My Pants Are Bloody From Living Santeria Analysis

Approximately 90 percent of Haitians are Catholic and 10 % are Protestant (Jacobson, 2003). Within the Haitian-American community, however, Voodoo exists side by side with Christian faiths. Jacobson goes on to explain that “many Haitians see no contradiction in calling themselves Christians while engaging in Voodoo practices” (2003). In Haiti, Catholicism is highly ritualistic and religious practices combine the ancient rituals of African-based cultures with Western-based faith practices. Jacobson explains that “Voodoo cosmology is made up of a large numbers of supernatural spirits…these spirits are believed to have great influence on human beings and for that reason, they must be respected” (2003).

In Santa Biblia: The Bible Through Hispanic Eyes, Justo L. González invites the reader to read the Bible in fresh ways, and gain insight from the perspective of “those who claim their Hispanic identity as part of their hermeneutical baggage, and who also read the Scripture within the context of a commitment to the Latino struggle to become all that God wants us and all of the world to be—in other words, the struggle for salvation/liberation.” (González 1996, 28-29) Published hot on the heels of the quincentennial of Columbus’ voyage to the new world, and abreast of discussions taking place in the larger Hispanic community, González’s book is both timely and well researched.

Throughout our life’s each day we communicate with each other through the exchange of information. Our verbal and nonverbal communication skills are used to process this information. Speaking, listening, and body language are our ability to understand the meaning of communication that we develop throughout our lives. This brings me to understand why we develop new things every day and learn the reasons for different things. However, in the Hispanic/Latino literature they express spirituality, magic, and myth play as an important role in their literature. For

Santeria is built on sympathetic, homeopathic magic, imitative. It revolves around the laws of contact and similarity.

Ramon Gutierrez’s When Jesus Came, The Corn Mothers Went Away is an exploration of the merging of Spanish, Franciscan and Pueblo Indian cultures throughout Spain's “frontier” in its colonial American empire before Anglo contact. Gutierrez builds a foundation for his analysis by discussing Pueblo Indian life prior to outside contact, Franciscan theology, and the class structure of Spanish communities in each of its respective book sections. He examines meanings of the cultural interactions of gift exchange, ownership, trade, sexual rights, labor, kinship, social status, religious beliefs, and honor among many others using marriage as a window. His interpretation of the complex cultural meanings of marriage illustrates the ways in which the

Throughout the Spanish conquest and exploration of Mesoamerica, religion became a focal point in Spanish observations of indigenous cultures. Influenced by European biases and colonial mindset, the Spanish criticized indigenous religion by condemning their

In our society today, culture is not what it used to be hundreds of years ago. There is no more “pure” culture. Our culture today is enriched with many different traditions and customs that are being shared and adopted. Due to emigration and immigration, a variety of diverse customs, beliefs, and knowledge moved with every exiting and entering human being. Thus, changing and shaping the culture of many. Throughout the world, the beliefs and religious views of culture are dissimilar around the world. By taking the time to read, listen and learn about certain people’s culture, there will be knowledge and understanding that will be gained.

Elialde author of The Sacred and the Profane introduces a new model of the sacred and the profane. Elialde’s model is meant to be universal, therefore meant to be appropriate for any recognized religion. David Carrasco author of Religions of Mesoamerica and Kay Almere Read and Jason J. González authors of Mesoamerican Mythology: A Guide to the Gods, Heroes, Rituals, and Beliefs of Mexico and Central America, discuss their interpretation of the Mesoamerican religion although their views on the Mesoamerican religion differs in some aspects when compared to Eliade’s model of the sacred and the profane there are a few noticeable similarities between both views.

During 1500-1750, Latin America and the Caribbean developed independently It was isolated and its agricultural economies grew. They had a ritualistic polytheistic religion with “divine” kings and large urban centers. During the period of 1500-1750, interregional trade in Latin American and the Caribbean changed as it was now included in global trade, and had different views on religion, although it continued to have forced labor systems.

Choose one of the main lwa discussed by Karen McCarthy Brown and discuss its Vodou theology – that is, its sacred persona, mythic biography, special powers, specific characteristics, ritual practice, and so forth. Situate this lwa in relation to his or her Black Atlantic history in Haiti and beyond. In what ways does the imagery associated with this lwa reflect the confluence of both history and mythology – in other words, what is this law’s mythistory? Then examine the place of this lwa within Mama Lola’s religious practice: what role does it play in her life? How does she relate to and serve this lwa? Has the role of the lwa changed in her experience over time, and if so, how?

The religion detailed and examined throughout Don Talayesva’s “Sun Chief” can be difficult to understand and near impossible to appreciate. At first glance to the casual reader it can appear shallow and ridiculous; a religion created around the wants and needs of the Hopi but not based on any empirical or even supposed sacred evidence. When coupled with The Sacred Canopy however, the reader begins to understand the simplistic beauty of their religion providing necessary guidance and support to the Hopi tribe. The reader also is able to relate to Don’s religion in terms of the love one has for his or her own dogma and the importance it plays in an individual’s life.

The second ritual medio asiento the person goes through consultation with a santero to discuss the persons past, present and future life. The third ritual is called receiving the warrior. In this ritual the person receives objects from their babaalawo that represent the warriors. The last ritual is asiento (ascending the throne). This is the most important and secretive ritual in santeria. This is when a person wears all white clothes. In this religion drums are only used by men and must be treated with respect. For example, dancers must never turn their backs towards the drums while dancing, it is considered disrespectful (Robinson, 2009).

Santeria is a religion that has beliefs of the Yoruba and it also has Roman Catholic elements (Types of Religion, 2016). Santeria is an Afro-Carribian religion that expanded during the time of the Cuban slave trade (Types of Religion, 2016). Santeria for many years was considered to be a secret religion. Santeria is practiced throughout the world and not only in Cuba as it once was. This religion is very secretive and there is little known about their rituals and practices and is not general knowledge and kept from the public (Religious Tolerance, 2007). Santeria is an oral tradition (Religious Tolerance, 2007). They do not reference or use any type of book such as the Bible. This religion has a priesthood, so there are priests and priestesses

Gonzalez also explains how he feels like there have been many ‘macroevents’ and ‘macroformations’ that are going on now in the 20th century, which can be tied back to the 16th century and the Protestant Reformation. He talks about how history has shaped where the Hispanic culture is today, and how that ties into how they view theology and the Word.

Throughout the years, Cuba is known to be a Communist country struggling to determine its own identity. Some Cubans have fought with the decision to stay in their native country or migrate to the United States. Others have decided to settle in Cuba and let their fate be determined by the gods. Santería, an African religion mixed with Catholic traditions, is practiced by many Cubans and allows followers to establish their destiny by the orishas, or African spirits. It also gives a sense of individuality to the characters in the novel, Dreaming in Cuban which incorporates several elements of the faith into the story. Overall, the Santería religion affects the Cuban people in many parts of their lives politically, artistically, musically, and