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Dissertations / Theses on the topic 'Santeria religion'

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

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1

Afure, Erhomarhua. "Santeria Ritual Sacrificial Practices in Miami." FIU Digital Commons, 2018. https://digitalcommons.fiu.edu/etd/3787.

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The practice of Santeria ritual sacrificial practices among devotees in Miami was investigated, using an ethnographic method with an interview of devotees. Pierre Bourdieu Habitus, James Scott’s weapon of the weak, Richard Schechner and Victor Turner Performance theory were used for this study. These theories helped in the analysis of the data collected. The research explores the significance of sacrifice in the religious tradition of Santeria in Miami. The study critically examined the goals for animal sacrifices and experiences of devotees in Miami. The study explored how the socio-cultural,
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2

Lopez, Eva Archangel. "Afro-caribbean religion and rituals: Dugu, Voodoo, Santeria, and Brazilian religions/cults." CSUSB ScholarWorks, 2002. https://scholarworks.lib.csusb.edu/etd-project/2319.

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This thesis will explore and discuss the religion and rituals (ancestral cult) of Afro-Caribbean societies, people of African and indigenous heritage. This thesis will also seek to answer the question of extent to which Americans have become tolerant of other people's culture and what influence, if any, have transmitted from the Afro-Caribbean people to other North American societies. The religion and rituals of four Afro-Caribbean groups will be discussed in this study.
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3

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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4

Küpper, Stefan. "Santeria – von afrikanischen Orishas über kubanische Heilige zur amerikanischen „Lifestyle-Kultur“." Master's thesis, Universität Potsdam, 2009. http://opus.kobv.de/ubp/volltexte/2009/3920/.

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Diese Arbeit beschäftigt sich mit dem Entwicklungsprozess der Santeria im Rahmen der Afrikanischen Diaspora. Dabei werden die pluralen Formen der Orisha-Religion der Yoruba in Afrika im Hinblick auf ihre Funktion als religiöses Fundament der Santeria untersucht. Im Folgenden wird die Entstehung der Santeria auf Kuba, bedingt durch die Einfuhr einer Vielzahl von Yoruba Sklaven, analysiert. Dabei spielt die Vermischung des kubanischen Volkskatholizismus mit den Orishas der Yoruba, die in einer neuen synkretischen Religion - die Santeria - mündet, eine hervorgehobene Rolle. Auch der Einfluss von
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5

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 pesqui
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6

Gauck, Megan. "Killed a Bird Today: The Emergence and Functionality of the Santeria Trickster, Eleggua." Digital Commons @ East Tennessee State University, 2018. https://dc.etsu.edu/honors/461.

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Recognizable by their cunning exploits and gray morality, tricksters can be found in mythology, folklore, and religions throughout the world. Two tricksters were familiar to the Yoruba people in West Africa, Ajapa and Eshu, and their stories and abilities provide insight to the functions fulfilled by trickster characters. Upon the introduction of Regla de Ocha (or Santeria) to Cuba following the transatlantic slave trade, a new figure emerges, known for his tricks and adaptability. Due to the West African influence in Santeria religious practices, the original roles and traits of Eshu and Ajap
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7

Beliso-De, Jesú́́́s Aisha Mahina. "Becoming Santeria : a transnational study of cultural politics, media and religion in Cuba and the United States /." May be available electronically:, 2009. http://proquest.umi.com/login?COPT=REJTPTU1MTUmSU5UPTAmVkVSPTI=&clientId=12498.

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8

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 g
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9

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 tr
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10

Lakpassa, Komlan Daholega. "Gods, Have Merced! A Documentary Film." Thesis, University of North Texas, 2008. https://digital.library.unt.edu/ark:/67531/metadc9763/.

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Gods, Have Merced! chronicles the struggle of Jose Merced, a Santeria priest, with the city of Euless, Texas, where he has been residing for 17 years in an effort to overrule an ordinance that bans the most critical element of his faith: animal sacrifice. As the city officials justify the ban on the basis of public health, Merced thinks he is merely a victim of selective code enforcement aimed a restricting his freedom of religion. Local and national media covered the lawsuit he filed against the City of Euless, and Merced seems ready to take the fight over animal sacrifice to the United State
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11

Niblick, Alison. "The Impact of Minority Faith on the Experience of Mental Health Services: The Perspectives of Devotees of Earth Religions." Wright State University Professional Psychology Program / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=wsupsych1342202990.

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12

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<br>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). Generalment
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13

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 tha
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14

Van, Der Meer Tony. "Spiritual Journeys: A Study of Ifá /Òrìṣà Practitioners in the United States Initiated by Nigeria". Antioch University / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1487938234573904.

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15

Limonta, Ileana de las Mercedes Hodge. "Cultura de resistência e resistência de uma identidade cultural: a santería cubana e o candomblé brasileiro, (1950-2000)." Programa de Pós- Graduação em História da UFBA, 2009. http://www.repositorio.ufba.br/ri/handle/ri/11253.

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16

Saldivar, Arellano Juan Manuel. "Un silbato para Elegguá : la producción transnacional de la santería en la ciudad de Lima." Master's thesis, Pontificia Universidad Católica del Perú, 2011. http://tesis.pucp.edu.pe/repositorio/handle/123456789/7276.

