Relevant bibliographies by topics / Cuban Santeria

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Cuban Santeria'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Cuban Santeria"

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Mason, Michael Atwood. "Initiation in Cuban Santeria." Anthropology Humanism 29, no. 2 (December 2004): 186–89. http://dx.doi.org/10.1525/ahu.2004.29.2.186.

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Cornelius, Steven. "Sacred Rhythms of Cuban Santeria." Yearbook for Traditional Music 30 (1998): 196. http://dx.doi.org/10.2307/768600.

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Palmié, Stephan. "Making sense of Santería: three books on Afro-Cuban religion." New West Indian Guide / Nieuwe West-Indische Gids 70, no. 3-4 (January 1, 1996): 291–300. http://dx.doi.org/10.1163/13822373-90002624.

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[First paragraph]Santeria from Africa to the New World: The Dead Sell Memories. GEORGE BRANDON. Bloomington: Indiana University Press, 1993. x + 206 pp. (Cloth US$31.50) Working the Spirit: Ceremonies of the African Diaspora. JOSEPH M. MURPHY. Boston: Beacon, 1994. xiii + 263 pp. (Cloth US$ 25.00)Walking with the Night: The Afro-Cuban World of Santeria. RAUL CANIZARES. Rochester VT: Destiny Books, 1993. xii + 148 pp. (Paper US$ 12.95)Since 1959, the steady exodus from revolutionary Cuba has led to the gradual emergence of an Afro-Cuban religious diaspora in the United States. While this phenomenon has attracted scholarly attention for some time, the literature has grown particularly rapidly in recent years. It is, perhaps, not entirely fortuitous that a spate of current academic publications on the subject coincided with a scramble by the popular media to exploit its exotic potential in the context of the 1993 U.S. Supreme Court case on animal sacrifice. Clearly, what has come to be called an Afro-Cuban "cultic renaissance" in exile holds promise both for sensationalist journalism and certain kinds of theoretical projects. Partly articulating with older, but politically reinvigorated debates about the relations between African and African-American cultures, partly addressing fundamental questions about conventional models of cultural boundedness and coherence, and, finally, calling into question both popular and academic notions of "modernity" (and its inevitable counterpart "tradition"), the 292 New West Indian Guide/Nieuwe West-Indische Gids vol. 70 no. 3 &4 (1996)problems posed by the emergence of an Afro-Cuban religious diaspora in the United States present a timely challenge.
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Reyes, Andrés Rodriguez. "Illness and the Rule of Ocha in Cuban Santeria." Transforming Anthropology 12, no. 1-2 (January 2004): 75–79. http://dx.doi.org/10.1525/tran.2004.12.1-2.75.

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Sampedro, Benita. "Divine Utterances: The Performance of Afro-Cuban Santeria (review)." Research in African Literatures 35, no. 2 (2004): 203–4. http://dx.doi.org/10.1353/ral.2004.0053.

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Rey, Terry. "Divine Utterances: The Performance of Afro-Cuban Santeria (review)." Cuban Studies 34, no. 1 (2003): 221–22. http://dx.doi.org/10.1353/cub.2004.0023.

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Moore, Robin. "Divine Utterances: The Performance of Afro-Cuban Santeria (review)." Latin American Music Review 24, no. 1 (2003): 153–55. http://dx.doi.org/10.1353/lat.2003.0011.

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Otero, Solimar, and David H. Brown. "Santeria Enthroned: Art, Ritual, and Innovation in Afro-Cuban Religion." International Journal of African Historical Studies 37, no. 2 (2004): 385. http://dx.doi.org/10.2307/4129031.

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Benjamin-Fuller, Kameelah N. "Divine Utterances: The Performance of Afro-Cuban Santeria:Divine Utterances: The Performance of Afro-Cuban Santeria." Transforming Anthropology 12, no. 1-2 (January 2004): 83. http://dx.doi.org/10.1525/tran.2004.12.1-2.83.

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Wirtz, Kristina. "Santeria in Cuban National Consciousness: A Religious Case of the Doble Moral." Journal of Latin American Anthropology 9, no. 2 (September 2004): 409–38. http://dx.doi.org/10.1525/jlat.2004.9.2.409.

