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Journal articles on the topic 'Santeria religion'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Platonova, O. A. "Salsa and Santeria: to the Problem of Desacralization of a Ritual." Observatory of Culture, no. 3 (June 28, 2015): 52–58. http://dx.doi.org/10.25281/2072-3156-2015-0-3-52-58.

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Salsa and Santeria: to the Problem of Desacralization of a Ritual (by Olesia Platonova) is dedicated to the dialogue between a popular genre (salsa) and a religion (Santeria) in the context of desacralization of a ritual. Comparing salsa and other genres, like gospel, spiritual, Christian rock, the author notes a profound connection between a song and a personal spiritual experience of the musician, analyses some examples of the genre: subject symbolism, color symbolism, bilingualism of texts (the Spanish and Yoruba languages), music quotations of Santeria’s hymns.

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Canizares, Raul Jose. "Santeria: From Afro-Caribbean Cult to World Religion." Caribbean Quarterly 40, no. 1 (March 1994): 59–63. http://dx.doi.org/10.1080/00086495.1994.11671807.

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3

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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Carrasquillo, Rosa E. "Santeria: The Beliefs and Rituals of a Growing Religion in America." Journal of Popular Culture 38, no. 5 (August 2005): 960–61. http://dx.doi.org/10.1111/j.0022-3840.2005.00152.x.

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5

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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Brandon, George. "The Uses of Plants in Healing in an Afro-Cuban Religion, Santeria." Journal of Black Studies 22, no. 1 (September 1991): 55–76. http://dx.doi.org/10.1177/002193479102200106.

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7

Pickens, George F. "Book Review: Santeria: The Beliefs and Rituals of a Growing Religion in America." Missiology: An International Review 34, no. 2 (April 2006): 260. http://dx.doi.org/10.1177/009182960603400227.

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8

CHIREAU, YVONNE. "SANTERIA: CORRECTING THE MYTHS AND UNCOVERING THE REALITIES OF A GROWING RELIGION. By Mary Ann Clark." Journal for the Scientific Study of Religion 46, no. 4 (December 7, 2007): 613–14. http://dx.doi.org/10.1111/j.1468-5906.2007.00381_6.x.

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9

Soto, Edixsandro de Jesús Morán. "La santería cubana en Venezuela, nuevo campo de acción para la pastoral." Albertus Magnus 6, no. 1 (January 17, 2015): 199. http://dx.doi.org/10.15332/s2011-9771.2015.0001.08.

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<p>Este artículo muestra de manera general la práctica de la santería en Venezuela, que hunde sus raíces en su anterior vida en África, que se extiende en sus ramas hasta Cuba con la llegada de los esclavos a esta tierra, y que en la última década hace nido en tierras venezolanas. Su influencia se deja ver sobre todo en gran parte de la población de los fieles católicos, quienes no logran distinguir prácticas de devoción popular con los ritos de santería; de los simpatizantes del gobierno chavista, quienes la han popularizado como la “religión de pueblo bolivariano”, en sintonía con las ideologías nacionalista del actual gobierno de Venezuela y, por supuesto, de las nuevas generaciones de los nacidos en el seno de estas comunidades santeras.</p><p>Aquí señalamos también el fenómeno del auge de la santería en Venezuela en esta última década, con la llegada de médicos, profesores e ingenieros cubanos traídos a colaborar en la República Bolivariana en sus respectivas áreas, cargando consigo sus tradiciones y costumbres. Se introduce a nociones básicas de esta corriente como son: la Regla de Ocha, santería, los elementos del culto santero, sus ministros, sus divinidades “orichas”, sus principales festividades, para terminar con la presentación de lo que la Iglesia católica define como religiosidad popular, que es expresión de fe de un pueblo.</p>

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10

Canales, Arthur D. "Santeria: the Beliefs and Rituals of a Growing Religion in America - By Miguel A. De La Torre." Religious Studies Review 32, no. 1 (January 2006): 57–58. http://dx.doi.org/10.1111/j.1748-0922.2006.00044_14.x.

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11

Castellanos Llanos, Gabriela. "Identidades raciales y de género en la santería afrocubana." La Manzana de la Discordia 4, no. 1 (March 15, 2016): 63. http://dx.doi.org/10.25100/lamanzanadeladiscordia.v4i1.1475.

