Culture, Gender and Materiality in Cuban Espiritismo
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Yemayá Y Ochún
1 2 Chapter 3 3 4 5 Yemayá y Ochún 6 7 8 Queering the Vernacular Logics of the Waters 9 10 11 12 Solimar Otero 13 14 15 16 17 18 Sería imposible al hablar de Yemayá en la Isla de Cuba, silenciar y 19 menos separar de ella, a la popularísima Ochún, con quien comparte 20 el dominio de las aguas. 21 It would be impossible to talk about Yemayá in the island of Cuba 22 by silencing and separating her from the popular Ochún, with whom 23 she shares dominion over the waters. 24 —Lydia Cabrera, Yemayá y Ochún.1 25 26 27 Lydia Cabrera’s El Monte (1954) is one of the queerest books ever 28 written by a Cuban author. 29 30 —José Quiroga, Tropics of Desire.2 31 32 33 The above quotes by Cabrera and Quiroga serve as useful points of entry 34 to consider the queer nature of the performance of spiritual identities in 35 the contexts of Afro-Cuban religious cultures. They relate how repre- 36 sentations of Afro-Cuban religion can occur in contexts where the order 37 of the binary is subverted by their performance. In this piece, I want 38 to use fieldwork done with practitioners of Santería to investigate how 39 vernacular discourses about gender, embodiment, and the past reorder 40 these very categories. In the same vein, I want to reread Lydia Cabrera’s 41 work Yemayá y Ochún: Kariocha, Iyalorichas y Olorichas in a queer man- 42 43 85 SP_OTE_Ch03_085-112.indd 85 7/9/13 5:14 PM 86 Solimar Otero 1 ner that will also open up these categories to broader interpretations.3 2 As Cabrera merges ethnography with fiction and reported speech within 3 a form of play that troubles the authorial voice, her writing is an invita- 4 tion to question how we think about what we know about Afro-Cuban 5 religious culture. -
Spiritist Boundary-Work and the Morality of Materiality in Afro-Cuban Religion
SPIRITIST BOUNDARY-WORK AND THE MORALITY OF MATERIALITY IN AFRO-CUBAN RELIGION ◆ DIANA ESPIRITO SANTO Institute of Social Sciences (ICS), University of Lisbon, Portugal Abstract This article explores the significance of notions of materiality in the practice of Cuban espiritismo and in the Afro-Cuban religious cults of santería and palo monte. In particular, it pursues an understanding of the kinds of relations that are seen to emerge between the practitioners of these cults and the spirits of the dead – relations produced through their varying interpretations and uses of ‘matter’, in which corresponding moral implications obtain. The author further examines the importance of ‘things’ and their absence through an ethnographic analysis of the radically diverging discourses on the nature of spirit mediumship among competing spiritist groups in Havana. At one end of the spectrum lies the highly syncretic practice of espiritismo cruzado (crossed spiritism), characterized by its cosmological and ritual inclusivity, while at the other end is the doctrine-based espiritismo cientifico, where a popular concept of science places stricter limits on what can be understood as legitimately ‘spiritual’. Key Words ◆ Afro-Cuban religion ◆ boundary-work ◆ materiality ◆ morality ◆ spiritism INTRODUCTION All groups, professional, religious, ethnic or cultural, tend to protect the boundaries of their activities and thus the autonomy and legitimacy of their knowledge or expertise. The sociologist Thomas F. Gieryn’s (1983: Journal of Material Culture http://mcu.sagepub.com Copyright © The Author(s), 2010. Reprints and permissions: sagepub.co.uk/journalsPermissions.nav Vol. 15(1): 64–82 [1359–1835 (201003) 10.1177/1359183510355226] Espirito Santo: AFRO-CUBAN RELIGION 781) analysis of the kind of ideological ‘boundary-work’ at stake among scientists is particularly revealing of the fact that very often these borders need to be actively sought and defended against other activities that do not belong inside them, in this case, non-scientific, intellectual, religious or technical ones. -
O Evangelho Segundo O Espiritismo
