Obeah In The Caribbea

The indigenous tribes of North America have much in common with the indigenous religions of Africa but there are also many differences in the belief of an afterlife, supreme deity, and the daily practices of each. Today many of these lesser known religions are hardly ever studied but they exist and are still practiced all over North America and Africa. We will discuss how these religions differ in their main beliefs and practices, and we will also discuss how they correlate with one another on smaller aspects.

In Olaudah Equiano’s piece called the The Interesting Narrative of the Life of Olaudah Equiano, he describes a trip with many enslaved black people on a ship where the conditions were not sustainable for their lives. The majority of this passage describes the horrible actions done to the enslaved. However, Equiano also uses the word “magic” to describe the situation. I believe he does this to show the reader how he was not use to white men and their lifestyle. The first example of this is where he talk about how the men move the boat magically. Equiano explains, “...and the white men had some spell or magic they put in the water...in order to stop the vessel” (877). He is not used to the ship or

The majority of African slaves came from a region that was called West Central Africa. The people from West Central Africa practiced a religion similar to Christianity, and believed in a single all powerful being that created the world, “As to religion, the natives believe that there is one Creator of all things, and that he lives in the sun, and is girded round with a belt, that he may never eat or drink; but according to some, he smokes a pipe, which is our own favorite luxury” (Equiano, 1789). In both religions, there is an omnipotent being that requires no substance and lives above the Earth. In addition, in both religions the Creator controls the events that occur throughout a person life. In addition, they often offered food to the spirits of their loved ones who were said to watch over them and protect them from their enemies. Family would also place sacrifices to

When most western people think about Native American or African religions there is a certain stigma that comes with the topic. This is in part because there is a lot of misinformation in the world about Native American and African religions. When most westerners think of African religions they think of voodoo and black magic. Likewise, the view of Native American religions is still looked at through the lens of the pilgrims who wrote about Native Americans as being savages and less than human. These stereotypes were all formed from a lack of accurate information. African and Native American religions are very similar. It is difficult to find a lot of accurate information on African and Native American indigenous religions because of the lack of written history but there is a lot of oral history that has been passed down from generation to generation. From this information, it is clear that Native American and African religions have many more similarities than they do differences. Three of these similarities will be discussed in this paper. The first topic of discussion is the similarity between African and Native American people when it comes to their perception of the spirit world. Following this topic are the similarities between Native American and African views on the afterlife and finally, the diversity of beliefs within African and Native American religions.

In Zora Neale Hurtson’s ethnography, Tell My Horse (1938), she uses her research and field notes from her year in the Caribbean islands to study how the political atmosphere and culture tie into the religion of Vodoun. Being one of the first in her field to study this religion, Hurston hoped to expand research upon the subtle nuances within the African diaspora and increase the people of Caribbean’s acceptance of their African identity. In doing so, Hurtson found her research discouraged the idea of Pancaribbeanism and diminished stereotypes of Vodoun being a religion based upon only evil possession and pagan sacrifice.

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?

These African religions are extremely important to many who wish to recognize their “roots.” In earlier centuries these “foreign” practices were banned by slaves attempting to hold on to their culture, and over the years they have come to represent a sense of liberation and freedom to be African (Brereton, A History of Modern Trinidad). Overall nowadays the country's differing religious groups coexist and generally respect each other's beliefs and practices. People of one faith openly participate in celebrations of another faith [www.state.gov.htm].

magic, to sending out captives to be sacrificed in their presence. With each failed attempt to

Modern practitioners of Santeria may be attracted to the religion for a variety of reasons, notable among which are curiosity with secret rituals and the longing among many immigrants and people of color to get in touch with Caribbean and African roots. What each specific individual wants from a religion is difficult to generalize upon, but Santeria offers a way for people to achieve harmony in their lives through communication with and obedience to orishas, the divine beings that act as intermediaries between humans and the Supreme Being, Olodumare. Santeria teaches how to know and appease the specific desires of a pantheon of orishas who alert devotees to problems in their lives and protect them from harm. In

Like in any religion the people have certain beliefs. In the african religions there is no single religion. Researchers try to identify similarities in world views and ritual processes across the african boundaries. African Religions are polytheistic; which means they believe in more than one god. They believe in one overall god, but also ancestral spirits. Most African religion’s creation story reveal the creation of humans more than

This is a traditional Brazil religion practiced by the Africans communities living there . The dance was performed to appease their gods. It is done in traditional styles derived from the Yoruba and Bantu traditions. The songs and dances were developed by African priests who were traded as slaves. The priests had strong African beliefs and had gained great experience on the task thus they could easily influence more followers. The religion had no formal scripture and the priests used the word of mouth to pass their message to their congregations. The believers were followers of a god by the name Oludumaré who they asserted was their creator. The oludumare has his servants called the Orishas. The Orishas are in every person and every Orisha is assigned an individual to offer protection. The believers organize a number of ceremonies each year to commemorate some important events. In the ceremonies, Candomblé songs fill the air. The believers also offer offerings to their

Equiano narrates his life from boyhood onwards; he was born in a gold-coast African village, sold into slavery to another village, moved to yet another village as a slave, and finally captured and sold to European slave-owners. He was then renamed by one of his slave masters. After reading the vivid description of his way of life, customs, and religion of his village in his narrative, it is clear that before the influence of Europeans and Christian missionaries, it appears the Ibo religion was a complex synthesis of magic, and nature. Ibo practiced some form of ancestor worship, which held that in order to gain success in this world; one must appease the spirits of the deceased.

Long before their contact with whites, Africans were a strongly religious, and deeply spiritual people. During the early history of slavery, the African American spirituality was often seen by whites as a pagan faith. These rituals and dogmas were seen by whites as Voodoo, Hoodoo, Witchcraft, and superstitions. They often commented on these "pagan practices," and fetishes, and were threatened by them. As a result, great effort was put on eradicating these practices, and many were lost within a generation.# Although tremendous efforts was placed on eradicating the “superstitious” religious beliefs of the African slaves, they were not immediately introduced to the religion of white slave masters, Christianity. Many planters resisted the idea of converting slaves to Christianity out of a fear that baptism would change a slave's legal status. The black population was generally untouched by Christianity until the religious revivals of the 1730s and 1740s. The Bible was manipulated to support the institution of slavery and its inhumane practices. Christianity was used to suppress and conform slaves. Slaveholders, priests, and those tied to the Church undermined the beliefs of the millions of African-Americans converts.# White Christianity was used to justify the enslavement of blacks. By the early nineteenth century, slaveholders had adopted the view that Christianity would make slaves more submissive and orderly.

     The Voodoo religion is one of the most, if not the most misconceived religions of our time. Often when Voodoo is mentioned, it is related to evil, black magic, devious sorcery, cannibalism, and harm. Although the Voodoo religion appears to the outsider as an illusion or falsehood, it has been an instrumental political force because it has helped the Haitians resist domination and form an identity of their own. Since the end of the 17th century, Haitian Voodoo has overcome every challenge it has been faced with and has endured. The religion is based on a polytheistic belief system and represents a significant portion of Haiti’s 8.3 million people. The engaging religion plays an important role in both the family

Primary religions involved in the African aspect of voodoo are Macumba and Candomble of the Yoruba people of Nigeria, and several now extinct tribes from the Congos and Cameroon. These religions lay the groundwork for the course of religious ceremonies and contain the origins for the deities worshipped in modern voodoo. Voodoo?s principle deity, Olorun is the voodoo equivalent to God. Though the name can be traced to the Yoruba tribe, it is unknown if