| Papers [1-12] of 12 | Search results on "SANTERIA": |
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Santeria, 2002.
A comparative analysis of the portrayal of the religion of Santeria in the movie "The Believers" with Joseph M. Murphy's book "Santeria: African Religion in America".
1,150 words (approx. 4.6 pages), 6 sources, $ 44.95
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Abstract
This paper compares the 1987 movie "The Believers" with the Joseph M. Murphy book "Santeria: African Religion in America". The author uses the film and the book to compare the actual religion of Santeria with the Hollywood version, and cites specific examples of embellishment and exaggeration.
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Santeria and Spiritism, 2002.
Study of the origins and unique aspects of the two religions known as Santeria and Spiritism.
3,651 words (approx. 14.6 pages), 15 sources, MLA, $ 101.95
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Abstract
This paper traces the history, origins, and traditions of Santeria. The influence that Christianity and Yoruba traditions had on Santeria is described, and the manner in which they were incorporated into the Santeria religion, known as syncretism, is explained in detail. Finally, the paper traces the origins and philosophy of Spiritism and explains its influence on Santeria.
From the Paper
"Santeria and its Puerto Rican variant, often referred to as La Mesa Blanca, are both extremely unusually and intriguing religions. Santeria descends from various traditional religious practices associated with the Yoruba region and peoples of Africa. The Yoruba religion was transferred to Cuba during the European trade in African slaves during the colonial period, as many of the slaves came from this African region. Although many of the most salient aspects of the source religion of the Yoruba are preserved in Santeria, it has also developed into its own and unique tradition. The uniqueness of Santeria is largely due to the syncretism, or mixing, of Santeria with other religious practices. The most famous syncretic combination in Santeria is that between the Yoruba tradition and Christianity, specifically the Catholic tradition. In this practice, santeros conflated the traditional Gods, known as the Orishas, with the Catholic saints."
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"Santeria: The Religion" by Migene Gonzalez-Wippler, 2002.
A critique of the book on the beliefs and practices of Santeria.
1,125 words (approx. 4.5 pages), 1 source, $ 39.95
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Abstract
Critique of book on the beliefs and practices of Santeria. Discusses author's argument that Santeria should be considered a major world religion, rather than a black magic cult. History of Santeria. Connection to African religions, Catholicism, & Hispanic and American elements. Concept of natural magic, spirits of the dead.
From the Paper
"Migene Gonzalez-Wippler, in Santeria: The Religion, attempts to shed light on the religion which is "the best-kept secret of Hispanic culture.". A cultural anthropologist, the author presents a portrait of the religion and its beliefs and practices in an effort to show that it deserves to be included among the major religions of the world, rather than a bizarre and bloody cult focusing on black magic and perversion of other religions. The author's dedication to her subject is seen in the fact that she herself became an initiate into several of the rituals of the religion. One might argue that such a personal step could have taken away some of her scientific objectivity, but one might also argue that one can only understand such a unique religion by taking part in it at least to some important degree. Gonzalez-Wippler writes that part of the failure of..."
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Santeria: The Ways of the Saint, 2004.
A brief overview of the animist religion known as Santeria.
1,205 words (approx. 4.8 pages), 7 sources, MLA, $ 41.95
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Abstract
Santeria originates from West Africa in the region of Benin and what is now Nigeria. This paper explains that the principal god in Santeria is Olorun, also known as Olodumare, who is considered the source of all things. He is the spirit of all spirits and the essence of beingm according to those that practice Santeria. It also explains thatm under Olorun?s guidance, Orishas, or emissariesm govern the forces of nature and different aspects of human life from death to birth to marriage and child-rearing; they are the ones who ensure that Olorun?s bidding is done.
From the Paper
"Santeria is often considered one of the many animistic religions found around the world. Animism itself is the religious belief that spirits inherently have a place in the physical world, and in religions like Santeria, spirit is found in everything from plants to inanimate objects like coffee tables and chairs. The basis of animistic religious are those primal religions that were long in practice before the more structured religions like Christianity, Buddhism and Hinduism came into being. They are the religions that are still found in rural and island communities in Asia and the Caribbean and have roots in some areas of the Americas and Africa."
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Santeria, 2007.
An analysis of the history, holidays and rituals of the African religion, Santeria.