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Resumen: Se exploran las concepciones de géneroen la santería o regla de Ocha una religión que tieneconsecuencias culturales muy importantes en Cuba tantodesde el punto de vista étnico y racial como para lasrelaciones de género. Este trabajo analiza algunas deestas consecuencias, planteando sus implicaciones parala identidad racial afrocubana, centrándose en lascaracterísticas del sistema de género que está implícitoen las creencias y en los rituales de la santería. El trabajobosqueja las características principales de la santería yalgunos aspectos de su posible efecto en el racismo enCuba, antes de examinar el estatus de las mujeres enesta religión. Se refuta la afirmación de una investigadorade que en la sociedad yoruba tradicional no existe elconcepto de mujer como inferior que es típico delpatriarcado occidental, o de otra de que la santeríacubana es una religión de base femenina, donde lofemenino es normativo. Sin embargo, se concluye quelas concepciones occidentales de la división radical delos dos sexos en dos entidades totalmente rígidas y biendelimitadas, están ausentes en la santería.Palabras clave: religiones afro-cubanas, santería,identidad, raza, géneroAbstract: This article explores the conceptions ofgender in santería or Regla de Ocha, a religion whichhas important cultural consequences in Cuba both forracial and gender relations. It analyzes some of theseconsequences for Afro-Cuban racial identity and focuseson the gender system implicit in beliefs and rituals in santería. The text portrays the major characteristics of santería and some of its possible effects on racism in Cuba, before examining the status of women in this religion. It refutes the claim by one researcher that in traditional Yoruba society there is no concept of women as inferior as found in Western patriarchy, and that of another researcher that Cuban santería is a femalebased religion, where femininity is normative. However, it is concluded that Western conceptions of the radical split of the sexes in two rigid and well-defined entities are absent in santería.Key words: Afro-Cuban religions, santería, identity,race, gender

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12

Gleason, Judith. "Religion - David H. Brown. Santeria Enthroned: Art, Ritual, and Innovation in an Afro-Cuban Religion. Chicago: University of Chicago Press, 2003. xx + 413 pp. Illustrations. Notes. Bibliography. Index. $38.00. Paper." African Studies Review 49, no. 1 (April 2006): 192–93. http://dx.doi.org/10.1353/arw.2006.0068.

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13

Stavans, Ilán, and Migene González-Wippler. "Santería. The Religion." Chasqui 19, no. 1 (1990): 99. http://dx.doi.org/10.2307/29740235.

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14

Edmonds, Ennis B. "Santeria: The Beliefs and Rituals of a Growing Religion in America. By Miguel A. De La Torre. Grand Rapids, Mich.: Eerdmans, 2004. xviii + 246 pp. $18.00 paper." Church History 75, no. 2 (June 2006): 462–64. http://dx.doi.org/10.1017/s0009640700111679.

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15

Miller, Ivor L. "Religious Symbolism in Cuban Political Performance." TDR/The Drama Review 44, no. 2 (June 2000): 30–55. http://dx.doi.org/10.1162/10542040051058690.

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When a white dove alights on his shoulder, is Fidel Castro being crowned by Obatalá, a Santería god? What is the relationship between Santería, Cuba's vibrant Afro-Caribbean religion, and Cuba's head of state?

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Escalante, Alejandro Stephano. "Trans* Atlantic Religion." TSQ: Transgender Studies Quarterly 6, no. 3 (August 1, 2019): 386–99. http://dx.doi.org/10.1215/23289252-7549484.

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Abstract This article is about spirit possession in Cuban Santería and how the relationship between an orisha and their devotee reveals an unstable gender identity that avails itself to trans* studies. Taking an ethnographic scene from the work of Aisha M. Beliso-De Jesús, wherein a female devotee named Belkis is possessed by her male orisha Changó, this article argues that Santería offers a genderqueer way of understanding the relationship between gods and humans. It makes use of Jack Halberstam's differentiation between “trans*” and “trans,” in which the former allows for myriad gender identities and contradictions that the stability of “trans” might otherwise seek to concretize. The modification of “transatlantic” to “trans* Atlantic” allows for a consideration of the fluidity of genders and sexuality that is often missed in black Atlantic studies and highlights the important role of religion in gender and black Atlantic studies.

