La Jiribilla
Homenaje a Lázaro Ros. apuón cubano
Bladimir Zamora Céspedes | La Habana

Desde la media tarde de ayer jueves, el Centro Cultural de España en La Habana empezó a llenarse de pulcros músicos negros y de creyentes de las religiones afrocubanas. Cualquiera hubiera pensado que aquello estaba motivado por la instauración de una nueva institución, en el Palacio de las Cariátides, que mira el mar desde el número 17 del Malecón. La razón, sin embargo, era que allí, a partir de las 4 pm, se desarrollaría un homenaje a Lázaro Ros, propiciado por Ceiba, Fundación de Cultura Afrohispanoamericana, con el patrocinio de la Junta de Andalucía y claro, la colaboración del propio Centro Cultural.

Ceiba, que fue constituida a mediados de 1997, está integrada mayoritariamente por españoles y también pertenecen a ella importantes personalidades de la cultura cubana, como el escritor Antón Arrufat, la pintora Zaida del Río y el pianista Víctor Rodríguez. Su primordial objetivo es la investigación, preservación y divulgación del ascendiente negro en la identidad cultural de España e Iberoamérica. Por ello, ha constituido un premio de reconocimiento a figuras de la región, que se hayan destacado por su consagración a estos menesteres. Ello motivó la iniciativa de conferir el galardón a Lázaro Ros, que está reconocido como el más grande cultor de los cantos afrocubanos.

Al iniciarse el homenaje, la sala estaba colmada por más de doscientas personas, entre las que podían advertirse mujeres y hombres sencillos y anónimos de la capital cubana, junto a figuras muy conocidas como las cantantes Omara Portuondo, Teresa García Caturla y Ela Calvo. Natalia Bolívar, vicepresidenta de la Fundación Ceiba, dio lectura a certeras y emotivas palabras, destacando el lugar de Lázaro en la cultura de la Isla. Más tarde el andaluz Jesús Cosano, director general de la Fundación Ceiba, puso en manos del homenajeado la placa de cerámica trianera, que autentifica la concesión del Premio.

El hombre venerable, que ha dedicado la mayor parte de su vida a buscar en la voz de los mayores la resonancia de los ancestros africanos, dijo unas pocas palabras de agradecimiento por habérsele hecho este agasajo, que ha llegado profundamente a su corazón, como él mismo confesó. Al hacerse una pausa, todos los presentes creían que comenzaría su actuación, con el acompañamiento del Grupo Olorun. Y de repente, subió al escenario Ela Calvo, espontánea, acompañada de su guitarrista y ofreció la canción de César Portillo de la Luz, “Babalú Allé”, de Miguelito Valdés y “Olvido”, de Miguel Matamoros. Ella logró, cantándole a Lázaro, levantar el coro gigante de muchos de los presentes y cuando la exaltación no podía tener mayor altura, tomó Lázaro Ros el micrófono y comenzó un recitativo en lengua yoruba, tras el cual comenzaron a invadir la sala el sonido de los tambores batá, el coro de los otros músicos de Olorun y la vigorosa aparición de los bailarines, que encarnaron deidades como, oggún, oyá, yemayá y changó, y en medio de todo ello, la tutela reclamadora de la voz de Lázaro Ros. El público cómplice, que bebía sorbos de aguardiente de caña, mientras se desarrollaba el espectáculo, no podía creer que la velada tuviera fin.

Se hicieron, entonces, grupos grandes o pequeños, y la gente se saludaba con cariño como en las auténticas fiestas. Y sobre todo, gran cantidad de ellos querían dar la mano y abrazar a Lázaro. Entre ellos, Leo Brouwer, que lo apretó entre sus brazos y llorando de emoción le dijo: Maestro.

© La Jiribilla. La Habana. 2002

From Correio da Bahia

Gantois, the Candomblé terreiro founded by Mae Menininha do Gantois, will be designated as a historical site today at noon by Iphan (The National Institute of Historic and Artistic Sites), with the presence of the minister of culture, Francisco Weffort. The religious center will be the third terreiro to be so designated in Salvador. The designation of Gantois follows that of Casa Branca (on Vasco da Gamma Avenue), declared a historic site 16 years ago, and Ilé Axé Opó Afonjá (Cabula), declared a historic site in 1999. Yesterday, Ilé Axé Opó Afonjá inaugurated its IXth Afonjá Fair of African Culture, with the objective of promoting integration between the community and candomblé, the religion of the orixás.

