Patrick Dougher: God Body Tour Notes on View November 8, 2019 - December 22, 2019
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********::*********************A:************** Reproductions Supplied by EDRS Are the Best That Can Be Made from the Original Document
DOCUMENT RESUME ED 373 588 FL 800 754 AUTHOR Hinzen, Heribert, Ed. TITLE Literacy. INSTITUTION German Adult Education Association, Bonn (West Germany). PUB DATE Sep 88 NOTE 409p. PUB TYPE Collected Works Serials (022) JOURNAL CIT Adult Education and Development; n31 Sep 1988 EDRS PRICE MF01/PC17 Plus Postage. DESCRIPTORS *Adult Basic Education; Change Strategies; Creoles; Educational Assessment; *Educational Change; Foreign Countries; Instructional Materials; *Literacy Education; Parochial Schools; Politics of Education; Program Descriptions; Reading Instruction; Translation; *Womens Education IDENTIFIERS Germany; Haiti; India; *International Literacy Year 1990; Madagascar; Morocco; Nigeria; Papua New Guinea; Saint Lucia; Senegal; Thailand; Turkey; Zimbabwe ABSTRACT A collection of articles on adult literacy education includes essays, letters, poetry, interviews, research reports, and discussions of issues in literacy and adult basic education in both developing and developed countries. The first section contains brief articles about programs and initiatives in developing countries, including Madagascar, Morocco, Haiti, Zimbabwe, Nigeria, St. Lucia, Thailand, Senegal, Turkey, Papua New Guinea, and India. Subsequently, articles address general issues concerning development and promotion of literacy education. These include objectives and impact of literacy education, international cooperation, procurement of appropriate instructional materials, concerns unique to adult literacy, classroom techniques, and basic skills instruction. Several -
The Blood of the Land: Haitian Vodou
THE BLOOD OF THE LAND: HAITIAN VODOU Michael S. VanHook International Strategic Alliances The Blood of the Land: Haitian Vodou 2 THE BLOOD OF LAND: HAITIAN VODOU Michael S. VanHook, International Strategic Alliances Copyright © 2020 by Michael S. VanHook All rights reserved. This resource is provided to give context and essential background information for those persons with an interest in serving the people of Haiti. It is made available without charge by the publisher, ISA Publishing Group, a division of International Strategic Alliances, Inc. Scanning, uploading, and electronic sharing is permitted. If you would like to use material from this book, please contact the publisher at [email protected]. Thank you for your support. ISA Publishing Group A division of International Strategic Alliances, Inc. P.O. Box 691 West Chester, OH 45071 For more information about the work of International Strategic Alliances, contact us at [email protected]. For more information about the author or for speaking engagements, contact him at [email protected]. The Blood of the Land: Haitian Vodou 3 THE BLOOD OF THE LAND: HAITIAN VODOU Michael S. VanHook, International Strategic Alliances INTRODUCTION 4 HISTORY 6 Transformed by Cruelty 7 Bois Caïman 9 Independent Isolation 11 “A Goat Without Horns” 15 Occupied Vodou 18 “The Principle Slave of Satan” 24 Summoning the Spirits 25 THEOLOGY 31 Haitian Vodou is a polytheistic religion 31 The Loas 31 Haitian Vodou is a syncretic religion 40 Vodou is an animistic religion 44 Haitian Vodou is magic 45 The Blood of the Land: Haitian Vodou 4 PRACTICES 53 The Priesthood 53 Ceremonies and Rituals 55 Black Magic 61 REVERBERATIONS 63 Fatalism 63 Christian Mission 65 Personal Note 70 GLOSSARY 72 BIBLIOGRAPHY 78 Resources 78 Images 80 AUTHOR 84 The Blood of the Land: Haitian Vodou 5 Chapter 1 INTRODUCTION Tanbou bat nan raje, men se lakay li vin danse – The drum is beaten in the grass, but it is at home that it comes to dance. -
Tratado De Oshosi
