Friday, May 15, 2020

THE CLASSIC
Powers of the Orishas: Santeria and the Worship of Saints PDF
by Migene Gonzalez-Wippler :

Powers of the Orishas: Santeriaand the Worship of Saints
ISBN : #0942272250 | Date : 1992-06-01

 During the slave trade, the Yoruba of southwestern Nigeria who were brought to Cuba were forbidden the practice of their religion by their Spanish masters. In order to continue their magical and religious observances safely the slaves opted for the identification and disguise of the Orishas with some of the Catholic Saints worshipped by the Spainiards. In this manner they were able to worship their gods.

“I Worship Black Gods”:
Formation of an African American Lucumi Religious Subjectivity

A dissertation presented
by
Lisanne C. Norman
to
The Department of African and African American Studies
in partial fulfillment of the requirements
for the degree of Doctor of Philosophy
in the subject of African American Studies
Harvard University
Cambridge, Massachusetts
April 2015
https://dash.harvard.edu/bitstream/handle/1/17467218/NORMAN-DISSERTATION-2015.pdf?sequence=6&isAllowed=y

Abstract

In 1959, Christopher Oliana and Walter “Serge” King took a historic journey to
pre-revolutionary Cuba that would change the religious trajectory of numerous African
Americans, particularly in New York City. They became the first African American
initiates into the Afro-Cuban Lucumi orisha tradition opening the way for generations of
African Americans who would comprehensively transform their way of life. This
dissertation examines the inter-diasporic exchanges between African Americans and their
Cuban teachers to highlight issues of African diasporic dissonance and differing notions
of “blackness” and “African.” I argue that these African Americans create a particular
African American Lucumi religious subjectivity within the geographical space of an
urban cosmopolitan city as they carve out space and place in the midst of religious
intolerance and hostility. The intimate study of these devotees’ lives contributes new
understandings about the challenges of religious diversity within contemporary urban
settings. These African Americans cultivated a new religious subjectivity formed through
dialogical mediation with spiritual entities made present through material religious
technologies, such as divination, spiritual masses, and possession. Through the lens of
lived religion, I examine the experiences of African American Lucumi devotees to better
understand how their everyday lives reflect the mediation between a private religious life,
defined and structured by spiritual entities, and their public lives in the contemporary
sociocultural, economic and political context of urban American society. Based on more
than 8 years of intense participant observation and semi-structured interviews and
discussions, I analyze how religious subjectivities and religious bodies are cultivated as
these African Americans leave their mark on this religious tradition, their geographical
surroundings, and African American religious history

SPEAKING WITH THE ORISHAS: DIVINATION AND PROPITIATION IN THE LUCUMI RELIGION
by
KRISTI MARRERO
B.A. University of Central Florida, 2008
A thesis submitted in partial fulfillment of the requirements
for the degree of Master of Arts
in the Department of Anthropology
in the College of Sciences
at the University of Central Florida
Orlando, Florida
 Fall Term
 2014 
https://sciences.ucf.edu/anthropology/wp-content/uploads/sites/19/2014/07/Marrero_K.pdf

ABSTRACT

 The Lucumí religion was born in Cuba from African and European religious systems.
The enslaved Yoruba were brought to the New World through the Trans-Atlantic Slave Trade.

They were taken from their homes, family, language, and religion and brought to countries like Cuba to provide free labor to growing agricultural markets that benefited European colonizers of the Americas. The Yoruba would hold on to their religion, but in order to keep it alive, they would have to make it into a new religion. This new religion would become the religion known as Lucumí.

In Cuba, Lucumí practitioners would hide their religion beneath the façade of Catholicism. The orishas were associated with Catholic saints with similar attributes. The orisha
Changó, who governs war and presides over lightning, became associated with Saint Barbara who is the patron saint of artillerymen and is linked to lightning. The Yoruba could be seen praying to a saint but were actually praying to an orisha. This practice became ingrained as a part of Lucumí tradition.

Divination and propitiation are at the center of the Lucumí religion. Divination
determines the course of a practitioner’s life and can reveal whether practitioners are in a good or bad position in their lives. Propitiation will ensure that good fortune will remain or that bad omens will disappear.