About 15 tents will be selling drinks, traditional foods (acarajé, abará, vatapá) and crafts until sunday. The fair is promoted by the ogãs Ilé Axé Opó Afonjá and intends to preserve the memory of the religion for descendants of Africans in Brazil and the exchange of similar experiences with representatives of other terreiros, Bahians and tourist. The religious center, that already enters its 92nd year, is the biggest terreiro in Brazil – 40 a thousand square meters – and occupies an area that was declared a “protected forest area” by Salvador’s Department of Ebvironmental Conservation (APA) ten years ago.

The opening of the fair counted with the participation of the association known as the Filhos de Gandhy, Proyecto Axé band and the Sembagota group, which will perform to homage Mae Stella de Oxóssi, the terreiro’s ialorixá. Singer Márcia Short will perform on Sunday. Yesterday, mayor Antonio Imbassahy and the president of the Iphan, Carlos Heck visited the terreiro to partake of the fair.

“Ilé Axé Opó Afonjá’s contribution in the area of the education and religiosity is fantastic. The terreiro preserves the origin, the cultural identity and the self-esteem of descendants of Africans in Brazil. The fair is just another of the instruments that it uses to accomplish these ends”, said Imbassahy. The mayor said that there are plans to extend the physical structure of the Municipal School Eugênia Anna Dos Santos, that functions through a partnership between the terreiro and City Hall. The school is the only one in all Brazil to teach to the Yoruba language.

From Correio da Bahia
Patrimônio

O terreiro de candomblé Mãe Menininha do Gantois será tombado ao meio-dia de hoje pelo Instituto do Patrimônio Histórico e Artístico Nacional (Iphan), com a presença do ministro da cultura, Francisco Weffort. O centro religioso será o terceiro terreiro de candomblé a ser tombado em Salvador. O Gantois segue o caminho da Casa Branca (Avenida Vasco da Gama), tombada há 16 anos, e do centro Ilê Axé Opô Afonjá (Cabula), tombado em 1999. Este último, inclusive, inaugurou ontem a IX Feira de Cultura Africana Afonjá, com o objetivo de promover a integração entre a comunidade e o candomblé, a religião dos orixás.

Cerca de 15 barracas estarão até domingo comercializando bebidas, comidas típicas (acarajé, abará, vatapá) e objetos artesanais. A feira é promovida pelos ogãs do terreiro Ilê Axé Opô Afonjá e pretende preservar a memória da religião afrodescendente e trocar experiências com representantes de outros terreiros, baianos e turistas. O centro religioso, que já contabiliza 92 anos de história, é o maior terreiro do Brasil – 40 mil metros quadrados – e ocupa um trecho de mata atlântica já decretado pela prefeitura como Área de Preservação Ambiental (APA) há mais de dez anos.

A abertura da feira contou com a participação do bloco Filhos de Gandhy, da banda do Projeto Axé e do grupo Sembagota, que cantaram em homenagem a Mãe Stella de Oxóssi, ialorixá do terreiro. No domingo, é a vez da cantora Márcia Short se apresentar. Ontem, a feira foi visitada pelo prefeito Antonio Imbassahy e pelo presidente do Iphan, Carlos Heck.

“O trabalho que o Ilê Axé Opô Afonjá desenvolve na área da educação e religiosidade é fantástico. O terreiro preserva a origem, a identidade cultural e a auto-estima dos afrodescendentes. A feira é mais um instrumento que se incorpora a esse conjunto de ações”, disse Imbassahy. O prefeito destacou ainda que há planos de ampliar a estrutura física da Escola Municipal Eugênia Anna dos Santos, que funciona através de uma parceria entre o terreiro e a prefeitura. A escola é a única em todo o Brasil a ensinar o dialeto iorubá.

From Correio da Bahia

Gantois, el terreiro de Candomblé fundado por Mae Menininha de Gantois, será señalado como sitio histórico hoy al mediodía por Iphan (el Instituto Nacional de Sitios Históricos y Artísticos), con la presencia del ministro de la cultura, Francisco Weffort. El centro religioso será el tercer terreiro a ser así señalado en Salvador. La designación de Gantois sigue la del terreirol Casa Branca (en la Avenida Vasco da Gamma), declarado un sitio histórico hace 16 años, e Ilé Axé Opó Afonjá (Cabula), declarado un sitio histórico en 1999. Ayer, Ilé Axé Opó Afonjá inauguró su IXna feria Afonjá de la Cultura Africana, con el objetivo de promover la integración entre la comunidad y el candomblé, la religión de los orixás.

