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Essay Subject: Origins & development in Cuba & Puerto Rico, deities, rituals, natural forces, sacrifices, ancestor worship, priesthood, magic spells, initiation, organization, healing.... More...

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Paper Abstract: Origins & development in Cuba & Puerto Rico, deities, rituals, natural forces, sacrifices, ancestor worship, priesthood, magic spells, initiation, organization, healing. Paper Introduction: SANTERIA: AN EXAMINATION OF A RELIGION AND ITS PRACTICES Introduction This research examines the Santeria religion and its practices. Throughout this examination, both similarities and differences between (1) Santeria as the religion is practiced in Cuba (where it developed) and (2) Santeria as the religion is practiced in Puerto Rico (one of the many other Latin American populations in which the religion became rooted) are identified and reviewed. The Development of Santeria in Cuba and Puerto Rico The origins of Santeria may be traced to the Yoruba people who are native to Nigeria (JAcobs, 1990, pp. 349-370). The Yoruba practiced a mythological, animist religion which made its Text of the Paper: The entire text of the paper is shown below. However, the text is somewhat scrambled. We want to give you as much information as we possibly can about our papers and essays, but we cannot give them away for free. In the text below you will find that while disordered, many of the phrases are essentially intact. From this text you will be able to get a solid sense of the writing style, the concepts addressed, and the sources used in the research paper. One of the several divination systems incorporated into Santerianpractices is used in this process. The greater thenumber of Santeros and Santeras involved in the preparation, the morepowerful will be the potion according to Santerian belief (Carrera, 1971 p.56). If a Santero or Santera desires to harm an enemy, the Santero orSantera goes to the ceiba at midnight, strips off all clothing, walksaround the tree several times, brushing the tree trunk with finger tips,all the while asking the sacred tree to harm his or her enemy. 159). Murphy, J. The top, or first, rank in Santeria are thebabalawos. The Yoruba practiced amythological, animist religion which made its way to the Western Hemispherethrough the slave trade. 3 ). (1993, Fall). D. The ceiba is the most magical tree to the Santeria of Cuba (Martinez,1982, pp. Both males and females may advance to this rank.The fifth rank is the highest rank to which females may advance. A. 1188-1191). (199 , July). The Osain also isa spiritual being--one of the orisha--who is recreated through thepreparation of the potion. (1969). Pinaldo is another ofthe rites of Santeria wherein the participant receives the sacrificialknife; however, the rite of Pinaldo carries less status than does the riteof Cuanaldo or Wanaldo. The purpose of rogacion de cabeza is to cool and refresh the head ofthe suffering person (Brandon, 1991, p. 14-2 ). Persons in the third rank areknown as oluwos as well as babalawos, while persons in the second rank alsoare known as kolobas, and persons in the first and highest rank also areknown as omo-kolobas once they have completed the initiation rite of Olofi,wherein they become a personal god of mankind. Sacrificing animals is done when theproblems facing the Santeros and Santeras are especially serious incharacter. 154). The orisha determines thenature of the sacrifice that is required in any given situation. EnglewoodCliffs, New Jersey: Prentice-Hall, Inc. Depending on the specific need involved, the ebbo (sacrifice) may belarge or small (Gonzalez-Wippler, 1981, p. From the time an individual learns theidentity of her or his personal orisha, the orisha is petitioned by theperson continually for guidance for the remainder of her or his life. Some Cubans claim that Castro himself is anadherent of Santeria; however, no factual evidence has been offered tosubstantiate this contention. 32-38). Every Santero and Santera has a libretadocumenting the most important religious practices of Santeria, togetherwith a list of all of the various acts that either must be preformed oravoided throughout her or his life. Initiates into the religion are thought to gain addedprotection and increased knowledge at each level of the process. Santeria Healing in Cuba and Puerto Rico Plants play a major role in the practice of the Santeria religion(Brandon, 1991, p. 1188-1191. 