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Chireau, Yvonne. "Creole Religions of the Caribbean: An Introduction from Vodou and Santeria to Obeah and Espiritismo. By Margarite Fernandez Olmos and Lizabeth Paravisini-Gebert. Religion, Race, and Ethnicity Series. New York: New York University Press, 2003. x + 262 pp. $19.00 paper." Church History 75, no. 3 (September 2006): 705–6. http://dx.doi.org/10.1017/s0009640700099017.

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18

Booker, Sheriden. "Miguel A. De La Torre. Santeria: The Beliefs and Rituals of a Growing Religion in America. Grand Rapids, Mich.: Eerdmans Publishing Co., 2004. xviii + 264 pp. Illustrations. Tables. Glossary. Bibliography. Index. $18.00. Paper." African Studies Review 48, no. 2 (September 2005): 199–201. http://dx.doi.org/10.1353/arw.2005.0052.

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Zapata-Calle, Ana. "El discurso desincretizador y womanista de Georgina Herrera: hacia una descolonización de la espiritualidad de la mujer negra cubana." Cuestiones de género: de la igualdad y la diferencia, no. 12 (June 24, 2017): 79. http://dx.doi.org/10.18002/cg.v0i12.3869.

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<p><strong>Resumen</strong></p><p>El propósito de este artículo es usar la poesía de Georgina Herrera para deconstruir la tradición de la santería que considera la religión yoruba como una ramificación del catolicismo y no como una religión universal. Georgina Herrera refleja en sus poemarios <em>África</em> (2006) y <em>Gatos y liebres o libro de las conciliaciones</em> (2010) el nuevo discurso afro-cubano que apuesta por una heterogeneidad religiosa que emerge en Cuba a finales de los años ochenta. Además, la poeta aboga en su poesía por el derecho del liderazgo religioso de la mujer afro-cubana, recuperando las practicas yorubas ortodoxas y el papel activo de las mujeres en sus rituales.</p><p><strong><br /></strong></p><p><strong>Abstract</strong></p><p>The purpose of this article is to use Georgina Herrera’s poetry in order to deconstruct the tradition of <em>santería</em> that considers the Yoruba religion under the wing of Catholicism and not as a universal religion. Georgina Herrera reflects in her books of poems <em>África</em> (2006) and <em>Gatos y liebres o libro de las conciliaciones</em> (2010) the new Afro-Cuban discourse of religious heterogeneity that emerged in Cuba at the end of the eighties. Furthermore, the poet advocates for the right to leadership of Afro-Cuban women recovering the orthodox Yoruba practices and the active role of women in their rituals. </p>

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20

Palmié, Stephan. "Santería grand slam: Afro-Cuban religious studies and the study of Afro-Cuban religion." New West Indian Guide / Nieuwe West-Indische Gids 79, no. 3-4 (January 1, 2008): 281–300. http://dx.doi.org/10.1163/13822373-90002510.

