This chapter opens the third part of the book by examining religious practices as another marker of social positions inherited from slavery. It describes the remarkable religious diversity of the suburbs (faubourgs/subúrbios) from the late nineteenth century onward: African-derived religions (Nagô and Bantu traditions), Indigenous-inspired caboclo cults, Protestant denominations introduced from the United States, European forms of Spiritism (Kardecism and Positivism), and countless therapeutic magico-religious practices. In a Brazil where the Catholic Church was not hegemonic, these practices aroused both curiosity and concern among the elites, while becoming the target of increasing repression: the prohibition of drumming in the city center from the 1890s onward, the use of criminal legislation against quackery, and hygienist policies. Confined to less closely monitored peripheral areas, these practices were reshaped and hybridized. By the early 1930s, much as with samba carnival, perceptions of Afro-Brazilian and popular religions underwent a profound transformation: macumba, trance, and the orixás, previously associated with pathology and moral corruption, gave way to a national "synthesis" embodied by Umbanda, which appeared to resolve a conflict understood in moral terms. This rapid shift in representations, particularly among the upper classes, paved the way for a new focus on practitioners themselves, situated once again within the concrete social space of the subúrbio.