23-39. Actually, however, the followers of Santeria are organizedinto 11 ranks, as the twelfth and lowest rank consists of people who do notbelieve in Santeria. Torrens, J. 287). Permission from governmental authorities isrequired prior to conducting a Santeria initiation; however, denial ofpermission for such events seldom has occurred. Cuban Studies 12: pp. In Cuba, the sacred tree of Santeria is the ceiba (Mason, 1994, pp.23-39). Both males and females may advance to this rank. 157-164). 37-54). 157). 157). America169: pp. Use of Plants in Santeria in Cuba and Puerto Rico in Magic and Witchcraft "Magic, medicine and the expulsion of witchcraft are all part of thesantero's (sic) work" (Brandon, 1991, p. In the practice ofSanteria, an orisha is persuaded to provide ashe in response to ebbo, orsacrifice. Kahaner, L. The Santeria religion, therefore, is mixture of the magic andmythology of the original Yoruba religion with some of the traditions andmythologies of the Roman Catholic church (Torrens, 1993, pp. The Santeria believe that plants havethe power to help human beings lead "healthful and abundant lives"(brandon, 1991, p. The eighth rank is comprised of persons who have passed through theinitiation rite of Los Guerros--The Warriors (Murphy, 1988, p. 64). The meat of these animals always is eaten becausethe adherents of Santeria believe that through the eating of the animalsthe blood is being transferred to the orisha. In the rite of rogacion de cabeza, plants are used to cure a person(Brandon, 1991, p. 111). In spite of the efforts of the Yoruba slaves to conceal their mergingof their traditional religion with Roman Catholicism, the Spanish occupierssoon discovered what the slaves were doing, and began to persecute allpersons who practiced Santeria (Gonzalez-Wippler, 1973, pp. 119-13 ). Spiritualism as an adaptivemechanism among Puerto Ricans. Initiation Into Santeria in Cuba and Puerto Rico Santeria requires a progressive system of initiation (dauny, 1982,pp. (1988). The Santerian term for plants is egwe, which isderived from the Yoruban word ewe. Comparative notes on Yoruba and Lucumi."Language 29: pp. 29). Prior to the accession to power of Castro,however, it was traditional for Cuban presidents to be initiated intoSanteria if such initiation had not occurred prior to their assumption ofthe office of president. The libreta also includes predictionsof future events in the life of the individual Santero or Santera. Research in African Literature 24: pp. The strings are seen by the Santerosand Santera as protection against all forms of evil. Each year on 3 December, the babalawos (high priests of Santeria)conducts the ceremony of Opening the New Year (Bascom, 1959, pp. Santeria also believe that the divine powers of plantsfluctuate over the course of a solar day, and that the vitality of plantsis highest during the early morning (Sandoval, 1977, pp. 55). 79. Carrera, L. The rite of TheNecklaces is one of the two primary initiation rites along with TheWarriors, and must be completed before participating in the rite of TheWarriors. 137-151. 157-164. 37-54. 37-54). The adherents of Santeria in Cuba in the practice of their religionhave been relatively free of interference from the government of FidelCastro (Hanly, 199 , p. (1982, Summer). There are threebasic Santeria blood sacrifices involving the slaughter of animals. The scatteringof the petals of the plant galan de dia is thought by the Santeria of Cubaand Puerto Rico to create "a happy environment in which witchcraft cannotabide" (p. 156). Some plants also are used in the practice of witchcraft by theSanteros and Santeras. Three orisha--Eleggua, Offun, and Ochosi--are The Warriors (Dauny,1982, pp. 64). 