Syncretism, Revitalization and Conversion
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A Case Study of Folk Religion and Migración: La Santa Muerte and Jesus Malverde
California State University, Monterey Bay Digital Commons @ CSUMB Capstone Projects and Master's Theses Capstone Projects and Master's Theses 5-2020 A Case Study of Folk Religion and Migración: La Santa Muerte and Jesus Malverde Zulema Denise Santana California State University, Monterey Bay Follow this and additional works at: https://digitalcommons.csumb.edu/caps_thes_all Recommended Citation Santana, Zulema Denise, "A Case Study of Folk Religion and Migración: La Santa Muerte and Jesus Malverde" (2020). Capstone Projects and Master's Theses. 871. https://digitalcommons.csumb.edu/caps_thes_all/871 This Capstone Project (Open Access) is brought to you for free and open access by the Capstone Projects and Master's Theses at Digital Commons @ CSUMB. It has been accepted for inclusion in Capstone Projects and Master's Theses by an authorized administrator of Digital Commons @ CSUMB. For more information, please contact [email protected]. A Case Study of Folk Religion and Migración: La Santa Muerte and Jesus Malverde Global Studies Capstone Project Report Zulema D. Santana May 8th, 2020 California State University Monterey Bay 1 Introduction Religion has helped many immigrants establish themselves in their new surroundings in the United States (U.S.) and on their journey north from Mexico across the US-Mexican border (Vásquez and Knott 2014). They look to their God and then to their Mexican Folk Saints, such as La Santa Muerte and Jesus Malverde, for protection and strength. This case study focuses on how religion— in particular Folk Saints such as La Santa Muerte and Jesus Malverde— can give solace and hope to Mexican migrants, mostly Catholics, when they cross the border into the U.S, and also after they settle in the U.S. -
2008, Justin Jennings, Catastrophe, Revitalization, and Religious
Catastrophe, Revitalization, and Religious Change Catastrophe, Revitalization and Religious Change on the Prehispanic North Coast of Peru Justin Jennings Although archaeologists have become increasingly interested in disaster, collapse and regeneration, there has been insufficient attention paid to the social and psychological impact of disasters. Disasters can stimulate far-reaching religious changes. This article is a case study of the fall of the Middle Sicán polity of northern Peru (AD 900–1100) that draws on both archaeology and oral tradition. Middle Sicán cosmology was centred on the Sicán Deity, which did not survive the polity’s collapse. The god’s demise and the revitalization movement that followed the Middle Sicán can only be understood by considering both how many of the people of the region conceptualized their world and the disasters that occurred. Some time around AD 1100, the Sicán Deity nearly Under these conditions, new religious ideas and new vanished from the iconography of northern Peru. leaders often emerge that take cultures in new direc- A ubiquitous religious symbol for 200 years in the tions. Despite the importance of understanding cul- region, the deity did not survive a spasm of environ- ture change for the spiritual upheavals that followed mentally and culturally induced disasters that toppled disasters, archaeologists feel perhaps ill-equipped the Middle Sicán polity (Shimada 2000, 60–61). Disasters such as floods and wars are events that create sudden social upheaval and population loss. The periods of turmoil that follow are deeply traumatic and filled with terror, despair, uncertainty and hope. Shaken, people that survive disasters often question their beliefs, create new social groupings, assign culpability and attempt to reconstruct their lives. -
Popular Religion and Festivals
