Colonization and Christianity
From the arrival of the conquistadors, the Catholic Church took a central place in the life of colonial America, intervening in all aspects of the public and private life of the population. Its activity took place in a territory and among cultures where Christianity was unknown, and therefore had to impose itself in the face of indigenous shamanic practices. For example, the beliefs of the Charrúa, an indigenous people of Uruguay, were based on concepts such as the "Gualicho", the evil spirit. In order to strengthen its power and establish its spiritual dominance, the Church (especially the Jesuit missionaries), employed various means including converting indigenous communities to the Christian religion and building chapels and schools to teach the Spanish language. These methods provoked strong resistance from the indigenous people who fought to preserve their culture and traditions. At the beginning of the 17th century, in addition to the Franciscans established south of the Rio Negro and the Jesuits present in the area of the Guaraní missions, the territory of the Banda Oriental also had a less structured presence of mercenaries and Jacobins, the latter defending a radical republicanism. The convent of San Bernardino was founded in 1760 by the Franciscan order, and was home to some of the key players in the revolutionary movement, such as José Artigas, José Rondeau and Dámaso Antonio Larrañaga. This institution played an important role in shaping the theological and philosophical ideas of the revolutionaries, emphasizing the promotion of fundamental values such as equality, freedom and justice. It was also instrumental in spreading these ideas throughout society, especially after the crisis of the Spanish monarchy in 1808. The advent of the revolution in 1810 caused many divisions among the secular and regular clergy. Some members of the Church remained loyal to the royalist authorities while others became political agents in the insurrectionary process. It was also at this time that the indigenous populations joined the guerrilla groups in order to defend their rights and autonomy. Following the battle of Las Piedras, which pitted the army of the Banda Oriental against that of the Spanish Empire, a group of friars from the convent of San Bernardino were violently expelled from Uruguay by order of the viceroy, accused of propagating revolutionary ideas. This clearly reflected the religious and political tensions between the Spanish authorities and many sectors of the clergy.
Uruguay's independence also opened the way for the arrival of new religious groups. For example, Protestantism began to develop in the early twentieth century, mainly due to the influence of British and German immigrants. Although these religions remain a minority today compared to Catholicism, they have contributed to the country's cultural diversity and religious pluralism.
The Afro-Uruguayan religion
The Afro-Uruguayan religion is an essential part of the culture and identity of the Afro-Uruguayan community, which represents about 8% of the country's population. Its roots go back to the African peoples brought to South America as slaves, mainly of Yoruba, Bantu and Kongo origin. Over time, the African heritage blended with local Catholic doctrines to create a unique belief system rich in symbolism and ritual. Among the main Afro-Uruguayan religions are Umbanda and Candomblé. Umbanda is a syncretic religion that combines elements of the Yoruba religion, Catholicism, spiritualism and indigenous traditions. Umbanda followers believe in a supreme God, named Olorun (or Zambi), and a series of spirits or entities called Orixás, which are associated with forces of nature, Catholic saints and mythical ancestors. The Orixás play a central role in the lives of the faithful, guiding and protecting them. Candomblé, on the other hand, is a religion closer to the Yoruba traditions of West Africa. Although it shares some similarities with Umbanda, such as the belief in an omnipotent God and the Orixás, Candomblé places greater emphasis on the preservation of traditional African knowledge and connection with the ancestors. Candomblé ceremonies often involve offerings, animal sacrifices and ritual dances. Steeped in mystery and spirituality, the Afro-Uruguayan religion has given rise to numerous festivals and celebrations, making an indelible mark on the Uruguayan cultural carpet. For example, the Festival of Iemanja celebrates the goddess of the ocean, while the carnival incorporates different cultural traditions such as candombe.
A secular country
After Uruguay's independence in 1825, political and social tensions began to challenge the church's influence in public life. The influx of European immigrants, aided by the country's growing industrial development, prompted the elite to embrace the liberal ideas of the time. This unrest paved the way for reforms that occurred in the following decades, such as the secularization of cemeteries and public education, and the law prohibiting religious marriages without a civil ceremony (1861 and 1877). In 1906, crucifixes were removed from hospitals and in 1907, the law on divorce was passed, and all references to God were removed from Parliament. Holy Week was even renamed "Tourism Week" and Christmas "Family Day. This led to the constitutional reform of 1917, which resulted in the official separation of church and state in 1919. Article 5 of the current constitution still states that "All religions are free in Uruguay. The state does not support any religion." The state has thus adopted a neutral position on religion, promoting tolerance and religious freedom for all its citizens.