58). Mason, M. Lastly, animals are slaughtered in blood sacrifice ceremoniesassociated with the initiation rites in the Santeria religion (Gonzalez-Wippler, 1989, p. Santeria: African magic in LatinAmerica. Completion of these two initiation processes accomplishes one-half ofthe major initiation process of asiento, and the initiate is then said tobe ready to "make the saint" (Dauny, 1982, pp. 761). For the same reason,practitioners of Santeria at times drink the blood of the animalsslaughtered in these ceremonies. Gonzalez-Wippler, M. .A circle of blood is also made around the vessel holding the saint'semblem" (p. TheSanteria priests "show total disregard for the animals' suffering. Healing and prophecy in the blackspiritual churches. Some sort of blood sacrifice may be required when thepetitioner's life is thought to be in danger. Santeria in Cuba In Cuba, the traditions and practices of Santeria are transmittedfrom patron to initiate in writing in notebooks called libretas (bonzalez-Wippler, 1973, pp. Orishas are not perceived by Santeros as remote deities (olmstead,1953, pp. 125-135). Alonso, L., and Jeffrey, W. 156). Summary and Conclusion This research examined the Santeria religion and its practices.Throughout this examination, both similarities and differences between (1)Santeria as the religion is practiced in Cuba (where it developed) and (2)Santeria as the religion is practiced in Puerto Rico (one of the many otherLatin American populations in which the religion became rooted) areidentified and reviewed. Objects such as sacrificial knives arealso cleansed and empowered through washing with Omiero. The firsttwo initiation rites are those of The Necklaces and The Warriors. Ritual Use of Plants in Santeria in Cuba and Puerto Rico Osain and Omiero are the principal potions prepared from plants forceremonial use (Brandon, 1991, p. A magico-religious system of Afro-Cuban origin. Cuanaldois the name used most frequently in Cuba, while Wanaldo is used more oftenin Puerto Rico. (1982, February). The Yoruba in Cuba. The sixth rank is comprised of those persons who have participated inthe asiento ceremony, but who have not been consecrated to Ifa (Murphy,1988, p. Although the adherents of Santeria worship multiple saints (orisha),the orisha are perceived as angels and not as the supreme god (Bascom,195 , pp. Brandon, G. 16-19). These individuals have been consecrated to Ifa,and have passed through the initiation rites of both Cuanaldo or Wanaldo.During the rite, the individual receives the sacrificial knife. Nigeria: pp. African civilizations in the New World. I. Sandoval, M. (1991, September). Theykill the animals with dull knives, axes, and even scissors" (p. Mental illnesscomplicated by the Santeria belief in spirit possession. Jacobs, C. Whenthese predicted events are calamitous in character, the libreta containsthe necessary instructions that, if followed, will allow the Santero orSantera to protect himself or herself from harm. R. AnnArbor, Michigan: UMI Books. A number of different herbs are associated withthe various orisha, and the potions must be prepared by a Santero orSantera who is knowledgeable in the process and rites. It is at the ceiba that the followers of Santeria in Cuba sacrificeanimals (Dauny, 1982, pp. (1977, Fall). At every level of ranking in theSanteria structure, the lower ranking individuals defer to the higherranking individuals. 32-34. 761. F. Gleason, J. Before each such feeding, the dead, or eggun, must be honoredthrough the performance of a ceremony. Thus, the objective of all of the invocations,spells, and rituals of Santeria is the acquisition of ashe through theintervention of the orishas (deities; saints). If the orisha have not beensatisfied, additional offerings are made. This characteristic of secrecy continues among thefollowers of Santeria within the Cuban and Puerto Rican populations (Dauny,1982, pp. Fleming, M. 157). The first population of Yoruba slaves in theWestern Hemisphere was established in Cuba. S. Gonzalez-Wippler, M. 6 ). Others have brittle, explosivepersonalities and require the utmost etiquette and respect before beingpicked. 159). 55-76. R. The orisha Eleggua prefers malegoat, opossum, roosters, and turtles, while the orisha Chango demands ram,rooster, turtle, guinea hen, or quail, and the orisha Oggun is partial tomale goat, rooster, pigeon, guinea hen, and opossum. 63). 64-68). 55-76). 121). 349-37 . Journal of Black Studies 22: pp. While both the Ozain and theOmiero cleanse a person preparing to confront an orisha, the Omiero alsoempowers the person being prepared. The malesadvancing to this rank become known as Santeros, while the females becomeknown as Santeras. The ninth rank is comprised of those individuals who have completedthe rite of The Necklaces (Murphy, 1988, p. The seventh rank is comprised of persons who have been initiated intoSanteria by a babalawo (Murphy, 1988 p. Santeria: Afrocuban concepts of disease andits treatment. The uses of plants in healing in anAfro-Cuban religion, Santeria. 