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Tambor de Mina
Tambor de Mina is an Afro-Brazilian religious tradition, practiced mainly in the Brazilian states of Maranhão, Piauí, Pará and the Amazon rainforest.
Tambor means drum in Portuguese, and refers to the importance of the rhythmic element to worship. Mina is derived from the São Jorge da Mina castle in Ghana and refers to a designation given to enslaved African slaves in Brazil. Mina did not necessarily refer to slaves who had passed through the fortress of São Jorge da Mina itself, but rather to "different ethnicities over time and place". For example, Mina-Popo was often the designation for people from Little Popo, originally Akan speakers who had migrated from west of the Volta River, and Mina-Nago and Mina-Congo were other designations sometimes found in Brazil.
Slavery in Maranhão was concentrated in the Itapecuru Valley, the Baixada Maranhense, and São Luís, which is the capital of the Brazilian state of Maranhão. Cotton and sugar cane plantations contributed heavily to the development of larger cities. Colonial houses were built with slave labor with their unique design influenced by the harmony, beauty, and choreography of songs originating from ancient Africa.
Tambor of Mina worships vodums, orixás, and entities (also called Encantados, spirits of people) who are called gentis (if they are European kings, princes and nobles, like King Sebastian of Portugal, King Manoel, King Luís) or caboclos (if they are of native origin, or Turcos of moorish kings origin, or indigenous people, like Pai Turquia, João da Mata Rei da Bandeira, Vó Surrupira, Sultão das Matas, and many others).
Voduns, gods of the Fon or Jeje people, are forces of nature and deified human ancestors. Some young voduns called toquém or toquenos fulfill the function of guides, messengers, helpers of the other voduns. Tobóssis are infantile feminine deities, considered daughters of voduns.
The voduns are grouped in 5 families: Davice (or the Dahomean royal family, like Tói Zomadônu, Tói Dadarrô, Nochê Sepazin); Quevioçô (or Nagô voduns, such as Tói Badé Nenem Quevioçô, Nochê Sobô Babadi, Nanã, Tói Lôco, Tói Averequete); Dambirá (who cures the plague and other diseases, like Tói Acóssi Sapatá Odan and Tói Azile); Aladanu; Savaluno (like Azacá). Each family occupies a specific part of the house and has its own songs, behaviors, and activities. There are about 45 voduns and 15 tobossis in Casa das Minas.
The title of Tói means that vodum is a male and the title of Nochê means that vodum is a female. Avievodum is the Supreme God, and Legba is not considered a messenger, being identified as an evil spirit by the Casa das Minas, although he plays an important role in other temples.
Tambor de Mina is a mixture of Dahomey Religion, Fon (Jeje), Yoruba (Nagô), Fante-Ashanti, Ketu, Agrono or Cambinda (Angola-Congo), Indigenous American and European traditions (Roman Catholicism).
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Tambor de Mina
Tambor de Mina is an Afro-Brazilian religious tradition, practiced mainly in the Brazilian states of Maranhão, Piauí, Pará and the Amazon rainforest.
Tambor means drum in Portuguese, and refers to the importance of the rhythmic element to worship. Mina is derived from the São Jorge da Mina castle in Ghana and refers to a designation given to enslaved African slaves in Brazil. Mina did not necessarily refer to slaves who had passed through the fortress of São Jorge da Mina itself, but rather to "different ethnicities over time and place". For example, Mina-Popo was often the designation for people from Little Popo, originally Akan speakers who had migrated from west of the Volta River, and Mina-Nago and Mina-Congo were other designations sometimes found in Brazil.
Slavery in Maranhão was concentrated in the Itapecuru Valley, the Baixada Maranhense, and São Luís, which is the capital of the Brazilian state of Maranhão. Cotton and sugar cane plantations contributed heavily to the development of larger cities. Colonial houses were built with slave labor with their unique design influenced by the harmony, beauty, and choreography of songs originating from ancient Africa.
Tambor of Mina worships vodums, orixás, and entities (also called Encantados, spirits of people) who are called gentis (if they are European kings, princes and nobles, like King Sebastian of Portugal, King Manoel, King Luís) or caboclos (if they are of native origin, or Turcos of moorish kings origin, or indigenous people, like Pai Turquia, João da Mata Rei da Bandeira, Vó Surrupira, Sultão das Matas, and many others).
Voduns, gods of the Fon or Jeje people, are forces of nature and deified human ancestors. Some young voduns called toquém or toquenos fulfill the function of guides, messengers, helpers of the other voduns. Tobóssis are infantile feminine deities, considered daughters of voduns.
The voduns are grouped in 5 families: Davice (or the Dahomean royal family, like Tói Zomadônu, Tói Dadarrô, Nochê Sepazin); Quevioçô (or Nagô voduns, such as Tói Badé Nenem Quevioçô, Nochê Sobô Babadi, Nanã, Tói Lôco, Tói Averequete); Dambirá (who cures the plague and other diseases, like Tói Acóssi Sapatá Odan and Tói Azile); Aladanu; Savaluno (like Azacá). Each family occupies a specific part of the house and has its own songs, behaviors, and activities. There are about 45 voduns and 15 tobossis in Casa das Minas.
The title of Tói means that vodum is a male and the title of Nochê means that vodum is a female. Avievodum is the Supreme God, and Legba is not considered a messenger, being identified as an evil spirit by the Casa das Minas, although he plays an important role in other temples.
Tambor de Mina is a mixture of Dahomey Religion, Fon (Jeje), Yoruba (Nagô), Fante-Ashanti, Ketu, Agrono or Cambinda (Angola-Congo), Indigenous American and European traditions (Roman Catholicism).