– Second Edition – THE GOSPEL ACCORDING TO SPIRITISM THE GOSPEL ACCORDING TO SPIRITISM with THE EXPLANATION OF THE MORAL MAXIMS OF CHRIST IN CONCORDANCE WITH SPIRITISM AND THEIR APPLICATIONS TO THE DIFFERENT CIRCUMSTANCES OF LIFE by Allan Kardec UNSHAKABLE FAITH IS ONLY THE KIND THAT CAN STAND FACE TO FACE WITH REASON IN ALL HUMAN EPOCHS. Translated by Darrel W. Kimble and Ily Reis Copyright © 2008 by INTERNATIONAL SPIRITIST COUNCIL SGAN Q. 909 – Conjunto F 70790-090 – Brasilia (DF) – Brazil All rights reserved. No part of this book may be reproduced by any mechanical, photographic, or electronic process, or in the form of a phonographic recording; nor may it be stored in a retrieval system, transmitted, or otherwise be copied for public or private use without prior written permission of the publisher ISBN 978-85-98161-70-9 Original French: L’ÉVANGILE SELON LE SPIRITISME (Paris, 1864) Translated by Darrel W. Kimble and Ily Reis Cover design by: Luciano Carneiro Holanda Layout: Rones José Silvano de Lima INTERNATIONAL SPIRITIST COUNCIL SGAN Q. 909 – Conjunto F 70790-090 – Brasilia (DF) – Brazil www.edicei.com [email protected] +55 61 3038-8400 Sales: + 55 61 3038-8425 Second Edition 10/2011 INTERNATIONAL DATA FOR CATALOGING IN PUBLICATION (ICP) K27g Kardec, Allan, 1804-1869. The Gospel according to Spiritism: with the explanation of the moral maxims of Christ in concordance with Spiritism and their applications to the different circumstances of life / by Allan Kardec; [translated by Darrel W. Kimble and Ily Reis]. – Brasilia, DF (Brazil): International Spiritist Council, 2011. 466 p. ; 21 cm Translated from: L’Évangile selon le Spiritisme ISBN 978-85-98161-70-9 1. -
Reglas De Congo: Palo Monte Mayombe) a Book by Lydia Cabrera an English Translation from the Spanish
THE KONGO RULE: THE PALO MONTE MAYOMBE WISDOM SOCIETY (REGLAS DE CONGO: PALO MONTE MAYOMBE) A BOOK BY LYDIA CABRERA AN ENGLISH TRANSLATION FROM THE SPANISH Donato Fhunsu A dissertation submitted to the faculty of the University of North Carolina at Chapel Hill in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of English and Comparative Literature (Comparative Literature). Chapel Hill 2016 Approved by: Inger S. B. Brodey Todd Ramón Ochoa Marsha S. Collins Tanya L. Shields Madeline G. Levine © 2016 Donato Fhunsu ALL RIGHTS RESERVED ii ABSTRACT Donato Fhunsu: The Kongo Rule: The Palo Monte Mayombe Wisdom Society (Reglas de Congo: Palo Monte Mayombe) A Book by Lydia Cabrera An English Translation from the Spanish (Under the direction of Inger S. B. Brodey and Todd Ramón Ochoa) This dissertation is a critical analysis and annotated translation, from Spanish into English, of the book Reglas de Congo: Palo Monte Mayombe, by the Cuban anthropologist, artist, and writer Lydia Cabrera (1899-1991). Cabrera’s text is a hybrid ethnographic book of religion, slave narratives (oral history), and folklore (songs, poetry) that she devoted to a group of Afro-Cubans known as “los Congos de Cuba,” descendants of the Africans who were brought to the Caribbean island of Cuba during the trans-Atlantic Ocean African slave trade from the former Kongo Kingdom, which occupied the present-day southwestern part of Congo-Kinshasa, Congo-Brazzaville, Cabinda, and northern Angola. The Kongo Kingdom had formal contact with Christianity through the Kingdom of Portugal as early as the 1490s. -
Liquid Sight, Thing‐Like Words, and The
Liquid sight, thing-like words, and the precipitation of knowledge substances in Cuban espiritismo Diana Espırito´ Santo Pontificia Universidad Cat´olica de Chile This article argues that in Cuban Creole espiritismo practices, ritually generated ‘knowledge’ has ontological, rather than just epistemological, effects, independent of the role of cognition. I will show that knowledge is experienced as a fluid, moving ‘substance’ external to the body that can accumulate, weigh down, hang suspended, and dissipate; it is also responsive to mediums‘ descriptive speech, becoming an object of vision-knowledge at the same time that it is seen and spoken of collectively. I will also show that the circulation of knowledge ‘substances’ should be seen not as metaphorical but as tied to processes of making people, and ask whether knowledge can figure not just as something intersubjective or relational but as something substantive, even physiological. Introduction: displacing knowledge On the face of it, Cubans are obsessed with knowledge, or at least with the concept of it. This is helped, perhaps in no small measure, by decades of Socialist Revolutionary propaganda linking education to collective freedom and dignity, knowledge to citizenship, and philosophical and scientific thought to moral standing. This is ironic, given the correspondingly long period of restricted access to information (books, media, and Internet) experienced by most Cubans, despite the incontestable gains in literacy and education. The notion of knowledge is so central to the ‘New Man’ that the Revolution’s mythical hero and prophet, writer, and poet, JoseMart´ ´ı, links human moral value with knowledge quite explicitly in most of his work: for Mart´ı, education is not just constituted by the internalization of a set of information, but at its best is a means to reach the soul and mould the sentiments (cf. -