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[First paragraph]Living Santería: Rituals and Experiences in an Afro-Cuban Religion. MICHAEL ATWOOD MASON. Washington DC: Smithsonian Institution Press, 2002. ix + 165 pp. (Paper US$ 16.95)Divine Utterances: The Performance of Afro-Cuban Santería. KATHERINE J. HAGEDORN. Washington DC: Smithsonian Institution Press, 2001. xvi + 296 pp. (Cloth US$ 40.00)The Light Inside: Abakuá Society Arts and Cuban Cultural History. DAVID H. BROWN. Washington DC: Smithsonian Institution Press, 2003. xix + 286 pp. (Cloth US$ 44.23)Santería Enthroned: Art, Ritual, and Innovation in an Afro-Cuban Religion. DAVID H. BROWN. Chicago: The University of Chicago Press, 2003. xx + 413 pp. (Paper US$ 38.00)Ethnographic objects behave in curious ways. Although they clearly are “our constructions,” field sites and even topically circumscribed (rather than spatially delimited) ethnographic problems lead double lives: places and problems change not merely because they factually undergo historical changes, but because researchers come to them from historically no less changeable epistemic vantage points. One can imagine generational cohorts of ethnographers marching across the same geographically or thematically defined terrain and seeing different things – not just because of substantial changes that have factually occurred, but because they have come to ask different questions. The process obviously has its dialectical moments. The figures we inscribe in writing from fleeting observations (based on changing theoretical conceptions) are no less subject to history than the empirical grounds from which our discursive efforts call them forth. The result is a curious imbrication of partially autonomous, but also partly overlapping, historicities of lives and texts which, at times, are more difficult to keep apart than it would seem at first glance. At least in the study of Afro-Cuban religious culture, the two practical and discursive fields – one circumscribed by the practical, but perhaps misleading label “Afro-Cuban religion,”1 and the other designated by whatever term one might like to affix to the study of it – cannot be easily separated: much as in the Brazilian case (Braga 1995, Capone 1999, Matory 1999, 2001), practitioners of Afro-Cuban religions and their ethnographers have engaged each other in a dialogue since at least the second decade of the twentieth century. That it took us so long to understand this fact has much to do with the way both “Afro-Cuban religion” and “Afro-Cuban ethnography” originally (and lastingly) became discursively objectified: the former largely under the sign of a search for “authentically African” elements in New World cultural practices, the second as an instrument for “verifying” (and thereby authorizing) such “Africanisms” (Scott 1991).

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21

Palmié, Stephan. "Santería grand slam: Afro-Cuban religious studies and the study of Afro-Cuban religion." New West Indian Guide / Nieuwe West-Indische Gids 79, no. 3-4 (January 1, 2005): 281–300. http://dx.doi.org/10.1163/22134360-90002510.

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[First paragraph]Living Santería: Rituals and Experiences in an Afro-Cuban Religion. MICHAEL ATWOOD MASON. Washington DC: Smithsonian Institution Press, 2002. ix + 165 pp. (Paper US$ 16.95)Divine Utterances: The Performance of Afro-Cuban Santería. KATHERINE J. HAGEDORN. Washington DC: Smithsonian Institution Press, 2001. xvi + 296 pp. (Cloth US$ 40.00)The Light Inside: Abakuá Society Arts and Cuban Cultural History. DAVID H. BROWN. Washington DC: Smithsonian Institution Press, 2003. xix + 286 pp. (Cloth US$ 44.23)Santería Enthroned: Art, Ritual, and Innovation in an Afro-Cuban Religion. DAVID H. BROWN. Chicago: The University of Chicago Press, 2003. xx + 413 pp. (Paper US$ 38.00)Ethnographic objects behave in curious ways. Although they clearly are “our constructions,” field sites and even topically circumscribed (rather than spatially delimited) ethnographic problems lead double lives: places and problems change not merely because they factually undergo historical changes, but because researchers come to them from historically no less changeable epistemic vantage points. One can imagine generational cohorts of ethnographers marching across the same geographically or thematically defined terrain and seeing different things – not just because of substantial changes that have factually occurred, but because they have come to ask different questions. The process obviously has its dialectical moments. The figures we inscribe in writing from fleeting observations (based on changing theoretical conceptions) are no less subject to history than the empirical grounds from which our discursive efforts call them forth. The result is a curious imbrication of partially autonomous, but also partly overlapping, historicities of lives and texts which, at times, are more difficult to keep apart than it would seem at first glance. At least in the study of Afro-Cuban religious culture, the two practical and discursive fields – one circumscribed by the practical, but perhaps misleading label “Afro-Cuban religion,”1 and the other designated by whatever term one might like to affix to the study of it – cannot be easily separated: much as in the Brazilian case (Braga 1995, Capone 1999, Matory 1999, 2001), practitioners of Afro-Cuban religions and their ethnographers have engaged each other in a dialogue since at least the second decade of the twentieth century. That it took us so long to understand this fact has much to do with the way both “Afro-Cuban religion” and “Afro-Cuban ethnography” originally (and lastingly) became discursively objectified: the former largely under the sign of a search for “authentically African” elements in New World cultural practices, the second as an instrument for “verifying” (and thereby authorizing) such “Africanisms” (Scott 1991).

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22

Schmidt, Jalane D. "The Antidote to Wall Street?" Latin American Perspectives 43, no. 3 (February 19, 2016): 163–85. http://dx.doi.org/10.1177/0094582x16629460.

