Plöger CATIMBÓ - JUREMA SAGRADA

The Indigenous Tradition of the Sacred Jurema - Brazilian Shamanism
1. Auflage 2022
ISBN: 978-3-347-61385-0
Verlag: tredition
Format: EPUB
Kopierschutz: 6 - ePub Watermark

E-Book, Englisch, 630 Seiten

This book is the first and for the time being only comprehensive theoretical and practical work on the Indian tradition of the Brazilian Catimbó. On almost 600 pages, the concepts, the organization, the mythology, the rituals, the terms of this centuries-old Indian shamanic tradition are discussed. A book for anyone interested in shamanic traditions. The book is also aimed at those who deal with these traditions in practice and are looking for concrete tips for the traditional ritual implementation. The tradition of Catimbó, which is native to northeastern Brazil, is an enrichment especially for those who are already familiar with the Amazonian traditions of Ayahuasca and Kambô.

Tilo Plöger, born in Brazil in 1967, is a scientist and economist. As an entrepreneur and managing director of international companies, he developed numerous natural cosmetic brands and naturopathic products. As a private person he has been dealing with the spiritual dimensions of physics, medicine and the old faith and healing traditions for over 30 years. He is Babalorisha of Candomblé and Babalawo of Ifá, Zelador of Umbanda and Mestre of Catimbó, and author of various books. He runs his own "CASA DO ASHÉ" near Munich, Germany.

Autoren/Hrsg.