“Spiritist Mediumship As Historical Mediation: African-American Pasts
Journal of Religion in Africa 41 (2011) 330-365 brill.nl/jra Spiritist Mediumship as Historical Mediation: African-American Pasts, Black Ancestral Presence, and Afro-Cuban Religions Elizabeth Pérez, Ph.D. Dartmouth College, Department of Religion 305 !ornton Hall, Hanover, NH 03755, USA [email protected] Abstract !e scholarship on Afro-Atlantic religions has tended to downplay the importance of Kardecist Espiritismo. In this article I explore the performance of Spiritist rituals among Black North American practitioners of Afro-Cuban religions, and examine its vital role in the development of their religious subjectivity. Drawing on several years of ethnographic research in a Chicago-based Lucumí community, I argue that through Spiritist ceremonies, African-American participants engaged in memory work and other transformative modes of collective historiographical praxis. I contend that by inserting gospel songs, church hymns, and spirituals into the musical reper- toire of misas espirituales, my interlocutors introduced a new group of beings into an existing category of ethnically differentiated ‘spirit guides’. Whether embodied in ritual contexts or cul- tivated privately through household altars, these spirits not only personify the ancestral dead; I demonstrate that they also mediate between African-American historical experience and the contemporary practice of Yorùbá- and Kongo-inspired religions. Keywords African Diaspora, Black North American religion, historiography, Santería, Espiritismo, spirit possession Pirates of the Afro-Caribbean World Among practitioners of Afro-Cuban religions such as Palo Monte and Lucumí, popularly called Santería, Spiritist ceremonies are frequently celebrated. !is has been the case wherever these traditions’ distinct yet interrelated classes of spirits—including Kongo mpungus and Yorùbá orishas—have gained a foot- hold, particularly in global urban centers. -
Hauntings and Visions Explored in New Contemporary Art Exhibition
PRESS RELEASE fitchburgartmuseum.org Hauntings and visions explored in new contemporary art exhibition Anne Lilly, To Be, 2016, mirror, acrylic, aluminum, stainless, delrin, engineering components, motor, micro controller, chairs. Courtesy of the artist. After Spiritualism: Loss and Transcendence in Contemporary Art February 8–June 7, 2020 The group exhibition After Spiritualism: Loss and Transcendence in Contemporary Art at Fitchburg Art Museum offers an occasion to reflect on personal and shared losses through the varied contemporary art practices of fifteen artists. The works on view materialize trauma and mourning, at times confronting historical conflicts and seeking to overcome long-standing divisions. The exhibition on view February 8–June 7, 2020 is inspired by Spiritualism and Espiritismo’s aims to connect the living with the dead for comfort, guidance, and enlightenment. Spiritualism is a science, religion, and philosophy that developed in the United States in the mid-nineteenth century and grew in popularity through the early twentieth century. The movement was initially defined by its aspirations for reform, as it advocated for women’s rights and suffrage, abolitionism, and democratic access to a spiritual realm. Fitchburg Art Museum Curator Dr. Lisa Crossman notes “Spiritualism and interest in it peaks at moments of crisis or when there is a shared sense of instability. Spiritualism and related practices also disrupt binary thinking and offer a means for an expanded exploration of spirituality.” Spiritualism has made a national and international impact. It has a rich history in New England, including the origins of spirit photography, which will be explored in the exhibition’s Learning Lounge. -
