DOCSLIB.ORG

Dominicanidad

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Dominicanidad AR AMERICA ROMANA 9 Christine Felbeck / 9 Andre Klump (eds.) Dominicanidad / Dominicanity Christine Felbeck / Perspectivas de un concepto (trans-)nacional/ Andre Klump (eds.) Perspectives on a (trans-)national concept Dominicanidad / Con unos 20 artículos de investigado- With about 20 articles from researchers res/-as de Europa, de los Estados Unidos from Europe, the United States and the Dominicanity y de la República Dominicana, la presente Dominican Republic, this interdisciplinary obra interdisciplinaria e internacional and international volume offers a current Dominicanity Perspectivas de un / ofrece un panorama actual de la inves- panorama of the research on dominican- tigación sobre la dominicanidad como ity as a (trans-)national concept in global, concepto (trans-)nacional/ concepto (trans-)nacional en sus contex- insular and national contexts. The studies Perspectives on a tos mundiales, insulares y nacionales. are largely a result of a congress organ- Los estudios son fruto en gran parte de ized by the America Romana Centrum (trans-)national concept un congreso organizado por el America (ARC) of the University of Trier in 2014. David Álvarez Martín Romana Centrum (ARC) de la Universidad Julia Borst de Trier en el año 2014. Carina Dibos Sabrina Dinmohamed Christine Felbeck Svenja Flechtner Dominicanidad Rebecca Fuchs Ramona Hernández Andre Klump Johannes Kramer Hanna Merk Manuel Peralta Céspedes Irene Pérez Guerra Katrin Pfadenhauer María José Rincón Bruno Rosario Candelier Klump (eds.) (eds.) Klump Enrique Sánchez Costa / Yvonne Schaffler Nery Antonio Taveras Anna C. Weinand Felbeck ISBN 978-3-631-67321-8 www.peterlang.com AMERICA ROMANA AR 09_267321_Klump_AM_A5HCk PLE.indd 1 09.11.16 KW 45 14:13 AR AMERICA ROMANA 9 Christine Felbeck / 9 Andre Klump (eds.) Dominicanidad / Dominicanity Christine Felbeck / Perspectivas de un concepto (trans-)nacional/ Andre Klump (eds.) Perspectives on a (trans-)national concept Dominicanidad / Con unos 20 artículos de investigado- With about 20 articles from researchers res/-as de Europa, de los Estados Unidos from Europe, the United States and the Dominicanity y de la República Dominicana, la presente Dominican Republic, this interdisciplinary obra interdisciplinaria e internacional and international volume offers a current Dominicanity Perspectivas de un ofrece un panorama actual de la inves- panorama of the research on dominican- / tigación sobre la dominicanidad como ity as a (trans-)national concept in global, concepto (trans-)nacional/ concepto (trans-)nacional en sus contex- insular and national contexts. The studies Perspectives on a tos mundiales, insulares y nacionales. are largely a result of a congress organ- Los estudios son fruto en gran parte de ized by the America Romana Centrum (trans-)national concept un congreso organizado por el America (ARC) of the University of Trier in 2014. David Álvarez Martín Romana Centrum (ARC) de la Universidad Julia Borst de Trier en el año 2014. Carina Dibos Sabrina Dinmohamed Christine Felbeck Svenja Flechtner Dominicanidad Rebecca Fuchs Ramona Hernández Andre Klump Johannes Kramer Hanna Merk Manuel Peralta Céspedes Irene Pérez Guerra Katrin Pfadenhauer María José Rincón Bruno Rosario Candelier Klump (eds.) Klump Enrique Sánchez Costa / Yvonne Schaffler Nery Antonio Taveras Anna C. Weinand Felbeck www.peterlang.com AMERICA ROMANA AR 09_267321_Klump_AM_A5HCk PLE.indd 1 09.11.16 KW 45 14:13 AMERICA ROMANA IX STUDIEN ZU SPRACHEN, LITERATUREN UND KULTUREN DER ROMANISCHEN LÄNDER AMERIKAS Herausgegeben von Christine Felbeck, Andre Klump und Johannes Kramer Lizensiert für Yvonne Schaffler Lizensiert für Yvonne Schaffler AMERICA ROMANA IX STUDIEN ZU SPRACHEN, LITERATUREN UND KULTUREN DER ROMANISCHEN LÄNDER AMERIKAS Herausgegeben von Christine Felbeck, Andre KlumpChristine und Johannes Felbeck/ Kramer Andre Klump (eds.) Dominicanidad/ Dominicanity Perspectivas de un concepto (trans-)nacional/ Perspectives on a (trans-)national concept Lizensiert für Yvonne Schaffler Christine Felbeck es profesora titular de Literaturas Románicas y la directora del America Romana Centrum (ARC) de la Universidad de Trier. Andre Klump es profesor catedrático de Lingüística Románica y el presidente del centro. Christine Felbeck is an Assistant Professor for Romance Literatures and the Director of the America Romana Centrum (ARC) at the