Citizenship Construction and the Afterlife: Funeral rituals among Orisha devotees in
Trinidad

Mortuary Rituals, Mourning, and the Concept of Afterlife: Differences and cohesion
among sub-groups of Orisha devotees in Trinidad


Josiah O. Olubowale
(Cultural Studies Unit)
Dept. of Literary, Cultural & Communication Studies, Faculty of Humanities &
Education,
University of the West Indies,
St. Augustine.

dada_jo@yahoo.com

5th European Conference on African Studies
African Dynamics in a Multipolar World
June 26 – 29, Lisbon, Portugal

Panel P171: Multipolar Religious Production: Old and new trends

Introduction

This paper discusses the interplay between three concepts: religion, citizenship and afterlife.
This research utilizes rich ethnographic data of funeral rituals as conceived and practiced by
different groups of Orisha practitioners in Trinidad. Although the ethnography that this paper
relies on was conducted among Orisha devotees in Trinidad between 2009-2012. The
analysis, however, serves as a template on which the understanding of the interplay between race, perception and interpretation of history by different groups on the one hand, and on the other hand, the use of religion in individual and group agency in Trinidad and Tobago. The paper also discusses the context of agency that religion serves within a diverse society, in a post-colonial state. While Orisha as a religious entity can be broadly grouped together as one within a national space, I argue that such a general description needs to be peeled off in order to reveal the individualistic and sub-group specifics that agency is constructed to address through religion.
The substance of the discourse on identity formation is often constructed to pointedly
address the condition of individuals while alive. In this paper, I suggest that death, which
might seem to signify the end of the whole identity argument for the deceased, extends the
discussion through funerals. Funeral rites and rituals have thus become instrumental in
performing or asserting group preferences of identity definition and in fact, rejection of
practices that might be preferred by other group or groups.
Two pitfalls that beset description and analysis of Orisha practices as a minority
group culture, and thus need to be avoided are at the two ends of the same plane: the first is the assumption of unity in form and structure of religion as well as coherence necessary to assert group identity. This unravels with inherent contradictions that are usually left
unmentioned. The single unifying designation, Orisha, that is broadly applied in referring to
the practices and ways of lives of devotees, is challenged by the fractured, contradictory but
permissible practices. One unifying factor that joins all these practices is the life conditions
and realities that these practices jointly address. The expected implication of unified doctrine, dogma and beliefs in defining the religion is thus disappointed. On the other side of the plane is the attempt to explain away the complexities inherent in the practices, as well as the absence of a coherent simple narrative by grouping the whole set of practices under the same designation as syncretic form. I point to the insufficiency of syncretism both as a theoretical instrument in describing practices such as Orisha in the New World or as an excuse for the advent of the structure of these practices.

Rhythms of the
Afro-Atlantic World
Rituals and Remembrances
edited by
mamadou diouf and
ifeoma kiddoe nwankwo

BOOK PDF
http://library.oapen.org/bitstream/id/75c751f5-dad3-49ec-8983-713153154fa2/1004160.pdf

Contents

introduction 1

Mamadou Diouf and Ifeoma Kiddoe Nwankwo

part one: religion
The Economic Vitamins of Cuba: Sacred and Other Dance Performance
yvonne daniel 19

Performing Pentecostalism: Music, Identity, and the Interplay of
Jamaican and African American Styles
melvin l. butler 41

“The Women Have on All Their Clothes”: Reading the Texts of Holy Hip-Hop
deborah smith pollard 55

part two: dance
Rhythmic Remembrances
yvonne daniel 79

Citizenship and Dance in Urban Brazil: Grupo Corpo, a Case Study
lucía m. suárez 95

Muscle/Memories: How Germaine Acogny and Diane McIntyre
Put Their Feet Down
susan leigh foster 121

“To Carry the Dance of the People Beyond”: Jean Léon Destiné,
Lavinia Williams, and Danse Folklorique Haïtienne
millery polyné 136

part three: contemporary music
Motherland Hip-Hop: Connective Marginality and African American
Youth Culture in Senegal and Kenya
halifu osumare 161

New York Bomba: Puerto Ricans, Dominicans, and a Bridge Called Haiti
raquel z. rivera 178

Talking Drums: Soca and Go-Go Music as Grassroots Identity Movements
deidre r. gantt 200

Warriors of the Word: Rapso in Trinidad’s Festival Culture
patricia van leeuwaarde moonsammy 214

Timba Brava: Maroon Music in Cuba
umi vaughan 234

Salsa Memory: Revisiting Grupo Folklórico y Experimental Nuevayorquino
juan flores and rené lópez 256

Epilogue: Performing Memories—The Atlantic Theater of Cultural
Production and Exchange
carroll smith-rosenberg 269

contributors 275

index
Spiritual Journeys: A Study of Ifá /Òrìṣà Practitioners in the United States Initiated in Nigeria 
Tony Van Der Meer 
Antioch University - PhD Program in Leadership and Change
https://aura.antioch.edu/cgi/viewcontent.cgi?article=1345&context=etds