Tratado de Oshosi Nombres del Orisha Oshosi Nota: Estos nombres se le dan a Oshosi cuando es de cabecera. Cuando se recibe como Adimú no se le pone nombre. Oshosi Adebi Oshosi Bi Oshosi Gurumiyo Oshosi Ode Oshosi Odeode Oshosi Odemata (Divinidad de la cacería. Dueño de los animales silvestres) A Oshosi se le ponen rositas de maíz o aovado con azúcar blanca, un huevo de addie o ekuekueye y otro de etú. Se embarran con efun, oti, epo, oñi y se le pasan a todas las personas de la casa. Después se le ponen los huevos a Oshosi. A Oshosi se le dan tres eyele carmelitas, tres pichones de etú y tres akuaro.. Se rocían con anisado y se ponen arriba de Oshosi. Después se mandan para la manigua. Los Babalao y los Santeros que tengan Oshosi machacan el aovado con azúcar blanca, se lo ponen a Oshosi y después lo riegan por la ciudad. En caso de que tenga un enemigo fuerte, que lo hostigue mucho en sus negocios o algún policía, se coge a Oshosi y se le pone un eyá tuto, se le mete en la boca un papelito con el nombre de la persona, le mete tres alfileres y se lo pone a Oshosi con alpiste, eku, eyá, epo, ori y se cubre con ewe espartillo y ewe eran (hierba fina), se le da a Oshosi tres jio jio, se le enciende tres itana. Después se lleva a Oshosi a la manigua. Tratado del lyawo de Oshosi Cuando se saca al Iyawo se coge una otá que se cuelga en el trono con ekú, eyá, aovado y frijoles carita con un hilo y el día del itá se baja. -
Cthulhu Lives!: a Descriptive Study of the H.P. Lovecraft Historical Society
CTHULHU LIVES!: A DESCRIPTIVE STUDY OF THE H.P. LOVECRAFT HISTORICAL SOCIETY J. Michael Bestul A Thesis Submitted to the Graduate College of Bowling Green State University in partial fulfillment of the requirements for the degree of MASTER OF ARTS August 2006 Committee: Dr. Jane Barnette, Advisor Prof. Bradford Clark Dr. Marilyn Motz ii ABSTRACT Dr. Jane Barnette, Advisor Outside of the boom in video game studies, the realm of gaming has barely been scratched by academics and rarely been explored in a scholarly fashion. Despite the rich vein of possibilities for study that tabletop and live-action role-playing games present, few scholars have dug deeply. The goal of this study is to start digging. Operating at the crossroads of art and entertainment, theatre and gaming, work and play, it seeks to add the live-action role-playing game, CTHULHU LIVES, to the discussion of performance studies. As an introduction, this study seeks to describe exactly what CTHULHU LIVES was and has become, and how its existence brought about the H.P. Lovecraft Historical Society. Simply as a gaming group which grew into a creative organization that produces artifacts in multiple mediums, the Society is worthy of scholarship. Add its humble beginnings, casual style and non-corporate affiliation, and its recent turn to self- sustainability, and the Society becomes even more interesting. In interviews with the artists behind CTHULHU LIVES, and poring through the archives of their gaming experiences, the picture develops of the journey from a small group of friends to an organization with influences and products on an international scale. -
El Maíz: Su Representación Mágica En La Regla Ocha O Santería Cubana Titulo Morales Mesa, Andrea - Autor/A; Autor(Es) La Habana Lugar Dpto
El maíz: su representación mágica en la Regla Ocha o santería cubana Titulo Morales Mesa, Andrea - Autor/a; Autor(es) La Habana Lugar Dpto. de Estudios Socioreligiosos Editorial/Editor CITMA CIPS, Centro de Investigaciones Psicológicas y Sociológicas 1997 Fecha Colección Maíz; Regla ocha; Práctica religiosa; Santería; Cuba; Temas Doc. de trabajo / Informes Tipo de documento http://bibliotecavirtual.clacso.org.ar/Cuba/cips/20120823095752/morales.pdf URL Reconocimiento-No comercial-Sin obras derivadas 2.0 Genérica Licencia http://creativecommons.org/licenses/by-nc-nd/2.0/deed.es Segui buscando en la Red de Bibliotecas Virtuales de CLACSO http://biblioteca.clacso.edu.ar Consejo Latinoamericano de Ciencias Sociales (CLACSO) Conselho Latino-americano de Ciências Sociais (CLACSO) Latin American Council of Social Sciences (CLACSO) www.clacso.edu.ar BIBLIOTECA VIRTUAL SALA DE LECTURA CONSEJO LATINOAMERICANO DE CIENCIAS SOCIALES (CLACSO) Callao 875, 3er. Piso (1023) Buenos Aires, Argentina Tel: (54-11) 4811-6588 / 4814-2301 Fax: (54-11)4 812-8459 e-mail: [email protected] URL: http://www.clacso.org El maíz: su representación mágica en la Regla Ocha o santería cubana Ing. Andrea Morales Mesa Departamento de Estudios Sociorreligiosos Centro de Investigaciones Psicológicas y Sociológicas, CIPS CITMA, Cuba RESUMEN: El maíz, alimento esencial de muchos pueblos Meso y Suramericanos fue divinizado por esas culturas. Los taínos cultivaron esta importante gramínea antes de la conquista hispánica de donde lo llevaron a España. Con la llegada de los esclavos africanos a Cuba, el maíz constituyó uno de los alimentos cotidiano que el esclavista le proporcionaba. Por las enormes bondades que este cereal le brindó en su desventura entre otros motivos, los esclavos africanos inquietos observadores de la Naturaleza y dentro de ella las plantas en particular, lo consideran como un componente apreciado para sus ceremonias y ritos religiosas. -