12 Popular Religion and Festivals The introduction of Roman Catholicism to the New World was part of the colonizing policy of both the Spanish and the Portuguese, but on Latin American soil Christian beliefs and practices came into contact with those of the native Amerindian peoples, and later with those brought by enslaved Africans and their descendants. Latin American Catholicism has consequently absorbed elements of pre-Columbian reli- gious beliefs and practices, giving rise to what is known as “popular” or “folk” Catholicism. Popular Catholicism has blended elements of differ- ent religions, yet it is still a recognizable mutation of traditional Roman Catholicism. In Mexico, for example, Catholic saints are matched up with pre-Columbian deities, as are Christian festivals with indigenous ones. Similarly, popular religion in the Andean countries must be under- stood in its historical and cultural context, since it is heavily influenced by the experience of conquest and the persistence of indigenous beliefs under a Christian guise. In recent years, Catholicism in Latin America has also become synony- mous with Liberation Theology, with its commitment to social change and improvement of the lot of marginal sectors. This radical theology was announced at Medellín, Colombia, in 1968 with a formal declaration of the Church’s identification with the poor. The doctrine’s complexity and diversity make it difficult to define, but the influence of Marxism is apparent, along with that of pioneering social reformers and educators such as the Brazilian Paulo Freire. Liberation Theology’s most famous advocate is the Peruvian priest Gustavo Gutiérrez, whose humble origins sharpened his awareness of social problems. -
DIANA PATON & MAARIT FORDE, Editors
diana paton & maarit forde, editors ObeahThe Politics of Caribbean and Religion and Healing Other Powers Obeah and Other Powers The Politics of Caribbean Religion and Healing diana paton & maarit forde, editors duke university press durham & london 2012 ∫ 2012 Duke University Press All rights reserved Printed in the United States of America on acid-free paper $ Designed by Katy Clove Typeset in Arno Pro by Keystone Typesetting, Inc. Library of Congress Cataloging-in-Publication Data appear on the last printed page of this book. Duke University Press gratefully acknowledges the support of Newcastle University, which provided funds toward the production of this book. Foreword erna brodber One afternoon when I was six and in standard 2, sitting quietly while the teacher, Mr. Grant, wrote our assignment on the blackboard, I heard a girl scream as if she were frightened. Mr. Grant must have heard it, too, for he turned as if to see whether that frightened scream had come from one of us, his charges. My classmates looked at me. Which wasn’t strange: I had a reputation for knowing the answer. They must have thought I would know about the scream. As it happened, all I could think about was how strange, just at the time when I needed it, the girl had screamed. I had been swimming through the clouds, unwillingly connected to a small party of adults who were purposefully going somewhere, a destination I sud- denly sensed meant danger for me. Naturally I didn’t want to go any further with them, but I didn’t know how to communicate this to adults and ones intent on doing me harm. -
Decolonizing the Colonial Mind: a Personal Journey of Intercultural
Decolonizing the Colonial Mind: A Personal Journey of Intercultural Understanding, Empathy, and Mutual Respect by Gregory W.A. Saar A Thesis submitted to the Faculty of Graduate Studies of The University of Manitoba in partial fulfillment of the requirements of the degree of MASTER OF ARTS Department of Religion & Culture University of Manitoba Winnipeg Copyright © 2020 by Gregory W.A. Saar Saar 1 Dedication To my wife, Joyce, whose confidence in me, encouragement, and support, have always been important in everything I choose to do. To my Granddaughter, Rebekah, who, while in her first year at the University of Manitoba, uttered the words: “Grandpa, why don’t you take a class too?” To my other grandchildren Kaleb, Quintin, Alexis, and Clark, for the many ways in which they enhance my life. I hope I can play some small part in ensuring the five of you have the bright and fulfilling future you all deserve. I am confident that each one of you is capable of realising your dreams. In Memory of our daughter, Heather, who met the difficulties she faced with fortitude, courage, and determination, all the while retaining her sense of humour; an inspiration to all who were privileged to know her. Saar 2 Acknowledgements I want to express my appreciation to those without whose mentorship and assistance this theses would still be confined to the recesses of my mind. I begin with my appreciation of Dr. Renate Eigenbrod, (1944-2014) who, as Department Head of Native Studies at the University of Manitoba, took the time to interview me. -
Ritual and Religion in the Making of Humanity Roy A