Abstract
The purpose of this study is to understand the culture of one of the newest branches of traditional Yorùbá Ifá/Òrìṣà practice in the United States from practitioners born in the United States that were initiated in Nigeria, West Africa. The epistemology of the Ifá/Òrìṣà belief system in the United States has been based on the history and influence of Regla de Ocha or Santeria that developed out of Cuban innovation and practice. This is an ethnographic and auto-ethnographic study that pulls from participant observation, field notes, interviews, and photos as data.The central question of this dissertation is what are the challenges and opportunities for this branch of practitioners in the United States who were initiated in the Ifá/Òrìṣà practice in Nigeria?

 Some of the main findings indicate that the opportunities include: opening doors intellectually and spiritually about African philosophical thought and ethics were that: it instills a sense of spiritual discipline; it lays the foundation, giving confidence that one can achieve what they set their minds to; and, it offers spiritual technologies and systems that are liberating and relevant in the Unites States in terms of identity, direction, and purpose. 

Some of the challenges included: a rugged Nigerian experience, and cultural change; a transformative experience from the initiation rituals; understanding and learning the Yorὺbá language; and, the contradiction of Africa being the idea of utopia. The challenges in the United States also included: understanding and learning the Yorὺbá language; understanding the different systems of practice in the Ifá/Òrìṣà belief
system; the role of women as Ifá priests; ecological concerns in disposing ritual sacrifices;
accessibility to traditional (African) ritual items; issues of acceptance, inclusion, and exclusion on the basis of race, gender, and sexual identities from other systems of Ifá/Òrìṣà practice; and, developing new communities of practice base on the experiences of this newest branch of practitioners. 
A Brochure for Teachers on Spiritual Shouter Religion in Trinidad and Tobago

http://www.n2consulting.com/brochure.htm

Senator, Archbishop Barbara Gray-Burke

The Spiritual Shouter Baptist Faith and its observances were banned in this country for a period of 34 years from 1917 to 1951. The colonial government of the day passed a piece of legislation, The Shouters Prohibition Ordinance, on November 16, 1917.

The then Attorney General noted in his comments that: "Apparently the Shouters have had a somewhat stormy history from all I have been able to learn regarding them. They seem, if they did not arise there, to have flourished exceedingly in St. Vincent, and to have made themselves such an unmitigated nuisance that they had to be legislated out of existence. They then came to Trinidad and continued complaints have been received by the Government some time past as to their practices."

The legislative Council of St. Vincent had already passed such a prohibitive ordinance in 1912, and that of Trinidad some years later was closely modeled after it. The Ordinance prohibited a person from holding flowers or a lighted candle in their hands at a public meeting; ringing a bell or wearing a white headtie and any form of shaking of the body.
During the prohibition, the Shouter Baptists fled into the forests and hills to hold their services. Even here they were not protected. Sister Reyes Hypolite describes how the police came to their service in Sans Souci.

"When the police came, they said 'not a man move !' The police came in ordinary clothes and only two in uniform on the road, and she called out the window: 'Sister Lopez, police !' and one of them not in uniform arrest her and give her three charges: giving a house to keep a Shouters meeting, attending a Shouters meeting and disturbing the police on duty. They took 26 of us, they had to make two trips, carry us to Toco the Saturday night. They charge us and send us back and tell us to come up on Tuesday to attend court. They charged us with first offence, Ten shillings or 7 days in jail; the mother of the house $21 dollars for three offences and $14 for the second offence or 14 days in jail. Some of us pay and some did not and they went to jail. So, when they arrest me, I was living there, I went for my child because I can't leave the child alone, they rough me up and tell me 'get in the van !' One of the child aunt was there and she say 'go on, I will see about the child' and they take us up."

A woman relates how Elton Griffith having just come from Grenada "...where he didn't have anything to do with the Baptists, was walking in Prince St. and somebody was keeping a meeting, a gentleman, and he met the police arresting the man, and kicking down the bell, the lota and tyra and he stand and watch. Then he question the policeman who tells him that it's against the law. He said from that day, he took up that as his own and to work to free the Shouter Baptists."

