And, of course, devotion to their island’s divine orisha forces.

The court ruled that animal cruelty laws targeted specifically at Santería were unconstitutional. Bantu followers found a shared system of worship with Brazil's indigenous people, and through this connection they re-learned the ancestor worship that was part of their own traditional systems. Attitudes toward the afterlife in these religions have changed dramatically since they were imported to this hemisphere. [11] Many of its practitioners also consider themselves to be Roman Catholics,[12] and some adherents have practiced it alongside Hinduism,[13] Spiritism,[14] or have characterised themselves as Jewish. [87] Some of the oricha are regarded as being antagonistic to one another; Chango and Ogun are for instance described as enemies. [13] Some priestesses of the religion are lesbians. [70] He is depicted as being black on one side and red on the other,[71] and although often shown as male is sometimes depicted as being female. Brazilian slaves came from a number of African geographic regions and ethnic groups, including Mbundu, Yoruba, Igbo, Kongo, Fon and Ewe.

[418] The government's move away from the state atheism it previously espoused allowed Santería to leave behind the marginalisation it had faced,[415] and throughout the 1990s Santería began to be practiced more openly in Cuba. [150], In Santería, the concept of the casa ("house") refers not only to the physical building in which ceremonies take place, but also the community of practitioners who meet there.

Practitioners of Santería believe that the oricha can communicate with humans through divination, prayers, dreams, music, and dance. [220] In the U.S., various casas were raided by police and the American Society for the Prevention of Cruelty to Animals, leading to groups being more secretive about when their rituals were scheduled. Some days he looks a lot like a UWM professor. [30], The otherworld of the ancestors is called orun. This page was last edited on 22 October 2020, at 14:58. [68] The first of these, Eleguá, is viewed as the guardian of the crossroads and thresholds;[69] he is the messenger between humanity and the oricha and most ceremonies start by requesting his permission to continue. Deities can be impressed to do good or to do evil by humans who ask it of them. [10] In this region, it is the Nagô nation that has the largest number of houses and practitioners. [282] This process includes washing the drums in omiero and making sacrifices to Osain. [30], Candomblé practitioners believe that every person has their own tutelary deity which controls his or her destiny and acts as a protector. [434] On the island, Santería is practiced primarily in the north-west provinces of Havana and Matanzas. Through the bodies of their mediums the orishas are believed to interact with the congregation directly and heal and prophesy for those who approach them.

[143], In the second half of the twentieth century, there was a growing awareness among santeros/santeras of the trans-national links that their religion had with other orisha-worshipping belief systems in West Africa and the Americas.
If this fails to materialise, practitioners may resort to several explanations: that the details of the ritual were incorrect, that the priest or priestess carrying out the rite lacked sufficient aché, or that the wrong ébbo was carried out for the situation. The trade nevertheless continued clandestinely, with Cuba continuing to receive new slaves until at least 1860. [384] These operated as mutual aid societies and organised communal feasts, dances, and carnivals.

Practitioners believe that they can attract and share ashe during ritual acts. © 2001-2020 Currents Inc. • P.O. [231] Each initiation varies in its details,[232] although practitioners often try to ensure a veil of secrecy around the process, ensuring that the precise details are not discovered by non-initiates.

[101] This oricha is deemed to influence the personality of the individual, and thus by examining a person's personality traits their associated oricha could be recognised.

[270] It is only once this is done that they are allowed to lead many rituals and to be involved in the initiation of new converts. After they migrated to the West, the belief in reincarnation has mostly disappeared. It is believed that access to the orishas can be achieved through various types of divination. For the record, voodoo dolls come directly from English and German magic practices, not from Vodoun. This entails placing food on the individual's head to feed the orisha that is believed to partially reside within the cranium. [276] The goal of the rhythms and songs is to summon the oricha to earth;[106] it is the collective energy built up by the group that is believed to be necessary in achieving this.

[275] The term toque links to both the verb tocar ("to play") as well as the noun toque ("rhythm"). In Haitian Vodoun, there are more women priests, but leaders who are associated with temples tend to be men.

