santería place of worship

[333] Highly skilled diviners are known as oríate,[334] or as italeros. [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. 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. "[30] Based on his ethnographic work in New York City during the 1980s, Gregory noted that he did not believe Santería could be seen as a "religion of the poor", observing a disproportionately high percentage of middle-class people such as teachers, social workers, and artists in the movement. [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. [286] The dances at the toque de santo are believed to generate aché, strengthening the link between the realms of the oricha and humanity. Santería is an initiatory religion. Santeria does not follow a central creed, code, or book, but it is founded on rituals and ceremonies that have been passed down by oral traditions. ALL IMAGES AND TEXT COPYRIGHT 2014 santeriachurch.org except where noted otherwise. Santeria includes the worship of the Orisha -- literally "head guardians," and religious beliefs of the Yoruba and Bantu people in Southern Nigeria, Senegal and Guinea Coast. A brief history of worship from the orishas Some say that the roots of what came to be called Santer ía in the new world are in Egypt, Greece or Rome, even medieval Europe, but it certainly extends to West Africa, mainly in what are now the Nations of Togo, Benin and Nigeria. [372] Sometimes the doll's clothing is changed to please the spirit,[371] while offerings, such as glasses of water or fruit, are placed before them. [389] Much orisha worship was rooted in localised tradition, however certain orisha were worshipped widely, due in part to the extent and influence of the Yoruba-led Oyo Empire. [112], Aché is a major cosmological concept in Yoruba traditional religion and has been transferred to Santería. The vast majority of Santería believers also practice Spiritualism (Espiritismo) to communicate with spirit guides, spirits of the dead and develop mediumship skills. [375] The Spanish colonialists established sugar, tobacco, and coffee plantations on Cuba and turned to the purchase of slaves sold at West African ports as a new source of labor for these plantations. [378] Enslaved Africans first arrived on Cuba in 1511. [96] The religion maintains that all people have multiple egun accompanying them at all times, and that these can be either benevolent, malevolent, or a mix of both. A bone hangs from the railing. [106] Several academics have described Santería as having a "here-and-now" ethos distinct from that of Christianity,[137] and the social scientist Mercedes C. Sandoval suggested that many Cubans chose Santería over Roman Catholicism or Spiritism because it emphasizes techniques for dealing with pragmatic problems in life. [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"). [168] Within the religion, offending one's godparent is regarded as also offending the oricha that "rules the head. [110] Practitioners often believe that individuals have a specific destiny,[111] their destino (destiny) or camino (road). [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. [53] The term oricha can be both singular and plural, because Lucumí, the ritual language of Santería, lacks plural markers for nouns. 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. [54] Practitioners believe that some oricha were created before humanity, but that others were originally humans who became oricha through some remarkable quality. 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. [101] Practitioners are concerned at the prospect of offending the oricha. [168] Those apprentices who follow these initiates are known as their ahijado (godson) or ahijada (goddaughter). [73] Over time, the imported traditional African religions transformed into Santería,[56] a Cuban tradition that was evident by the end of the 19th century. Most ilés are in the homes of the initiated priests and priestesses. [9] In Cuba it is sometimes described as "the national religion",[10] although it has spread abroad. Be the first to recommend Santería y Hechizos. [270] As an initiate becomes more deeply involved in the religion, they learn about each of the different deities and make offerings to each of them in exchange for spiritual blessings and aché. [215], Santería's animal sacrifice has been a cause of concern for many non-practitioners,[217] and has brought adherents into confrontation with the law. [173] A ritual greeting, known as a moforibale, involves lying on the ground and bowing one's head to the floor. "[104] There are nevertheless cases where an initiate falls out with their godparent. After the Spanish Empire conquered Cuba, the island's indigenous Arawak and Ciboney saw their population's dramatically decline. These are combined with elements of Roman Catholicism. The Santería Church of the Orishas also takes a firm stance against religious abuse and works constantly