University of Trier. Andre Klump is a Full Professor for Romance Linguistics and the President of the Center. Bibliographic Information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data is available in the internet at http://dnb.d-nb.de. Cover illustration: © America Romana Centrum ISSN 2194-4938 ISBN 978-3-631-67321-8 (Print) E-ISBN 978-3-653-06547-3 (E-PDF) E-ISBN 978-3-631-70428-8 (EPUB) E-ISBN 978-3-631-70429-5 (MOBI) DOI 10.3726/b10598 © Peter Lang GmbH Internationaler Verlag der Wissenschaften Frankfurt am Main 2017 All rights reserved. Peter Lang Edition is an Imprint of Peter Lang GmbH. Peter Lang – Frankfurt am Main ∙ Bern ∙ Bruxelles ∙ New York ∙ Oxford ∙ Warszawa ∙ Wien All parts of this publication are protected by copyright. Any utilisation outside the strict limits of the copyright law, without the permission of the publisher, is forbidden and liable to prosecution. This applies in particular to reproductions, translations, microfilming, and storage and processing in electronic retrieval systems. This publication has been peer reviewed. www.peterlang.com Lizensiert für Yvonne Schaffler Índice Prólogos Embajada de la República Federal de Alemania en Santo Domingo ...................11 Embajada de la República Dominicana en Alemania ............................................13 Introducción Christine Felbeck & Andre Klump Dominicanidad – Perspectivas de un concepto (trans-)nacional ........................17 Contexto Mundial Ramona Hernández The CUNY Dominican Studies Institute: A Beacon in the Production and Dissemination of Knowledge about the Dominican People .........................29 Johannes Kramer La Española en la última versión (1628) de la Cosmographia de Sebastian Münster .................................................................................................55 David Álvarez Martín & Enrique Sánchez Costa La amistad entre Juan Bosch y María Zambrano: dos escritores exiliados de las dictaduras de Trujillo y de Franco ................................................71 Andre Klump Entre pesimismo y lealtad – Las actitudes lingüísticas de los dominicanos ........81 Manuel Peralta Céspedes El español dominicano en contacto con el español madrileño: el caso del sujeto en las interrogativas directas .......................................................93 Nery Antonio Taveras Análisis de los procesos de integración en adolescentes de origen dominicano. El caso de Barcelona, España........................................................... 113 Lizensiert für Yvonne Schaffler 6 Índice Sabrina Dinmohamed Sabor Quisqueyano in the Dutch Caribbean – Homemaking of Dominican immigrants in Curaçao ...................................................................... 145 Rebecca Fuchs The Curse of Coloniality in Junot Díaz’s Novel The Brief Wondrous Life of Oscar Wao: Fukú as a Theoretical Caribbean Concept ........ 159 Svenja Flechtner Desigualdad y desenvolvimiento económico en la República Dominicana – Un análisis desde la perspectiva de la economía política ......... 169 Contexto Insular Bruno Rosario Candelier El concepto de dominicanidad en las letras de La Española del siglo XVIII .......207 Yvonne Schaffler “Wild” spirit possession in the Dominican Republic: From expression of distress to cultural expertise .............................................................................. 221 Katrin Pfadenhauer Mwen pale espanyòl un chin – La diáspora haitiana y el contacto lingüístico en la República Dominicana ............................................................... 239 Hanna Merk Lengua e identidad en los bateyes de la República Dominicana ....................... 263 Contexto Nacional María José Rincón González El nacimiento de un nuevo diccionario: El Diccionario del español dominicano ............................................................................................................... 281 Irene Pérez Guerra La fraseología del español dominicano: Aspectos semántico-semióticos ........ 291 Lizensiert für Yvonne Schaffler Índice 7 Anna C. Weinand “Papi está a la vuelta de cualquier esquina.” –Transnational Patriarchy, the Queer Child and the Possibility of Emancipation in Rita Indiana Hernández’ Papi ............................................................................ 301 Carina Dibos Los conflictos de roles y la autorrealización en el cuento Amo tres hombres de Ángela Hernández Núñez .................................................. 313 Julia Borst Narcotraficantes, Pandilleros and Urban Violence – Coming-of-Age in Contemporary Dominican Novels by Luis R. Santos and Pedro A. Valdez ..... 327 Christine Felbeck La dominicanidad reflejada a través del cine dominicano actual ..................... 355 Lizensiert für Yvonne Schaffler Yvonne Schaffler (Vienna) “Wild” spirit possession in the Dominican Republic: From expression of distress to cultural expertise1 1. Introduction Spirit possession involves a temporary alteration of consciousness (trance or dis- sociation) during which the possessed person feels and acts as though a spirit’s identity has replaced her own,