The stated reasons for the Ordinance were that the Shouters made too much noise with their loud singing and bell ringing. There were complaints that they disturbed the peace. The expressive and emotional behavior of the worshippers which included dancing, shaking, falling to the ground was unseemly by more traditional elements in colonial Trinidad society.
The police had been persecuting Shouter Baptists for years prior to the Ordinance and had even lost a case to them in the courts. Thus the Ordinance was enacted because the colonial government of the time deferred to the complaints of property owners, taxpayers and the police. In addition, the established churches also thought that such practices were heathen and anti-Christian and they were increasingly alarmed at the number of worshippers leaving the established churches to join the Shouter Baptists. Underlying all of these reasons however was the idea that many of these practices derived from an uncivilized and barbaric African past. A cultivated Christian society therefore had no room for what were considered to be barbaric rituals. The shame associated with slavery and the so-called uncivilized African heritage of much of the population of Trinidad led many people at the time to try to ban the religion.

In General, the colonial ruling class of the time went to great lengths to suppress the culture and traditional religions of the non-white majority. For example, an even earlier Ordinance in 1869 cited any 'African' form of religion as Obeah or black magic, and practitioners were subject to imprisonment and flogging. Playing drums or any other musical instrument between the night hours of 10 p.m. and 6 a.m. was made illegal and even bongo and drum dances could not be held without official permission. Although this Ordinance was withdrawn, the "music bill" of 1883 prohibited drum-playing of any kind.

That the dominant elite of the day were in favor of the banning is evidenced by an article in the Port-of-Spain Gazette on Oct 10, 1917. It stated that: "An ordinance has been introduced into the Legislative Council looking into the elimination of the pseudo-religious body known locally as "Shouters". This is a body that has mistaken noise for enthusiasm, and shouting for religion. It no doubt began in a conscientious way with a desire to worship God, but it has long since degenerated into a burlesque upon religion and a general nuisance to every community where it has squatted down and deceived the feeble-minded..."

Despite the banning Ordinance and the subsequent persecution of its adherents, the Shouter Baptist movement survived and flourished. Although their houses of worship were broken into, their public meetings crushed and their adherents jailed by the police, there forms of persecution and oppression merely strengthened the beliefs and faith of its members.

Throughout the many years of their prohibition, calypsonians sang about them. Although some of them actually recorded Shouter Baptist hymns and folk songs, some ridiculed and mocked the faith as did the Growling Tiger in a calypso called 'That is the Shouter' or 'Is This Religion'.

"We have the Roman Catholic, Anglican and Salvation
But what is a Shouter band ?
It if is a religion, do tell me please
I am tired with the nonsense, give me ease
But the Shouters is a husband, children and wife,
And they living miserable a corrupted life
If is that they call civilisation
It's a disgrace to my native life."

Throughout the twenties and thirties, the Shouters fought many court battles and tried to counter the general contempt with which the public held them. It was not until the arrival of Honorable Uriah Tubal Butler on the political scene that attitudes towards the Shouter Baptists began slowly to change.

Honorable Butler was himself a deeply religious man and closely tied to the Spiritual Baptist religion. His public meetings resembled those of a Baptist Gathering, using candle light, opening each meeting with a prayer or inviting a Baptist leader to do so. Butler's close ties with the religion began giving it some legitimacy. By the 1940s the Baptists entered the political arena primarily to fight for the repeal of the Ordinance banning their faith. Grenadian born Deacon Elton George Griffith led the fight (footnote 2).

Griffith, who was then a member of the Pentecostal Assembly, was motivated by several visions, in one of which he heard a voice saying "Elton Griffith, I am sending you to set my people free". Griffith was led to leave Grenada and migrate to Trinidad, where he shortly joined the Baptists.

((Footnote 1 - These stories are related in the video "Spirit Water Deep", shown on Trinidad and Tobago Television in March 1998.))

((Footnote 2 - Cited in Gordon Rohlehr, Calypso and Society in pre-Independence Trinidad 1990. p 157))

3. The Repeal of the Ordinance

By the 1940s the campaign to repeal the Ordinance against the practice of the Shouter Spiritual Baptism gained momentum. In the first place, the many independent Baptist churches organised themselves into the West Indian Evangelical Spiritual Faith led by Deacon Griffith and presented a petition to the Legislative Council in 1940 asking for the repeal of the Ordinance. In part, this remarkable petition read:

"We as African descendants crave indulgence of the Honorable Legislative Councillors to use their good office by assisting us to modify or repeal the 'Shouters Ordinance'. We consider that this form of religion or sect, is our ancestral heritage. Owing to this Prohibition Act of Shouters Chapter 4 no. 19 has affected thirty thousand (30,000) members of our faith."