167). The plant abre camino is taken into aperson's body in an effort to fight the effects of spells cast on theperson by others. All persons on earth, whether or not they believe in Santeria, areconsidered by the adherents of Santeria to be overseen by one of the orisha(Bastide, 1971, p. The Warriors alsoare believed to provide an initiate with guidance in all of her or hisactions. 12-14). Sacrificial Ceremonies of the Santeria in Cuba and Puerto Rico The blood sacrifices involving animals are the Santerian ceremoniesthat draw the greatest scorn and contempt from those persons who do notaccept the religion (Gonzalez-Wippler, 1989, pp. The ritual system of Cuban Santeria. Thus, Santerian vows of secrecy that once were thedifference between life and death in both Cuba and Puerto Rico becameintrinsic to the practice of the religion although the need for suchsecrecy in both Cuba and Puerto Rico has dissipated. Fowls are the animals used most frequentlyin Santerian blood sacrifice ceremonies (Gonzalez-Wippler, 1989, p. Thus,the rite of rogacion de cabeza is a combination of medical and ritualtreatment. LosGuerros is the basic initiation required before a person may advance to anyof the higher ranks in the Santeria religion. 58). 16-19). 32-34). Murphy, J. Bastide, R. Rompe zaraguey, by contrast, "fights witchcraft by beingabsorbed through the skin" of the person to be cured (p. (199 , November). The Development of Santeria in Cuba and Puerto Rico The origins of Santeria may be traced to the Yoruba people who arenative to Nigeria (JAcobs, 199 , pp. The Puerto Rican version is more Roman Catholicin character, while the Cuban version retains more of the African heritageof Santeria. 152-163). Hanly, E. Sandoval, M. Men receive the rite of Abo-Faca, while women receive the rite of Ico-Fa. Each Santerian deity is identified with botha force of nature and either a human interest or a human endeavor.Santeria is based on the concept of divine power, which is referred to bythe Yoruban word ashe. The Warriors are thought to fight all of the humanbattles faced by an initiate into the Santeria religion. Animals used in these ceremonies may be eaten, but the eating of theanimals is not required. Persons in the first four ranksall are known generally as babalawos; however, there also are special namesfor those persons in the first three ranks. 6 ). 163).Persons in the fifth and sixth ranks of Santeria are known either asSanteros (males) or Santeras (females). Bascom, W. New York: The Julian Press. (1994). Each of the babalawos then kneel infront of their orisha, and eventually an elder babalawo begins thedivination process with the ikin. Notes on two sacred Afro-Cuban songs incontemporary settings. prepared for theinitiation of a priest or priestess" (p. Latinos and religion. Santeria in Puerto Rico Where the jungle vegetation in Cuba provided the Yoruba slaves withan opportunity to conceal their rituals from their Spanish masters, theslaves in Puerto Rico had no such luxury of protection (Gonzalez-Wippler,1973, pp. Journal ofAmerican Folklore 1 7: pp. M. Osain is the orisha who owns the plants that are considered sacredin Santeria. El Monte. . (1971). 32-38). 64-68. As Santeria spread from Cuba to other Latin Americanpopulations, the religion and its practices began to vary from the Cubanversion of Santeria as customs and religious practices of the newpopulations were incorporated into the religion (Murphy, 1988, p. Theroots and leaves of the ceiba are also believed by the followers ofSanteria to be of great medicinal value (Brandon, 1991, pp. 113-121). The tree trunk is used to cast evil spells, the bark isused for medicinal purposes, the shade of the tree attracts spirits thatgive supernatural power to the spells buried under the tree, the roots ofthe tree serve to receive offerings and the blood of sacrificed animals,the earth around the ceiba is used in black magic rituals, and the leavesof the tree are used for medicinal purposes, to cast love spells, and tomake the potion used in Santeria initiation ceremonies. (1973). In such practices, the focusof the Santero or Santera is on either the person or the person's house.Plants are used to create resguardos, which are amulets a person wears as ameans of protection from the witchcraft of others. Christian Century,1 5: p. (1988). Hospital andCommunity Psychiatry 39: pp. NewYork: Harper & Row. New York: Warner Books, Inc. 64). R. Woe befalls the Santerian practitioner who offers the wronganimal sacrifice to the orisha being confronted. Over the course of time, the santero (sic) will employ it in avariety of minor rites" (p. The twelfth rank is comprised ofall persons who do not believe in Santeria. (1981). . The orisha Obatalahas somewhat different tastes, desiring female goat, hen, doves, and guineahen, as does the orisha Babalu-Aye, who covets gelded goat, rooster,pigeon, guinea hen, and quail. (1951). 