4,637 words (approx. 18.5 pages), 15 sources, MLA, $ 119.95
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Abstract
This paper discusses Santeria, an African religion passed on through Cuban slaves. It describes the history of the religion, its rituals, and the major deities of the religion. The paper then discusses membership among Santerian communities and the rituals and holidays that members are expected to observe. Finally, the paper discusses Palo, which is considered to be a sect of Santeria.
Table of Contents:
Introduction
History and Sources
Major Deities
Membership and Community
Rituals
Holidays
Palo
Conclusion
From the Paper
"Witchcraft, or brujeria, is not often employed among santeros. Palo means "branch" or "wooden stick" which is appropriate because their rituals often employ the use of wood and herbs. There are two main sects within Palo: Palo Monte and Palo Mayombe. Palo Mayombe is considered the "good" sect and Palo Monte is the "bad" sect. Palo Mayombe feel that a Catholic baptism in necessary to join the sect, and anyone who has not been baptized is evil. Palo Monte are not baptized and work for the devil. All Palos work with the spirits of the dead, but the Palo Monte group work exclusively with the spirits of suicides, criminals and evil witches. A practitioner of this sect can be identified by the razor cuts along their skin. Their source of power comes from their cauldrons, also called nganga, in which are kept items such as human skulls, bones, graveyard dust, crossroad dust, branches, herbs, insects, animal and bird carcasses and hot spices. Followers of the Palo sect are very secretive, especially in comparison to most Santerians. This is because their rituals involve human remains, a practice most people do not agree with. Chango is the god they worship most often because they believe he came from the Congo, not Nigeria, and most Palo worshipers are from the Congo."
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The Religion of Santeria, 2005.
This paper talks about the religion of Santeria, its practices, and problems that the religion faces in today's society.
1,425 words (approx. 5.7 pages), 3 sources, MLA, $ 47.95
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Abstract
This paper goes into detail regarding the religion of Santeria. It discusses different aspects of the religion, the similarities it has to other religions, and includes problems it faces in today's society.
From the Paper
"Religion, in some ways, confuses me. They all claim to be so different yet, when one takes a close look at them, they all have striking resemblances to each other. I was raised in a Roman Catholic and Greek Orthodox household. Although both had some differences, anyone could see all the similarities that they possessed. All religions pick, choose, and blend from other religions and form a new version. A type of creolization if you will. Different aspects of two similar religions (Catholicism and Yoruba) were blended together to form what we now know as the worldwide religion of Santeria. In this paper I will be discussing the origins of this fascinating religion, what it entails, and a couple of the problems that people who practice the religion face."
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Santeria, 2002.
A comparative analysis of the creed and practices of the African-Cuban religion Santeria with Christianity.
1,150 words (approx. 4.6 pages), 4 sources, $ 44.95
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Abstract
This paper compares and contrasts the African-Cuban religion Santeria with Christianity in terms of beliefs, practices, rituals, doctrines, relative growth or decline of followers, and related aspects.
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Santeria, 1995.
Examines its origins and development in Cuba and Puerto Rico, deities, rituals, natural forces, sacrifices, ancestor worship, priesthood, magic spells, initiation, organization and healing.
4,500 words (approx. 18.0 pages), 27 sources, $ 135.95
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From the Paper
"SANTERIA: AN EXAMINATION OF A RELIGION AND ITS PRACTICES
Introduction
This research examines the Santeria religion and its practices. Throughout this examination, both similarities and differences between (1) Santeria as the religion is practiced in Cuba (where it developed) and (2) Santeria as the religion is practiced in Puerto Rico (one of the many other Latin American populations in which the religion became rooted) are identified and reviewed.
The Development of Santeria in Cuba and Puerto Rico
The origins of Santeria may be traced to the Yoruba people who are native to Nigeria (JAcobs, 1990, pp. 349-370). The Yoruba practiced a mythological, animist religion which made its ..."
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Yoruba Religion in the Americas, 2005.
An examination of the Santeria and Vodoun (Voodoo) religions.
1,575 words (approx. 6.3 pages), 5 sources, $ 62.95
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Abstract
This paper looks at the practices of Yoruba African religions that have been transplanted in the Caribbean and then again into urban centers of North America. The two religions focused on are Santeria and Vodoun (also known as "Voodoo") and some of the basic aspects of their practice and function, as well as their stereotypes in western culture.