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When revolutionary Cuba’s governmental cultural policy apparatus cast Afro-Cuban religions as “folklore,” certain religious forms, especially Santería, gained visibility in scholarly investigations, publications, documentary films, and state-sponsored cultural programming. Since the 1990s these discursive treatments of Santería have been monetized by the Cuban tourism industry and state-owned manufacturers and repackaged as merchandise that garners the attention and revenues of Cuban consumers and international visitors. This “ethno-business” produces a paradox: Afro-Cuban popular religions—long admired by the nation’s intellectual and artistic avant-garde as subaltern cultural rebuttals of dominant Cuban bourgeois opinion and U.S. economic pressures alike—are now promoted and consumed in a manner that conforms to neoliberal logic. The Cuban state confronts the challenges of late socialism with the methods of late capitalism. To some extent, the commodification of Afro-Cuban religions acts to fortify and extend revolutionary cultural policy. Cuando el aparato de cultura política del gobierno revolucionario cubano calificó las religiones afro-cubanas como “folclore,” ciertas formas religiosas, sobre todo la Santería, adquirieron visibilidad en investigaciones académicas, publicaciones, documentales, y programación cultural estatal. Desde la década de los noventa estos tratos discursivos de la Santería han sido monetizados por la industria turística cubana y los fabricantes estatales y empaquetado como mercancía que atrae atención e ingresos de los consumidores cubanos y las visitas internacionales. Este “etno-negocio” provoca una paradoja: las religiones populares afro-cubanas —largamente admiradas igualmente por la vanguardia intelectual y artística de la nación como refutaciones culturales subalternas de la opinión burgués cubana dominante como por las presiones económicas estadounidenses— son ahora promocionadas y consumidas conforme a la lógica neoliberal. El estado cubano encara los desafíos del socialismo tardío con los métodos del capitalismo tardío. En cierta medida, la mercantilización de las religiones afro-cubanas actúan para fortalecer y extender la política cultural revolucionaria.

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23

Beliso-De Jesús, Aisha. "Santería Copresence and the Making of African Diaspora Bodies." Cultural Anthropology 29, no. 3 (August 11, 2014): 503–26. http://dx.doi.org/10.14506/ca29.3.04.

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In Santería priesthoods, practitioners are “made” into African diaspora bodies in what is called “making santo.” These embodied epistemologies reveal not only the complex historical practices that have emerged through processes of racialization and enslavement but also how a body logic resituates the formations of diasporic feeling and sensing. I argue that practitioners’ everyday acts redefine the capacities of and for action as part of a spiritual habitus. The various rituals, works, and spiritual acts in Santería thus culminate in a different form of bodily engagement with the world, operating in racial space. This article examines Santería body logics, showing how what I call copresences are activated in somatic racial ontologies. I suggest that these diasporic sensings resituate anthropological universalisms, arguing for a disruption in the debate between mediation and practice in the anthropology of religion. Rather than assuming notions of presence, copresence allows for an intervention that hails Santería’s embodied epistemology as a form of diasporic sensing.

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Wirtz, Kristina. "Divining the Past: The Linguistic Reconstruction of 'African' Roots in Diasporic Ritual Registers and Songs." Journal of Religion in Africa 37, no. 2 (2007): 242–74. http://dx.doi.org/10.1163/157006607x166645.

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AbstractI examine the assumptions underlying scholars' use of etymological reconstruction to connect ritual registers in African diasporic religions with African 'sources', and to thereby reclaim African diasporic history by recovering 'lost' or hidden meanings. I compare these efforts to the interpretive practices of practitioners of Cuban Santería, who engage in textual and performative 'divinations' of hidden or lost meanings in Lucumí and in ritual modes of 'temporal telescoping' through which an African past becomes transcendent and ritually immanent. I suggest that religiously informed modes of historical subjectivity can illuminate the efforts of linguists and other scholars of the African diaspora who are engaged in seeking 'lost' or hidden memories and meanings and in 'temporal telescoping'. I argue that scholars of African diasporic religion and language must attend more carefully to issues of time, historical consciousness and historicity, especially as they are embedded in our own language ideologies and historiographic interpretive practices.