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Dissertations / Theses on the topic "Cuban Santeria"

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Shefferman, David Tyson Ruel W. "Displacing magic Afro-Cuban studies and the production of Santería, 1933-1956 /." Chapel Hill, N.C. : University of North Carolina at Chapel Hill, 2006. http://dc.lib.unc.edu/u?/etd,424.

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Thesis (Ph. D.)--University of North Carolina at Chapel Hill, 2006.
Title from electronic title page (viewed Oct. 10, 2007). "... in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of Religious Studies." Discipline: Religious Studies; Department/School: Religious Studies.
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Labañino, Yumei de Isabel Morales. "Objetos sagrados: a Santería cubana através de sua cultura material." Universidade de São Paulo, 2017. http://www.teses.usp.br/teses/disponiveis/8/8134/tde-23062017-135515/.

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Tradicionalmente as religiões afro-americanas são estudadas principalmente por meio de suas cerimônias, mitologia, hierarquia, organização ritual e conceitos éticos-filosóficos. Nesta tese se realiza uma aproximação da Santería1 cubana, religião de origem africana, por meio de sua cultura material. Com esta ideia se observou a presença desta religião na sociedade cubana contemporânea, inserida em um processo de transformações sócioeconômicas, em que ela, considerada uma prática subalterna assume um papel protogonista. Os objetos criados e/ou transformados para uso religioso funcionam na pesquisa como fio condutor para analisar os modos pelos quais a Santería é percebida dentro e fora da comunidade religiosa. Com esse intuito se realizou o exercício de examinar a apreensão de objetos para uso religioso em espaços públicos: museus e mercado, assim como privados: casas-templo. Questões como agência desses objetos, as redes de sociabilidade em que estão inseridos e seus processos de sacralização foram estudados com o auxílio de alguns pressupostos teóricos dos estudos sobre o consumo de cultura material. A etnografia foi decisiva para a construção da narrativa deste trabalho que confirmou a ideia de que a Santería se mantem intimamente vinculada às transformações atuais em Cuba.
Traditionally, African-American religions are mainly studied through their ceremonies, mythology, hierarchy, ritual organization and ethic-philosophical concepts. In the present thesis, one approaches the Cuban Santería, a religion of African origin, through its material culture. Bearing this in mind, we observed the presence of this religion in the Cuban contemporary society, inserted in a process of socio-economic transformations where it assumes an important role, although once it had been considered a marginal practice. The objects which are created and or transformed for the religious use are the connecting thread in the research to analyze how Santería is seen in and out of the religious community. In order to do so, we exanimated how religious objects are placed in public and private spaces for religious use: museums and markets and also the house-temples. Inquiries about the agency of those objects, the sociability networks in which they are inserted and their sacralization processes were studied with the assistance of some theoretical assumptions of the studies about the consumption of material culture. Ethnography was decisive to frame the narrative of this work, which confirmed the idea that Santería is still intimately affected and bound to the current transformations in Cuba.
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Cribeiro, Marisol. "The Efficacy of San Lazaro and His Manifestations: Divine Mediators of Health Within Miami's Cuban-American Santeria Community." FIU Digital Commons, 2014. http://digitalcommons.fiu.edu/etd/1641.

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This study explored the origins, evolution and influence of the tradition of San Lázaro as it currently pertains to the Cuban-American Santeria community in Miami. The main argument of the study is that in the context of the contemporary religious culture of Santeria in Miami, San Lázaro is a hybrid spirit. Many manifestations of healing entities have come to merge in the person of this spirit. Though practitioners identify with specific manifestations of this spirit, the processes of transmigration have blurred the lines of deep-rooted faiths and created a fusion of meanings from disparate traditions, making San Lázaro an ambivalent personality. San Lázaro’s ambivalence is the very quality that makes him such an important Orisha. As a deity whose personalities demonstrates the combination of a diversity of qualities, including those that contradict each other, San Lázaro is deployed in a very broad range of healing context, making him a versatile Orisha. This study clarified the contrasting qualities this deity embodies and traces the socio-historical context in which the deity acquires the layers of meanings it is currently associated with. Drawing on interviews with Lázaranian worshipers [Lázarenos] in Miami and engaging in Bourdieu’s concept of Habitus, the study provided a window into the nature of the tradition of San Lázaro and how its usage is linked with the African heritage of the worshipers.
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Castro, Zaylin Leydi Powell. "La iyalocha dentro de los espacios religiosos en la santeria cubana o regla de ocha." Faculdade de Filosofia e Ciências Humanas, 2012. http://repositorio.ufba.br/ri/handle/ri/19018.