From the Paper
"Most European-descended Americans will look at you blankly when you mention Yoruba religions or the Orisha, unless they've studied comparative religion or anthropology. But if you say "Santeria" they'll look a little more knowledgeable, perhaps suddenly bursting into song, repeating the chorus of a recent top-40 radio hit by the same name and maybe some vague awareness of "those tall candles at the gas station." Mention Voodoo and everyone says, "Oh yeah, dolls. Zombies," and maybe something about chicken sacrifice and possession. There is very little awareness of the actual beliefs and practices outside of those few things in mainstream America. Before doing any actual research, my awareness of these cultures was as limited as anyone else's, based on Hollywood and other fictional depictions of the practice of these religions, usually as something freaky or scary, heavily inundated with implications of evil and bloodshed."
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Cuba, 2003.
An anthropological discussion on Cuba.
2,990 words (approx. 12.0 pages), 14 sources, MLA, $ 103.95
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Abstract
This paper is a personal discussion on Cuba from an anthropological which includes academic sources. It explores arts in Cuba, focusing on music and dance as cultural expressions also mentioned are Afro-Cuban rhythms. The paper also highlights music before and after the revolution. The author researches the Santeria religion.
From the Paper
"The new trend in anthropology today seems to be to conduct research in your own backyard. As a person with two backyards one in my homeland of the United States and the other in the Cuban homeland of my father's ancestors, I was fortunate to be able to take ..."
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Religious Traditions, 2005.
A personal discussion on the compilation of a documentary on religious traditions.
900 words (approx. 3.6 pages), 4 sources, $ 35.95
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Abstract
This paper briefly examines the personal experiences of the writer of the paper, who was allowed into the homes of practitioners of the religious traditions of Palo Mayombe, Santeria, Espiritismo and Vodou. Specifically, the paper details interactions with these men and women and what they taught the author The paper also notes the challenges and rewards which attended the process of putting together a documentary on these spiritual practices.
From the Paper
"The process by which individuals gradually gain insight into different cultures and into different spiritual practices is one which can be frustrating, exhilarating and more than a little daunting. The following paper will briefly examine the experiences of this writer as he was allowed into the homes of practitioners of the religious traditions of Palo Mayombe, Santeria, Espiritismo and Vodou. Specifically, the next few pages will detail my interactions with these men and women and they taught me about myself; the paper will also note the challenges and rewards which attended the process of putting together a documentary on these spiritual practices. As should become apparent, this task was often frustrating, but ultimately a wonderful opportunity to grow as a person. Before embarking on the aforementioned documentary, I was under the impression that Palo Mayombe was simply a form of witchcraft."
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Christianity and Slavery, 2002.
Discusses religious life among pre-Civil War slaves in America.
2,815 words (approx. 11.3 pages), 10 sources, MLA, $ 83.95
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Abstract
It is ironic, but entirely understandable, that black slaves in the American south so readily embraced the religion of their oppressors. Christianity was used by the slaveholders as a justification for slavery as well as a tool of mental control. However, because slaveholders prohibited the practice of African religions among the slave populations, Christianity became central to the slave?s spiritual, social and personal life. The paper shows that, moreover, a unique syncretic religious culture emerged in the antebellum South, one that differed from that which was born in the Caribbean or other parts of the slaveholding Americas. African religions were most noticeably combined with the dominant white religion of Christianity in the revivalist meetings and in the spiritual songs sung by the slaves, rather than in the rituals of Haitian Voudoun and Cuban Santeria. The paper shows that for southern American slaves, slave masters? hypocrisy did not interfere with a genuine religious faith and belief in an omniscient and benevolent God. Christianity offered for the slave a means to transcend the pain of mundane existence; the next world would offer the joy, abundance, freedom, peace, and love that slavery denied them. Religion therefore served as both diversion and divine intervention in the individual and collective African-American soul.
From the Paper
"Praise meetings arose from the combination of Christian evangelism and the intense emotional experience of bondage. Blassingame notes that blacks had a ?more intense emotional involvement with their God? than the whites who introduced them to Christ. The passionate longing for freedom and emancipation contributed to the unique character of black-led praise meetings in the American south. These meetings combined elements of traditional black religious practice such as music, song, and dance with Christian theology. Shouting and singing were methods of inspiring slaves and emboldening an otherwise degraded spirit. The tenets of Christianity were combined with themes of freedom to create a specifically African-American experience of that religion. This experience and the practice of Christianity differed from that of the white slaveholder. For a slave, Christianity had immediate relevance. Praise meetings served as direct communion with God, as a vehicle to transcend the brutal conditions of daily life. God was personal, not abstract. God was immanent and omnipresent. Praise meetings infused Christianity with emotionality, passion, and sorrow."
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