A few years later, The Honorable Albert Gomes, a then member of the Legislative Council, appealed to the Council to appoint a Select Committee to inquire into the repeal of the Ordinance of 1917.

A committee was formed but it took several years to release its findings, which were to recommend the repeal of the Ordinance against the Shouters. Deacon Griffith and his followers in the meantime led and actively lobbied the members of the Legislative Council, which had undergone many changes and now had members who were more representative of the population at large.

Several of its members had close and intensive relationships with the Shouter Baptist Church. These included Honorable Albert Gomes, Honorable Uriah Butler, Honorable Raymond Quevedo (the calypsonian, Attila the Hun), the Honorable Sinanan brothers and the Honorable Audrey Jeffers. Albert Gomes' constituency contained many Baptists whose votes he courted, and because he was such a prominent supporter of the cause, he was appointed to head the Select Committee. The debate in the Legislative Council was led by Albert Gomes and supported by several prominent members of Council, and the bill to repeal the Ordinance was passed on March 30th, 1951. A jubilant Archbishop Elton George Griffith was carried out of the Legislative Council chamber on the supporters to Woodford Square, where he led a Thanksgiving celebration.

The struggles of the Spiritual Shouter Baptists to achieve their victory has been aptly described as a struggle of indigenous people against foreign rulers" (footnote 3).

((Footnote 3 - Honorable Senator Martin Daly S.C., Senate debate, cited in Sunday Express, March 29)).

Rituals, Beliefs and Practices

The Spiritual Shouter Baptists believe that their religion derives from the biblical John the Baptist and their name comes from the practice of immersing believers in water as a means of baptising of initiating them into their faith.

Mourning, bell ringing, visits from the Holy Spirit and a distinctive form of shouting as a means of expression, baptism, proving and mourning, the phenomenon of the possession by the Holy Spirit, the physician manifestation of possession in the shaking, dancing, speaking in tongues, and bringing back of spiritual gifts are also practices of the religion.
The religion has a complex series of ranked positions. These can be as many as twenty-two named ranks, although the smaller churches recognise fewer of these. The commonly found ranks are those of Leaders, Mother, Shepherd, Pointer, Nurse, Prover, Captain and Teacher. The duties that are privileges of these positions vary somewhat, but the first two indicate the highest-ranking male and female members. These positions of the faith are made known to an individual during the process of 'mourning', the most important of the Spiritual Shouter Baptist rituals.

These descriptions are drawn from J. Houk, "Spirits, Blood, and Drums", Temple University Press 1995; S. Glazier, "New World African Ritual: Genuine and Spurious" in the Journal for the Scientific Study of Religion, Dec. 1996.

The mourning ritual involves a period of three to seven of more days where the initiates are placed upon an earthen ground where they lie, sit or kneel, their eyes are covered and they are given minimal food and water. Members of the church, usually the Pointer, officiate at the mourning while the Nurse takes care of the physical needs of the initiate
During the mourning, the initiate 'travels' spiritually to different places, receives spiritual instruction through visions and dreams and is told what position in the hierarchy he or she is to occupy. When the Leader decides that the time is up, usually during a Sunday service, the persons are brought back into the church, and share their experiences with the congregation. From the perspective of the belief system, 'mourning' involves symbolic death and resurrection in that those mourners shed their impure beings. In psycho-biological terms, the rite of 'mourning' actually involves a period of intense physical sensory deprivation as the initiate is deprived of light and movement and receives minimal sustenance.

Some scholars allege that the ritual can be traced to the rites of some African tribal groups when they initiate their new members. They argue that traits such as fasting, not eating salt, a new name and the colour symbolism of the bands covering the eyes of the initiates suggest African derivation. Others claim that it originates in the Book of Daniel, which states that Daniel mourned for three weeks. In either event, the ritual is the central rite of the Shouter Baptist Faith in Trinidad and in all areas of the Caribbean and the Southern United States where this religion is practiced.

Services are typically held on Sundays and are opened by the Leader or Mother of the church by the ringing of the brass bell. Candles are also lit, and water and aromatic oils, as well as sometimes peas, rice and flour are dropped at the four corners of the altar. A liturgy is then recited followed by hymn singing accompanied by ritual handshaking and the touching of everyone gathered. The Leader delivers a sermon, followed by more singing and praying. Throughout the service, worshippers clap hands, tap their feet, and shout out praises to the Lord. Visits by the Holy Spirit upon worshippers may happen anytime during the service. A person will begin to sway, hold his or her head, shout, speak in tongues, shake and eventually fall to the ground in a state of trance.

