A piece of jewelry can hold a lifetime. It holds within it a voice, a glance, a promise. Each piece becomes an emotional capsule, a precious refuge for memories. Worn against the skin, this object of remembrance connects the personal to the world. At Valois Varden, these jewels are conceived as modern relics, both elegant and imbued with meaning.

MEMORY OBJECTS

On the steep terrain leading down to the water's edge, various buildings necessary for the worship of the Orishas were erected, such as the white-painted house of Eshu at the entrance, accompanied by his allegorical statue. A grand stone staircase descends to the main temple, which overlooks a small, tree-shaded square, where the murmur of a fountain drifts into the air, under the watchful gaze of Yemanja, the Orisha of the sea, and Osumare, the supreme god, represented by a serpent.

I met Babá Cláudio de Oshum after reading an article about mourning in Candomblé. He agreed to reveal some of the mysteries surrounding rites of passage and memorial objects: “Do the Orishas advise families about the fate of a deceased person’s personal belongings?” – “Yes, but it varies greatly from family to family. In Candomblé, there are rituals that allow the human body to be separated from the spirit so that the latter can depart in peace and be illuminated by eternal light,” Babá Cláudio de Oshum replied, before adding: “During the ceremonies, clothing and personal belongings are used so that the ritual can actually take place. But you can keep the clothing or adornments of a deceased Orisha and wear them; they won’t harm you, because they belong to the Orisha and not to the deceased. The Orishas will always be benevolent.” Within Candomblé, each individual has a protective Orishá. Do you know your Orishá? » - « My Orishá? », I stammered, surprised by the question.

“Seriously, I have a protective Orisha?” he asked, reflecting on the stories Babá Cláudio de Oshum had told me. Before I left, he emotionally confided that he had carefully preserved a piece of the skirt his Father of Saints, Valdomiro de Shangô, one of Brazil’s greatest priests, had given him. After his death, he decided to wear this piece of cloth as a sign of mourning for seven years. “Not me, Oshum,” he said, correcting himself, “Oshum wore this skirt for seven years, and since then, She has never taken it off.” Babá Cláudio also explained that in Candomblé, people preserve and honor many objects belonging to deceased loved ones, whether personal or sacred, such as bracelets, beaded necklaces, or other religious accessories that protect and strengthen the faithful. "There is so much love and admiration in Candomblé!"
Ultimately, the bonds forged with ancestors are an aspect that seems inherent to Candomblé, transcending the nature of objects, in rhythm with the homage paid to them and to the Orishas. If a symbolic and spiritual communion is established between the real and invisible worlds, can the spirit of an ancestor be reincarnated in these objects? “Not in Candomblé,” Babá Cláudio replied. “But there is a cult, called Egungun, where spirits enter clothing, stand up, dance, sing, and speak, as if they were our ancestors.”

CANDOMBLÉ

Candomblé is a Brazilian religion of African origin. It was created in Brazil by adapting rituals practiced in Africa, while taking into account elements and conditions specific to the Brazilian context.
It is codified and divided into nations: Ketu, Gêge, Angola, and Efon, as well as their derivatives. The nations of Candomblé venerate African deities, such as the Orixás, the Voduns, the Invisibles, and the Inkices. To understand the difference between the deities, it is necessary to delve deeper into the religion. In general, all the deities are called Orixás or "saints," a term stemming from religious syncretism, which gives rise to expressions such as "father of the saint," "mother of the saint," and "son of the saint."
In Candomblé, the supreme God is called Olorun, Nzambi or Olodumare. He represents the whole, complete nature, which is divided into several deities, responsible for the different energies of nature.

THE ORIXAS

ORIXÁ is a term from the African Nagô/Yoruba dialect, derived from the combination of the word ori (head) and the word axé (strength). It can also be translated as "power of the head".
The orixá is therefore the "power of the head" of each person. It is a humanized perception of the pure energy of nature that manifests in the life of every human being.
In Candomblé, each Orixá is considered a deity, a superior being who lived among humans, most often as a king or queen, and who was distinguished from others by magical powers. Praised and venerated with reverence and sacrifices, they are considered deified ancestors after their death.
Each follower of Candomblé benefits from the protection of a certain group of Orixás. The Orixá who exerts the greatest influence on a person's life is affectionately called "Father" or "Mother".
The Merindilogun, or cowrie shell game, is the oracle that determines each person's Orixás. It is reserved for the priests and priestesses of Candomblé. The Orixás are the guardians of the forces and energies of nature. They are sent by Olorum to preserve and protect it. Respect for the environment is one of the fundamental principles of Candomblé.
Each Orixá is characterized by its own attributes, elements, domains and colours, as well as specific days of worship, which give it its unique identity.
Each of them is the guardian of a specific part of nature and its manifestations: forests, quarries, rivers, seas, fields, storms, rains, sunsets, phases of the moon.
In Candomblé, these deities are personified in human form and manifest in the bodies of their followers. They are welcomed with specific clothing, celebrated with sacrifices and various offerings, and expressed in the festival through dances and songs.