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Esta investigação tem como eixo central a análise descritiva acerca das funções e importância que possui a iyalocha dentro e fora dos espaços sócio-religiosos na Santería ou Regla de Ocha, espaço que se define no seu conceito como Casa-templo ou ilé. Para sua maior compreensão desenvolvemos no primeiro capítulo de este trabalho um estudo sobre os aspectos teóricos que fazem parte da mencionada religião de matriz africana em Cuba. Fundamentamo-nos também no estudo de diferentes histórias de vida relacionadas com as análises das seguintes variáveis: gênero, classe social, características das Casas- templo, funções da iyalocha dentro do espaço sócio- religioso, nível profissional e cultural, cor da pele, identificação política, etc. de quarenta iyalochas, dez babalaô, dois oriatés e cinco santeiros residentes nos seguintes municípios da Ciudad de La Habana, capital de Cuba: Arroyo Naranjo, Plaza de la Revolución, Habana Vieja, Centro Habana, Marianao, Playa e Diez de Octubre. This research has as the central focus the descriptive analysis about functions and importance that has the iyalocha inside and outside spaces in Santería or Regla de Ocha, spaces that is defined in its concept as a temple or ile socio- religious. For your better understanding we rely on the first chapter of this work in the study of the theoretical aspects that are part of this religion of African array. We also base on the study of different life stories related to the analysis of the following variables: gender, social class, characteristics of the houses- temple, functions with in the space socio- religious professional and cultural level, colour of skin, political identification, etc, of forty iyalochas, ten babalawo, two oriatés and five santeros residents in the municipalities of the city of Havana capital of Cuba: Arroyo Naranjo, Plaza de la Revolución, Havana Vieja, Centro Havana, Marianao, Playa and Diez de Octubre.
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January, LaTricia M. "Beyond the Threshold: Allusions to the Òrìsà in Ana Mendieta's Silueta Series." VCU Scholars Compass, 2007. http://scholarscompass.vcu.edu/etd/1391.

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The Cuban-born artist Ana Mendieta (1948-1985) created the Silueta Series during the 1970s and ‘80s. It consists of earth-body works in situ featuring the silhouette of the artist's body fashioned from mud, plants, rocks, gunpowder and other materials. Underlying the creation of the Silueta Series is Mendieta's belief that the elements are sentient and powerful beings. This perception is particularly strong in the Afro-Cuban religion Santeria, a creolized form of the Òrìsà tradition of the Yoruba of West Africa introduced to the Americas during the trans-Atlantic slave trade. While scholars have noted Mendieta's incorporation of Santeria in her art, a thorough analysis of the iconographical references to the deities have yet to be explored. This thesis aims to provide such an analysis of Mendieta's works; thus enriching the current discourse on the Silueta Series.
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Gobin, Emma. "Un complexe sacerdotal cubain : les santeros, les babalaos et la réflexivité critique." Paris 10, 2012. http://www.theses.fr/2012PA100145.