Santería: from Slavery to Slavery
Santería: From Slavery to Slavery Kent Philpott This, my second essay on Santería, is necessitated for two reasons. One, requests came in for more information about the religion; and two, responses to the first essay indicated strong disagreement with my views. I will admit that my exposure to Santería,1 at that point, was not as thorough as was needed. Now, however, I am relying on a number of books about the religion, all written by decided proponents, plus personal discussions with a broad spectrum of people. In addition, I have had more time to process what I learned about Santería as I interacted with the following sources: (1) Santería the Religion,by Migene Gonzalez-Wippler, (2) Santería: African Spirits in America,by Joseph M. Murphy, (3) Santería: The Beliefs and Rituals of a Growing Religion in America, by Miguel A. De La Torre, (4) Yoruba-Speaking Peoples, by A. B. Ellis, (5) Kingdoms of the Yoruba, 3rd ed., by Robert S. Smith, (6) The Good The Bad and The Beautiful: Discourse about Values in Yoruba Culture, by Barry Hallen, and (7) many articles that came up in a Google search on the term "Santería,” from varying points of view. My title for the essay, "From Slavery to Slavery," did not come easily. I hope to be as accepting and tolerant of other belief systems as I can be. However, the conviction I retained after my research was one I knew would not be appreciated by those who identified with Santería. Santería promises its adherents freedom but succeeds only in bringing them into a kind of spiritual, emotional, and mental bondage that is as devastating as the slavery that originally brought West Africans to the New World in the first place. -
Oshún), Quien No Tenía Con Que Pagarle Y Tuvo Que Acostarse Con Él Para Contentarlo
Ecclesia Gnostica Sancte Ioannes Pdo. de España Oratorio episcopal de San Lucas Biblioteca Documentos de Estudio TTrraattaaddoo ddee llooss OOrriisshhaass Tratado de los Orishas El conocimiento se mide por lo que sabemos. Ninguna cultura, religión o historia nos debe ser desconocida si deseamos alcanzar el verdadero Yo. En la cultura afrocubana aprendí mucho, este libro lo escribí ya hace varios años, ahora lo subo a la red para que todo el que desee pueda conocer a los Orishas. También en el hay ritos y otras cosas, como lámparas, ofrendas y peticiones. La mayoría de estas cosas las aprendí en el conocimiento de este pueblo, el Afrocubano y el Afro-amerindo. Uno de mis mayores maestros, Lucio, me estaba abriendo el conocimiento de la Kimbanda y de la Umbanda. Un día, seguiré con ello junto con la Macumba de Venezuela. Que rico es alimentarnos del conocimiento de nuestros antepasados. + Camael © - Ecclesia Gnóstica Sancte Ioanes Lord Narcissus de Aquitania Sâr Tau Mar Camael R+ S.I.L.I Tata Nkisi Malongo 7 Rayos N... N... Tabula Ndigue Tratado de los Orishas Vol. 1º 2 © Versión digital Tata Nkisi Malongo N.. Nsulo’2003 Tratado de los Orishas Vol. 1º 3 Centro de Estudios de las Reglas Africanas Regla de Osha TRATADO DE LOS ORISHAS VOL. I © Versión digital Tata Nkisi Malongo N.. Nsulo’2003 Tratado de los Orishas Vol. 1º 4 © Versión digital Tata Nkisi Malongo N.. Nsulo’2003 Tratado de los Orishas Vol. 1º 5 Prologo Debido a la gran cantidad de documentación y al tamaño un poco fuera de serie del libro “Tratado de los Orishas”, este recupera el tamaño DIN A4 y el blanco y negro, para que sea mas asequible a quienes lo deseen, se pasa de nuevo a color. -
Candomblé Da Bahia Pdf