to reveal unethical behavior in our community and to educate those who may seek our religion with the proper information so that they do not fall victim to charlatans or their scams. [352] Initiation as a babalawo requires a payment to the initiator and is typically regarded as highly expensive. Concepts from Spiritism increasingly filtered into Santería from the late 19th century onward. [78], Perhaps the most popular oricha within the pantheon,[79] Changó or Shango is associated with lightning and fire. [448] Santería's influence can also be seen in the names of the popular Cuban liquor Santero and the state-owned machete factory Ogún. [444] Census data in the late 1990s suggests 3 million Cubans follow Santería. The religion is centered on African traditions and has some elements of Christianity. a (săn′tə-rē′ə, sän′-) n. An African-based religion similar to voodoo, originating in Cuba, which combines the worship of traditional Yoruban deities with the worship of Roman Catholic saints. The court ruled that animal cruelty laws targeted specifically at Santería were unconstitutional. [167], Most casa are established by a santero or santera who has attracted a following. [243] Also taking place here is the lavatorio ("washing");[244] the santero/santera overseeing the procedure washes the initiate in omiero, a type of sacred water that has been infused with various herbs. Santeria is a religion governed by strict rules of behavior, but characterized by wide latitude of interpretation due to the individualistic nature of worship (Clark, 2007). [222], Initiation is known as kariocha,[223] "making ocha",[224] or "making santo". [129] During the opening verse of the song, the akpwón may break into a personal prayer. [400] This process was promoted at the International Workshop of Yoruba Culture, which was held in Cuba in 1992. [283] It also included the addition of an afoubo, a small leather bag containing items including a parrot feather and glass beads, to the interior of the drum. [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. [192] Material may be selected based on the tastes of the creyente; anthropologists have observed practitioners who have included Chinese Taoist figurines,[194] or statues of wizards,[195] on their altars. Interviewing Santeria practitioners in a place of worship can be difficult because there are no churches or central places of worship. [100], To gain the protection of a particular oricha, practitioners are encouraged to make offerings to them, sponsor ceremonies in their honor, and live in accordance with their wishes, as determined through divination. [296] The akpwón can switch from song to song quickly, with the drummers having to adapt their rhythm accordingly. [173] Cuban emigration also established Santería's presence in Puerto Rico,[32] Spain,[32] and Germany. Photo by Briana Lionetti. [46] Santería's focus is on cultivating a reciprocal relationship with them,[52] with adherents believing that oricha can intercede in human affairs and help people if they are appeased. [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. The word Santería comes from Spanish and loosely translates as devotion to the saints, or santos. [120], While deeming Olodumare the ultimate embodiment of aché,[128] creyente believe that aché permeates all life. [361] Other rituals are designed to protect against sorcery, as for instance with the scattering of petals of the gálan de día in the house or the placement of okra by the door. [452] There, it established a particular presence in Florida, California, New Jersey, and New York. [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. [152], For ritual purposes, the Lucumí language is often used in Santería. [103] Many practitioners also describe how they "read" messages from the oricha in everyday interactions and events. [30] In 1991, the Cuban anthropologist López Valdés suggested that about 90 percent of Cuba's population practiced some form of religion and that of that 90 percent, a greater number practiced one of the Afro-Cuban religions than "pure Catholicism". [276] Dancing either alone or first in front of the drums at the toque de santo is considered a privilege and is usually reserved for the most experienced initiate present. [32] These rituals are known as ceremonias (ceremonies),[145] while parties for the oricha are called güemilere. [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. [110] An additional ritual found in Santería is the tambor para egún, a drum ceremony for the spirits of the dead. [432] These transnational links were reinforced when the Ooni of Ife, a prominent Yoruba political and religious leader, visited Cuba in 1987. This tendency to combine terminology and concepts from Catholicism and West African religions is sometimes called religious syncretism. However, I did manage to interview a practitioner and was invited to the place of worship. [301], During the