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Cette thèse porte sur l’organisation sacerdotale d’un complexe mythico-rituel cubain d’origine yoruba articulé autour de deux pôles aux rapports complexes et parfois conflictuels : la santería, fondée sur la mise en relation personnalisée des adeptes avec des entités orichas, et Ifá, pôle divinatoire centré sur l’usage de l’oracle éponyme. L’objectif est de mettre en évidence les relations d’interdépendance qui unissent ces deux pôles. Pour cela, la thèse accorde une primauté descriptive et analytique à la structuration des pratiques initiatiques qui constituent le socle du culte et à leurs dimensions pragmatique, formelle et interactionnelle. Elle met en valeur deux éléments. (1) Différentes formes de réflexivité critique, relayées par une organisation sociale pluricéphale, par la nature des savoirs en présence et par l’indétermination de certaines procédures cérémonielles, constituent le premier élément sur lequel repose la cohérence de l’ensemble. Elles font notamment du débat, de l’exégèse, de la contestation et, parfois, du conflit, des ressorts intrinsèques de la pratique sacerdotale ainsi que de l’exécution rituelle et des performances initiatiques. (2) Deux conceptions divergentes de la pratique, véhiculées par ces formes de réflexivité et issues d’expériences initiatiques profondément distinctes, sont à l’origine de la tension fondatrice qui organise ce complexe bipolaire et les relations entre spécialistes. A priori incompatibles, ces conceptions sont amenées à se confronter constamment du fait de la coordination collégiale imposée par le rituel et engendrent des négociations continues qui impriment sa dynamique et son unité distinctives à ce complexe sacerdotal
This thesis deals with the organization of priesthood in a Cuban mythical and ritual complex generally considered to be of Yoruba origin. This one is based on two intricately related “centers” which may sometimes conflict with each other. Santería focuses on establishing personalized relationships between the adepts and entities called orichas, while Ifá focuses on divination and the use of the eponymous oracle. Aiming to highlight the relationships of interdependence that unite these two centers, the dissertations grants descriptive and analytical primacy to the structuring of the initiatory practices santería and Ifá rest upon and, specifically, to their pragmatic, formal and interactional dimensions. In doing so, it brings out two elements. (1) The coherence of this bipolar unity relies on different forms of critical reflexivity, relayed by a “pluri-cephal” social organization, by the nature of ritual knowledge, and by the indetermination that weigh on ceremonial procedures. In particular, debate, exegesis, criticism and, sometimes, conflict appear to be intrinsic mechanisms in the practice of priesthood and, more deeply, in the carrying out of ritual and collective initiatory practices. (2) An underlying tension organizes this bipolar complex and the relationship between its specialists that originates in two divergent conceptions of practice conveyed by these forms of reflexivity and resulting from deeply distinct initiatory experiences. These conceptions, a priori incompatible, constantly confront due to the collegial coordination imposed by ritual organization and generate continuous negotiations that instill its distinctive dynamic to this sacerdotal complex
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Gaye, Fall Ndèye Anna. "La Regla de Osha à Cuba : à la recherche du centre." Bordeaux 3, 2007. http://www.theses.fr/2007BOR30042.

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Fraga, Santiago Elvia Beatriz. "Turismo religioso y Santería: Diferenciando motivaciones turísticas y religiosas en los desplazamientos de Santeros de Cerrito Colorado, Querétaro, México, hacia la Habana, Cuba." Tesis de Licenciatura, Universidad Autónoma del Estado de México, 2013. http://hdl.handle.net/20.500.11799/65296.

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Tesis para la obtención del título de licenciada en turismo
El turismo al igual que la religión han estado presentes en la vida del ser humano desde las épocas más remotas de su existencia. Si bien no se desarrollaron simultáneamente, se puede afirmar que en un cierto punto el turismo y la religión poseen una intrínseca relación que al combinarlas pueden crear un objeto de estudio para comprender mejor el comportamiento del hombre al desplazarse a un destino diferente al de su vivienda habitual con propósitos religiosos sin importar sus condiciones sociales (Porcal, 2006). Generalmente la gente viaja voluntariamente fuera de su entorno habitual, tomando en cuenta el tiempo que están fuera de su lugar de residencia habitual, el qué tan lejos viajan (Hall y Lew, 2009) y las múltiples razones, necesidades y/o motivos para emprender un viaje que despierte un interés especial en ellos para llevar a cabo actividades que les plazcan de acuerdo a sus motivaciones (Quesada, 2010). Para comprender mejor por qué las personas viajan, se presentarán a lo largo del presente trabajo clasificaciones de las motivaciones que los impulsan a realizar un viaje, mismas que permiten analizar cómo viajan por distintas y diversas razones de acuerdo a sus motivaciones e intereses para satisfacer de manera óptima sus necesidades (Yuan et al. 2005).
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Testa, Silvina. "La conquête de l’est : reconfigurations régionales de la santería cubaine (La Havane – Sagua la Grande)." Paris 10, 2006. http://www.theses.fr/2006PA100163.

