“The plants have axé”: investigating the use of plants in Afro-Brazilian religions of Santa Catarina Island

Abstract

Background: Cultural and religious practices of African origin have decisively influenced traditional health practices in the Americas since the African diaspora. Plants are core elements in the religions of African origin. Compared with other parts of Brazil where the Afro-Brazilian presence is widely recognized, in Southern Brazil, these cultural practices are often socially invisible. Yet, there are several terreiros of three Afro-Brazilian religions: Candomblé, Umbanda, and Ritual deAlmas e Angola. We hypothesize that the importance of plants in Afro-Brazilian religions is linked not only to spiritual and magical issues but also to the medicinal properties of these plants. We seek to answer the following questions: (a) Which plants are used in the terreiros and what are their indications for use?; (b) Are there plants that stand out culturally in these religious groups?; and (c) What is the importance of the adaptive maintenance and replacement process in the use of plants in these religions, considering the Neotropical and African plants? Methods: We performed a census of the existing terreiros on the Island of Santa Catarina to collect information on the knowledge and use of plants. In all terreiros that consented to participate in the research, we collected data through semi-structured interviews, guided tours for plant collection, and participant observation. We identified the botanical species through expert consultations and botanical literature. Results: We interviewed 27 spiritual leaders, who cited 93 plants belonging to 86 botanical species. We identified 14 categories of use, with emphasis on liturgical ritual use (59%), general and unspecified diseases (32%), and digestive diseases (27%). In most liturgics uses, direct contact between plant and patient occurs, as in the case of bathing and the cleansing use of smoke. Sixteen plants were cited in all terreiros, configuring a set of species that can be considered as culturally important plants for these religious groups. Conclusions: These groups have extensive knowledge about a highly consensual set of therapeutic plants that should be further investigated pharmacologically to understand the effect of their external use. Also, we emphasize the importance of recognizing and valuing this ancestral Afro-Brazilian knowledge and learning also from these people about their broader vision of health which also adds more spirituality in health care.

Between tradition and modernity: the relationship among healers and medicinal plants in an urban center in southern Brazil

“…These same plants were also highlighted in studies with healers (Maciel & Neto 2006), Zank & Hanazaki 2016, Oliveira et al 2018, Clarindo et al 2019. They are also common in ethnobotanical studies in African-based religions and with other Afro-Brazilian groups (Pagnocca et al 2020), demonstrating the biocultural importance of these plants within the scope of healing and religious practices. R. graveolens and R. officinalis are plants of Mediterranean origin, commonly used in Brazil in a ritualistic manner against the evil eye and for protection (Pagnocca et al 2020), and they are also used because of their medicinal properties (Lorenzi & Matos 2008).…”

“…They are also common in ethnobotanical studies in African-based religions and with other Afro-Brazilian groups (Pagnocca et al 2020), demonstrating the biocultural importance of these plants within the scope of healing and religious practices. R. graveolens and R. officinalis are plants of Mediterranean origin, commonly used in Brazil in a ritualistic manner against the evil eye and for protection (Pagnocca et al 2020), and they are also used because of their medicinal properties (Lorenzi & Matos 2008). P. alliacea is a plant of South American origin, also used medicinally and ritually, but in high doses it is considered toxic and should be used with caution when ingested (Lorenzi & Matos 2008), which is not a concern in blessings, since it is only used externally.…”

“…The use of herbs in baths is closely related to the perception that they have power to "unload" the body and perform spiritual cleansing (Pagnocca et al 2020, Van Andel et al 2013. According to the healers, the "charged" body can be caused by "brokenness" (envy, evil eye) or by spiritual attacks from witches or spirits.…”

Entre a tradição e a modernidade: a relação entre as benzedeiras e as plantas medicinais em um centro urbano no sul do Brasil

“…Estas plantas também são comuns em estudos etnobotânicos em religiões de matriz africana e com outros grupos afro-brasileiros (Pagnocca et al 2020), demonstrando a importância biocultural dessas plantas no âmbito das práticas religiosas e de cura. R. graveolens e R. officinalis são plantas de origem mediterrânea, comumente utilizadas no Brasil de forma ritualística contra o mau olhado e para proteção (Pagnocca et al 2020), e também são utilizadas por suas propriedades medicinais (Lorenzi & Matos 2008).…”

Ethnopharmacological studies in 21st century Brazil: a systematic review

“…With the advance in the knowledge of the bioactivity of plant secondary metabolites, there was an increase in both ethno-directed surveys and ethnobotanical studies to identify plants used for therapeutic purposes, mainly those used by traditional communities, as well as in the number of studies on the phytochemical composition and biological activity of the substances present in the various plant species (Pagnocca & Hanasaki, 2020). The publication of the National Policy on Medicinal Plants and Herbal Medicines (PNPMF), in 2006, which encourages research with exotic, adapted or native plants, as well as the Collegiate Board Resolution (RDC) 14/2010, later replaced by RDC 16/2014, of the National Health Surveillance Agency (ANVISA), which provides for the registration of herbal medicines, created an even more favorable environment for ethnopharmacological research in Brazil, by providing clear guidelines for the manufacture of herbal medicines and for their inclusion in pharmaceutical assistance within the Unified Health System (SUS) (Sales et al, 2015).…”