Other rituals of the faith include baptism wherein a church leader who is then recognised as a spiritual father or mother to the initiate, immerses a person in water at least three times. In fact, membership in the Baptist faith involves the creation of a new 'family' bound together by common membership. Initiates become the 'children' of the leaders who have baptised them, but also brothers and sisters to the persons baptised with them. Other practices include a feast called 'Thanksgiving' held annually or at special occasions. This rite is normally undertaken for the children of the community and involves the distribution of special foods. Prayer, the singing of hymns and sermonizing accompany it.

The Religion Today

Despite its despised position of earlier years,Spiritual Baptism today has been given an important new status by the granting of an annual holiday. The United National Congress had promised in its campaign to grant a holiday to the Shouter Baptists, which the prior government had been reluctant to do. Upon assuming office in 1995, the new government under the leadership of Prime Minister Basddeo Panday granted the holiday to be held on March 30, the date of the repeal of the Prohibitive Ordinance against the Shouters. In addition to their newly legitimated status, the Shouter Baptists along with two Orisa groups were also granted 25 acres of land in Maloney to be shared among them. Plans to use the land include the building of a Shouter Baptist Primary School and the construction of a Spiritual Park; several other ideas are being examined.

Both religions today are vibrant manifestations of the deep religiosity characteristic of Trinidad and Tobagonian society. They are especially attractive to younger members who are interested in relating to their African heritage. Even Shouter Baptism, although largely Christian in its main focus on Jesus Christ as the Savior and its deep belief in the living reality of the Holy Trinity, nevertheless contains elements clearly derived from an earlier origin in Africa. Both contain elements of the African Yoruba religion, but Orisa has maintained more of these than have the Shouter Baptist. The most important of these is the belief in Spirit possession in which the Orisa or African deities take over or possess the body of the worshipper.
Similarly, Spiritual Shouter Baptists believe in a form of trance brought about by the entry of the Holy Spirit into the body of the adherent. In trance or possession, worshippers act according to the wishes of the spirit who has entered their bodies. In addition, Spiritual Shouter Baptists believe in an overt emotional form of worship, which is also thought to be African in origin.

Despite some similarities in ritual and observance, the relationship between the two religions of Shouter Baptists and Orisa is ambiguous. There is some overlap between Spiritual Shouter Baptist and the Orisa worship in Trinidad. Some members practice both religions, and some Baptist leaders also hold Orisa ceremonies. Other members, however, vehemently deny that there is any relation between the two. Both religions are, however, very active in Trinidad and Tobago today.

Although it is difficult to ascertain their membership, estimates of the Spiritual Shouter Baptist faith range anywhere from about 11,000 to more than 100,000. The numerical strength of the group is complicated by the patterns of religious behavior in this country.
Persons may say they 'belong' to as many as four or five different religions, because they attend several churches and services. One common expression describing this form of religious behavior is that 'The more roads to Heaven one takes, the better'.

We the Spiritual Shouter Baptists are different from all other Baptists. Firstly, we plant flags into the earth symbolising different passages of the Bible, for example: the second book of Moses second Chapter of Exodus second Verse to the fourth Verse reads as follows: "When she could no longer hide him, she took for him An Ark of Bulrushes, and daubing it with slime and with pitch and putting the child therein; and she laid it on the flags by the river brink."

We use coloured uniforms, according to our gifts in the spirit, teachers, provers, surveyors, etcetera. The other groups do not use colours, except maybe one or two members of their faith. Very high-ranking Mothers will use the colours blue or brown; whereas all our faithful use colours.

The other groups wear white dresses and veils predominately. Spiritual Shouter Baptists use a red gown, plaid gown, or rainbow colours, just to name a few and we use wrapped headgear.

The Spiritual Shouter Baptist Elders have a private room in their churches or sometimes a separate room, which we enter into to do solemn fasting, singing or praying. Elders of the faith read the Bible and preach the gospel to pilgrims. There we go off into the spiritual realm within the cosmic. By this time our bodies are here and we transcend into spiritual travel. Out of this exercise come our spiritual gifts and the beholding of our spiritual face. There we are set apart from the things of the world.

There are churches with drums, which they beat during the services. Our drums send and receive messaged. We also chant hymns. The churches are built with centre poles bearing a wheel on which candles are placed. While the services are in progress we spin the wheel. These are calabashes in our rituals, bearing flowers together with a lit candle. The other groups, if they do carry a calabash, will keep it in their fasting room.