Cerca de 15 quioscos venderán bebidas, alimentos tradicionales (acarajé, abará, vatapá) y artesanias hasta el domingo. La feria es promovida por los ogãs de Ilé Axé Opó Afonjá y se prepone preservar la memoria de la religión para los descendientes de africanos en el Brasil y además llevar a cabo un intercambio de experiencias similares con los representantes de otros terreiros, Bahianos y turistas. El centro religioso, el cual lleva 92 años funcionando, es el terreiro más grande del Brasil – 40 mil metros cuadrados – y ocupa un área que fue declarada una “área protegida del bosque” por el Departmento de la Conservación Ambiental de Salvador(APA) hace diez años.

La abertura de la feria contó con la participación de la asociación conocida como los Filhos de Gandhy, la banda Proyecto Axé y y el grupo Sembagota, quienes realizarán un homenaje a la Mae Stella de Oxóssi, la ialorixá del terreiro. La cantante Márcia Short se presentará el domingo. Ayer, el alcalde Antonio Imbassahy y el presidente del Iphan, Carlos Heck, visitaron el terreiro para participar de la feria.

“La contribución de Ilé Axé Opó Afonjá en el área de la educación y de la religiosidad es fantástica. El terreiro preserva el origen, la identidad cultural y la autoestima de descendientes de africanos en el Brasil. La feria es un instrumento más de los que utiliza para lograr estas metas”, dijo Imbassahy. El alcalde dijo que hay planes para extender la estructura física de la Escuela Municipal Eugênia Anna Dos Santos, la cual funciona a través de un acuerdo hecho entre el terreiro y el govierno municipal. La escuela es la única en todo el Brasil que enseña Yoruba.

Miami Herald
By Elaine De Valle
edevalle@herald.com

Saying it was part of a ”ritual cleansing,” a Santeria priest told a 17-year-old to drop his pants, then performed sex acts on him, Hialeah Police said Monday.

Police arrested Fernando De Morales, 60, on Saturday and charged him with sexual battery. De Morales bonded out Sunday. He could not be reached for comment Monday.

The teen, his father and two sisters visited De Morales’ home, at 853 E. 32nd St., on Saturday for him to perform a Santeria ritual, said Frank Gonzalez, a Hialeah Police spokesman.

De Morales told the father that, as part of the ritual, the father had to drop an item into the ocean.

Once the father left, De Morales took the boy to a utility shed to perform the ”ritual cleansing,” Gonzalez said.

”Once they were alone, De Morales performed [sex acts] on the boy,” he said.

Although De Morales told the teen not to mention the contact to his family, Gonzalez said, the boy told his sister, who told their father.

Detectives want to know if anyone else had a similar experience and urge people to call the Hialeah Police Department at 305-687-2525 or Crime Stoppers at 305-471-TIPS.

Jornal do Brasil Online

Espaços serão demarcados na areia
O próximo réveillon promete ser ainda mais democrático na fé. Uma lei aprovada pela Câmara dos Vereadores, em sessão extraordinária realizada quinta-feira, determina a demarcação de áreas exclusivas na orla das praias para a realização de cultos religiosos durante a passagem do ano. De acordo com a lei, os espaços pré-demarcados poderão ser ocupados, ao mesmo tempo, por adeptos de várias crenças.

– É importante que todos os que praticam uma crença tenham espaço garantido – comentou o autor do projeto, o vereador Jorge Babu (PT).

Com a lei, as manifestações religiosas não correm mais o risco de perder espaço para os shows que ocorrem na orla. O projeto pretende ainda preservar os cultos a Iemanjá, uma tradição cultural do réveillon do carioca e atração para milhares de turistas todos os anos. Segundo a lei, as áreas exclusivas para os cultos religiosos devem funcionar das 18h do dia 31 de dezembro às 6h do dia 1º de janeiro.

Miami Herald

A con man sexually assaulted and robbed a 78-year-old woman last week after she let him into her Little Havana apartment for a ”magic” ritual.

The man posed as a practitioner of Santería, an Afro-Cuban religion, and told his victim her apartment was in need of a spiritual cleansing, police spokesman Delrish Moss said.

