Abstract
In the forming of new syncretic religions, the slaves had to adjust certain rituals to accommodate new surroundings. However, the traditional belief systems are far from obsolete. As George Eaton Simpson writes:
The religious behavior of these persons of African descent in the Caribbean sector of the diaspora has been part of their attempt to identify with forces in the universe greater than themselves, to express themselves, to escape—at least temporarily and imaginatively—from rejection, discrimination, and exploitation, and, in some cases, to change their life situations.1
To survive the constant influence of the dominant regional religions, adaptations had to be made to conform to the social conditions of specific locations. Although the slave trade was successful in upsetting the African social structure, threats and the thought of isolation have failed to hinder derived religions from thriving. In many cases, the religion of the Africans was draped in the belief system of the dominating whites; if religion could not be practiced publicly, it would be done so secretly. In the following pages, we will explore the growing interest in initiation, possession, and the healing processes of Cuban Santería, Brazilian Candomblé, and Haitian Vodou in an attempt to uncover why many seek the essence of home away from home.
Access this chapter
Tax calculation will be finalised at checkout
Purchases are for personal use only
Preview
Unable to display preview. Download preview PDF.
Similar content being viewed by others
Notes
Simpson, George Eaton. (1978). Black Religions in the New World. New York: Columbia University Press, p. 171.
De La Torre, Miguel A. (2004). Santería: The Beliefs and Rituals of a Growing Religion in America. Grand Rapids, MI: William B. Eerdmans Publishing Company, p. 12.
Mercedes Cros Sandoval. (2006). Worldview, The Orichas, and Santería: Africa to Cuba and Beyond. University Press of Florida, pp. 50–52.
Wedel, Johan. (2004). Santería Healing: A Journey into the Afro-Cuban World of Divinities, Spirits, and Sorcery. University of Florida Press, p. 5.
Ibid, p. 47.
Voeks, Robert A. (1997). Sacred Leaves of Candomblé. Austin, TX: University of Texas Press, p. 69.
Anderson, David A. (1991). The Origin of Life on Earth: An African Creation Myth. Mt. Airy, MD: Sights Productions, p. 31.
Murrell, Nathaniel S. (2010). Afro-Caribbean Religions. Philadelphia, PA: Temple University Press, p. 180.
Ibid, p. 180.
Ibid, p. 176.
Ibid, p. 178.
Murphy, Joseph M. (1994). Working the Spirit: Ceremonies of the African Diaspora. Boston: Beacon Press, p. 75.
Metraux, Alfred. (1959). Voodoo in Haiti. London: Andre Deutsch Limited, p. 193.
Ibid.
Ibid., p. 195.
Ibid., p. 199.
Awolalu, J. Omosade. (1979). Yorùbá Beliefs and Sacrificial Rites. London: Longman Group Limited, p. 3.
Ibid, p. 20.
Ibid, p. 107.
Ibid, p. 120.
Ibid, p. 138.
Editor information
Copyright information
© 2015 Ibigbolade S. Aderibigbe and Carolyn M. Jones Medine
About this chapter
Cite this chapter
Patel, U. (2015). Finding Home in a Foreign Land: Initiation and Possession in Santería, Candomblé, and Voudou. In: Aderibigbe, I.S., Medine, C.M.J. (eds) Contemporary Perspectives on Religions in Africa and the African Diaspora. Palgrave Macmillan, New York. https://doi.org/10.1057/9781137498052_14
Download citation
DOI: https://doi.org/10.1057/9781137498052_14
Publisher Name: Palgrave Macmillan, New York
Print ISBN: 978-1-137-50051-9
Online ISBN: 978-1-137-49805-2
eBook Packages: Palgrave Social Sciences CollectionSocial Sciences (R0)