16 ). When a person accepts Santeria as her or his ownreligion, that person must learn the identity of her or his personalorisha. 156).Only males are advanced to this rank. U.S. Certainly, not all of the loss of membershipsuffered by the Roman Catholic church in Puerto Rico will be due todefections to Santeria. M. Santeria. Less frequently, fish,turtles, and opossum are used. 284). InPuerto Rico, Yemaya is one of the orisha. The houses in whichthe adherents of Santeria live are cleansed in a similar fashion. 134). 16-19.----------------------- 6 . Possession is 9/1 of psychology.Interview 2 : p. 'The blood that runs through theveins': The creation of identity and a client's experience of Cuban-American Santeria Dilogun divination. Santeria Organization in Cuba and Puerto Rico Followers of Santeria are said to be organized into 12 ranks (Murphy,1988, p. L. (1971). Drama Review 37: pp. 157) The blood from theslaughtered animals "is allowed to drip on to the orisha's stones . In Cuba, plants also are used by the Santeria faithful to bring harmto an enemy (Gonzalez-Wippler, 1989, p. 61). 62). On the second day, the offerings are allowed rest before the orisha. (1993, Summer). 14-2 . (1993, March). Thedetermination of the orisha is learned by a santero, a practitioner ofSanteria, by questioning the orisha through the use of diloggun, a systemof divination. Some plants are used in Santeria ritual, while others areused for healing purposes, and some plants are used for both ceremony andhealing. TheNecklaces are five strings of colored beads wherein each strand isrepresentative of one of the orisha. Stones, trees, and blood: Analysis of aSantero ritual. Dauny, J. 119-13 . Ceiba barkis believed to make barren women conceive. 62). Santeria: An African religion in America.Boston: Beacon Press. The babalawos then interpret themessages of the gods. Santeria is a highly ritualistic religion in which the observance ofprotocol is vital (Murphy, 1988, p. Theabsorption occurs through the process of a bath. The orisha Ochois, however, yearns for themore common male goat, rooster, pigeon, guinea hen, and opossum. (195 , Spring). Adherentsof Santeria believe that the ceiba is a saint. In Cuba, thus, the Yoruba slaves borrowedfrom both the Native Indian populations on the island and their Spanishconquerors. . Nevertheless, the religion is growing, not dying inboth countries. Santeria is too ingrainedinto the social fabric of the Cuban nation for a government to considerrestricting its practice. 55-76).Venereal diseases, urinary tract infections, and anemia are thought to beespecially susceptible to treatment by ceiba leaves and roots. 52-63. 31-59). The babalawos sit in the center of the room, while the followers ofSanteria sit on one side of the room. The eleventh rank is comprised of persons who believe in Santeria,but who have participated in no initiation rites and who have not receivedan Osian amulet (Murphy, 1988, p. The focus of Cuban Santeria.Southwestern Journal of Anthropology 6: pp. 157). As perceived by the Santerian religion, the universe is dividedbetween the forces of good led by the orishas, and the forces of evil knowncollectively as the ajogun (Brandon, 1991, pp. When the Yoruba were transplanted to Cuba, theyborrowed freely from the customs and religious practices of the peoples ofCuba (Fleming, 1993, pp. The rite of rogacion de cabeza also is used "as ameans of strengthening and calming a head that is vulnerable because itwill soon be undergoing changes brought about by ritual" (p. 145-149). 