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En s’appuyant sur le cas d’une ville de la région centrale de Cuba, Sagua la Grande, bastion ancien de la santería, cette thèse s’attache à étudier une forme de religions afro-cubaines basée sur un modèle différent de celui, déjà bien connu, qui structure les cultes similaires à La Havane. La capitale est devenue, au fil du temps, la ville emblématique des cultes afro-cubains, étant érigée en quelque sorte en référence religieuse, voire en «orthodoxie» en la matière. Notre approche comparative entre les cultes afro-cubains de la Havane et de Sagua la Grande permet de relativiser le caractère général de ce modèle cultuel. L’analyse des figures d’autorités dans l’un et l’autre cas relativise la prédominance de la figure du babalao au sein de la prêtrise. Cette charge liturgique, à laquelle n’accèdent que les hommes, est au sommet d’une hiérarchie cultuelle qui est, entre autres, déterminée par des critères du genre. Un autre aspect important est que la ville de province commence lentement à s’inscrire dans la dimension transnationale des pratiques afro-cubaines, occupant par ce biais une place d’importance qu’elle n’avait pas autrefois. Une analyse comparative des formes de cultes présents à la Havane et à Sagua la Grande montrera qu’il ne s’agit finalement pas tant de deux modèles opposés que d’une multiplicité de variantes du culte
A case study of a town in the central region of Cuba, Sagua la Grande, the former stronghold of Santeria, this thesis attaches great importance to the study of a form of afro-cuban religion based on a model different to that already well-known, which has a cult structure similar to Havana. Over time, the capital has become the emblematic town for afro-cuban cults, having been fixed for some as a religious reference point, in so far as an “orthodoxy” is possible in this area. A comparison between afro-cuban cults in Havana and Sagua la Grande permits us to make relative the general character of this cultural model. The analysis of authority figures in both cases makes clear the predominance of the babalao figure in the priesthood. This liturgical role, into which only men are allowed entry, is at the apex of a cultural hierarchy which is determined, in part, by criteria of race. Another important aspect is that the provincial towns are slowly beginning to enlist in the transnational dialogue of afro-cuban practices, indirectly achieving a previously unrecognised prominence. A comparative analysis of cult forms present in Havana and Sagua la Grande will show that it is not a case of two opposing models but rather a multiplicity of cult variations
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Ramos, Miguel. "Lucumí (Yoruba) Culture in Cuba: A Reevaluation (1830S -1940s)." FIU Digital Commons, 2013. http://digitalcommons.fiu.edu/etd/966.

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The status, roles, and interactions of three dominant African ethnic groups and their descendants in Cuba significantly influenced the island’s cubanidad (national identity): the Lucumís (Yoruba), the Congos (Bantú speakers from Central West Africa), and the Carabalís (from the region of Calabar). These three groups, enslaved on the island, coexisted, each group confronting obstacles that threatened their way of life and cultural identities. Through covert resistance, cultural appropriation, and accommodation, all three, but especially the Lucumís, laid deep roots in the nineteenth century that came to fruition in the twentieth. During the early 1900s, Cuba confronted numerous pressures, internal and external. Under the pretense of a quest for national identity and modernity, Afro-Cubans and African cultures and religion came under political, social, and intellectual attack. Race was an undeniable element in these conflicts. While all three groups were oppressed equally, only the Lucumís fought back, contesting accusations of backwardness, human sacrifice, cannibalism, and brujería (witchcraft), exaggerated by the sensationalistic media, often with the police’s and legal system’s complicity. Unlike the covert character of earlier epochs’ responses to oppression, in the twentieth century Lucumí resistance was overt and outspoken, publically refuting the accusations levied against African religions. Although these struggles had unintended consequences for the Lucumís, they gave birth to cubanidad’s African component. With the help of Fernando Ortiz, the Lucumí were situated at the pinnacle of a hierarchical pyramid, stratifying African religious complexes based on civilizational advancement, but at a costly price. Social ascent denigrated Lucumí religion to the status of folklore, depriving it of its status as a bona fide religious complex. To the present, Lucumí religious descendants, in Cuba and, after 1959, in many other areas of the world, are still contesting this contradiction in terms: an elevated downgrade.
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Books on the topic "Cuban Santeria"

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Canizares, Raul. Cuban Santeria: Walking with the night. Rochester, Vt: Destiny Books, 1999.