Load more

Recommended publications
  • Cantos De Las Communidades Haitianas En Cuba
    CANTOS DE LAS COMMUNIDADES HAITIANAS EN CUBA DANIEL MIRABEAU Los cantos de este artículo han sido recolectados con la ayuda de cantantes en Cuba, así como a partir de grabaciones comercializadas y a partir de captaciones vídeos disponibles en la toila. Las traducciones, las transcripciones musicales y las anotaciones son del autor. Las letras de canciones comprenden dos o tres entradas lingüísticas: criollo cubano, criollo haitiano y castellano. El lado criollo cubano respeta la escritura y pronunciación de las personas que ha transmitido los cantos. El lado criollo haitiano acerca a escritura contemporánea del criollo en Haití1. El lado castellano intenta acercar el sentido del texto original. Para los nombres propios y los nombres de estilos musicales, el contexto de la frase hace preferir la escritura en criollo cubano, criollo haitiano o en castellano. Dentro de la letra de canción, la parte solista figura sobre la columna de izquierda y la respuesta del coro sobre la columna de derecha, en itálico. Respecto a las partituras musicales, la voz solista y el coro se diferencian por su tipo de letra. Las microvariaciones en las repeticiones del solista son una interpretación libre del autor. Todas las transcripciones musicales de canción son voluntariamente unificadas sin alteraciones, excepto las accidentales. A cada uno de los intérpretes de transponer las partituras con arreglo a su tesitura de voz. Aparecen en este artículo los cantos interpretados por los grupos siguientes: Babul (Guantanamo), Ban Rara (Guantanamo), Cai Dijé o La Bel Kreyol2 (Camagüey), Conjunto Folklorico de Oriente (Santiago de Cuba), Cutumba (Santiago de Cuba), Galibata (Santiago de Cuba), Grupo Thompson (Santiago de Cuba), La Caridad (Palma Soriano), Lokosia (Guantanamo), Pilon de Cauto (Palma Soriano), Renacer haitiano (Ciego de Avila).
    [Show full text]
  • Christio-Conjure in Voodoo Dreams, Baby of the Family, the Salt Eaters, Sassafrass, Cypress & Indigo, and Mama Day
    Louisiana State University LSU Digital Commons LSU Doctoral Dissertations Graduate School 2002 Christio-Conjure in Voodoo dreams, Baby of the family, The alts eaters, Sassafrass, Cypress & Indigo, and Mama Day Laura Sams Haynes Louisiana State University and Agricultural and Mechanical College Follow this and additional works at: https://digitalcommons.lsu.edu/gradschool_dissertations Part of the English Language and Literature Commons Recommended Citation Haynes, Laura Sams, "Christio-Conjure in Voodoo dreams, Baby of the family, The alts eaters, Sassafrass, Cypress & Indigo, and Mama Day" (2002). LSU Doctoral Dissertations. 3197. https://digitalcommons.lsu.edu/gradschool_dissertations/3197 This Dissertation is brought to you for free and open access by the Graduate School at LSU Digital Commons. It has been accepted for inclusion in LSU Doctoral Dissertations by an authorized graduate school editor of LSU Digital Commons. For more information, please [email protected]. CHRISTIO-CONJURE IN VOODOO DREAMS, BABY OF THE FAMILY, THE SALT EATERS, SASSAFRASS, CYPRESS & INDIGO, AND MAMA DAY A Dissertation Submitted to the Graduate Faculty of the Louisiana State University and Agricultural and Mechanical College in partial fulfillment of the requirements for the degree of Doctor of Philosophy in The Department of English by Laura Sams Haynes B.A., Florida State University, 1986 M.A., Clark Atlanta University, 1995 May 2002 ©Copyright 2002 Laura Sams Haynes All rights reserved ii TABLE OF CONTENTS ABSTRACT . iv CHAPTER 1 INTRODUCTION . 1 2 CHRISTIO-CONJURE AS HISTORICAL FICTION . 32 3 CHRISTIO-CONJURE AND THE GHOST STORY . 55 4 REVOLUTIONARY CHRISTIO-CONJURE . 80 5 CHRISTIO-CONJURE ACTIVISM . 102 6 CHRISTIO-CONJURE ROMANCE AND MAGIC .