Candomblé da bahia pdf Continue Religion must not be confused with Candombe. Convenient CandombéCandomblées of BahiaTypeSypecresclasificationAfro-Brazilian religionPrithyoraliora or BabaloraAssociationsociationsorder of our Lady of Good DeathRegionBrazil, Argentina, Paraguay, Venezuela, Uruguay, United States. PortugalOrigin19th century Salvador, BrazilSeparationsCandomblé BantuCandomblé JejCandomblé KetuMembers167.363 (Brazil, 2010)[1]2]2,000 000 (worldwide) Candomblé (Portuguese pronunciation: [kɐ̃ dõmˈblɛ], dancing in the respect of God) is an Afro-Brazilian religion developed in Brazil during the early 19th century. It rises to a process of synchretism between Yoruba's traditional religion in West Australia and the roman Catholic form of Christianity. There is no central authority in control of the movement. Candombé is monoteistic, involved in the revered sprit known as oriented berries who work as intermediary for Supreme So-called Oludumaré. These are often identified both as Yoruba Orishas as well as Roman Catholic saints. Several myths and stories are told about what they orishas. As an oral tradition, it does not contain holy scriptures. Practice at Candombé believes in a Supreme Creator named Oludumaré, who is served by smaller deites, called Orishas. Each practitioner believes they have their own orisha, which controls his destiny and acts as a challenger. Music and dance are important parts of Candomblé ritual, since the dance allows worship to come into track with their orishas. At the ripes, participants made offerings such as minerals, vegetables, and cattle. Candomblé does not include the skeptics of good and evil; every man must fulfill their destiny to fulfill their destiny, regardless of what is there. Candomblé developed among the Afro-Brazilian community among Atlantic slaves in the 16th centuries. -
Pioneers in Good Shape Expansion Outlined at Hanna Locker Plant
•^^JPHBRT' Pioneers In 11 tt THE HANNA HER "AND EAST CENTRAL ALBERTA NEWS? Good Shape Authorized ss Second Class Matter by th* Post Offlcs Dap rtment, Ottawa, And for th* Payment ef Poatag* In Caafc VOLUME 53 — NUMBER 15 THE HANNA HERALD AND EAST CENTRAL ALBERTA NEWS—THURSDAY, FEBRUARY 4, 1965 FERG JAMES RE-ELECTED PRESIDENT KINSMEN RECIPIENTS OF RECOGNITION AT ANNUAL MEET'G; MEMBERSHIP NOW STANDS AT MARK OF 188 Malnutrition Ivi Bert Stock Again In Charge Of Membership and Medical Services; More Business Slated for Feb. 16 In Cattle Population The annual meeting of the Pioneer's Association of Hanna and District was held on Monday, Feb. 1 st. After the . 11 n 111 IIHI 111111 ii 11 tin 11 H in presentation of reports from various committees, the election HANNA VETERINARIAN VOICES - of Officers for 1965 took place. Ferg James was re-elected by STORK PICKS CAR acclamation, with Con. Dieter os 1st Vice-President and Sam SEAT TO "ROOST" C. Polley as 2nd Vice-President with the following Board of MUCH CONCERN OVER CONDITION OYEN, Feb. 2—Whether he Directors: Roy Embree, Mrs. Gladys Givens, Bert Stock, Harry felt the owls and eagles were Bartman ond George Anderson. getting too much attention Morgan Baldwin was also re-* — these days or not, is a question, OF STOCK EXPOSED TO SEVERE COLD elected unanimously as Secretary but one bird which oft-times Dr. E. Haworth Volunteers Ideas Treasurer of the Association for Rec. Director appears at any season of the 1965. Five prominent members of the Hanna Kinsmen Club were year and in any kind of weath On How To Keep Health of Animols Guest Speaker er, the stork "has done it The Building Committee now honored recently in recognition of outstanding service. -
Transnational Yoruba Revivalism and the Diasporic Politics of Heritage
KAMARI MAXINE CLARKE Yale University Transnational Yoruba revivalism and the diasporic politics of heritage ABSTRACT f an anthropological study of a “village,” however rendered, can pro- This article explores the making of social vide a statement about the world writ small, what message can the membership in U.S.