Natasha Nowicki
Professor Lockler
REL 3375
May 23, 2016
An analysis of Santería and the struggle with identity
My Pants Are Bloody from Living Santeria: Rituals and Experiences in an Afro-Cuban Religion, written by Michael Atwood Mason, is an exemplary piece of writing that identifies the issues related to identity, and explores the idea of acceptance into mainstream society. The reader is introduced to Jose, a Cuban American, who appears to be living a double life. Outside of his home, he presents as a fully engaging member of American society, having the opportunity to travel often with his employment, yet inside his home, Jose is an oríaté for those that practice Santería, being responsible for divination and rituals associated with the religion. While, for the most part, Jose is able to keep these two lives separate, Mason draws attention to the occasion when the two intertwine, and Jose finds himself in a public place with bloody
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Looking to Santería’s future, and the recent restored diplomatic relations between Cuba and the United States, Cuban social, political and economic structures will be affected, and it will be interesting to see if there is an increase in the number of global Santería worshippers, as the rest of the world becomes more familiar with Santería customs and practices. Until we start talking and finding out about Santeria, those who practice may continue to feel uncomfortable and our main challenge as humans is to accept and embrace diversity and change. Although caution must be exercised, as highlighted by Mason (2002), it is imperative that we comprehend that our understanding of another person’s culture can only be explained in the context of one’s own cultural experiences and
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.
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 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.
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
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.
This article focuses on Voodooism, which is a “religion” practiced in Haiti since the beginning of its creation. In this article, the author claims that despite the misconceptions that many have about the practice of voodoo, Haitians don’t consider it as their religion, but more something that they serve and use to meet their religious needs. While most of them consider themselves Catholics, Haitians serve the lwa, which are African spirits that are honored for their powerfulness. Practiced since the beginning of the Haitian Revolution in 1791, Voodoo helped Haitian descendants survived slavery,
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.
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).
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
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).
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.
Santeria is built on sympathetic, homeopathic magic, imitative. It revolves around the laws of contact and similarity.
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
The entire purpose of this film was dedicated to remove the stigma surrounding the religion being labeled as “devil worship,” when the reality was this could not be any more different. Santeria “evolved as a system of spiritual communication containing beliefs and practices associated with the worship and veneration of African Orishas” (96). The religion is based on honoring these spirits and applying their spiritual guidance to their own lives. What Santeria does is it “enhances communication between humans and the divine for empowering the powerless in order to assuage the problems and contractions of everyday life” (96). The film further depicts these concepts of Santeria by revolving around a specific Sahngo initiation in a Puerto Rican community.
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.