The necessary ritual, the man told her: placing jewelry and other valuables in perfumed water.

After performing the brief ceremony, the man sexually assaulted the woman, then fled with her possessions.

Since September, three other Little Havana seniors, one of them a man, have been robbed by a well-groomed charmer matching the con man’s description. Victims described the man as a white Latin, possibly Cuban, with salt-and-pepper hair.

He looks between 50 and 60 years old, of medium build and height. He may be driving a beige car with painted lines on the sides.

Anyone with information is urged to call Crime Stoppers at 305-471-8477.

Traducido del ingles por Miguel W. Ramos

Miami Herald

Un hombre sexualmente asaltó y robó a una mujer de 78 años de edad la semana pasada después de que ella le permitió entrar a su apartamento en La Pequeña Habana para llevar a cabo un rito “mágico.”

El hombre se hizo pasar por un practicante de Santería, una religión afrocubana, y le dijo a la víctima que su apartamento tenia necesidad de una limpieza espiritual, dijo el portavoz policiaco Delrish Moss El hombre le dijo que el ritual requería poner sus joyas y otros artículos de valor dentro de un preparativo que contenía agua y perfume.

Después de brevemente ejecutar la supuesta ceremonia, el hombre asaltó a la mujer sexualmente, y luego huyó con sus posesiones.

Desde Septiembre, otras tres personas mayores de La Pequeña Habana, uno de ellos un hombre, han sido victimas por un individuo el cual las víctimas describen como un hombre bien vestido y de buena apariencia y presencia. Las víctimas describieron al hombre como un latino blanco, posiblemente cubano, con pelo del sal-y-pimienta.

Parece tener entre 50 y 60 años de edad, de figura y altura media. Maneja un carro color crema con líneas pintadas en los lados.

Se insta a todo aquel que tenga alguna información a llamar a Crime Stoppers al 305-471-8477.

Lagos, Nigeria
Odyssey Of An American Female Babalawo
By Austin Edemodu

IF it were just the affairs of mere mortals, this 59 year old American-Jew would be the most unlikely candidate to be entrusted with the onerous duty of spearheading the evolution of the Orisa tradition of the Yorubas. But then who can fathom the ways of the gods? They pull the strings, mortals fall in line, and today, Dr. D’Haifa Odufora Ifatogun, has behind her a 20-year history of developing Orisa.

Born on November 3, 1943, this Doctor of Clinical Hypnotherapy (DCH), who currently travels around the world teaching Hypnotherapy and Energy medicine , is a registered and certified member of the American Board of Clinical Hypnotherapy as well as the International Association of Counsellors and Therapists. D’Haifa, who has recorded many firsts in the evolution of the Orisa tradition, was initiated into the highest Orisa,(Obatala) on May 12, 1979, slightly over 20 years ago. The initiation was performed by two Cuban Babalorisas, Carlos Gonzalez (Ade Oshun) and Ojubona Benigno Dominiquez (Ifafunmike), and she came out of it with the name “Odufora”.

The New Yorker, on January 22, 1985 after a ceremony conducted by the Chief Priest of Oshogbo, Ifayemi Elebuibon, became the first woman to be initiated into IFA(the Orisa of Divination) in America or the Western Hemisphere. Seven years later, precisely on January 22, 1992 at Ile-Ife, she received the Orisa-Odofin the highest Orisa reserved for Babalawos, becoming the only woman to be so investitured. The initiation was conducted by the Aseda of Ife, Chief Adeyefa Olatunji.

And in January 22, 1995, the prestigious title of Iya Araba-Agbaye was bestowed upon Dr. D’Haifa at Ile-Ife, representing also the first time in history the Orisa devotees have conferred that title on a woman.

The Iya Araba-Agbaye, obviously overwhelmed by her new status ,says she sought answers from the Universe, more particularly Orisa, that same day on the mystery and impact of her historic new title. As always with the gods, the response was to come through the most unexpected source, Orisa -Oya, which D’Haifa defines as the grand female warrior who represents the element of wind, and is the renown guardian spirit of the cemetery.

According to her, Orisa-Oya communicated her answers through an American trance-medium, “who knows nothing about the Orisa tradition and even less of my perplexing questions.”