Catholicism As Living Memory in a Montreal Spiritualist Congregation1
Catholicism as Living Memory in a Montreal Spiritualist Congregation1 Deirdre Meintel* Abstract Since 2000 I have been observing a Spiritualist congregation in Montreal, the Spiri- tual Church of Healing (SCH). Members, generally brought up as Catholics, often ex- perience meaningful spiritual transformation through their participation in the SCH. However this does not after their sense of religious belonging. Moreover, Catholic saints, beliefs and symbolism are omnipresent in the rituals and other religious acti- vities of the SCH, as well as in the discourse of members. The analysis presented here helps further the understanding of contemporary religious hybridity and shows how the Catholic past shapes Quebec’s religious landscape in the present. Keywords: Religious hybridity. Spiritualism. Catholicism. 1 INTRODUCTION Since 2000 I have been observing a Spiritualist congregation in Montreal, the Spiritual Church of Healing (SCH).2 The present analysis concerns the enduring presence of Catholic belief and practice in this group, most of whose members are French-speaking native-born Québécois. Most in this congregation (its official membership is 275) were brought up Catholic. However, they do not see themsel- ves as “converts” from Catholicism to Spiritualism. Moreover, most, even those who have been very active in the SCH for decades as healers and mediums, do not see their religious practice in terms of denominational belonging. A Spiritualist baptism for adults exists, in theory, but no one in the group, including Michel, the pastor, has experienced or witnessed the ritual. Though Spiritualism is a denomination in historical, objectivist terms, it does not function as such for those who attend and contribute their services (as healers and mediums) to the SCH. -
Odespertardaintuicao.Pdf
James Van Praagh O DDespertarespertar da Intuição Desenvolvendo o seu sexto sentido 2003 Sextante PARA ETHEL Que me fez vislumbrar o céu, enquanto caminhávamos juntos na Terra SUMÁRIO PREFÁCIO 1. O DESPERTAR Percepção Mediúnica Através dos Sentidos 11 2. O SEXTO SENTIDO Utilizando a Intuição para Obter Percepção dos Espíritos 30 3. A AURA O Campo Energético de Luz e Cor que nos Rodeia 48 4. SINAIS DOS ESPÍRITOS Os Vários Métodos Utilizados pelos Espíritos para nos Contatar 67 5. OS ANJOS ENTRE NÓS Conhecendo e Trabalhando com os Guias Espirituais 89 6. PROTEÇÃO MEDIÚNICA Vampiros Mediúnicos, Entidades Astrais e Outras Energias Potencialmente Prejudiciais 108 7. MILAGRES COTIDIANOS As Extraordinárias Experiências de Pessoas Comuns 124 8. ESCOLHAS ESPIRITUAIS Resolvendo Problemas do Dia-a-Dia através da Capacidade Mediúnica 143 9. TÉCNICAS DE DESENVOLVIMENTO Preparando-se para Fazer a Conexão Mediúnica 162 EPÍLOGO 187 PREFÁCIO Desde a publicação de meu primeiro livro, Conversando com os Espíritos, em 1997, tenho tido a felicidade de viajar pelo mundo e partilhar a mensagem de que há vida após a morte. Continuo me surpreendendo com a quantidade de pessoas ansiosas em aprender mais sobre os fenômenos mediúnicos. Embora muitas conheçam certas palavras-chave, como telepatia, clarividência, aura e entidade, não compreendem exatamente o que significam. Muita gente nunca experimentou essas coisas, e outras as vivenciam, mas não sabem identificar o que são. Sessões e seminários com médiuns e filmes como O Sexto Sentido intensificam nossa curiosidade sobre o mundo espiritual. As pessoas querem fazer contato com os entes queridos que se encontram em outra dimensão e procuram confirmar suas experiências com os espíritos. -
Road to Spiritism