Cambridge University Press 0521228735 - Ritual and Religion in the Making of Humanity Roy A. Rappaport Index More information INDEX aborigines, Australian 29, 148, 199, 202, adornment in Maring ritual 80±1 206, 213±15, 460±1 Aeschylus 41 Abrahams, I. 190, 412 air as substance 163 Abrahams, R. 33, 34, 39, 47, 381 Akkad temples 37 Absolutizing the Relative MTillich) 443 alethia Mtruth) of Logos 349 acceptance 119±23, 134, 137, 201, 224 alienation 319, 448 audience 136 Altamira caves 258 and belief 395±6 alteration in consciousness 219, 220±2, 229, common acceptance of Ultimate Sacred 257, 258 Postulates 327±8, 339 alternatives, in language 17±22, 165, 321±2, coordination of individual acts of 226±7 415, 417 disparity between inward state and 121 Altman, S. 13 and the ground of sanctity 283±7 ambiguity 88±9, 91, 95, 102±3, 151, 279 and heuristic rules 291 amelioration of falsehood 15±17 intensi®cations of 339 Americans, liturgical basis of 284±5 Native 33±4, 92, 210±12, 298±9, 380 accuracy of sentences 280 see also names of groups Achehnese people 180 analogic processes, digital representation of acquaintance-knowledge 375 86±9 activities, temporal organization of 193±6, analysis versus performance 253±7 218 Ancient Tahitian Society MOliver) 433±4 actors versus celebrants 135±6 Andaman Islanders, The MRadcliffe-Brown) acts, 220, 226 and agents 145±7 animals, in ritual 241, 242, 249, 259±60 compared in drama and ritual 136 anticipation 174 and objects 147 Antigone MSophocles) 42, 44 adaptation 5±7, 7, 9, 408±10 apostasy 133, 327 adaptive systems, hierarchy of 7, 267±8 Apostolic Constitutions Mfourth century) 191, aspects of understandings 267±8 335 as maintenance of truth 410±11 Aranda people 148 maladaptation 441±3 architecture and ritual 258 religious conceptions in human 406±8, Arioi society of Society Islands 33±4 414±19 Aristotle 41, 177, 293 structural requirements of adaptiveness art and grace 384±8 422±5 articulation of unlike systems and ritual structure of adaptive processes 419±22 occurrence 97±101 truth and falsity 443±4 Ascher, R. -
PHD DISSERTATION Shanti Zaid Edit
“A DOG HAS FOUR LEGS BUT WALKS IN ONE DIRECTION:” MULTIPLE RELIGIOUS BELONGING AND ORGANIC AFRICA-INSPIRED RELIGIOUS TRADITIONS IN ORIENTE CUBA By Shanti Ali Zaid A DISSERTATION Submitted to Michigan State University in partial fulfillment of the requirements for the degree of African American and African Studies—Doctor of Philosophy Anthropology—Dual Major 2019 ABSTRACT “A DOG HAS FOUR LEGS BUT WALKS IN ONE DIRECTION:” MULTIPLE RELIGIOUS BELONGING AND ORGANIC AFRICA-INSPIRED RELIGIOUS TRADITIONS IN ORIENTE CUBA By Shanti Ali Zaid If religion is about social cohesion and the coordination of meaning, values, and motivations of a community or society, hoW do communities meaningfully navigate the religious domain in an environment of multiple religious possibilities? Within the range of socio-cultural responses to such conditions, this dissertation empirically explores “multiple religious belonging,” a concept referring to individuals or groups Whose religious identity, commitments, or activities may extend beyond a single coherent religious tradition. The project evaluates expressions of this phenomenon in the eastern Cuban city of Santiago de Cuba With focused attention on practitioners of Regla Ocha/Ifá, Palo Monte, Espiritismo Cruzado, and Muertería, four organic religious traditions historically evolved from the efforts of African descendants on the island. With concern for identifying patterns, limits, and variety of expression of multiple religious belonging, I employed qualitative research methods to explore hoW distinctions and relationships between religious traditions are articulated, navigated, and practiced. These methods included directed formal and informal personal intervieWs and participant observations of ritual spaces, events, and community gatherings in the four traditions. I demonstrate that religious practitioners in Santiago manage diverse religious options through multiple religious belonging and that practitioners have strategies for expressing their multiple religious belonging. -
Religion and the Alter-Nationalist Politics of Diaspora in an Era of Postcolonial Multiculturalism