Through the Trance-medium, Orisa-Oya tells her among other things : “D’Haifa ,Iya Araba, Orisa is merely an African word for the primordial energy, but the energy itself is not African. For that reason Orisa can resonate or manifest through any type of individual in any location throughout (the world).

“We remind you that the Earth is anticipating and preparing for an extraordinary shift in frequency (change of consciousness) in the very near future, and Orisa wants to participate in this evolutionary phenomenon. Thus the Orisas are designating particular individuals across the planet who are situated and capable of preserving the Orisa frequency in this explosive experience.

“When its aspects are dispersed, its chances of survival and expansion are greatly enhanced. In few words, if Orisa were contained amongst its indigenous proponents or immediate relatives (wherever they find themselves in the world today), it would remain the same frequency, perhaps even become extinct in application.

“Inasmuch as the significance or meaning of Iya Araba-Agbaye: it is in essence a vibrational level that has always existed, waiting to avail itself to the woman who could penetrate its frequency. The details of its application will be revealed more and more as you, D’Haifa, realise your purpose without ego or attachments.

“You (D’Haifa Iya Araba -Agbaje) and the Araba Agbaye-Aworeni, as exemplaries, in collaboration with diverse, selective initiates are being charged with transporting the treasured ASE to a higher vibratory level of consciousness, whereby you will leave a new legacy in this era of evolution of Orisa.”

According to D’Haifa, Orisa- Oya further claimed responsibility for instigating her (Iya Araba Agbaye’s) controversial initiations in order to dissolve many untruths or myths that have been impeding the evolution of the Orisa tradition.

Sometime in early 2001, D’Haifa who claims to have Orisas frequently alternate waking her up between 3.30 to 4.00 in the morning hours to give revelations, directions or answers to her personal enquiries, says she received a clear indication to embark on another mission to shatter a myth. This time, to initiate another person into Ifa, a process known as Itefa, to prove that a woman can initiate people into the tradition.

“An individual had repeatedly requested me to be his Oluwo, but until now women had historically been initiated into Ifa, but none had ever made Itefa onto another. It would be another revolutionary, controversial event in the evolution of Orixa, were it to be achieved,” she recalls. “I proceeded to confirm my intentions through divination with the Ifa Oracle by Oluwo Dr. Jose Amaro (Ifanilaye) in Miami, Florida, and the response was positive by Odu-Ifa.”

With this divine confirmation of her intentions by Orisa-Oya, D’Haifa writes an open letter to the Araba Agbaye, Chief Aworeni and the 16 Olodus of the Ifa Temple, Oke-Tase, Ile-Ife. In the letter, dated June 03, 2001, she explains her intentions soliciting their participation. Part of the letter reads: “Oya also alluded to many untruths (not in principle, but in practice), which due to the evolution of Orisa, are now obsolete within the prevailing truth, and that we are heretofor charged to dispel: for example, traditionally, women have been excluded or ignored in their guest to initiate others into the Ifa frequency.

“If I were to relate the most significant benefit that I have received as the result of my many controversial, powerful and historical initiations into Ifa, it would definitely be the fact that it has afforded me the luxury of being humble. Having said that, it is from the Profound recesses of my own ORI that I am impressed to Transcend any and all impediments endured by Iyanifas until now.

“I am requesting you, Honourable Araba (in the very immediate future) to make the following evolutionary concession to this effect: assist me to be the principal Oluwo in the initiation of a gentleman who has requested me to initiate him into Ifa…

“Orisa energy continuously evolves and uniquely re-creates itself through each one of us, and it would be naive and disloyal for anyone to suggest that our tradition is so fragile that achieving my destiny could slatter its foundation!”

Her logic accepted, D’Haifa and Hermes Torres II are summoned to Ile-Ife for the epochal ceremony, and are celebrated on July 20, by Chief Obadio of the Oduduwa Grove. The next day, they are blessed by the Chief Obalesun and Chief Obalale of the Obatala Shrine, and then on Sunday, July 22, the epochal initiation of Torres II as “Ifaraba”, by the first Female Oluwo, Iyanifa Dr D’Haifa, Chief Yeye Araba Agbaye assisted by chief Aworeni Aroyemi Adisa (The Araba Agbaye).

The event is rounded up on Sunday, July 29, with a feast at the Ifa Temple to celebrate, according to D’Haifa “our milestone accomplishments, particularly that of Chief Maiyegun-Awo, Ifaraba and Yeye Araba-Agbaye (Iyadu) D’Haifa Odufora Ifatogun having received Orisa-Odu.”