THE ROAD TO SPIRITISM By MARIA ENEDINA LIMA BEZERRA A DISSERTATION PRESENTED TO THE GRADUATE SCHOOL OF THE UNIVERSITY OF FLORIDA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY UNIVERSITY OF FLORIDA 2002 Copyright 2002 By Maria Enedina Lima Bezerra To my beloved parents, Abelardo and Edinir Bezerra, for all the emotional and spiritual support that they gave me throughout this journey; and to the memory of my most adored grandmother, Maria do Carmo Lima, who helped me sow the seeds of the dream that brought me here. ACKNOWLEDGMENTS My first expressions of gratitude go to my parents for always having believed in me and supported my endeavors and for having instilled in me their heart-felt love for learning and for peoples and lands beyond our own. Without them, I would not have grown to be such a curious individual, always interested in leaving my familiar surroundings and learning about other cultures. My deepest gratitude goes to the Spiritists who so warmly and openly welcomed me in their centers and so generously dedicated their time so that 1 could conduct my research. With them I learned about Spiritism and also learned to accept and respect a faith different from my own. It would be impossible for me to list here the names of all the Spiritists I interviewed and interacted with. In particular, I would like to thank the people of Grupo Espirita Paulo e Estevao, Centra Espirita Pedro, o Apostolo de Jesus, and Centro Espirita Grao de Mostarda. Without them, this study would not have been possible. -
Mediunidade Responsabilidade Dividida
Mediunidade Responsabilidade Dividida por Sandro Fontana Distribuição Gratuita Online Publicado em 26/11/2012 2 Mediunidade Responsabilidade Dividida O presente trabalho tem por objetivo trazer conclusões a partir de estudos e obervações de como ocorre o processo mediúnico numa visão contemporânea. O conteúdo traz detalhes de algo intrínseco à mediunidade, esquecido ao longo do tempo e que passou desapercebido até pelo codificador da doutrina espírita. O material estudado e as conclusões são focadas para o universo da Ciência Espírita. 3 ÍNDICE Prefácio................................................................................................ 4 Espíritos Precisam Saber se Comunicar? …....................................... 7 Como Funciona a Psicografia?............................................................ 11 Para Algo ser Verdade, Precisa ser Recorrente.................................. 13 Verificando Por Outros Meios............................................................ 18 Médiuns Contemporâneos Também Afirmam a Dificuldade.......... 24 O Que Apontavam as Pesquisas do Passado? …............................... 34 A Psicografia de Grace Rosher.......................................................... 46 Alguns Limites Para os Espíritos....................................................... 53 Voltando ao Caso................................................................................ 57 Bibliografia …..................................................................................... 6 4 4 PREFÁCIO Faz algum tempo -
Hablando Con El Cielo James Van Praagh.Pdf
James Van Praagh posee un don extraordinario: es capaz de comunicarse con los espíritus de hombres, mujeres, niños y hasta animales que han muerto. Su singular habilidad le permite servir de punte entre el mundo físico y el espiritual. En este libro sorprendente e inspirador, el médium mas aclamado de los Estados Unidos nos revela lo que se oculta detrás del mundo visible y responde a las preguntas mas profundas sobre la vida después de la muerte, brindando aliento a aquellos que han perdido a ser querido. Las experiencias que describen en Hablando con el Cielo nos conmueven y regocijan: desde la madre que encuentra una razón para seguir viviendo cuando oye las palabras dulces y llenas de coraje de su pequeña hija que murió de sida, hasta el hijo que ruega a su madre que lo perdona por haberse suicidado; o el reencuentro de un hombre con su esposa muerta en ocasión de sus bodas de oro. A través de Van Praagh los espíritus nos hablan de un lugar maravilloso, lleno de luz y de paz y de la fuerza de los lazos de amor capaz de de trasponer todos los limites. Hablando con el Cielo – que ya ha sido traducido a 13 idiomas – es un testimonio espiritual y una guía de instrucciones para comunicarnos con el Más Allá. Su mensaje, lleno de esperanza, cambiará para siempre la forma en que vemos la muerte, y también la vida. INDICE AGRADECIMIENTOS ........................................................................................................................ 6 CAPITULO 1. El médium. .................................................................................................................. 7 Quiero ver a Dios con mis propios ojos. .......................................................................................... 9 Una sesión de espiritismo en el atardecer de un sábado.