    [Show full text]
  • Jamaican Women Poets and Writers' Approaches to Spirituality and God By
    RE-CONNECTING THE SPIRIT: Jamaican Women Poets and Writers' Approaches to Spirituality and God by SARAH ELIZABETH MARY COOPER A thesis submitted to The University of Birmingham for the degree of DOCTOR OF PHILOSOPHY Centre of West African Studies School of Historical Studies The University of Birmingham October 2004 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. Abstract Chapter One asks whether Christianity and religion have been re-defined in the Jamaican context. The definitions of spirituality and mysticism, particularly as defined by Lartey are given and reasons for using these definitions. Chapter Two examines history and the Caribbean religious experience. It analyses theory and reflects on the Caribbean difference. The role that literary forefathers and foremothers have played in defining the writers about whom my research is concerned is examined in Chapter Three, as are some of their selected works. Chapter Four reflects on the work of Lorna Goodison, asks how she has defined God whether within a Christian or African framework. In contrast Olive Senior appears to view Christianity as oppressive and this is examined in Chapter Five.
    [Show full text]
  • Voodoo Prayers Said with a Rosary, ! All Witchcraft Scourges, ! Whips, Hooks and the Use of Cillus6
    VOODOO Background and Prayer of Repentance ... sever all ties to the world’s oldest known religion. Amanda Buys’ Spiritual Covering This is a product of Kanaan Ministries, a non-profit ministry under the covering of: • Roly, Amanda’s husband for more than thirty-five years. • River of Life Family Church Pastor Edward Gibbens Vanderbijlpark South Africa Tel: +27 (0) 16 982 3022 Fax: +27 (0) 16 982 2566 Email: [email protected] There is no copyright on this material. However, no part may be reproduced and/or presented for personal gain. All rights to this material are reserved to further the Kingdom of our Lord Jesus Christ ONLY. For further information or to place an order, please contact us at: P.O. Box 15253 27 John Vorster Avenue Panorama Plattekloof Ext. 1 7506 Panorama 7500 Cape Town Cape Town South Africa South Africa Tel: +27 (0) 21 930 7577 Fax: 086 681 9458 E-mail: [email protected] Website: www.kanaanministries.org Office hours: Monday to Friday, 9 AM to 3 PM Kanaan International Website Website: www.eu.kanaanministries.org Preface These prayers have been written according to personal opinions and convictions, which are gathered from many counseling sessions and our interpretation of the Word of GOD, the Bible. In no way have these prayers been written to discriminate against any persons, churches, organizations, and/or political parties. We ask therefore that you handle this book in the same manner. What does it mean to renounce something? To renounce means to speak of one’s self. If something has been renounced it has been rejected, cut off, or the individual is refusing to follow or obey.