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La presente tesis, tiene como objetivo explorar, describir e interpretar las etapas de transnacionalización de la santería cubana en Lima, Perú. La santería, es una religión que tiene sus orígenes en la tribu Yoruba, procedente de Benín (antiguo Dahomey) y lo que hoy se conoce como Nigeria. A partir de los viajes transatlánticos de esclavos africanos al continente, se formaron diversas religiones, entre estas, la santería, compuesta por diversas influencias, como el catolicísimo judeocristiano, el espiritismo kardeciano y el palo monte, religión también de origen africano. En Cuba, la sa
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17

García, Kenia Ortíz. "O RITUAL COMO ESPAÇO DE CRIAÇÃO E SUSTENTAÇÃO DO GRUPO RELIGIOSO: UMA APROXIMAÇÃO À SANTERÍA OU REGLA DE OCHA." Universidade Metodista de São Paulo, 2008. http://tede.metodista.br/jspui/handle/tede/481.

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Made available in DSpace on 2016-08-03T12:20:44Z (GMT). No. of bitstreams: 1 Kenia Ortiz Garcia.pdf: 845437 bytes, checksum: 50ced1c6d3d099e8bf9f9ffb54063400 (MD5) Previous issue date: 2008-09-09<br>Coordenação de Aperfeiçoamento de Pessoal de Nível Superior<br>This work analyses a ritual practiced in a Cuban religion, known as Santería, as space of creation and sustentation of the religious group. The investigation points out several arguments demonstrating the significance of the Santería as a religious system that helps people to deal with the profound social changes occurred and that are
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18

Livacic, Teneb Macarena Andrea. "Restauración de imaginería religiosa : esculturas de Candelero, pertenecientes a la Escuela de Santería Chilota, SXIX Museo Municipal de Castro, Chiloé." Tesis, Universidad de Chile, 2016. http://repositorio.uchile.cl/handle/2250/145225.

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Especialización de postítulo en restauración del patrimonio cultural mueble<br>La presente memoria tiene por objeto desarrollar un trabajo de conservación y restauración diseñado para la intervención de tres imágenes de la Escuela de Santería Chiloense SXIX, pertenecientes actualmente a la colección permanente del Museo Municipal de Castro, cuyo Director es el Sr. Felipe Montiel. Las imágenes corresponden a una escultura de candelero de San Antonio de Padua, y dos Vírgenes de Advocación, también de candelero y realizadas en distintos soportes, todas ellas de autores anónimos. Las que se encue
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19

Castaner, David. "Les orichas dans l'art cubain. Une généalogie de l’image des dieux noirs à travers les œuvres de Wifredo Lam, René Portocarrero, Manuel Mendive et Santiago Rodríguez Olazábal." Thesis, Sorbonne université, 2018. http://www.theses.fr/2018SORUL132.

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Les orichas sont des divinités d’origine africaine dont le culte est connu à Cuba sous le nom de Santería ou Regla de Ocha. A travers l’interprétation des œuvres de quatre artistes cubains, cette étude entend retracer la généalogie de l’image artistique de ces entités. Participant au mouvement des avant-gardes parisiennes, Wifredo Lam (1902-1982) est le premier artiste cubain à opérer une réappropriation artistique des orichas, conférant une forme de légitimité à une culture marginalisée dans la société postcoloniale. René Portocarrero (1912-1985) explore le syncrétisme qui a uni les orichas e
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20

Tracy, Elizabeth Corrigan John. "Divine women in Santeria healing with a gendered self /." Diss., 2005. http://etd.lib.fsu.edu/theses/available/etd-04052005-030406.

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Thesis (M.A.)--Florida State University, 2005.<br>Advisor: Dr. John Corrigan, Florida State University, College of Arts and Sciences, Dept. of Religion. Title and description from dissertation home page (viewed June 16, 2005). Document formatted into pages; contains v, 46 pages. Includes bibliographical references.
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21

Clark, Mary Ann. "Asho Orisha (clothing of the Orisha): Material culture as religious expression in Santeria." Thesis, 1999. http://hdl.handle.net/1911/19365.

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"Asho Orisha" suggests that the objects surrounding and the items clothing the Orisha of Santeria (also known as Lucumi or Orisha religion) form chains of signifiers tied to the theological and philosophical core of the religion. It focuses on the domestic displays devotees maintain for their deities on a day-to-day basis, the altar displays (thrones) created by devotees for the anniversarie's of their initiation into the priesthood, and the body of the new initiate (the iyawo). This work traces the ways in which theological concepts from Africa are redefined and reinterpreted in the Americas
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22

Faraldo-Boulet, Julie. "Politique et religion à Cuba sous la révolution : l'étonnant statut particulier de la Santerìa." Mémoire, 2009. http://www.archipel.uqam.ca/2275/1/M11003.pdf.

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Ce mémoire se penche sur un aspect en apparence plutôt surprenant de la politique religieuse du gouvernement révolutionnaire cubain. L'orientation idéologique et politique des dirigeants révolutionnaires les prédisposait à contrôler les activités de groupes et d'institutions potentiellement prédisposés à l'action contre révolutionnaire. Dans cette perspective, les églises, notamment l'Église catholique et les différents cultes protestants, suspectés d'être des lieux de résistance à la révolution, subiront les foudres du régime. Une politique religieuse répressive sera mise en forme et appliqué
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