Brazilians have two religions.[2] Official data from the Brazilian census indicate that 1,011,507 Brazilians have two religions or follow a syncretic religion.[3] Because to miscegenation it is common for a person to have a father of one race and religion and a mother of another race and another religion, naturally that person can adopt the two beliefs or follow a religion that mixes the two beliefs.[4]
It is possible to see Christian and African elements and a white priest inside a temple in Ubanda.
Many Afro-Brazilian religions are called Macumba,[5] but generally macumba is a vague word for any religion from Africa.[6]Tambor de Mina is a highly syncretic religious tradition, combining cultural elements of colonial Brazil and Portuguese culture with elements of the religious culture of the first Brazilian African slaves.[7]Candomblé is an Afro-Brazilian religion that mixes African beliefs with Catholic art and visuals. Many criticize that candomble is considered a syncretic religion, arguing that slaves needed to adopt Catholic elements so as not to be reprimanded by slave owners.[8]
Brazilian Pentecostal church with Jewish elements.
Pentecostalism in Brazil has ritualistic characteristics of Afro-Brazilian religions,[14] it is also very popular among black Brazilians, although Pentecostals deny that there is a syncretism between criticism and Afro-Brazilian religions.[15] One of the most popular Pentecostal churches in Brazil, the IURD(Igrja Universal do Reino de Deus), has an open relationship of syncretism with Judaism.[16] Brazilian Jewish authorities reject this syncretism.[17]
^Moreira Magalhães , Ana Paula;Soares Oliveira, Kátia Luzia.HISTORIOGRAFIAS AFROBRASILEIRA E MISCIGENAÇÃO ÉTNICO-RACIAL: NOVAS POSSIBILIDADES,Revista Coletivo SECONBA-Volume I -Ano I -2017 -Nº 01,p.45-53
^Ferretti, Mundicarmo (2014-12-01). "Brinquedo de Cura in Terreiro de Mina". Revista do Instituto de Estudos Brasileiros (59): 57–78. doi:10.11606/issn.2316-901X.v0i59p57-78. ISSN 0020-3874.
^OLIVEIRA RIBEIRO,Josenilda. SINCRETISMO RELIGIOSO NO BRASIL: UMA ANÁLISE HISTÓRICA DAS TRANSFORMAÇÕES NO CATOLICISMO, EVANGELISMO, CANDOMBLÉ E ESPIRITISMO.Work in Social Service by Federal University of Pernambuco
^Fróes, Vera.SANTO DAIMECULTURA AMAZÔNICAHISTÓRIA DO POVO DE JURAMIDAM,EDITORA YAGÉSÃO PAULO - 2019, p.8
^Fróes, Vera.SANTO DAIMECULTURA AMAZÔNICAHISTÓRIA DO POVO DE JURAMIDAM,EDITORA YAGÉSÃO PAULO - 2019, p.9
^Víctor Hugo Lavazza (2008). La esoteria como factor unificador en elculto del Santo Daime en la Argentina. IX Congreso Argentino de Antropología Social. Facultad de Humanidades y Ciencias Sociales -Universidad Nacional de Misiones, Posadas.
^Saidenberg, Theresa.『Como surgiu a Umbanda em nosso país: 70° aniversário de uma religião brasileira.』Revista Planeta, São Paulo, N. 75, December 1978. p. 34–38.
^Santo, Claudinei Espirito. Matrizes africanas e suas relações com as pequenas Igrejas Pentecostais. 2018. 101 f. Dissertação (Mestrado em Ciências Sociais) – Programa de Estudos Pós-Graduados em Ciências Sociais, Pontifícia Universidade Católica de São Paulo, São Paulo, 2018.