possession, the possessed individual is referred to as the "horse", with the oricha having "mounted" them. [343], Obi, which is also known as Biagué, involves the casting of four pieces of a dried coconut shell, with the manner in which they fall being used to fathom an answer to a particular question. Santería is a religion that is capturing the interest of many people around the globe due to its deep mystical roots and powerfully visceral religious experiences. [309] There have also been cases whereby those attending non-religious toques have still felt themselves to be possessed by an oricha. [328] A common response to ailments is for Santería healers to prescribe a spiritual cleansing and/or a bath. Santeria evolved when African slaves were stolen from their homelands during the Colonial period and forced to work in Caribbean sugar plantations. [229] Santería initiation ceremonies derive from those in Yoruba traditional religion but is almost always carried out for adults, whereas among the Yoruba, initiation can also involve children. [335] Clients will approach these diviners for a divinatory session, referred to as a consulta (consultation),[336] usually to ask for advice about their health, family problems, or legal issues. Creyente believe that the oricha can communicate with humans through divination, prayers, dreams, music, and dance. Anyone who thinks that Santeria can be used to keep a girlfriend; harm an enemy or win the lottery has not understood the principles of Santeria and is misguided. Santería was brought to Cuba by the people of the Yoruban nations of West Africa, who were [12] Through a process of syncretism, Roman Catholic saints were conflated with West African deities;[13] the Hispanic studies scholars Margarite Fernández Olmos and Lizabeth Paravisini-Gebert defined Santería as "the veneration of the orishas of the Yoruba pantheon as identified with their corresponding Catholic saints". [464] Various practitioners have also found that their involvement in Santería has strained their relationship with spouses or other family members who are not involved. [157] Most Cubans do not understand the Lucumí language, barring a few words that have filtered into Cuban Spanish,[158] the daily language spoken by most practitioners. [281] Many drummers avoid referring to the añá in public and may not refer to it by name. SANTERIA: RACE AND RELIGION IN CUBA 7 . [401] While the country's Creole socio-economic elite sought to fuse different ethnic identities, they still expressed anxieties about the potential Africanisation of Cuba. [373] These spirit dolls may also be passed down through the generations within a family. [296], Each of the oricha is associated with a particular dance. [355] In Cuba, Ifá typically involves the casting of consecrated palm nuts to answer a specific question. Elegguá is placed on a mat when performing ebó. [455] The American Religious Identification Survey of 2001 estimated that there were then approximately 22,000 practitioners in the U.S.[456], Drawing on his research in Cuba during the 1990s, Johan Wedel observed that Santería was "more common in working-class, low-income neighborhoods dominated by Afro-Cubans. otán),[185] which are regarded as the literal and symbolic representation of the oricha,[186] and thus living entities. Food and flowers are often placed on the altar as offerings. [182] A particularly ornate altar used in the ceremonial space is known as a trono ("throne"). [40] Initiates are known as santero if male,[41] and santera if female,[42] although these two terms have sometimes been used for anyone, initiate or not, who participates in the religion. [322] The latter are often perceived as acting out of envy,[323] and as having utilised cursing techniques from Palo Monte. [326] Practitioners believe that each species of plant has its own aché and that it is this which holds healing power. [147], In Santería, the concept of the casa ("house") refers not only to the physical building in which ceremonies take place, but also the community of practitioners who meet there. [262] Then they rise and are welcomed by their godparent, reflecting that they are now part of their casa. [168] The 'godchildren' are expected to contribute both their labor and finances to religious events held at the casa and in return the santero/santera provides assistance for their needs. [457] Some practitioners grow up in the religion, as the child of initiates, although others only approach the religion as an adult. Over time, various individuals of non-African descent also converted to Santería. There is one supreme God in the Lucumí pantheon, who like the Holy Trinity of the Catholic Church, has three representations and three names: Olodumare, Olofi, and Olorun. [204] These can consist of fruit, flowers, candles, or slaughtered animals;[205] Santería thus entails animal sacrifice, an act known as matanza. [170] The relationship between