RELIGION AND THE ALTER-NATIONALIST POLITICS OF DIASPORA IN AN ERA OF POSTCOLONIAL MULTICULTURALISM (chapter six) “There can be no Mother India … no Mother Africa … no Mother England … no Mother China … and no Mother Syria or Mother Lebanon. A nation, like an individual, can have only one Mother. The only Mother we recognize is Mother Trinidad and Tobago, and Mother cannot discriminate between her children. All must be equal in her eyes. And no possible interference can be tolerated by any country outside in our family relations and domestic quarrels, no matter what it has contributed and when to the population that is today the people of Trinidad and Tobago.” - Dr. Eric Williams (1962), in his Conclusion to The History of the People of Trinidad and Tobago, published in conjunction with National Independence in 1962 “Many in the society, fearful of taking the logical step of seeking to create a culture out of the best of our ancestral cultures, have advocated rather that we forget that ancestral root and create something entirely new. But that is impossible since we all came here firmly rooted in the cultures from which we derive. And to simply say that there must be no Mother India or no Mother Africa is to show a sad lack of understanding of what cultural evolution is all about.” - Dr. Brinsley Samaroo (Express Newspaper, 18 October 1987), in the wake of victory of the National Alliance for Reconstruction in December 1986, after thirty years of governance by the People’s National Movement of Eric Williams Having documented and analyzed the maritime colonial transfer and “glocal” transculturation of subaltern African and Hindu spiritisms in the southern Caribbean (see Robertson 1995 on “glocalization”), this chapter now turns to the question of why each tradition has undergone an inverse political trajectory in the postcolonial era. -
Orisha Journeys: the Role of Travel in the Birth of Yorùbá-Atlantic Religions 1
Arch. de Sc. soc. des Rel., 2002, 117 (janvier-mars) 17-36 Peter F. COHEN ORISHA JOURNEYS: THE ROLE OF TRAVEL IN THE BIRTH OF YORÙBÁ-ATLANTIC RELIGIONS 1 Introduction 2 In recent years the array of Orisha 3 traditions associated withtheYorùbá- speaking peoples of West Africa has largely broken free of the category of “Afri- can traditional religion” and begun to gain recognition as a nascent world religion in its own right. While Orisha religions are today both trans-national and pan-eth- nic, they are nonetheless the historical precipitate of the actions and interactions of particular individuals. At their human epicenter are the hundreds of thousands of Yorùbá-speaking people who left their country during the first half of the 19th cen- tury in one of the most brutal processes of insertion into the world economy under- gone by any people anywhere; the Atlantic slave trade. While the journey of the Middle Passage is well known, other journeys under- taken freely by Africans during the period of the slave trade – in a variety of direc- tions, for a multiplicity of reasons, often at great expense, and sometimes at great personal risk – are less so. These voyages culminated in a veritable transmigration involving thousands of Yorùbá-speaking people and several points on both sides of 1 Paper presented at the 1999 meeting of the Société Internationale de la Sociologie des Religions. This article was originally prepared in 1999. Since then, an impressive amount of literature has been published on the subject, which only serves to strengthen our case. A great deal of new of theoretical work on the African Diaspora in terms of trans-national networks and mutual exchanges has not so much challenged our arguments as diminished their novelty. -
Death with a Bonus Pack. New Age Spirituality, Folk Catholicism, and The
Archives de sciences sociales des religions 153 | janvier-mars 2011 Prisons et religions en Europe | Religions amérindiennes et New Age Death with a Bonus Pack New Age Spirituality, Folk Catholicism, and the Cult of Santa Muerte Piotr Grzegorz Michalik Electronic version URL: http://journals.openedition.org/assr/22800 DOI: 10.4000/assr.22800 ISSN: 1777-5825 Publisher Éditions de l’EHESS Printed version Date of publication: 31 March 2011 Number of pages: 159-182 ISBN: 978-2-71322301-3 ISSN: 0335-5985 Electronic reference Piotr Grzegorz Michalik, « Death with a Bonus Pack », Archives de sciences sociales des religions [Online], 153 | janvier-mars 2011, Online since 26 May 2011, connection on 01 May 2019. URL : http:// journals.openedition.org/assr/22800 ; DOI : 10.4000/assr.22800 © Archives de sciences sociales des religions Piotr Grzegorz Michalik Death with a Bonus Pack New Age Spirituality, Folk Catholicism, and the Cult of Santa Muerte Introduction A recent visitor to Mexico is very likely to encounter the striking image of Santa Muerte (Saint Death), a symbol of the cult that has risen to prominence across the country. Hooded, scythe-carrying skeleton bares its teeth at street market stalls, on magazine covers and t-shirts. The new informal saint gains popularity not only in Mexico but also in Salvador, Guatemala and the United States. At the turn of the 21st century, the cult of Santa Muerte was associated almost exclusively with the world of crime: drug dealers, kidnappers and prosti- tutes. Responsibility for this distorted image of the cult laid mostly with biased articles in everyday newspapers such as La Crónica and Reforma. -
