For such, each ‘ ‘ terreiro’ ‘ or ‘ ‘ centro’ ‘ it rescued of marcante form tradition of the espiritismo Kardecista for ones, or the tradition of the Candombl for others, or, still, the tradition of the Church Catholic. Specialist in History of the Culture Afro-Brazilian, Graduated History for the State University of the Maranho? UEMA, email: Important to point out that the Brazilian religious manifestations with African ancestry had been, since the beginning, an attempt of adaptation of the enslaved blacks that came of tribes and different religious traditions, to keep a cultural identity characterized that them. As Berkenbrock (1998, P. 143) because of the complexity said accurately, if it cannot say that rules exist that can explain the development of this process. The development of this process is, however, better understood when we interpret the sincretismo inside of the dynamics of the development of the society as a whole and of growing next to diverse religions. The Umbanda is a sincrtica religion for formation, either for its roots afro (represented for the Candombl), either for its European roots (Church Catholic and kardecista espiritismo), either for its aboriginal roots (the figure of paj, represented for? Caboclo? , use of specific plants, among others), in different occasions and depending on the region with greater or minor degree of influence of this or that part. Therefore, we can observe its diversity and capacity of adaptation and survival.
According to Birman (1985, P. 90) of these influences we find, therefore, Umbandas mixed with the Candombl, the Catolicismo, the Judaism, with eastern cults, Espiritismo, with the masonry, the Esoterism …. It is clearly, however, that some influences are more gifts of what others, as is the case of the Candombl, the Espiritismo and the Catolicismo. In this perspective this article comes to show the true function that the Umbanda carries through for the Brazilians in its ritualsticos works, of charity and faith, that always they search salvation.