Plöger, Tilo

Leseproben

INTRODUCTION This book about the Brazilian Catimbó is probably the first work in English that gives a little insight into this mysterious Brazilian tradition. Catimbó is a true Brazilian tradition, with roots in Northeast shamanism. It is also called the Jurema Sagrada, the Holy Jurema, because the cult is essentially based on the Jurema tree species living there. The Ayahuasca of the Amazon is the Jurema of northeastern Brazil. In Catimbó it forms the basis of the magic drink, the idiosyncratic (upside down) smoking of the pipe, the ceremonies of initiation, etc. Jurema Sagrada, the so-called Holy Jurema, is a spiritual tradition. It is based on Indigenous shamanism and, over the centuries, mixed with European spiritualism, Jesuit Catholicism, and various African traditions. Catimbó is perhaps the best and clearest example of the processes of Afro-European-Indigenous convergence. The "three waters" (“três águas” - one often speaks of the "three races" in Brazil) flow into a common river, recognizable in their respective elements and yet inseparably connected. There is no uniform model, no uniform pattern to clearly describe and experience the Catimbó. There are whole families, lines that fill the tradition, all with common elements that unite them but with their own characteristics that make them unique. The oldest families are the indigenous groups who, despite the violent process of colonization since the 16th century, have preserved and developed their rituals. The tradition is very dynamic in its development, very regional and very family-related (line-related) in its characteristics. And unfortunately, it was only described for the first time in the middle of the last century. Only in the last few years has an enlightened science (in opposition to the then tendentious reporting by Christian officials) attempted to grasp and describe this tradition. – The tradition of Jurema has certainly existed much longer than the discovery of Brazil, because Jurema, like Ayahuasca, has been an integral part of indigenous traditions since time immemorial. During Jesuit missionary work and the expulsion and enslavement of the Indian peoples, the rites of individual tribes merged with one another. Like the Afro-Brazilian tradition of Candomblé, syncretic forms of shamanic cults emerged. Much has been forgotten over the centuries, hardly anything has been written down. The collection of shamanic-spiritual traditions that was once summarized under Catimbó was persecuted and suppressed until the middle of the last century. Only with the official release of the Umbanda, another Brazilian spiritualistic tradition, could the Catimbó also be freed from the clutches of the judiciary - partly adopting the rites and terms of the Umbanda. There have been fusions between indigenous and Catholic rituals and beliefs since the 16th century. The families of the “Sertão” (the dry inland of the north-east) practiced their cults by setting up tables with saints, crucifixes, and candles, possibly under deciduous trees belonging to the Caatinga lands and on large rocks formerly considered sacred. Between the 16th and 17th centuries the first expressions of what can be considered Proto-Catimbó emerged: the "Santidades" - hybrid catholic-indigenous manifestations of spirituality. The Catimbós do Sertão, on the other hand, are characterized by a strong presence of Catholic elements. These Catimbós mixed old Pajelança (shamanic traditions) with popular Catholicism, a little European spiritism, and some elements of Jewish Kabbalah and African Quimbanda. Especially in the Rio Grande do Norte area - due to the lack of a port for the arrival of African slaves during the colonial period and the resulting low presence of blacks (compared to Recife and Bahia) - these oldest Catimbós are characterized by comparatively little syncretism with the African one’s traditions. In other regions of the Northeast, where African presence was very relevant during the colonial period, we see the emergence of so-called "Juremeiros", families in which African elements are prominent in their practices, worship, imagery, cosmologies, and theologies. Indigenous knowledge was supplemented by the "science" of African origin brought in by enslaved blacks. Africans from different nations identified with Catimbó because it is an animistic religion that worships and communicates with nature, just as African Orishás and Voduns are connected to nature. In addition, the slaves needed knowledge of Indian herbs for their own traditions. After the arrival of the Africans in Brazil, fleeing the plantations where they were enslaved, they found refuge in indigenous villages and through this contact the Africans shared their common religious knowledge with the Indians. That is why the great well-known Masters of the Jurema are very often mestizos with indigenous and black blood to this day. The Africans contributed with their knowledge of the Egum death cult and the nature deities, the Orishás, Voduns and Inquices. The indigenous contributed with the knowledge of the invocations of the spirits of the ancient shamans and the work carried out in the forests and rivers with the enchanted ones (Encantados). Therefore, the Jurema consists of two main working lines: the Mestres da Jurema (Masters) and the Encantados (enchanted ones). The cult of Jurema is to the Paraíba and Pernambuco regions what the Irocô is to Bahia. This typical Northeastern tree was worshiped by the Potiguares and Tabajaras Indians of Paraíba many centuries before the Europeans arrived in Brazil. There is a community in Pernambuco that is called Jurema due to the large number of these trees that are found there. The Jurema (Mimosa hostilis), once grown, is a leafy tree that can live for over 200 years. All parts of this tree are used: root, bark, leaves, and seeds used in cleansing baths, infusions, ointments, drinks and for other ritual purposes. Devotees initiated into the rituals of the cult are called "Juremeiros". In the town of Alhandra, a municipality a few kilometers from João Pessoa, this cult became famous in the form of Catimbó. Jurema has been worshiped since ancient times by at least two major indigenous groups, the Tupi and the Cariri, also known as Tapuias. The Tupi were divided into Tabajaras and Potiguares, which were enemies of each other. At the time of Paraíba's founding, the Tabajaras formed a group of about five thousand Indians. They occupied the coast and founded the villages of Alhandra and Taquara. These places are now considered the center and starting point of the Catimbó in its present form. Finally, it is important to emphasize that, contrary to what many believe, Catimbó is not an addendum or appendix to the Umbanda, Candomblé, Santo Daime (Ayahuasca) or any other spiritistic, magical or religious tradition. Although it can exist in parallel and in close communion with other cults and religions, Catimbó is an independent tradition that has its own dogmas, precepts, principles, and liturgies. This book does not claim completeness or correctness. Nor is it a guide to implementation. The Catimbó can only be selected to a limited extent, it is a cult of experience. Each region, each "family" is characterized by specific characteristics, united by the rites and insignia of the Jurema, as well as the cult and incorporation of the so-called "Mestres", the Masters of the Jurema. This elaboration is essentially a collection and classification as well as reproduction of older writings about the Catimbó. Except for scientific disputes, I have kept away from almost all newer sources, because they are all very obviously heavily mixed with modern, esoteric, spiritistic forms, especially the Umbanda. From my personal point of view, the Catimbó is one thing above all - shamanism. And in the second place it is spiritistic, in the sense of using ritual forms of trance and incorporation (which, however, also existed among the Indian tribes, so they are not an "invention" of European culture). Historically, the Masters of the Jurema were both spiritual healers and naturopaths. The knowledge of naturopathy was often taken up by the Jesuits, integrated by the African traditions, but also often forgotten. Due to the problematic legal situation in Europe and the risks of self-medication, I will refrain from describing traditional naturopathy in this book and will concentrate on describing the spiritual rites. When describing individual herbs and recipes, I orientate myself on the older writings of the Jesuits and the notes from the middle of the last century. If you want to implement the Catimbó in Europe, you can certainly use European herbalism and work in analogies. Even the Sacred Jurema, an acacia form, offers European analogies - even in a spiritual sense it is deeply rooted in Christianity. An "accidental" coincidence. With the music and the ritual objects, it makes sense and is necessary to take on the Brazilian songs. The pipes also have a very special energy in their original form and can hardly be replaced by western pipes. The songs and prayers cannot be translated in...