santeros/santeras and their 'godchildren' is central to the religion's social organization. [127] When a sacrifice is made, some of the blood may be added to omiero, an infusion of herbs and water that is regarded as the most powerful liquid in Santería. Santería nevertheless remained marginalized by the Roman Catholic establishment, which typically viewed it as a type of brujería (witchcraft) associated with criminality. [114] The religion entails propitiating the spirits of the dead, known as egun,[115] espíritus,[116] or muertos,[117] and which are often represented by a cane carved with anthropomorphic faces. [188] By feeding them, initiates believe that the stones gain the strength to aid people. [389], In Cuba, these traditions adapted to the new social conditions of the enslaved population. Santería followers believe that one God created the universe and that the world is cared for by lesser divine beings known as orishas. [341] The diviner asks the client various questions and then seeks to answer them by making multiple throws. There is no central authority in control of Santería, which is organised through autonomous groups. [366] Some practitioners engage in seances to communicate with the spirits of the dead, known as misas espirituales ("spiritual masses") which are led by mortevas ("deaders") who are usually women. Both in Cuba and abroad it has spread beyond its Afro-Cuban origins and is practiced by individuals of various ethnicities. [136], Many creyente characterize Santería as being more life-affirming than Judaism, Christianity, and Islam. Igbodu. [26], Santería has commonalities with other West African and West African-derived traditions in the Americas which collectively form the "Orisha religion";[27] the anthropologist Paul Christopher Johnson characterized Santería, Haitian Vodou, and Brazilian Candomblé as "sister religions" due to their shared origins in Yoruba traditional belief systems. [55] While present in all humans, they hold that initiates attract more of it than others. Santeria is not Witchcraft. [267] The nature of these restrictions depends on the initiate's tutelary oricha. [230] Each initiation varies in its details,[231] although practitioners often try to ensure a veil of secrecy around the process, ensuring that the precise details are not discovered by non-initiates. [269] It is only once this is done that they are allowed to lead many rituals and to be involved in the initiation of new converts. [104] Practitioners have also claimed that some santeros and santeras exploit other people financially, particularly those who are sick. [2] Another commonly used term is Regla de Ocha, meaning "the rule of ocha";[3] the term ocha is a truncated form of oricha, the word used for the religion's deities. Our church adheres to the tenets and practices of Santeria (La Regla Lucumi/Lukumí) and welcomes all who are interested in learning more about Santeria, the Orishas, the ancestors or traditional Afro-Cuban religions. Santería, or La Regla Lucumí (or Lukumí) as it is more properly known, is one of the African Diaspora; religions spread around the world with the scattering of the enslaved African people brought to the new world. [73] In Santería, as in other Afro-Cuban religions, respect for elders and superiors is given great emphasis. [130] Among practitioners, aché is sometimes described as conveying notions of luck, health, and prosperity,[127] and has the power to fortify a person's health. Santería, also known as Regla de Ocha, Regla Lucumí, or Lucumí, is an African diasporic religion that developed in Cuba between the 16th and 19th centuries. [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. [197] These typically consist of a white-covered table known as a bóveda,[198] something derived from the White Table of Kardecian Spiritism. [396] In 1888, the law forbade "old style" cabildos, after which many of these groups went underground, becoming some of the early casas de santo. [31] This reflects that Santería is a flexible and eclectic tradition,[32] with considerable variation in how it is practiced. [331], Divination is a central aspect of Santería ritual,[332] taking place before all major rites and being utilized by devotees at critical moments of their life. [4] Some adherents regard this as the religion's "official" name. [300] The possessed will often speak in the Lucumí language. [346] Like Obi, dilogún is generally seen as being open to all practitioners of Santería,[199] although some groups hold that only postmenopausal women should hold the role of italeras, a diviner who uses the shells. [238] Next comes the ceremonia del río (ceremony of the initiate), which involves the oyubona and the initiate. santeria lyrics so cool video so comment or rate xDand watch my other video!SanteRia By Sublime xDNOTE: I DO NOT OWN THE MUSIC. [383] The majority arrived in the 19th century,[384] in the wake of the late 18th century sugar