    [Show full text]
  • Teaching About Haiti. Caribbean Connection Series
    DOCUMENT RESUME ED 387 388 SO 025 236 AUTHOR Sunshine, Catherine A.; Menkart, Deborah, Ed. TITLE Teaching about Haiti. Caribbean ConnectionSeries. Third Edition. INSTITUTION Ecumenical Program on Central America and the Caribbean, Washington, DC.; Network of Educators on the Americas, Washington, DC. REPORT NO ISBN-1-878554-1O-7 PUB DATE Oct 94 NOTE 49p. AVAILABLE FROM Network of Educators on the Americas,1118 22nd St., N.W., Washington, DC 20037 ($2 each plus$2 shipping and handling; bulk discountsavailable). PUB TYPE Guides Classroom Use Teaching Guides (For Teacher)(052) EDRS PRICE MF01/PCO2 Plus Postage. DESCRIPTORS Democracy; Foreign Countries; Global Education; Instructional Materials; *Latin American Culture; *Latin American History; Latin Americans; *Multicultural Education; *Political Issues; .*Political Power; *Racial Relations; Secondary Education; World Affairs IDENTIFIERS *Haiti ABSTRACT These materials are designed to help studentsbridge the gaps in the news and their textbooksabout the country of Haiti and to provide suggestions for furtherresearch. The following framework is suggested for studying Haiti today:(1) Haiti's current crisis is best understood in historicalperspective;(2) the U.S. government has heavily influenced Haitiansociety in the 20th century;(3) racism has been an important factor in shapingUnited States/Haiiian relations;(4) popular movements play a crucial role in Haiti;(5) President Aristide should be presented in hissocial context; and (6) a key concern is the roleof the Haitian people in determining their country's policies. The volumecontains: (1) "Haiti's History"; (2) "Maps";(3) "Studying the Media";(4) "Roots of Poverty";(5) "Aristide";(6) "Roots of Democracy";(7) "Haitian Voices"; (8)"The Konbit";(9) "Folktales";(50) "Vodou";(11) "Songs of Resistance"; (12) "Teaching/ActionIdeas"; (13) "Resource Guide"; and (14) "Proverbs." (EH) **************::**** * * Reproductions supplied by EDRS are the best that can be made from the original document.
    [Show full text]
  • Haiti's History
    Haiti’s History 5000 BCE - 1780 5000 BCE First inhabitants, the Tainos and Arawak 300 BCE 1492 Farming villages Christopher Columbus sighted established Haiti and renamed it La Isla Española (later Anglicized as Hispaniola) 1492-1514 1697 1780 Enslaved natives, European The Treaty of Rijswijk: “Creation of Santo Became France’s most prosperous New World diseases and brutal working Domingo (Spanish Eastern Half) and Saint possession, exporting Sugar, smaller amounts of conditions (pop. 100 000-30 Dominigue (French Western Half).” Spain coffee, cacao, indigo, cotton. (2/3 of France’s 000) giving the western half after exhausting gold foreign investments) cause of soil erosion mines (European investors and landowners unconcerned or unaware of long-term consequences) 1789 - 1801 1801 L’Overture named “governor- general for life” 1791 1793 Dutty Boukman, a Jamaican-born Haitian voodoo priest, Léger Félicité Sonthonax (sent from conducted a ceremony at the Bois Caïman during which France), maintain order, abolished he prophesied that a massed rebellion would at last slavery (L’Overture agreed to fight for 1789 free the slaves of Saint-Domingue. A wild animal was French for this - http://en.wikipedia. Saint-Domingue, society deeply fragmented by sacrificed and Boukman urged them to take bloody org/wiki/Haitian_Revolution), joined colour skin, class and gender. revenge on their French oppressors. French revolution his army - Grands blancs (Elite merchants, Landowners, granted citizenship to wealthy affranchis, Europeans Royal Lineage) refused
    [Show full text]
  • Tell-My-Horse -Voodoo-And-Life
    TELL MY HORSE VOODOO AND LIFE IN HAITI AND JAMAICA ZORA NEALE HURSTON WITH A NEW FOREWORD BY ISHMAEL REED SERIES EDITOR: HENRY LOUIS GATES, JR. To Carl Van Vechten God’s image of a friend Contents Foreword v Part I Jamaica 1 1 The Rooster’s Nest 3 2 Curry Goat 11 3 Hunting the Wild Hog 21 4 Night Song After Death 39 5 Women in the Caribbean 57 Part II Politics and Personalities of Haiti 63 6 Rebirth of a Nation 65 7 The Next Hundred Years 73 8 The Black Joan of Arc 93 9 Death of Leconte 103 Part III Voodoo In Haiti 111 10 Voodoo and Voodoo Gods 113 11 Isle de la Gonave 133 12 Archahaie and What It Means 139 13 Zombies 179 14 Secte Rouge 199 15 Parlay Cheval Ou (Tell My Horse) 219 16 Graveyard Dirt and Other Poisons 237 17 Doctor Reser 245 18 God and the Pintards 259 Appendix 263 I Songs of Worship to Voodoo Gods 265 II Miscellaneous Songs 279 Afterword 289 Selected Bibliography 301 Chronology 305 About the Author Cover Copyright About the Publisher FOREWORD line from Countee Cullen’s famous poem “Heritage” typifies A the attitudes of many “educated” white and black Americans for whom African and Neo-African religions are exotic faiths whose gods, “quaint…outlandish…,” and “heathen,” are “naught” to them. It took the restless intellect of Zora Neale Hurston to make Neo-Af- rican religion, and its gods, more than “naught.” The result was Tell My Horse, a major work of the Voodoo bibliography, which includes books written in Spanish, French, Portuguese, and Creole as well as English.