-based deterritorialized contexts world at large offer to a small community constructed on the his- and interrogate the ways that black-Atlantic torical abyss of the triangular slave trade? Oyotunji African Village is diasporic imaginaries are intertwined to produce a Yoruba community in South Carolina created by black Americans transnational notions of linkage. In charting a Iwho, although born in the United States, have set the goal of reclaiming the genealogy of a transnational orisa movement that orisa-voodoo spiritual practices of Nigeria as their own.1 Although the site came of age in a moment of black-nationalist typifies the very small rural community that the sociological literature often protest, I pose questions about how such a study refers to as an “intentional community,” in the sense of providing a sepa- should be understood in relation to ethnographies of rate domestic arena both within and outside of a nation-state, it is neither global networks. I argue that, despite their a local village with regional community ties nor a homogenized population seemingly thin representations of broad forms of reducible to a single location. linkage, transnational orisa networks produce In this article, I discuss the significance of Oyotunji Village as a site within culturally portable practices that articulate networks of Yoruba revivalism throughout the United States and as a man- important transformations: They shape institutions ifestation of contemporary global mobilizations of orisa spiritualism. -
Drawing Water, Drawing Breath: Vodun and the Bocio Tradition
Drawing Water, Drawing Breath: Vodun and the Bocio Tradition Odette Springer Commonly referred to as Voodoo, the sacred tradition of Vodun often conjures up the profane and demonized images of black magic, charms, and spells. Taken out of context, it infers hoaxes and devils. At best, it is a tradition often deemed inferior and unworthy of note by many scientific and academic institutions. Though Vodun is embedded in the ancient religious traditions of Africa it is not a coherent and cohesive totality and the word Vodun cannot be defined absolutely, or literalized. Vodun is a direct way of knowing, a cosmology far too complex to translate into a single, corresponding word. The first known written reference to Vodun appeared in a 1658 text called the Doctrina Christiana, where the term translates as “god,” “sacred,” or “priestly,” and is mentioned “in various forms about sixty times” (Labouret and Riviere qtd. in Blier 37). A general prejudice in the West against so-called primitive cultures contributes to the misunderstanding and bastardization of the word, yet a depth examination of Vodun reveals it to be a vibrant and essential tradition, one that has infiltrated modern psychology, religion and art. Not only is it infused in the blueprint of the industrialized West, its religious and philosophical ideas are acutely present and prevalent in our culture. Further, as a meditative art form associated with Vodun, the bocio tradition will also be discussed. Although scholars agree that Vodun is a living religion, many translations of the word have emerged over time, based on a different set of etymologies. -
LOUISIANA VOODOO November 4, 2012
LOUISIANA VOODOO November 4, 2012 A woman in south Louisiana sweeps her yard to clear it of debris and bad spirits. A priest blesses a family's house. Red dust is scattered on the doorstep to keep out evil. A Catholic crosses himself and prays to a God-figure hanging above, surrounded by Angels, or disembodied spirits. Each practitioner has icons and rituals he uses to keep him safe. In both, there is one God but many spiritual intercessors. The Voodoo practitioner uses candles, herbs, stones, and other earthly things to promote healing and invoke protection, and so does the Catholic use many similar earthly items to connect with God. There are many similarities between Voodoo and Christianity. In fact, Voodoo in the United States has been combined with Catholicism and other religious traditions to create a hybrid. I recently visited New Orleans, LA, and while there came into contact with a couple of Voodoo practitioners. This sparked a curiosity in me and an awareness I had not had before, and I think many others are still in the dark about this ancient practice. Today, I will help us examine that practice more closely and attempt to remove the shroud of misunderstanding that surrounds Voodoo. Voodoo is known as Voudou or Vodun, and its sister practice, Hoodoo, is known also as “Conjure.” The reason for this is that there is an aspect of spells and rites that are used to bring about change in one's circumstance, using help from the spirits, or Loa. The term Voodoo itself means spirit.