Amid the preparations for the inaugural March for Èsù slated for August 13th, tensions arise as Brazil cautions against religious intolerance. The event, themed “never luck, always ritual,” seeks to grace Avenida Paulista, which saw the genesis of the March for Jesus thirty years ago.
Aimed at honoring a pivotal figure in Afro-Brazilian spiritual traditions like Umbanda and Candomblé, the announcement of the march on social media has ignited discord within evangelical circles, known for their historical aversion to African-rooted beliefs.
Various platforms, including Guia-me, Portal do Trono, and Fuxico Gospel, underscore that Avenida Paulista also hosts the “Parada Gay” (LGBT+ Pride Parade), facing opposition from segments of society. The hosting of the March for Jesus at this location has been denied, primarily due to its sheer scale, drawing hundreds of thousands annually, according to Apostle Estevam Hernandes, the architect of the Christian event.
Critics suggest the Èsù celebration echoes a Christian slogan, “it was never luck, it was always God.” Entrepreneur Jonathan Pires, the 31-year-old event organizer, clarifies, “My intention isn’t to challenge the March for Jesus. Pastors and priests will attend their respective events. My goal is to dismantle prejudice.”
Having embraced Candomblé , the Brazil version of Yoruba traditional religion at 17 , Pires, who manages a prominent Umbanda Facebook page followed by 871,000 profiles, emphasizes Exu’s positive essence. “I could have chosen another Òrìsà but I want to dispel the notion that Èsù is the devil. Èsù embodies life, respect, love. I’ll carry tons of food in Exu’s name for those in need.” Attendees are requested to bring 1 kg of non-perishable food.
Èsù is a significant figure in Candomblé and an entity in Umbanda, bridges the realm between divinities and humanity as a messenger. The perception that Esu is aligned with the devil in Christianity perpetuates religious intolerance. Bishop Edir Macedo, founder of the Universal Church of the Kingdom of God, grouped exus as “evil spirits without bodies, yearning to express themselves in this world” in his book “Orixás, Caboclos e Guias: Deuses ou Demônios?” (Orixás, Caboclos, and Guides: Gods or Demons?). He cites a passage from the book of Matthew: “Then the demons begged Him, ‘If You drive us out, send us into the herd of pigs.'”
Despite progress, the vilification of Afro-Brazilian beliefs continues, as seen in 2022 when Grande Rio’s samba-enredo about Exu drew the ire of evangelical groups. Marcelo Guti, a former evangelical attending terreiros for years, will provide Brazilian Sign Language interpretation, reflecting on the enduring journey to break free from centuries of oppression, persecution, and bias.
Terreiros destroyed, threats against ‘pais de santo’ (spiritual leaders), sacred statues vandalized. We are always targeted by a movement that demonizes and exterminates us. However, the ancestral strength resonates within us, urging us to take to the streets to manifest our faith and roots, just as other religions have freely done in various places.”
As Guti speaks of a “post-fascism/Bolsonarism” era that allegedly fueled “prejudiced demonstrations masked as extremely evangelical,” the creator of the March for Exu refrains from political commentary. He believes that taking sides would harm the cause.
Pires states that he will prohibit the presence of politicians on the two sound trucks he claims to have hired for the 13th. “If we mix politics in this, it would be just as wrong.” He dismisses as “unrelated” the internet connections he saw between the march and the PT (Worker’s Party).
The Public Security Secretariat reports that the 11th Military Police Battalion, “responsible for ostensive and preventive policing to ensure public order, security, and the free expression of the participants,” met with representatives of the Maria Padilha Association, responsible for the event on the 13th, a Sunday when Avenida Paulista is already closed to cars.
The São Paulo City Hall informs that they have not been officially notified about the event. The organization mentioned that they resubmitted the request on this Friday (28).
A Babalorisa ‘ pai de santo’ from the Temple of Umbanda Oxóssi Guaracy and Baiano Tulipitu dos Cocos, Jonathan Pires boasts a substantial following of 542,000 on Instagram, a significant number within his religion.
Historical leaders of African-origin beliefs are not among the announced guests for now. Pires has primarily invited influencers for the march, such as Pérola d’Iemanjá, Mãe Lú from the Oxóssi Ibo Caçador family, and Captain Rosa Silva, a police officer who led Rota squads, is an Umbandist, and ran for federal deputy for Avante-SP in 2022.
Esu, also known as Eshu, Elegba, or Exu, holds a significant place in both the Yoruba traditional religion of West Africa and its diasporic manifestations in Brazil, particularly in the Candomblé and Umbanda religions. In Yoruba cosmology, Esu is a divine messenger, a trickster, and a guardian of crossroads, thresholds, and communication. His role is vital in maintaining balance and order in the universe by serving as a mediator between the human realm and the spiritual world.
In Yoruba tradition, Esu is considered a “orixá,” one of the numerous deities that represent various aspects of life and nature. Esu’s multifaceted character reflects the duality of life, encompassing both positive and challenging elements. He is revered as a divine force that can both create opportunities and obstacles, ensuring that the universe remains in harmony.
In Brazilian Candomblé, a religion rooted in Yoruba beliefs, Esu continues to occupy a central place. He is considered the guardian of the entrance to the spiritual realm and is often invoked at the beginning of rituals to open the path for communication between humans and spirits. Esu’s presence is essential in maintaining the balance between orixás, ancestors, and human worshippers.
Umbanda, another Afro-Brazilian religion, also incorporates Esu into its practices. However, in Umbanda, Esu often takes on a different role, embodying various spirits that can include tricksters, protectors, and guides. This syncretic religion combines elements from African, indigenous, and Catholic traditions, creating a diverse and complex spiritual landscape. In Umbanda, Esu may manifest as several entities, each with distinct characteristics and purposes.
Esu’s importance in Candomblé and Umbanda extends beyond religious rituals. He plays a crucial role in addressing social and psychological needs. Worshippers turn to Esu for assistance with communication, decision-making, and overcoming obstacles. His reputation as a mediator between the material and spiritual realms grants him a special place as a problem solver and intermediary.
In both Candomblé and Umbanda, Esu’s presence counters the demonization and stigmatization often imposed on African spiritual beliefs. He stands as a reminder of the resilience and adaptability of these religions, which have preserved their core values while incorporating local influences.
Overall, Esu’s significance in Yoruba tradition and his adaptation in Brazilian Candomblé and Umbanda exemplify the enduring power of spirituality to adapt and thrive across cultures and contexts. As a guardian of thresholds and communication, Esu bridges worlds and enables practitioners to engage with the divine in meaningful ways.