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Mouial, Gérald. La santería: Religión popular cubana = La santería : Cuban popular religion. La Habana: Ediciones Unión, 2002.

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Living Santeria: Rituals and experiences in an Afro-Cuban religion. Washington [D.C.]: Smithsonian Institution Press, 2002.

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Walking with the night: The Afro-Cuban world of Santeria. Rochester, Vt: Destiny Books, 1993.

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Ortiz, Oscar F. El santo culto. Hialeah, Fla: Osor Productions, 1991.

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Divine utterances: The performance of Afro-Cuban Santería. Washington [D.C.]: Smithsonian Institution Press, 2001.

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Lele, Ócha'ni. Diloggún tales of the natural world: How the moon fooled the sun, and other Santería stories. Rochester, Vt: Destiny Books, 2011.

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Lele, Ócha'ni. Diloggún tales of the natural world: How the moon fooled the sun, and other Santería stories. Rochester, Vt: Destiny Books, 2011.

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Brandon, George. Santeria from Africa to the new world: The dead sell memories. Bloomington: Indiana University Press, 1997.

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Santeria from Africa to the new world: The dead sell memories. Bloomington: Indiana University Press, 1993.

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Book chapters on the topic "Cuban Santeria"

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Peters, Christabelle. "The Public Lives of Santería." In Cuban Identity and the Angolan Experience, 35–56. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137119285_3.

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Delgado, Kevin M. "Spiritual Capital: Foreign Patronage and the Trafficking of Santería." In Cuba in the Special Period, 51–66. New York: Palgrave Macmillan US, 2009. http://dx.doi.org/10.1057/9780230618329_4.

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Rodríguez-Mangual, Edna M. "Santería and the Quest for a Postcolonial Identity in Post-Revolutionary Cuban Cinema." In Representing Religion in World Cinema, 219–37. New York: Palgrave Macmillan US, 2003. http://dx.doi.org/10.1007/978-1-137-10034-4_12.

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Rok, Ester Rebeca Shapiro. "Santería as a Healing Practice in Diaspora Communities: My Cuban Jewish Journey with Oshún." In Healing Cultures, 69–87. New York: Palgrave Macmillan US, 2001. http://dx.doi.org/10.1007/978-1-137-07647-2_5.

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"“Vigía es Elegguá”." In Handmade in Cuba, edited by Kristin Schwain, 77–95. University Press of Florida, 2020. http://dx.doi.org/10.5744/florida/9781683401520.003.0007.

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In a 2007 issue of Ediciones Vigía’s magazine for young people, Barquitos del San Juan, Rolando Estévez Jordán pays homage to Elegua, one of the most important orishas in the transcultural religious system of Santería. Through visual and cultural analyses of the journal, this chapter shows how Vigía became an Elegua within Cuban culture. Ediciones Vigía opened doors between Cuban national identity and Afro-Cuban culture, a contentious but interdependent pairing that has animated Cuban life since the liberation wars in the second half of the nineteenth century.
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Lewis, Oscar, Ruth M. Lewis, and Susan M. Rigdon. "A Conversation on Santería and Palo Monte." In The Cuba Reader. Duke University Press, 2003. http://dx.doi.org/10.1215/9780822384915-099.

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"A Conversation on Santería and Palo Monte." In The Cuba Reader, 444–49. Duke University Press, 2020. http://dx.doi.org/10.1515/9781478004561-089.

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8

"A Conversation on Santería and Palo Monte." In The Cuba Reader, 498–504. Duke University Press, 2020. http://dx.doi.org/10.1515/9780822384915-096.

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9

Lewis, Oscar, Ruth M. Lewis, and Susan M. Rigdon. "A Conversation on Santería and Palo Monte." In The Cuba Reader. Duke University Press, 2019. http://dx.doi.org/10.1215/9781478004561-093.

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10

Sandoval, Mercedes Cros. "The Cuban Colonial and Republican Background of Santería/Regla Lucumí." In Worldview, the Orichas, and Santería, 18–47. University Press of Florida, 2007. http://dx.doi.org/10.5744/florida/9780813030203.003.0002.

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You might also be interested in the extended bibliographies on the topic 'Cuban Santeria' for particular source types:
Journal articles Dissertations / Theses Books
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