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Glazier, Stephen D. "Santería: An African Religion in America. Joseph M. Murphy." History of Religions 30, no. 3 (February 1991): 328–29. http://dx.doi.org/10.1086/463243.

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Hodges, John O. "Santería: An African Religion in America. Joseph M. Murphy." Journal of Religion 71, no. 3 (July 1991): 462–63. http://dx.doi.org/10.1086/488698.

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Schmidt, Bettina E. "Queering Black Atlantic Religions: Transcorporeality in Candomblé, Santería, and Vodou." Journal of Contemporary Religion 35, no. 2 (May 3, 2020): 377–79. http://dx.doi.org/10.1080/13537903.2020.1769322.

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Saldívar Arellano, Juan Manuel. "VIVIENDO LA RELIGIÓN DESDE LA MIGRACIÓN, TRANSNACIONALIZACIÓN DE LA SANTERÍA CUBANA EN LIMA, PERÚ; LA PAZ, BOLIVIA Y SANTIAGO, CHILE (1980-2013)." Revista Reflexiones 94, no. 2 (June 29, 2016): 133–44. http://dx.doi.org/10.15517/rr.v94i2.25463.

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Las religiones afroamericanas en la actualidad están experimentando diversas formas de ser y pertenecer, pues los nuevos contextos de anclaje se encuentran diseminados a partir de los establecimientos de comunidades migrantes, de la difusión de sus prácticas culturales y la legitimación/institucionalización de las mismas entre locales. La santería en sus procesos de transnacionalización religiosa está manifestándose como una ola mística contra geográfica que propone una serie de particularidades desde el interior de sus prácticas rituales, sobre todo entre mentores/participantes es decir, padrinos/ahijados quienes se involucran de manera creciente permitiéndoles extender sus redes religiosas. En lo que concierne al contexto sudamericano, la singularización de la santería se erige como un fenómeno religioso que se ha vinculado estrechamente con procesos históricos, culturales y políticos propios de lugares como Lima, Perú, La Paz, Bolivia y Santiago, Chile a partir de la llegada de los emigrados cubanos y el auge de sus tradiciones culturales.

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Vidal-Ortiz, Salvador. "Sexuality discussions in santería: A case study of religion and sexuality negotiation." Sexuality Research and Social Policy 3, no. 3 (September 2006): 52–66. http://dx.doi.org/10.1525/srsp.2006.3.3.52.

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GREGORY, STEVEN. "AFRO-CARIBBEAN RELIGIONS IN NEW YORK CITY: The Case of Santería." Center for Migration Studies special issues 7, no. 1 (January 1989): 287–304. http://dx.doi.org/10.1111/j.2050-411x.1989.tb00994.x.

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Mason, Michael Atwood. "Living Santeríía: Rituals and Experiences in an Afro-Cuban Religion." Nova Religio 8, no. 1 (July 1, 2004): 120–21. http://dx.doi.org/10.1525/nr.2004.8.1.120.

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Boaz, Danielle. "Introducing Religious Reparations: Repairing the Perceptions of African Religions Through Expansions In Education." Journal of Law and Religion 26, no. 1 (2010): 213–48. http://dx.doi.org/10.1017/s0748081400000953.

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Western bookstores today are full of small boxes that advertise “Voodoo Revenge Kit” on the front. Their short descriptions encourage anyone who wishes to harm a cheating lover and curse a difficult boss to buy this product. Companies now sell t-shirts, mugs, buttons and key chains with “voodoo dolls,” and bound figures with needles through the heart. Novels, newspapers, and movies have, for over a century, produced representations of human sacrifice, cannibalism and devil worship as rituals central to the practice Obeah, Vodou and Santeria. U.S. televangelist Pat Robertson even remarked that the catastrophic earthquake in Haiti on January 12, 2010, was God's retribution on Haitians for practicing voodoo and making a “pact with the devil.” Remarkably, few people recognize that these depictions are, to a large degree, linked to slavery and racism, which continue to leave their stain on the past and present laws of American and Caribbean nations.

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Matory, J. Lorand. "Free to Be a Slave: Slavery as Metaphor in the Afro-Atlantic Religions." Journal of Religion in Africa 37, no. 3 (2007): 398–425. http://dx.doi.org/10.1163/157006607x218764.