[18] At these, food is offered to specific orichas while the rest is shared among participants, with the latter thereby gaining some of the ache of the orichas. [103], To ensure the protection of a particular oricha, practitioners are encouraged to make offerings to them, sponsor ceremonies in their honor, and live in accordance with their wishes, as determined through divination. Practitioners of Santería are primarily found in Cuba, although communities elsewhere in the Americas, especially among the Cuban diasporas of Mexico and the United States. Practitioners of Candomblé believe in a Supreme Creator called Oludumaré, who is served by lesser deities, which are called Orishas. Santería, also known as Regla de Ocha, Regla Lucumí, or Lucumí, is an African diasporic religion that developed in Cuba between the 16th and 19th centuries. [120] Many of the ritual practices found in Santería focus on determining the nature of one's destiny. [349] In Cuba, many individuals are both santeros and babalawos,[30] although it is not uncommon for babalawos to perceive themselves as being superior to most santeros. Santería, also known as Regla de Ocha, Regla Lucumí, or Lucumí, is an African diasporic religion that developed in Cuba between the 16th and 19th centuries.

From Haitian Vodou, Cuban Santería, to Brujería, Brazilian Candomblé and Umbanda, the religious and spiritual practices in the Latin American and Afro-Caribbean communities are vast. Today it is a major, established religion, legalized by the Brazilian government in 2003, with followers from all … [55], The Brazilian novelist Jorge Amado makes repeated references to Candomblé throughout his work.

[2], The Cuban Revolution of 1959 resulted in the island becoming a Marxist–Leninist state governed by Fidel Castro's Communist Party of Cuba. PB-S: It’s true, even today. [48] There are no specific sacred texts. As a result of these ceremonial exchanges, the oracle often determines that one particular orisha has claimed the devotee as its child. Ceremonies tend to be reserved for very special times, special needs, because they tend to be expensive. "[4] He also defined it as "a Brazilian redaction of West African religions recreated in the radically new context of a nineteenth-century Catholic slave colony.

[35], Within the religion there is a range of vocabulary to indicate the level of involvement someone has,[36] with the different terms sometimes reflecting different political and social agendas. The name “Santería” derives from the correspondences made by some devotees between the Yoruba deities called orishas and the saints (santos) of Roman Catholic piety. [20] Santería's roots are in the West African religious systems brought to Cuba by enslaved people, the majority of them Yoruba. Practitioners typically believe that by killing an animal in this fashion, its lifeforce is directly transferred to the oricha, thereby strengthening the latter's aché.
[76] The third, Ochosi, is associated with woods and hunting,[77] while the fourth, Osun, is a protector who warns practitioners when they are in danger. "[34] Based on his ethnographic work in New York City during the 1980s, Gregory noted that he did not believe Santería could be seen as a "religion of the poor", observing a disproportionately high percentage of middle-class people such as teachers, social workers, and artists in the movement. As a practitioner of Candomblé, Brazil’s sister religion to the Caribbean’s own Santería, Serena Assumpção worked on Ascensão during her fatal battle with cancer. Joseph M. Murphy Professor of Theology, Georgetown University. [62] Whereas in Africa, people had generally venerated deities associated with their specific region, these commitments were broken up by the process of enslavement and transportation. [224], Initiation is known as kariocha,[225] "making ocha",[226] or "making santo". [29], Candomblé does not include the duality of a concept of good opposed to evil. [56], Candomblé originated among enslaved Africans who were transplanted to Brazil during the Atlantic slave trade. [17] Within Cuba, the Yorubization process was often attributed as reflecting the influence of practitioners in the United States.

They believe that through this possessed individual, they can communicate directly with an oricha.

[343], Obi, which is also known as Biagué, involves the casting of four pieces of a dried coconut shell, with the manner in which they fall being used to fathom an answer to a particular question. One has to purchase special offerings for the deities. [198], In addition to their altar to the oricha, many practitioners also have altars set aside for the spirits of the dead. These are distinguished chiefly by their set of worshiped deities, as well as the music and language used in the rituals.

[219][221] El atesta insusirea informatiilor acumulate sau dezvoltarea unor abilitati si tehnici, lucru care poate fi luat in considerare de un angajator. JC: Who practices these religions in the US?

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