We have women as Ministers of Religion, officiating in our churches; in the other groups women cannot become Bishops, furthermore they can never be elevated to Archbishop. Women are debarred from holding certain offices 'in the clergy'.

Spiritual Shouter Baptists are a unique set of people.

The other groups I am speaking about are The London Baptists, Hockett Baptists, West Indian Sacred Order Spiritual Baptists and the Umbrella Group by the name National Congress of Spiritual Baptists of Trinidad and Tobago.

In Jesus' Almighty Name they are all different to the Spiritual Shouter faith of Trinidad and Tobago.

Retour au fascicule

Notes on Orisha Cults in the Ekiti Yoruba Highlands. A Tribute to Pierre Verger 

[article]

  Année 1995  138-139  pp. 369-401 PDF
THE ANTHROPOLOGY OF AFRO-LATIN AMERICA
AND THE CARIBBEAN: Diasporic Dimensions

Kevin A. Yelvington

https://www.annualreviews.org/doi/pdf/10.1146/annurev.anthro.30.1.227


Department of Anthropology, University of South Florida, Tampa, Florida 33620-8100;
e-mail: yelvingt@chuma1.cas.usf.edu

Key Words African diaspora, blackness, history of anthropology, “race,”
ethnicity, nationalism, creolization

■ Abstract 

The contributions of a number of First and Third World scholars to
the development of the anthropology of the African diaspora in Latin America and
the Caribbean have been elided from the core of the discipline as practiced in North
America and Europe. As such, the anthropology of the African diaspora in the
Americas can be traced to the paradigmatic debate on the origins of New World black
cultures between Euro-American anthropologist Melville J. Herskovits and African
American sociologist E. Franklin Frazier. The former argued for the existence of
African cultural continuities, the latter for New World culture creations in the context of
discrimination and deprivation characteristic of the experiences of peoples of African
descent, in light of slavery, colonialism, and postcolonial contexts. As a result, subsequent positions have been defined by oppositions in every subdisciplinary specialization and area of interest. Creolization models try to obviate this bifurcation, and newer
dialogical theoretical perspectives build upon such models by attempting to combine
revisionist historiography with social/cultural constructionist approaches to identity,
especially around the concept of blackness understood in the context of cultural identity
politics

Thursday, May 14, 2020


Herbs & Plants. Cyathula prostrata. A wild plant with vast medicinal applications.

Friday, 1 May 2020 

Category: Culture May 2020
permalink


Tagged under:Africa

The plant is often harvested from the wild for local use, especially for medicinal purposes but also as a food and source of soap.

The use of wild medicinal plants in traditional medicine is still a very common practice in many parts of the world. Cyathula prostrata (L.), Blume, which belongs to plant family Amaranthaceae is one of the wild plants with vast medicinal applications throughout its distribution range in Africa. It is an annual to perennial branched herb/shrub reaching an approximate length of about 1m, erect or ascending, rooting at the nodes, with an obtusely quadrangular stem, thickened above the nodes and young foliage, often coloured red.



Leaves are opposite, simple, rhomboid-obovate to rhomboid-oblong, with base contracted or narrowed, rounded, apex triangular, acute to obtuse, entire, ciliate; the margin or blade is often tinged red and the petiole short. Inflorescence presents an erect, elongated raceme, the terminal and highest leaf-axils, straight or sinuous, rachis densely pubescent; bisexual flowers in small clusters grow in the lower part of the raceme. The fruit is an ellipsoid utricle, thin-walled, glabrous, one-seeded, surrounded by stiff perianth. The seed is ovoid or ellipsoidal and shiny brown. Cyathula prostrata is a weed of cultivated land, waste places, as well as forest margins. It is widely distributed and can be found in tropical Africa and America, and in Asia as well as in Australia. In many communities, the leaves are cooked and eaten as a vegetable.



The Cyathula prostrata plant is often harvested from the wild for local use, especially for medicinal purposes but also as a food and source of soap. It has many medicinal uses. The leaves are typically used for treatment and management against rheumatic fever, dysentery, wounds and eye trouble. The sap is traditionally used as an ear drop to treat otitis and is also applied to skin sores and burns. The leaves, mashed with water are used as a remedy for treatment of cholera disease. A decoction of the leaves is applied to snakebites. The juice from macerated leaves is applied to cuts and bruises as an antiseptic and the macerated leaves themselves are applied to wounds to stop bleeding. The decoction of the leaves is used to ease irritations of the throat.
The stem and leaves decoction is administered as a mild laxative. The juice extracted from the stem is used as an abortifacient. A stem decoction is taken as a diuretic and to increase menstrual discharge. Similar to the stem use, the roots are also used as an abortifacient. A decoction of the roots is used as a remedy for dysentery, colds and cough, and dropsy.