Last September 22, D’Haifa formally completed the requirement of sacrifice and one year of silence, to put a final seal on her reception of Orisa-Odu.

An Ifa faithful and lecturer at the Obafemi Awolowo University (OAU), Ile-Ife, enthusiastically breaks this news, same day, in an e-mail to Ifaraba and other adherents in the U.S:

“Today, 29 September, 2002 is to be one of the most remarkable days in the Evolution of Orisa Tradition. Chief Yeye Araba-Agbaye Dr. D’Haifa Odufora Ifatogun has officially and historically completed the ceremony as the first female Oluwo to receive Orisa-Odu, by the hands and Ase of the Araba-Agbaye Aworeni at Ile-Ife, Osun State, Nigeria. Witnessed: Chief Maiyegun -Awo Agbaye, Adebayo Ogundijo…”

On October 6 in the town of Ilobu, Osun State, the Orisa-Odu is carried out by Chief Babalola Ifatogun. After the necessary divination, according to D’Haifa, Chief Ifatogun pronounces categorically that there is no Odu-Ifa that ever prohibited women from receiving Orisa-Odu, nor to initiate another person into Ifa.

“This was done to relieve the Araba of Ife of any unjustified criticism or censorship for having the courage to allow Orisa to evolve in our time,” the Yeye Araba-Agbaye declares.

But who is actually Dr. D’Haifa? Any attempt to talk about her person, outside the Ifa tradition, is politely discourage. “I don’t really like to talk about myself,” she is quick to explain. “It’s not me. It is about the evolution of Orisa.”

Is she aware, though, that being a Babalawo has some uncomplimentary commutations? Definitely, she says. It is something she has happily lived with. But it also helps that she does not belong to any society or group that can ostracize her for pursuing her destiny, she observes.

Jornal do Brasil Online, October 20, 2002
Força espiritual ao PT
Por Luciana Navarro

Exú, Oxalá e Oxum estão a postos para resolver a eleição no Distrito Federal. Hoje mais de 50 pais-de-santo se reúnem no Lago Norte para fazer um trabalho de afastamento dos ”odus negativos que estão em volta do candidato Geraldo Magela (PT)”.

– Nós sabemos que espiritualmente Magela tem tudo para conseguir. Ele é coberto por forças ligadas à política e por isso os orixás decidiram apoiá-lo – afirma Pedrinho de Oxóssi, babalorixá do Axé Ketu Gantois e líder do grupo de pais-de-santo que apóiam o candidato petista.

Segundo Pedrinho, Magela é filho de Xangô – deus da Justiça – e de Iemanjá, senhora que governa a política.

Questionado pelo Jornal do Brasil, Magela disse desconhecer o assunto. Chegou a perguntar se o apoio não era uma brincadeira da oposição. Os mesmos babalorixás que declararam apoio a Magela farão um trabalho para beneficiar o presidenciável de seu partido, Luiz Inácio Lula da Silva.

Segundo a ouvidora da campanha de Lula, a socióloga Maria Victória Benevides, o PT aceita a ajuda de qualquer religião que pregue o bem. No programa eleitoral de Lula, apoiado por evangélicos e católicos, aparece a imagem de uma mulher jogando búzios.

– Toda religião do bem que se preocupa com o amor e a justiça merece apoio. O PT respeita a cultura brasileira e o candomblé faz parte das raízes do país – disse.

O presidente da Federação Brasiliense de Umbanda e Candomblé, Pai Paiva, não acha pertinente esse tipo de utilização da religião. Para ele, a umbanda não deve ser misturada com política.

– Isso só pode ser coisa de picareta. Nunca vi trabalho eleger ninguém. O candidato que trabalha mais e apresenta a melhor proposta é eleito – argumenta.

No Distrito Federal, o candomblé tem cerca de 80 mil adeptos. Só a federação oficial da religião tem 2.560 sócios. Paiva acredita que o trabalho dos umbandistas para favorecer Magela é puro oportunismo.

– Os 50 pais-de-santo que estarão nesse evento não representam nada dentro do movimento. Aposto que não são nem filiados à Federação.

Segundo Paiva, a umbanda deve pregar a caridade e não política. Ele explica que a finalidade do candomblé é propagar o bem. (Colaborou Larissa Guimarães)

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