    [Show full text]
  • Fictional Representations of Marie Laveau in Twentieth-Century Literature
    W&M ScholarWorks Dissertations, Theses, and Masters Projects Theses, Dissertations, & Master Projects 2005 The Woman, the Legend, the Power: Fictional Representations of Marie Laveau in Twentieth-Century Literature Elizabeth Clark Neidenbach College of William & Mary - Arts & Sciences Follow this and additional works at: https://scholarworks.wm.edu/etd Part of the Modern Literature Commons Recommended Citation Neidenbach, Elizabeth Clark, "The Woman, the Legend, the Power: Fictional Representations of Marie Laveau in Twentieth-Century Literature" (2005). Dissertations, Theses, and Masters Projects. Paper 1539626474. https://dx.doi.org/doi:10.21220/s2-t2m2-6a77 This Thesis is brought to you for free and open access by the Theses, Dissertations, & Master Projects at W&M ScholarWorks. It has been accepted for inclusion in Dissertations, Theses, and Masters Projects by an authorized administrator of W&M ScholarWorks. For more information, please contact [email protected]. THE WOMAN, THE LEGEND, THE POWER: Fictional Representations of Marie Laveau in Twentieth-Century Literature A Thesis Presented to The Faculty of the American Studies Program The College of William and Mary in Virginia In Partial Fulfillment Of the Requirements for the Degree of Master of Arts by Elizabeth Clark Neidenbach 2005 APPROVAL SHEET This thesis is submitted in partial fulfillment of the requirements for the degree of Master of Arts zabeth Clark Neidenbach Approved by the Committee, December 2005 Ca A. ynn Weiss, Chair Grey Gundaker Kimberley Phillips my Mama and Daddy for filling my childhood with stories of New Orleans and to the Crescent City - may she rise once again from the destruction and heartbreak TABLE OF CONTENTS Acknowledgements Abstract Introduction Chapter I.
    [Show full text]
  • La Verdad Sobre El Vudú Catholic.Net
    La verdad sobre el vudú Catholic.net Introducción: etimología y definición religiosa Vudú, o vodún, o vudún, (en inglés voodoo o voodou), es una palabra que significa “espíritu” en la lengua Fon y Ewe. Es el vudú una religión oriunda de la costa atlántica de África. La podemos situar en la actualidad en los países siguientes: Nigeria, Benín, Togo y Ghana. El vudú es una religión que practican distintas tribus como los Ewe, los Fon, los Mina o los Kabye, que se encuentran en estas regiones antes mencionadas, así como miembros de países centroamericanos y suramericanos principalmente, provenientes de los esclavos africanos llevados a este continente durante la época de la esclavitud. El vudú como religión animista Hemos de precisar que la religión vudú es una religión animista. Una religión es animista si cree que entidades no humanas son seres divinos o espíritus, o al menos participan o son poseedoras de principios o potencialidades divinas. El animista cree que no hay separación entre el mundo material y el trascendente, por lo que rocas, montes, plantas, animales, fenómenos atmosféricos, y demás entidades materiales tienen un alma o un espíritu, o manifiestan a dioses y espíritus de distintas categorías dentro de la jerarquía trascendente. Influencia del vudú El vudú ha sido el origen de muchas otras religiones y creencias que han surgido en las islas de América en la zona del Caribe, en regiones del sur de Norte América, o en Suramérica, como el vudú de Haití, el vudú de Puerto Rico, el vudú de República Dominicana, o el vudú de Luisiana.