boom. [442] In 2004, Wedel suggested that practitioners of Santería "greatly outnumber" those who practiced Roman Catholicism, Protestantism, or Judaism in Cuba. [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. [199], In Santería, offerings to the oricha are referred to as ebbó[203] or ébo. [453] Samuel Gregory suggested that in the U.S., Santería practitioners were more visible than those of Haitian Vodou, in part due to the more insular nature of the Haitian diaspora in the country. [283] Hagedorn noted that, during the 1990s, some female practitioners in the United States had started playing the batá at ceremonies, in contradiction with the older taboo. [135] Practitioners usually use the term "work" in reference both to secular and ritual activity; thus the words "working ocha" are used to describe religious rites. Because of this, there is much secrecy surrounding the religious practices of Santería and this has regrettably led to much misinformation around Santería/Lukumi practice. [348] High priests of Ifá are known as babalawos and although their presence is not essential to Santería ceremonies, they often attend in their capacity as diviners. [349] In Cuba, many individuals are both santeros and babalawos,[22] although it is not uncommon for babalawos to perceive themselves as being superior to most santeros. [210], Birds are commonly used for the ritual, including guinea fowl, chickens, and doves. The center of worship for araorún in Santeria is the Spiritualist Altar called a bóveda (BO-veh-dah). [102] Deriving their names and attributes from traditional Yoruba divinities, they are equated with Roman Catholic saints. [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. [37] Alternative terms for an initiate is a babalocha or babaloricha ("father-deity") if male and an iyalocha or iyaloricha ("mother-deity") if female. [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". [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. [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. [358], Santería features the creation of protective charms known as resguardos. [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. [218] In 1993, the issue of animal sacrifice in Santería was taken to the Supreme Court of the United States in the case of Church of the Lukumi Babalu Aye v. City of Hialeah. [242] No one who is not directly involved in the initiation ceremonies is permitted entry. [179], Altars or shrines to the oricha are typically found both within the igbodu,[181] and in practitioners' homes. [388] Most adhered to a complex system of belief and ritual, now known as Yoruba traditional religion, that had developed among the Yoruba city-states. In the 1960s, growing emigration following the Cuban Revolution spread Santería elsewhere. [304] Some have stated that reaching the mental state whereby an individual can become possessed takes much practice. [189] Some of the most powerful otanes are claimed to have been brought to Cuba from Africa by enslaved persons who concealed them within their stomachs. [38] Some people external to the religion have referred to its practitioners as "santerians" although this is not used by adherents themselves. Practitioners typically believe that by killing an animal in this fashion, its lifeforce is directly transferred to the oricha, thereby strengthening the latter's aché. [32] In the U.S., it attracted converts from both the African American and Hispanic American communities. [409] Ideas from Spiritism increasingly filtered into and influenced Santería. [112] Many of the ritual practices found in Santería focus on determining the nature of one's destiny. Dr. E. at the Missionary Independent Hoodoo Workshops 2013, Association of Independent Readers and Rootworkers. The Santería Church of the Orishas also has a mission to dispel misunderstandings or commonly held superstitions about our religious practice in an effort to educate and enlighten. [447], Emigration has ensured that Santería is practiced across most of Latin America, the United States, and also in Europe. [280] Each oricha is associated with its own rhythms, which can be played on the drums. [436] The head of the Roman Catholic Church in Cuba, Cardinal Jaime Lucas Ortega y Alamino, also opposed the Yorubization process, believing that the Roman Catholic elements of Santería were a positive influence within the religion. [245] This is done to rid the initiate of malevolent or harmful spirits of the dead which might have attached themselves. [76] The third, Ochosi, is associated with woods and hunting,[77] while the fourth, Osun, is a protector who warns practitioners when they are in danger. [251] They are expected to familiarise themselves with various herbs and their different associations and uses. [450] Mexican practitioners have tried to keep in contact with their Cuban co-religionists via mail and phone.

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