61). Martinez, R. The Yorubareligion is characterized by a multitude of deities -- upwards of 6 . (1993, August). TheRoman Catholic legends surrounding Jesus and Mary play a prominent role inthe religious practices of Santeria; however, the magic and mythology ofthe original Yoruban religion continues to play and even larger role in thepractice of Santeria in both Cuba and Puerto Rico (Mason, 1993, pp. Thus, through this process,the Santeria of Cuba use plants to practice witchcraft, as well as toprotect themselves from the effects of the witchcraft of others being usedagainst them. Hispanic 6: pp. 54). 137-151). 64). A Santero (male)or Santera (female) petitions an orisha in a figurative face-to-facesituation, as opposed to a kneeling posture assumed by Christians whenpraying to a saint or to God. 57). Persons in the seventh through tenth ranks of Santeria are knowngenerally as aleyos in both Cuba and Puerto Rico (Murphy, 1988, p. This subterfuge on the part of the Yorubaslaves in Cuba is the source of the name Santeria which is derived from theSpanish word for saint, santo, and means worship of the saints (Alonso andJeffrey, 1988, pp. The preparation must remain on the head of the personto be cured for a minimum period of 24 hours. These interactions between the adherents of Santeria and theorisha create a powerful an dynamic religion because the Santeros andSanteras feel that such interactions offer proof that they are near to thephysical presence of God. The Yoruba of Southwestern Nigeria. Yemaya is the Santerianame in Puerto Rico for the Virgin Mary, and represents the melding ofparts of Roman Catholic belief with that of the Yoruba in Puerto Rico. The tenth rank is comprised of those adherents of the Santerianreligion who have been presented with an Osain amulet (Murphy, 1988, p.16 ). In Cuba, the Yoruba religionwas given the name Lucumi (Martinez, 1982, pp. In both Cuba and Puerto Rico, the Yoruba slaves were influenced bythe Roman Catholic religious beliefs and practices of the Spanish occupiersand conquerors (Gonzalez-Wippler, 1989, pp. . Ingestion of abre camino causes a purgative action, andalso is used to cure problems other than those associated with witchcraft. This rank is sparsely populated. Only males are advanced to this rank. 37-54). 349-37 ). This practice requires that the dead members of one'sfamily be fed periodically with water, coffee, bits of food from one's ownplate. The babalawos receive this information through the ikin (apalm nut used in a divination process). Journal of Operational Psychiatry 8: pp. Gonzalez-Wippler, M. Preparation of the Ozain leads to the preparation of the Omiero inSanteria ritual (Brandon, 1991, p. The adherents of Santeria also believe that, inaddition to divine power, plants "also have personality and temperament.Some are easily frightened and therefore withhold their power by refusingto bloom. Small offerings such asfruit, flowers, candles, and foods are thought to be sufficient for smallproblems. The third rank is comprised of persons who have been consecrated toIfa through the ceremony of asiento, the major rite of Santeria (Murphy,1988, p. Asthe Santeria religion has developed in Cuba and among other Latin Americanpopulations, the number of deities has varied between 2 and 25 (Gleason,1993, pp. Theplants used in making the rubbing compounds vary according to the ailmentthat is to be cured. orishas" ((Gonzalez-Wippler, 1989, p. 155). Mason, M. Cults That Kill. The adherents of Santeria also practice ancestor worship (Sandoval,1979, pp. 136-137). Thebenefits for the followers of Santeria in Puerto Rico are believed to flowfrom Yemaya, "the Great Supernal Mother" (p. 761). Much of the loss will also be to the Pentecostalchurches. Different Omierosare prepared depending upon which orisha is to be confronted. Theuse of the curujey is thought by the adherents of Santeria to both dispeland destroy evils perpetrated by witches against a person. The majority of the population of contemporary Puerto Rico believe inthe magical powers of Santeria (Gonzalez-Wippler, 1989, p. Following a ceremony inwhich it is used, "the omiero de asiento may be kept in bottles for monthsor years. A Santero or Santerareceives a libreta a period exactly one year plus one week from the day ofhis or her initiation in Santeria, a rite that is referred to as "makingthe saint" (pp. 32-38. 