The root is used as a plaster to treat caterpillar itch, around the neck for a cough and on the belly for intestinal worms or shingles. And although its use in traditional medicine is not much reported compared to other parts of the plant, the flowers are known to have an expectorant activity. The decoction prepared from the whole plant is also administered for articular rheumatism.
Furthermore, the decoction of the aerial parts of the plant is drunk as a treatment for cough and an infusion of the whole plant is taken as a remedy for fever and dysentery. A decoction made from the whole plant is used as a wash for relieving headache. Similar to the use of the leaves, the sap obtained from the whole plant is administered as ear drops to treat otitis and headache. The plant is pulped and applied as a poultice on sores, burns, and fractures, where it acts as a haemostatic and healing agent. The ash of the burnt plant, mixed with water, is rubbed on the body as a remedy for scabies and other skin ailments.

Richard Komakech
Bolivia. Rainmaking Ritual.
Friday, 1 May 2020 8:00

Category: Culture May 2020
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Tagged under:Latin America

Quechuas perform a special ritual to ask for rain to the God of life. According to the narration of the old people of the K’isi k’isi community, in the department of Ouro in the south of the country, the custom of performing the ritual to ask for rain dates back
to ancient times.

That is why every year, the Quechua people climb to the peak of Andamarka and perform the ch’alla to ask for rain and avoid drought. The sacred peak of Andamarka is an hour’s walk from the community of K’isi k’isi.The ritual is organized by the jilanqo, that is, the person who serves as community authority on a rotating basis. This person is in charge of carrying out all the activities of the community; in case he failed to fulfill his duties and in case any bad event occurred to animals, crops and people, he would be considered the one responsible for that.



So the jilanqo seven days ahead of the day of the performance of the rainmaking ritual makes sure that the chicha preparation has started and two days before the ritual he orders the hunt of twelve guinea pigs.
On Friday afternoon, the son-in-law of the jilanqo (the community authority) gets some chicha and along with his parents he performs
the ch’allar ritual.
On Saturday morning, the authority of the community, along with the yatiri (the master of the rite) and the whole community climb to the peak of Andamarca. Some people carry chicha and food. When they reach the peak of Andamarca, the jilanqo along with his two sons-in-law, sets up two stone tables that represent the principle of pairs, that is, the male and female principles. Both tables are oriented towards the sunrise. Then the yatiri begins to prepare the ritual offering with aromatic herbs, dried llama, and invokes the awatiris (provider spirits). The yatiri asks the spirits to provide the community with abundance of sheep, cows, llamas and all those products that are essential for their sustenance. After doing so, the yatiri sacrifices a white lamb; he removes the heart from the animal and puts it in a clean container which is placed on a flat stone.



After the skin is removed from the lamb, the young people of the community offer the belly and guts of the animal to the sacred places. The lamb meat is cooked on embers without salt and all attendants eat it. The yatiri eats the head of the lamb. The son-in-law of the community authority, collects all the bones of the sacrificed animal and ties them with a red thread and gives them to the yatiri. At this point the yatiri makes the offering of six guinea pigs at the chullpas (funerary towers). The yatiri also makes other offerings at other sacred places using the bones of the lamb and the six guinea pigs left.
Then he distributes the piqa (small offering made with the blood of the slaughtered animal and with white flour and other ingredients) to each family so that they can make offerings to the uywiris and other spirits. When the ritual ceremony ends, people descend from the peak of Andamarca while dancing and playing their pinkillus (wooden flutes, typical Andean instruments that are played during the rainy season).



Once people are all back at the village the jilanqo invites everyone to share the kanka (ritual meal which was prepared at the peak of Andamarca). After the meal, the ch’allar ritual is performed invoking all protector spirits, and asking for their blessing and an abundance of animals and generous harvests. Making offerings at sacred places and to the Pachamama has great importance to us the Quechua people, since we believe that the God of life manifests himself through sacred places and his blessing gives life to all creation. Human beings are those who are aware of all this and are grateful for life and at the same time they know they must watch over the other beings of the universe. This is the reason why the rainmaking ritual must be performed by the members of the community of K’isi k’isi. All of them do this happily because they know that by doing so harmony is restored with the cosmos, with God and with the community.
Living in harmony with nature and people is what gives meaning to the cultural and spiritual existence of the Quechuas.

Jhonny Mancilla Pérez