The faith leap from the slave trade.

In American English, the term "cult" often carries negative connotations, especially when referring to a religious or social group. It can imply extreme or unusual beliefs and practices, typically characterized by a hierarchical structure, charismatic leadership, and high levels of control over its members. Cults are frequently seen as manipulative, exploitative, or dangerous, and are often linked to brainwashing, mind control, or other forms of psychological manipulation. However, it's important to note that not all groups labeled as "cults" necessarily exhibit these traits, making the term controversial and subjective. In some contexts, words like "worship" or "devotion" can be used as alternatives to "cult."

The following passage is an adapted excerpt from Pierre Verger's original text titled "Notes on the Worship of Orixás and Voduns." I highly recommend reading this title as well as "Orixás" by the same author.

The first slaves were brought to the New World in 1502 by a royal decree that allowed the transportation of black slaves from Spain to Hispaniola (now the Dominican Republic and Haiti). Slavery was not practiced on the Iberian Peninsula initially; it was introduced by the Moors and continued among the Christians, establishing trade between Seville and the northern and western coasts of Africa.

These imported black individuals were intended for labor in the mines. Father Bartolomé de las Casas, who had witnessed the "positive results" achieved with African slaves and the indigenous population, who were unable to withstand agricultural work, devised a plan to save the lives of his catechumens while saving the souls of others. This led the Spanish crown to authorize the trafficking of African slaves.

In the New World, the Spanish conquistadors and Portuguese bandeirantes (later joined by English, French, and Dutch settlers) aimed to convert the indigenous population to Christianity while also making them work on plantations, mills, mines, and farms.

Estimating the total number of slaves transported after Father Bartolomé de las Casas' initiative is challenging. Estimates range from twelve million (according to the Catholic Encyclopedia) to as many as fifty million (according to other sources).

The following text is adapted from the Instituto Orumilá de Cultura, based on data collected by Julvan Moreira de Oliveira in his research project submitted during the selection exams for the Master's in Education Program at the School of Education at USP in October 1995.

During slavery, all captives had to be baptized as mandated by the Portuguese Crown, in compliance with the relationship between the Portuguese government and the Roman Catholic Church.

In his 1633 sermon, Sermon XIV of the Rosary to the Brotherhood of the Blacks on a plantation, Antonio Vieira reflects on St. Paul's passage from I Corinthians 12:13. He interprets it to mean that Africans, baptized before being transported from Africa to America, should thank God for escaping paganism and the devil's power. Vieira asserts that those who remained in Africa and did not convert to Christianity would go to hell. He also suggests that the captivity of African slaves in America is partial, as it affects only the body, while their souls are freed from the devil's rule in Africa.

In 1873, the Secretariat of the Sacred Congregation of Indulgences composed a prayer for the conversion of the people of Central Africa to the Catholic Church, asking God to remove the curse of Cain from their hearts and bless them through Jesus Christ.

Finally, in the 19th century, the monarchy granted slaves a "free" day on Sundays to practice their cultural traditions. The Conde dos Arcos justified this decision by explaining that the government's perspective on "batuques" (African music and dance performances) differed from that of individuals in Bahia. While some saw batuques as an infringement on their Sunday rights, the government viewed the drumbeats as perpetuating reciprocal aversion among Negroes, preventing different African nations from uniting and posing a threat.

In 1795, the King of Dahomey sent two ambassadors to Bahia proposing a commercial treaty for the exclusive supply of slaves, which was rejected due to concerns about the concentration of slaves from the same nation. Bahia experienced numerous revolts between 1807 and 1835, including those of the Haussas and the Malê Ngô, Muslim uprisings against white masters, Creole Blacks, and animist Blacks.

In 1846, the British market was flooded with sugar produced by Brazilian and Cuban slaves, encouraging the slave trade. A large number of Yoruba slaves were brought to Brazil and Cuba, maintaining constant relations with the United States and the Slave Coast.