37-54). Spiritualism is accepted amongthe Santeros and Santera in Puerto Rico to a far greater extent than occursamong the adherents of Santeria in Cuba (Perez y Mana, 1977, pp. 156). The Roman Catholic church in Puerto Rico openly condemnsSanteria to a far greater extent that is true of the church in Cuba.Nevertheless, most Roman Catholic parishioners in Puerto Rico practiceSanteria witchcraft (p. Honoring one's ancestors isrequired before one's sacrifice will be accepted by an orisha. The practice of Santeria in each country tends to be bothillogical and brutal. 79). Medical Anthropology 12: pp. Deference to the elders of thereligion in all practices is demanded. The slaughtering of the animals is a brutal process (Kahaner, 1988,pp. M. Cultivated plants cannot, according to the Santeriafaithful, heal. Olmstead, D. The person to be cured is placed before the shrineof a Santero or Santera, while the Santero or Santera intones a prescribedseries of incantations or prayers, while simultaneously rubbingpreparations made from plants into the head of the person to be cured. 31-59). Depression, mentalconfusion, spells placed on a person, high blood pressure, and anger allare problems that are said by the Santeria to be cured in this way. The mostimportant Omiero, however, is the "omiero de asiento . 64). The plant guasima is usedto dispel the effects of witchcraft by washing the outside doors of aperson's house with a potion made from the plant, while the plant ruda isthought to provide protection against witchcraft and the bush is plantedoutside near to each entrance to a person's house. References --- (1988, August 31). (1988, November). 113-121). In thefirst, ritual cleansing, "the animals are believed to take on the negativevibrations surrounding an individual, and therefore cannot be eaten.During a ritual cleansing, the blood of the animal is offered to Godthrough the . 52-63). SANTERIA: AN EXAMINATION OF A RELIGION AND ITS PRACTICES Introduction This research examines the Santeria religion and its practices.Throughout this examination, both similarities and differences between (1)Santeria as the religion is practiced in Cuba (where it developed) and (2)Santeria as the religion is practiced in Puerto Rico (one of the many otherLatin American populations in which the religion became rooted) areidentified and reviewed. The Santeria experience. Others are retiring and shy. The kind of animal slaughtered in the blood ceremonies of theSanteria religion varies according to the orisha being confronted throughthe rite (Gonzalez-Wippler, 1989, p. One the gods have indicatedsatisfaction with the offerings, all of the offerings are placed on 17plates and placed in a room where the major divination ceremony, ita, willoccur. Bascom, W. For the follower of Santeria, both the orisha and the ajogunmust be propitiated--the ajogun so that they will leave one alone, and theorisha so that they will remain with one. Thispersecution led the Yoruba slaves to become even more secretive in thepractice of Santeria. 64-68).During this ceremony, Orunla, owner of the Table of Ifa, the god ofimpossible things, foretells of the major events that will occur in thecoming year. Use of Plants in Santeria in Healing Rites in Cuba and Puerto Rico "The most common healing use of plants in Santeria is in ritualcleansings (despojos), including fumigation with cigar smoke, baths, andhouse cleansings, and in rogacion de cabeza, a rite directed at theclient's head" randon, 1991, p. The belief is that the ajoguncan be propitiated through the use of ashe received from the orisha, andthat ashe can be obtained from the orisha only through sacrifice. These potions are intended tocleanse and prepare individuals to confront the orisha. PuertoRican Santeros and Santera place an especially strong belief in miraclecures deriving from the practices of the Santeria religion (p. The fifth rank includes those persons who have completed theinitiation rite of Pinaldo (Murphy, 1988, p. The fourth rank is comprised of persons who have been consecrated toIfa without having completed the rite of asiento (Murphy, 1988, p. Santeria: The religion. Making the saintrequires most of the succeeding year. Further,the adherents of Santeria believe that it is only wild plants that possessdivine powers. 156). A. 13-15). Perez y Mana, A. EnglewoodCliffs, New Jersey: Prentice-Hall, Inc. Animal sacrifice debated. New York:Basic Books. 159). The forces of evilin the Santeria religion include death, disease, loss, paralysis, curse,and prison. 