Quimbanda, also spelled Kimbanda (Portuguese pronunciation: [kĩˈbɐ̃dɐ]), is an Afro-Brazilian religion practiced primarily in the urban city centers of Brazil.

Quimbanda focuses on male spirits called exús as well as their female counterparts, pomba giras. Pomba giras are often regarded as the spirits of deceased women who worked as prostitutes or in other positions traditionally considered immoral in Catholic Brazilian society. Quimbanda's practices are often focused on worldly success regarding money and sex.

A range of Afro-Brazilian religions emerged in Brazil, often labelled together under the term Macumba, which often carried negative connotations. Historically, the term Quimbanda has been used by practitioners of Umbanda, a religion established in Brazil during the 1920s, to characterise the religious practices that they opposed. Quimbanda thus served as a mirror image for Umbandistas. By the early 21st century, Quimbanda had also spread to North America.

As a religion, it has been described as taking influences from Kardecist Spiritism, folk Catholicism, and Afro-Brazilian religions like Candomblé. In Brazil, there are individuals who call themselves Quimbandeiros and openly practice Quimbanda. The scholar of religion Fredrik Gregorius noted that although Quimbanda had similarities to the Afro-Brazilian traditions of Candomblé and Umbanda, it differed from those by having "a sinister façade".

The scholar of religion Steven Engler described Quimbanda as being "closely related" to Umbanda, while anthropologist David J. Hess called the two religions "siblings". The ethnomusicologist Marc Gidal observed that many Quimbandists insist their religion is distinct from Umbanda despite the "intimate connection" between the two traditions. He suggested that Quimbanda began as "a pejorative term for rejected elements of Umbanda". Umbanda is a religion that emerged in the area around Rio de Janeiro during the 1920s. It combined elements of Spiritism (Espiritismo) with ideas from Afro-Brazilian religions like Candomblé, as well as influences from Roman Catholicism. Various spirits and rituals cross over between the two religious systems.

Umbandist leaders have been keen to disavow practices they consider barbaric or primitive and maintain that said practices instead belong to Quimbanda. The anthropologists Diana Brown and Mario Bick noted that, for the early Umbandistas, "Quimbanda represented a repository for all the opprobrious associations from which they wished to escape." Given that Umbanda places focus on combating the harmful influences of exús, a common saying among Umbandistas is that "if it weren't for Quimbanda, Umbanda would have no reason to exist". Brown noted that Quimbanda represented "a crucial negative mirror image against which to define Umbanda," suggesting that it could also serve as an "ideological vehicle for expressing prejudices" towards African-derived and lower class religions.

The boundaries between Umbanda and Quimbanda are nevertheless not always clear, with various spirit mediums engaging or promoting practices associated with both. Hess noted that the two represented "ideal types," but that "in practice they comprise a total system in which one side only makes sense when placed in dialogue with the other side."

Quimbanda is a spirit-mediumship religion. Its rituals focus on spirit mediums "incorporating", or being possessed by, various ancestral spirits. In distinction from Umbanda, it focuses on interactions with "spirits of the street", namely exus and pombagiras but also, since the 1970s, ciganos.