The West African Orisha Babalú-Ayé mixed with Indigenous American Origins

Babalú-Ayé, also known as Obalúayé, Omolu, or Ṣọba, is a prominent orisha (deity) in the Yoruba religion of West Africa, particularly among the Yoruba people of Nigeria and Benin. His name, Obalúayé, translates to "King and Lord of the Earth," reflecting his dominion over the land and its associated aspects. Traditionally, Babalú-Ayé is revered as the deity responsible for healing and diseases, especially those affecting the skin, such as smallpox, leprosy, and other infectious ailments. In the Americas, the worship of Babalú-Ayé was carried over by enslaved Africans and has since evolved, integrating elements from various Indigenous American traditions. This syncretism is particularly evident in regions like Cuba and Brazil, where African religious practices merged with Indigenous beliefs and Catholicism, resulting in unique expressions of faith.

In Cuba, Babalú-Ayé is syncretized with Saint Lazarus, a figure associated with healing and the poor in Catholic tradition. The veneration of Saint Lazarus in Cuba intertwines three distinct narratives: the biblical Lazarus, the beggar from the parable in the Gospel of Luke, and Babalú-Ayé, the African orisha. This fusion reflects the blending of African spiritual practices with Indigenous and European influences, creating a rich tapestry of religious expression unique to the region.

In Brazil, particularly within the Candomblé and Umbanda traditions, Babalú-Ayé is known as Omolu or Obaluaiê. His worship here also demonstrates a blend of African deities with Indigenous American spiritual practices and Catholic saints. Devotees often associate him with Saint Roch, a Catholic saint invoked against plagues and skin diseases, highlighting the syncretic nature of religious practices in Brazil.

Badass Babalu ( Ricky Ricardo )

In Brazil, the term "pardo" has historically been used to categorize individuals of mixed racial ancestry, encompassing those with European, African, and Indigenous roots. This classification, however, has led to the misidentification and marginalization of certain Indigenous and Afro-Brazilian communities, particularly the quilombolas, who are descendants of escaped enslaved Africans.

Historical Context of the Term "Pardo"

The designation "pardo" dates back to the colonial era, where it was employed to describe individuals of mixed heritage. Over time, this term evolved to include a broad spectrum of racial mixtures, often obscuring the distinct identities of specific communities. Notably, in the 1940 census, individuals who did not identify strictly as "white," "black," or "yellow" were aggregated under the "pardo" category, a practice that persisted in subsequent censuses.

Quilombolas: Distinct Identity Amidst Misclassification

Quilombolas are descendants of Afro-Brazilian slaves who established quilombo settlements after escaping plantations. These communities have preserved unique cultural and historical identities that are distinct from the generalized "pardo" classification. Despite their unique heritage, many quilombolas have been historically misclassified as "pardos," leading to challenges in gaining official recognition and rights.

Implications of Misclassification

The broad application of the "pardo" category has had several implications:

1. Erosion of Indigenous and Afro-Brazilian Identities: By subsuming diverse groups under a single label, the unique cultural and historical identities of Indigenous and Afro-Brazilian communities have been marginalized.

2. Policy and Resource Allocation: Misclassification can lead to inadequate representation in demographic data, affecting the distribution of resources and the development of policies tailored to specific communities' needs.

Legal Recognition and Land Rights: For quilombolas, being misclassified as "pardo" has historically hindered their ability to claim land rights and receive legal recognition as distinct communities.

Steps Toward Accurate Classification and Recognition

Recognizing the limitations of the "pardo" classification, there have been efforts to address these issues:

Legal Redefinitions: In 2003, the Brazilian government issued Presidential Decree 4887, redefining quilombo descendants as "self-designated ethno-racial groups with their own historical trajectory, specific territorial relations, and presumed black ancestry related to historical oppression." This redefinition aimed to acknowledge their unique identity and facilitate legal recognition. Census Revisions: The 2022 Brazilian census included questions specifically about quilombola identity, marking a significant step toward recognizing these communities. The census counted approximately 1.3 million quilombolas, highlighting the importance of accurate classification in understanding Brazil's demographic landscape.

Nicéa Quintino Amauro is a chemist in Minas Gerais, Brazil Nicéa Quintino Amauro always knew who she was.

She was born in Campinas, the last city in Brazil to prohibit slavery in 1888. She grew up in a Black neighbourhood, with a Black family. And a lot of her childhood was spent in endless meetings organized by the Unified Black Movement, the most notable Black civil-rights organization in Brazil, which her parents helped to found to fight against centuries-old racism in the country. She knew she was Black.

But in the late 1980s, when Amauro was around 13 years old, she was told at school that Brazilians were not Black. They were not white, either. Nor any other race. They were considered to be mestiços, or pardos, terms rooted in colonial caste distinctions that signify a tapestry of European, African and Indigenous backgrounds. And as one single mixed people, they were all equal to each other. The idea felt odd. Wrong, even. “To me, it seemed quite strange,” says Amauro, now a chemist at the Federal University of Ubêrlandia in Minas Gerais and a member of the Brazilian Association of Black Researchers. “How can everyone be equal if racism exists? It doesn’t make sense.”

Amauro’s concerns echo across Latin America, where generations of people have been taught that they are the result of a long history of mixture between different ancestors who all came, or were forced, to live in the region…

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