    [Show full text]
  • GLOSARIO AFROCUBANO (REGLA DE OSHA) Por: Giovanny Bernal Oshún Wé A
    GLOSARIO AFROCUBANO (REGLA DE OSHA) Por: Giovanny Bernal Oshún wé A 1. Abakuá, Sociedades Masculinas (Cuba y miembros iniciados que radican en otros países): Agrupaciones formadas por más de cien asociaciones masculinas que fusionan el culto a los antepasados a partir de un origen mítico común, muy análogo al practicado en el área sudoriental de Nigeria entre los ibo, ibibio, ekoi e idjo, junto con elementos del catolicismo en la liturgia y en la composición de cada uno de sus templos. A sus miembros se les conoce como abakuá o ñañigos . A diferencia de otras creencias populares de marcada ascendencia africana, como la santería y el palo monte, entre otras, tiene una organización nacional que agrupa la dirección de las asociaciones radicadas en las ciudades de La Habana, Matanzas y Cárdenas. Posee una estratificación jerárquica que se obtiene mediante el prestigio y el conocimiento de los mitos y la tradición oral, así como un complejo proceso de iniciación que incluye danzas, toques, cantos y alocuciones rituales en remanentes de la lengua efik de los ibibio. Todas sus actividades van acompañadas de un amplio sistema de signos gráficos, denominados ereniyó , que abarca desde el cuerpo de los neófitos hasta los instrumentos musicales, las ceremonias para sustituir jerarquías, aplicar sanciones y ritos fúnebres. Sus practicantes se reconocen como cubanos. 2. Abata o Abata (santería): Oricha inseparable de Inlé, y del cual algunos señalan que es su hermano, junto con Ochosi. Abbata está representado por una especie de tridente en cuyo mango se entrelazan dos culebras, y lleva también dos plumas de metal.
    [Show full text]
  • Haiti: List of Loa
    Haiti: List of Loa http://www.webster.edu/~corbetre/haiti/voodoo/biglist.htm Descriptions of Various Loa of Voodoo Compilation from class assignments, Spring, 1990. Done for Bob Corbett by Jan Chatland Ayida: The female counterpart Ayida: The female counterpart Adjasou: Characterized by protruding eyes and a bad humor, lives under the mombin tree near a spring and is very fond of vermouth, rum, and cognac. Agassu: Dahomean in origin and belonging to the Fon and Yaruba tribes. When a person is possessed by Agassu, his hands become crooked and stiffened, therefore resembling claws. In Dahomey, he is the result of a union between a panther and a woman. He is associated with water deities and sometimes takes the form of a crab. He is one of the mythical creatures who once gave assistance to the Ancestor. He is considered one of the loa masons. Agau: Agau is a very violent god. Earth tremors and the frightening sounds associated with storms are because of Agau. The trances induced by his mounting are so violent there have been deaths associated with his brutality. When one is mounted one attempts to imitate the sounds of thunder and tremors, if they are strong enough to utter sounds under the possession. The possessed person keeps repeating, "It is I who am the gunner of god; when I roar the earth trembles." It is said that when the earth tremors, Agau is angry. Those who are strong enough to keep him in their bodies are puffing with all their strength and sputtering like seals. One has to be very strong to harbor this spirit.
    [Show full text]
  • The Transposition and Survival of the Vodoun Practices, Through Slavery and the Present
    International Journal of Science and Research (IJSR) ISSN: 2319-7064 ResearchGate Impact Factor (2018): 0.28 | SJIF (2018): 7.426 From Africa to America: The Transposition and Survival of the Vodoun Practices, Through Slavery and the Present Didier Kombieni Département des Etudes Anglophones, Université de Parakou (Bénin) 03BP: 317 Parakou (Bénin) Abstract: The slave trade and the whole slavery process have made America to get in touch with many African traditions, cultures and religious practices. Many of these practices could not survive on the American landnot only because of the lack of effectiveness in their transmission from fathers to sons, but also due the white master’s fear of their perpetuation. Yet, Vodoun, one of the strongest connections between the slaves and their African ancestry, then their hope for salvation, has survived and has continued to exist in modern America. Although modernity tends to bury the origins and most customs and cultures of black Americans, Vodoun has remained a mark of identity in the life of many African Americans today. More than a culture or a custom to the Blacks, Vodoun is a religion and its worship has about 50 million practitioners around the world. Although its true origins are still in debate, it has commonly been admitted that the Dahomey kingdom (today the Republic of Benin) has been its head-quarter, with the south of the country hosting the experts and champions. With the deported slaves not being necessary experts in the Vodoun practice, together with its difficult and exclusive oral transmission and the ages, one can rightly wonder if there has ever been any true vodoun in America.
    [Show full text]