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AbstractScholars tend to regard enslavement as a form of disability inflicted upon the enslaved. This paper confronts the irony that not all black Atlantic peoples and religions conceive of slavery as an equally deficient condition or as the opposite of freedom and other rights that are due to respected human beings. Indeed, the religions of enslaved Afro-Latin Americans and their descendants—including Brazilian Candomblé, Cuban and Cuban-diaspora Ocha (or Santería) and Haitian Vodou—are far more ambivalent about slavery than most scholars and most Black North Americans might expect. In these religions, the slave is often understood to be the most effective spiritual actor, either as the most empowering servant of the supplicant's goals or as the most effective model for supplicants' own action upon the world. These ironies are employed to illuminate the unofficial realities of both the Abrahamic faiths and the North American practices of 'freedom'.

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Moffitt, Sally. "Book Review: Food, Feasts, and Faith: An Encyclopedia of Food Culture in World Religions." Reference & User Services Quarterly 58, no. 4 (October 25, 2019): 264. http://dx.doi.org/10.5860/rusq.58.4.7163.

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The alliterative Food, Feasts, and Faith: An Encyclopedia of Food Culture in World Religions brings together information about the uses of food and drink within the faith practices of well-known religions with global adherents such as Buddhism, Christianity, Hinduism, Islam, and Judaism as well as lesser-known faith communities and sects such as Candomblé, Rastafari, Santeria, and the indigenous peoples of Africa, Australia, and America. Articles, which follow a standard A to Z arrangement, cover customs (fish on Friday), food stuffs (rice), drink (wine), people (Guru Nanak), festivals (Qingming), practices (fasting), rituals (marriage ceremonies), religious groups (Seventh-Day Adventists), and sacred texts (Laws of Manu) to name but a few of the 226 entries and 220 or so related topics. Each article includes see also references and lists sources for further reading. Twenty-seven primary source documents such as “The Taittiriya Upanishad on Food” (2:577) supplement the main work. Each is briefly introduced for context, given see also references to related articles, and provided with a citation to the source from which the excerpted text is taken.

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Nakanyete, Ndapewa Fenny. "Persistence of African languages and religions in Latin America since slavery." JULACE: Journal of the University of Namibia Language Centre 3, no. 1 (June 30, 2018): 80–94. http://dx.doi.org/10.32642/julace.v3i1.1377.

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This paper examines the presence of African languages and spiritual practices of Candomblé, Santería and Vodou religions in Brazil, Cuba and Haiti respectively. The three religions are known to have been originated by African slaves that were mostly captured in- and transferred from West and Central Africa to Latin America. Currently, the three religions are not only followed by African descendants, but also by people of various ethnic backgrounds worldwide. Thus, people flock to the three countries regularly to be initiated into this African-based religions and cultures. On the other hand, similar spiritual practices on the African continent seem to be generally stigmatized if not demonized. Findings presented in this paper are as a result of direct observations and open interviews over a four months of fieldwork, as well as desktop reviews of existing literature. The findings demonstrate etymologies of terms and expressions that are of various African languages origin and are used in the three religions. The paper calls for integral comparative studies of parts in Africa with parts of Latin America to auxiliary identify linguistic and spirituality similarities, and significance roles of African slaves in maintaining African traditions.

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Brown, David H. "Santeríía Enthroned: Art, Ritual, and Innovation in an Afro-Cuban Religion." Nova Religio 9, no. 1 (August 1, 2005): 112–14. http://dx.doi.org/10.1525/nr.2005.9.1.112.

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y Mena, Andres I. Perez. "Cuban Santeria, Haitian Vodun, Puerto Rican Spiritualism: A Multiculturalist Inquiry into Syncretism." Journal for the Scientific Study of Religion 37, no. 1 (March 1998): 15. http://dx.doi.org/10.2307/1388026.

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Caraballo-Resto, Juan F. "Queering Black Atlantic Religions: Transcorporeality in Candomblé, Santería and Vudú by Roberto Strongman." Caribbean Studies 47, no. 2 (2019): 160–63. http://dx.doi.org/10.1353/crb.2019.0021.

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McNeal, Keith E., and Martin Tsang. "Queering Black Atlantic Religions: Transcorporeality in Candomblé, Santería, and Vodou, by Roberto Strongman." New West Indian Guide / Nieuwe West-Indische Gids 94, no. 1-2 (June 3, 2020): 200–202. http://dx.doi.org/10.1163/22134360-09401025.

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Pichler, Adelheid. "Rauhut, Claudia: Santería und ihre Globalisierung in Kuba. Tradition und Innovation in einer afrokubanischen Religion." Anthropos 110, no. 1 (2015): 263–65. http://dx.doi.org/10.5771/0257-9774-2015-1-263.

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Sansi, Roger. "Santería enthroned: art, ritual, and innovation in an Afro-Cuban religion – By David H. Brown." Journal of the Royal Anthropological Institute 13, no. 4 (December 2007): 1047–48. http://dx.doi.org/10.1111/j.1467-9655.2007.00472_23.x.

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Bongmba, Elias. "Santería Enthroned: Art, Ritual, and Innovation in an Afro-Cuban Religion – By David H. Brown." Religious Studies Review 34, no. 1 (March 2008): 49. http://dx.doi.org/10.1111/j.1748-0922.2008.00250_2.x.

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Doran, Justin Michael. "Review: Electric Santería: Racial and Sexual Assemblages of Transnational Religion by Aisha Beliso-De Jesús." Nova Religio 20, no. 1 (August 1, 2016): 121–23. http://dx.doi.org/10.1525/novo.2016.20.1.121.

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Lefever, Harry G. "When the Saints Go Riding in: Santeria in Cuba and the United States." Journal for the Scientific Study of Religion 35, no. 3 (September 1996): 318. http://dx.doi.org/10.2307/1386562.

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Anderson, Jeffrey E. "Review: Queering Black Atlantic Religions: Transcorporeality in Candomblé, Santería, and Vodou, by Roberto Strongman." Nova Religio 24, no. 1 (July 29, 2020): 93–95. http://dx.doi.org/10.1525/nr.2020.24.1.93.

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Glazier, Stephen D. "Santeria from Africa to the New World: The Dead Sell Memories. George Brandon." History of Religions 36, no. 4 (May 1997): 395–96. http://dx.doi.org/10.1086/463481.

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Capan, Zeynep Gulsah. "Book Review: Aisha M Beliso-De Jesús, Electric Santería: Racial and Sexual Assemblages of Transnational Religion." Sociology 51, no. 1 (February 2017): 187–88. http://dx.doi.org/10.1177/0038038516657968.

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Murphy, Joseph M. "Book Review: Santerí: The Beliefs and Rituals of a Growing Religion in America." Theological Studies 67, no. 1 (February 2006): 211–13. http://dx.doi.org/10.1177/004056390606700131.

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Kingsbury, Kate, and R. Andrew Chesnut. "Syncretic Santa Muerte: Holy Death and Religious Bricolage." Religions 12, no. 3 (March 21, 2021): 220. http://dx.doi.org/10.3390/rel12030220.

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In this article, we trace the syncretic origins and development of the new religious movement centered on the Mexican folk saint of death, Santa Muerte. We explore how she was born of the syncretic association of the Spanish Catholic Grim Reapress and Pre-Columbian Indigenous thanatologies in the colonial era. Through further religious bricolage in the post-colony, we describe how as the new religious movement rapidly expanded it integrated elements of other religious traditions, namely Afro-Cuban Santeria and Palo Mayombe, New Age beliefs and practices, and even Wicca. In contrast to much of the Eurocentric scholarship on Santa Muerte, we posit that both the Skeleton Saint’s origins and contemporary devotional framework cannot be comprehended without considering the significant influence of Indigenous death deities who formed part of holistic ontologies that starkly contrasted with the dualistic absolutism of European Catholicism in which life and death were viewed as stark polarities. We also demonstrate how across time the liminal power of death as a supernatural female figure has proved especially appealing to marginalized socioeconomic groups.

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Penland, Jonathan S. "Book Review: Creole Religions of the Caribbean: An Introduction from Vodou and Santería to Obeah and Espiritismo." Missiology: An International Review 33, no. 1 (January 2005): 120–21. http://dx.doi.org/10.1177/009182960503300132.

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