142). American Journal of Social Psychiatry 2: pp. Theorisha Yemaya, the Santerian name for the Mother Mary of the Roman Catholicreligion, likes to feast on ram, rooster, duck, and guinea hen, while theorisha Oya longs for female goat, pigeon, hen, and guinea hen (the guineahen, however, must be solid black in color), and the orisha Oshun opts forgelded goat, hen (the hen, however, must be solid yellow in color), guineahen, and quail (but Oshun will accept quail only when she is in her aspectof Oshun Ibo Acuaro, which is an African pheasant) (Gonzalez-Wippler, 1989,p. The Yoruban deities were known as orishas, and were considered to beextraordinarily human in their behavior (Bascom, 1969, p. Onthe third day--New Year's Day, the babalawos "read" the ikin to determinewhether the gods have been satisfied. The findings of this research revealed that little difference existsbetween the practice the Santeria religion in Cuba and the Santerianpractices in Puerto Rico. 156).Goats and rams also are used often in such rites. . The orisha are considered to be living entities whoplay active roles in the everyday lives of the Santeros. The Santeros andSanteras create these amulets. The plants that are used in ritual are thought to bring relieffrom psychological ailments through their magical powers, while the plantsused as folk medicines are thought to cure physical illnesses andconditions. 'I bow my head to the ground': The creation ofbodily experience in a Cuban American Santeria initiation. Sacrificial ceremonies involving the slaughter of animals are alsoconducted to provide offerings to the orisha (Gonzalez-Wippler, 1989, p.154). As a consequence the Santeria of Puerto Rico is a muchmore Catholicized religion than is that in Cuba. Cornell Journal of Social Relations 12: pp.125-135. Santeria is actually a monotheistic religion because itsadherents worship a central force of creation called Oloddumare. Only males are advanced tothis rank.The second rank also is comprised of babalawos, but of a lower status(Murphy, 1988, p. The Yoruba slaveswanted to adopt some of the religious practices of Roman Catholicismwithout giving up the belief in the magical powers of their own deities.To accomplish such an objective openly, however, would have been aninvitation for harsh rebuke and retribution from their Spanish masters.Thus, to shield their actions from the Spanish, the Yoruba slavesidentified their traditional deities with various Roman Catholic saints(bascom, 1951, pp. (1989). The treatment is said torestore balance to a head that has "grown 'hot' through confusion andproblems" ((p. 64). If not pampered, others will simply hide the next time you want tofind them" (p. (1981). Miami, Florida: Collecion Chichereku. Santeria in Puerto Ricoplaces a greater emphasis on witchcraft than does the Cuban variety of thereligion. (1977). On the first day of the event, thebabalawos make offerings to Eleggua, the messenger of the gods, and Orunla. In the ceremonies, some fowl are slaughtered "by tearing offthe head," while others are killed by "cutting off the head with asacrificial knife" ((Gonzalez-Wippler, 1989, p. The rite of despojos robs "malignantspirits of their power to harm," and "strips away negative spiritualinfluences from a person by absorbing them" (p. Santeria as a mental health care system.Social Science and Medicine 13: pp. Only males are advanced to this rank. By the year 2 , the anticipation is thatless than one-half of the population in Puerto Rico will be Roman Catholic(Torrens, 1993, pp. Bascom, W. (1979). 37-54). 63). Curujey is "an arboreal parasite which is dried and ground to apowder" that then is either sprinkled throughout" a person's house or isworn by that person in the form of an amulet (Brandon, 991, p. The Character of Santeria in Cuba and Puerto Rico As a religion, Santeria's roots are in nature and the forces ofnature (murphy, 1981, p. In face-to-face situations between Santerosor Santeras and orishas, the orisha may be a force of nature, such as fireor wind, or an orisha may have assumed control of the child of a Santero orSantera so that the petitioner can both speak to an orisha and be spoken toby an orisha. The Opening of the New Yearceremony is a three-day event in Cuba. (1953). Santeria priests claim to be able to "transfer the energies ofa sacrificed animal to communicants, restoring their energy and sexualpotency and healing illnesses" ("Animal Sacrifice..." 1988, p. 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