THE RELIGIOUS SYMBOLISM of LOUISE ERDRICH a Thesis
THE RELIGIOUS SYMBOLISM OF LOUISE ERDRICH A Thesis submitted to the Faculty of the Graduate School of Arts and Sciences of Georgetown University in partial fulfillment of the requirements for the degree of Master of Arts in English Literature By Marie Balsley Taylor, B.A. Washington, DC April 21st, 2009 THE RELIGIOUS SYMBOLISM OF LOUISE ERDRICH Marie Balsley Taylor, B.A. Thesis Advisor: Lucy B. Maddox, Ph. D ABSTRACT This thesis explores the ways in which Louise Erdrich’s use of Catholic symbols progress over the course of four of her novels including, Love Medicine, The Beet Queen, Tracks and The Last Report on the Miracles at Little No Horse. Throughout her works, Erdrich repeatedly rewrites Catholic symbols, particularly the symbols of baptism and the Virgin Mary. With each repetition, Erdrich adjusts the narrative by rewriting the Catholic symbolism to fit within a syncretic understanding, slowly erasing previous tensions that existed between the Catholic belief system and the Ojibwe traditional religion. The symbols are ultimately brought to a syncretic resolution in the character of Father Damien as she appears in The Last Report on the Miracles at Little No Horse. Erdrich also uses her repetition of Catholic symbolism to explore questions of gender and cultural identity that are embedded within the religious history of Catholicism and Ojibwe traditional religion. ii TABLE OF CONTENTS I. Introduction………………………………………………………………..…………..1 II. Baptism………………………………..……………………………….……………..6 III. The Virgin Mary Statue……………………………………………..……………...24 IV. Father Damien………………………………………………..…………………….46 V. Conclusion……………………………………………………………………..……52 iii ABBREVIATIONS Abbreviations for the novels of Louise Erdrich appear as follows: BD: Baptism of Desire BQ: The Beet Queen LM: Love Medicine: Revised Version LR: The Last Report on the Miracles at Little No Horse T: Tracks TBL: Tales of Burning Love iv I. -
Shamanism and the State: a Conflict Theory Perspective
University of Montana ScholarWorks at University of Montana Graduate Student Theses, Dissertations, & Professional Papers Graduate School 2000 Shamanism and the state: A conflict theory perspective David K. Gross The University of Montana Follow this and additional works at: https://scholarworks.umt.edu/etd Let us know how access to this document benefits ou.y Recommended Citation Gross, David K., "Shamanism and the state: A conflict theory perspective" (2000). Graduate Student Theses, Dissertations, & Professional Papers. 5552. https://scholarworks.umt.edu/etd/5552 This Thesis is brought to you for free and open access by the Graduate School at ScholarWorks at University of Montana. It has been accepted for inclusion in Graduate Student Theses, Dissertations, & Professional Papers by an authorized administrator of ScholarWorks at University of Montana. For more information, please contact [email protected]. Maureen and Mike MANSFIELD LIBRARY Hie University ofMONTANA Permission is granted by the aurhor to reproduce this material in its entirety, provided that this material is used for schoiariv purposes and is properly cited in published works and reports. ** Please check "Yes" or "No" and provide signature * * Yes, I grant permission No, I do not grant permission Author's Signature Pate & —/ T 7 - n o Any copying for commercial purposes or financial gain may be undertaken only with the author's explicit consent. SHAMANISM AND THE STATE: A CONFLICT THEORY PERSPECTIVE By David K. Gross M.A. The University of Montana, 2000 Presented in partial fulfillment of the requirements For the degree of Master of Arts The University of Montana 2000 Approved by: Committee Chair Dean of Graduate Sctiodl UMI Number: EP41016 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted.