[326] Practitioners believe that each species of plant has its own aché and that it is this which holds healing power. [215] Regarded as containing much aché,[216] this liquid is used for removing malevolent influences, in ceremonies for baptising ritual tools, and for washing the hands of the matador before they carry out a sacrifice. [357] In turn, those visiting the babalawos pay them for their services. [185] The most important of the fundamentos are stones termed otanes (sing. Be the first to recommend Santería y Hechizos. [365] Various santeros or santeras are believed to have the power to communicate with spirits. [138] In the U.S., some African American adherents have contrasted what they regard as the African-derived ethos of Santería with the non-African origins of Christianity. During this ritual, it is common for the egun to be invited to possess the initiate. [393] The most important of these were the cabildos de nación, associations modelled on Europe's cofradias which were sponsored by the Church and which the establishment regarded as a means of controlling the Afro-Cuban population. [303] Once an individual is possessed, they may be taken into an adjacent room where they are dressed in the ritual clothing pertaining to the possessing oricha, after which they are returned to the main room. Igbodu. [451], Santería was present in the U.S. by the 1940s;[56] there are reports of people from the U.S. traveling to Cuba for initiation during the 1940s and 1950s. [37] Alternative terms for an initiate is a babalocha or babaloricha ("father-deity") if male and an iyalocha or iyaloricha ("mother-deity") if female. [449] Among Mexican practitioners, there is a perception that initiates trained in Cuba were more "authentic". [457] Some practitioners grow up in the religion, as the child of initiates, although others only approach the religion as an adult. [165] These casas are usually the personal home of a santero or santera. [293], At these ceremonies, praise songs for the oricha are sung. [403] Afro-Cuban religious practices were often referred to as brujería ('witchcraft') and linked to criminality in the popular imagination. [423] Creyente required police permission to perform rituals, which was sometimes denied. [397] Members identified traditional African deities with Roman Catholic figures such as Jesus Christ, the Virgin Mary, and the saints, believing that these entities would assist people in their daily lives in return for offerings. [292] Many groups also argue that the men playing these drums must be heterosexual. Each Orisha had a center of worship around which their religious services would take place and where his or her priesthood would be initiated and trained. [14] In the 19th century, elements from Spiritism were drawn into the mix,[15] with Santería emerging as a distinct religion in the late 19th century. Before any ritual is carried out, worshippers make prayers to the ancestors with reverence. [20] A fourth Afro-Cuban religion is Arará, which derives from practices among the Ewe and Fon;[21] Arará is sometimes considered a branch of Santería rather than a separate system, although unlike most forms of Santería its origins are not primarily Yoruba. [252] An additional ritual, known as "receiving the warriors", is a ritual where the initiated receives objects from their padrino that represents the warrior oricha. [380] Most Roman Catholic priests were located in urban areas, away from the majority of the enslaved population who worked on rural plantations. [166] There will also be an eyá aránla or sala, often a living room, where semi-private rites can be conducted. The court ruled that animal cruelty laws targeted specifically at Santería were unconstitutional. Honoring Ancestors in the Traditional Lucumí Way, How to Learn Santería – Studying the Religion. [147] Santería is an initiatory religion,[148] one which is organized around a structured hierarchy. [138], Particular focuses of Santería healing include issues of female reproduction, skin complaints, gastrointestinal and respiratory problems, and sexually transmitted infections such as syphilis and gonorrhoea. [444] Census data in the late 1990s suggests 3 million Cubans follow Santería. [396] [154] As Yoruba transitioned into Lucumí over the centuries, the Yoruba pronunciations of many words were forgotten,[157] and in the early 21st century some practitioners have made a conscious study of the Yoruba language to better understand the original meaning of Lucumí words. [147] In some ceremonies, the names of these individuals, who are regarded as the ancestors of the house, are recited in chronological order. [360] Charms and amulets are also used as a general prophylaxis against illness, as for instance with ears of corn which are wrapped in purple ribbon and placed behind a doorway. [70] He is depicted as being black on one side and red on the other,[71] and although often shown as male is sometimes depicted as being female. [254] This is known as the día del itá ("day of history"). There are several ways of working with your ancestors within Santería Lucumí.In a previous article we discussed how to work with Ancestors through the Traditional Lucumí Ancestral Shrine (opá ikú). [64] Practitioners believe that oricha can physically inhabit certain objects, among them stones and cowrie shells, which are deemed sacred. [296] The akpwón can switch from song to song quickly, with the drummers having to adapt their rhythm accordingly. [102] [28] These common origins can be seen in the fact that Santería shares much of its theology, including deity names, with Haitian Vodou. [350] Unlike the more open policy for Santería initiates, only heterosexual men are traditionally allowed to become babalawos,[351] although homosexual male babalawos have been recorded both in Cuba and the U.S.[141] Women are prohibited from taking on the role,[248] a restriction explained through the story that the oricha Orula was furious that Yemaya, his wife, had used his tabla divining board and subsequently decided to ban women from ever touching it again. [120], Other material is also placed inside the sopera, including cowrie shells; usually 18 are added although the precise number differs depending on which oricha the sopera is devoted to. It formed through the blending of the traditional religions brought to Cuba by enslaved West Africans, the majority of them Yoruba, and Roman Catholicism, the only religion legally permitted on the island by the Spanish colonial government. [38] Some people external to the religion have referred to its practitioners as "santerians" although this is not used by adherents themselves. [191] The new otanes undergo a bautismo ("baptism") rite,[188] entailing them being washed in osain, a mixture of herbs and water, and then "fed" with animal blood. [353], The oricha of Ifá, Orula or Ọ̀rúnmila, also has a prominent place within Santería. [175] Conversely, in an area like Veracruz in Mexico, many practitioners attend group rituals and then leave, sometimes never seeing their co-practitioners again. [199], As well as having been influenced by Spiritism during the 19th century,[363] Santería is often intertwined with Espiritismo, a Puerto Rican tradition focused on contacting the dead;[364] this is particularly the case in areas such as New York and New Jersey. [49] Each oricha is deemed to prefer a particular color and number of otanes in sopera devoted to them; Chango has six or ten black stones, Obatala has eight white stones, while Ochun favors five yellow stones, for instance. For other uses, see, One of the most prominent oricha in Santería is Eleguá. For many generations it was protected and kept secret – as something solely for African people. Birth place of Founder: Could not locate Year Founded: Because Santeria is a syncretism of a West African religion and European Catholicism, there is no exact year for the formation of this religion. [56] The oricha are not regarded as wholly benevolent,[57] being capable of both harming and helping humans,[58] and having a mix of emotions, virtues, and vices. [131], Santería has standards for behavior and moral edicts that practitioners are expected to live by,[132] with the religion presenting strict rules regarding how to interact with other people and with the supernatural. [168] Those apprentices who follow these initiates are known as their ahijado (godson) or ahijada (goddaughter). Members identified traditional African deities with Roman Catholic figures such as Jesus Christ , the Virgin Mary , and the saints, believing that these entities would assist people in their daily lives in return for offerings. [173] Cuban emigration also established Santería's presence in Puerto Rico,[32] Spain,[32] and Germany. [31] This reflects that Santería is a flexible and eclectic tradition,[32] with considerable variation in how it is practiced. [133] Mythological stories about the oricha contribute to the moral and social consciousness of practitioners. [118] Although the dead are not deemed as powerful as the oricha, they are still thought capable of assisting the living,[118] with whom they can communicate through dreams, intuition, and spirit possession. However, I did manage to interview a practitioner and was invited to the place of worship. [281] Before they are used in ceremonies, these drums are typically baptized, after which they are referred to as a tambor de fundamento. We believe in transparency and education of those who are interested. [421] In 1991, the Communist Party approved the admission of religious members,[427] and in 1992 the constitution was amended to declare Cuba a secular rather than an atheist state. Now it's easier to find great businesses with recommendations. [192] The process of creating these altars is deemed expensive and time-consuming. [206] Initiates are expected to make a sacrifice on a regular basis, and at least once a year. For much of the 20th century, initiates have kept libretas, notebooks in which they have written down material relevant to the practice of Santería, such as Lucumí terms or the attributes of specific oricha. [308] Some drumming groups who perform toque at both religious and non-religious events may omit certain parts from the latter to distinguish them from the former. [48] The three facets of this divinity are understood slightly differently; Olodumare represents the divine essence of all that exists, Olorun is regarded as the creator of all beings, while Olofi dwells in all creation. [301], During the possession, the possessed individual is referred to as the "horse", with the oricha having "mounted" them. Santería is at its heart a multicultural religion. [267] The nature of these restrictions depends on the initiate's tutelary oricha. [199] As part of this, a funeral mass is held in a Roman Catholic church nine days after the individual has died to ensure that their soul successfully travels to the realm of the spirits. [344] Dilogún entails the casting of cowrie shells,[345] and is considered more complex in that it requires a knowledge of the patakie stories. The closest date available for the founding of Santeria is the years that the slave trade occurred. [46] Practitioners believe that this divinity created the universe but takes little interest in human affairs,[47] thus being inaccessible to humanity. [37] A non-initiate, including those who may attend public Santería ceremonies, is an aleyo ("stranger");[39] these non-initiates make up the majority of people involved in the religion. [143], The scholar Mary Ann Clark describes Santería as "not so much a religion of belief as one of practice",[144] and it has an elaborate system of ritual. [169] They refer to their santero/santera as padrino (godfather) or madrina (godmother). [398] In 1882 a new regulation was passed requiring each cabildo to obtain a new license to operate each year, and in 1884 they were prohibited from practicing on Christmas Eve or January 6. [283], Practitioners believe that the consecrated batá drums contain a sacred inner substance known as añá. [399] Formally, these individuals were considered Roman Catholics, but their involvement in Roman Catholicism rarely extended beyond an initial baptism. [193], Many altars contain few or no anthropomorphic depictions of the oricha,[16] although will often include objects that have particular associations with them;[182] a wooden axe for Changó or a fan for Ochún, for instance. [396] However, during the nineteenth century, their functions and membership expanded. [383] The majority arrived in the 19th century,[384] in the wake of the late 18th century sugar boom. [359] These are created using herbs and blood and produced while in contact with the otanes, from which they are believed to gain invisible fluid. [269], The annual celebration of one's initiation into the religion is known as the cumpleaños de santo ("birthday in the saint"). If this fails to materialise, practitioners may resort to several explanations: that the details of the ritual were incorrect, that the priest or priestess carrying out the rite lacked sufficient aché, or that the wrong ébbo was carried out for the situation. [232] The initiate is known as an iyabó[233] or iyawó,[234] a term meaning both "slave of the oricha" and "bride of the oricha". [170] The relationship between santeros/santeras and their 'godchildren' is central to the religion's social organization. [238] Next comes the ceremonia del río (ceremony of the initiate), which involves the oyubona and the initiate. [279] For ceremonial purposes, these drums must be made from wood, with no metal structural elements; adding metal elements could offend Chango, who is associated with wooden artefacts, because of their association with his enemy, Ogun. [2] In the United States, the tradition has also been referred to as "La Religión Lucumí", a term originally employed in colonial-era Cuba,[5] and in other instances has been called "Regla Lucumi",[6] or simply "Lucumí", in reference to the colonial Spanish term for the Yoruba people. [374], After the Spanish Empire conquered Cuba, the island's indigenous Arawak and Ciboney saw their population's dramatically decline. Also represents the planets: Mars, Venus, Mercury, Saturn, Jupiter, Neptune,Uranus plus the … [433] Cuba's government permitted the formation of the Yoruba Cultural Association, a non-governmental organization, in the early 1990s,[434] while various practitioners of Santería made visits to Nigeria to study traditional Yoruba religion there. The Roman Catholic Church has often seen it as Satanic, Cuba's Marxist–Leninist government perceived it as primitive superstition, while animal welfare groups have criticised its use of animal sacrifice. [85] Orula is the oricha of divination, who in Santería's mythology was present at the creation of humanity and thus is aware of everyone's destiny. [306] However, the toque is also often performed for entertainment purposes, outside of the ritual environment; Hagedorn referred to these non-religious toques as "folkloric performances". What’s the Difference Between Legba, Eleggua, Eshu and Exu?! [7], Santería is an Afro-Caribbean religion,[8] and more specifically an Afro-Cuban religion. [139], The second half of the 20th century saw a growing awareness among initiated of the trans-national links that Santería had with other orisha-worshipping belief systems in West Africa and the Americas. We hope to share that beauty with you, and will always dedicate our religious lives to the service of the Orishas, our Egun and the service of our fellow brethren. [325] People who are sick may undergo the rogación de la cabeza (blessing of the head) ritual, in which coconut water and cotton are applied on the head. [392] The Roman Catholic Church in Cuba made efforts to convert the enslaved Africans, but the instruction in Roman Catholicism provided to the latter was typically perfunctory and sporadic. [417] This administration espoused anti-racism while retaining previous governments' focus on cultural integration among Cuba's ethnic groups,[418] regarding any emphasis on a separate Afro-Cuban identity as counter-revolutionary. [339] Attending a divination ritual in this way is commonly the first time that an individual encounters Santería so directly. [251] They are expected to familiarise themselves with various herbs and their different associations and uses. [33] There is no strict orthodoxy,[34] and no central authority in control of the entire religion. [147] The casa will typically have an igbodu ("sacred grove of the festival"), an inner room where the most important rituals take place. [259] A matanza animal sacrifice usually follows, designed to feed all of the major oricha. There are no Botanicas or anything remotely resembling the elaborate rituals that comprise Santeria. [166] For the rest of the seven days, the initiate remains here,[241] sleeping upon a mat on the floor. [166] Another space, the iban balo, or patio, will be used for public occasions, as well as for the cultivation of plants and the housing of animals due to be sacrificed. [106], Santería teaches that the human head contains a person's essence, termed their eledá[107] or orí. [236], The process of initiation takes place over seven days,[237] with an additional two days of preparatory rituals. [110] Practitioners often believe that individuals have a specific destiny,[111] their destino (destiny) or camino (road). [213] Once killed, the animal's severed heads may be placed on top of the vessels containing objects associated with the oricha to which the sacrifice has been directed. [253] At some point during the week, and usually on the third day, the initiate will undergo the itá, a session with a diviner in which the latter will inform them about their strengths, weaknesses, and taboos that they should observe. [400] This process was promoted at the International Workshop of Yoruba Culture, which was held in Cuba in 1992. [247] This cleansing of the head is known as the rogación de cabeza. [287], Those playing the batá are referred to as batáleros. [149] An ethos of secrecy pervades many of its practices,[150] with initiates often refusing to discuss certain topics with non-initiates. [264] On the seventh day of the initiation, which is usually a market or church day in Cuba, the new initiate leaves the casa and visits the marketplace, where they make offerings to Eleguá and steals something small, also as an offering to Eleguá. [55], Origin myths and other stories about the oricha are called patakíes. [16], Although Santería is the best known of the Afro-Cuban religions,[17] and the most popular,[18] it is not the only one. [106] [242] No one who is not directly involved in the initiation ceremonies is permitted entry. [64] The initiate's head usually receives most attention in this washing;[246] often, their hair will be shaved off. [55] The ethnomusicologist Katherine Hagedorn described aché as "the realized and inherent divine potential in all aspects of life, even in apparently inert objects. [74] The second guerro is Ogun, viewed as the oricha of weapons and war,[75] and also of iron and blacksmiths. In an effort to reconcile their multi-cultural beliefs, the Lucumí people resorted to syncretism of their orishas with Catholic saints. [37] Practitioners of both Santería and other Afro-Cuban religions are called creyente ("believers"). [118] Practitioners also believe that the number and identities of these spirits can be determined through divination. [286] The lead singer at such ceremonies is known as an akpwón. [452] There, it established a particular presence in Florida, California, New Jersey, and New York. [437] Cuban cultural nationalists were critical of the Yorubization process, viewing Santería's syncretism as a positive trait. [419], Following the Soviet Union's collapse, Castro's government declared that Cuba was entering a "Special Period" in which new economic measures would be necessary. [199], In Santería, offerings to the oricha are referred to as ebbó[203] or ébo. Santería Lukumí came together on the island of Cuba as the aggregate worship of the various Yoruba-speaking people from different tribes, along with elements of Arará worship, Catholicism and Spiritism. [300] The possessed will often speak in the Lucumí language. [356] Individuals approach the babalawo seeking guidance, often on financial matters, at which the diviner will consult Orula through the established divinatory method. [262] Then they rise and are welcomed by their godparent, reflecting that they are now part of their casa. [265], The new initiate can finally take their tureen containing their otanes back to their home. Despite its many practitioners, Santeria is difficult to see first-hand – Santeria priestesses are often wary of foreigners. [238] One day before the main events, an ebó de entrada ("opening sacrifice") often takes place, with sacrifices being made to either the oricha or the egun. [275] The goal of the rhythms and songs is to summon the oricha to earth;[103] it is the collective energy built up by the group that is believed to be necessary in achieving this. English (US) Español; Français (France) [386] The great plurality were Yoruba, from the area encompassed by the modern states of Nigeria and Benin;[387] the Yoruba had a shared language and culture but were divided among different states. Several forms of divination are utilized, including Ifá, to decipher messages from the oricha. [110] There is no strict orthodoxy on this issue and thus differences in interpretation. [261] The initiate then performs the moforiba by lying on the ground as a sign of respect to the oricha that they have received. Practitioners work in private, or gather at the homes of priests and priestesses (santeros and santeras). [391] Oricha associated with the protection of agriculture also ceased to remain part of practices in Cuba, probably because enslaved Afro-Cubans had little reason to protect the harvests owned by the slave-owners. [355] In Cuba, Ifá typically involves the casting of consecrated palm nuts to answer a specific question. Besides providing space for worship, these temples are usually inhabited by priests or priestesses. [424] The state nevertheless sought to adopt and promote many of the art forms associated with Santería in the hope of secularizing them and using them in the promotion of a unified Cuban identity. [54] Most practitioners of Santería are themselves unable to offer detailed explanations of the meaning of Lucumí texts. [103] Many practitioners also describe how they "read" messages from the oricha in everyday interactions and events. [43] Those who have a sustained engagement with the religion are also referred to as omoricha ("children of the oricha"),[44] aboricha ("one who worships the oricha"),[36] and an oloricha ("one who belongs to the oricha"). [94], Practitioners argue that each person is "born to" a particular oricha, whether or not they devote themselves to that deity. It was within the cabildos that syncretism between Roman Catholicism and African traditional religions took place, and where Santería probably first developed. In the 1960s, growing emigration following the Cuban Revolution spread Santería elsewhere. [373] These spirit dolls may also be passed down through the generations within a family. [160] They may share the contents of these books with their own initiates; others keep them strictly private. [460] The religion was also explored in other media; the Cuban filmmaker Gloria Rolando released the film Oggún in 1992. In the corner of the room inside the House of Santeria lays a display of gifts to the gods. [344] Any practitioner can utilise this divinatory technique,[199] which is also employed by adherents of Palo Monte. [151] For this reason, Mason thought Santería could be described as a secret society. Santeria is an Afro-Caribbean religion that developed from the Cuban slave trade. This location is chosen so that the ancestors are located below the vertical water pipes, allowing the spirits to transition between the realms via water, which is their preferred medium for travel. 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