I'll follow it up with Part 2 within the next day or two. Until then, enjoy.
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As an introduction to this essay, some clarification is required for the uninformed. The terms “Santeria” and “Vodou” refer to similar but culturally different forms of religion that both stem from the comparable bases of regionally-similar African belief systems with Catholic folk influence. The names of the belief systems (that is, “Santeria” and “Vodou”) are not to be used interchangeably because they are distinctly different entities, a point which the writer will strive to display throughout the work. Both possess similar deities – be they “loa”, “vodu” or “orisha” - with distinctly human characteristics such as favorite foods and personalities; both forms of belief also stress constant appeasement of deities as well as honored ancestors. Spiritual possession is an honored event at many major celebrations in both “Santeria” and “Vodou” and animal sacrifice is indeed committed – painlessly and, for the most part, not wastefully. In addition, both belief systems are major aspects of Caribbean immigrant culture: they are not only religions but also function as parts of immigrant life as they provide means to communicate with likeminded individuals and establish links within a community.
The reader should try to familiarize themselves with the terms as well as the practices of the paper’s subject matter. “Santeria” is a belief system that draws on the same African traditions as other Afro-Caribbean religions but can find its origins closer to Cuba and other notable Spanish colonies. “Vodou” is often used as an umbrella term for Afro-Caribbean religions but can be applied specifically to denominations originating specifically Haiti and other French colonies; it is also spelled as “Voodoo”. This is not to be confused with “Hoodoo”, which is the traditional form of African-American folk practices as adapted from Vodou beliefs and ceremonies for use in the United States. “New Orleans Voodoo” is a variant of basic “Hoodoo” and is the most popularized of Afro-Caribbean traditions in the media, giving birth to myths such as the “cursed voodoo doll”. Hoodoo is similar in practice to the Trinidad-based beliefs of “Obeah” in that both are syncretist combinations of Christianity and African beliefs focusing around practical use of folk magic. Finally, and although mentioned only briefly, it is worth knowing that “Condomble” is an Afro-Brazilian religion that derives from Christianity and African beliefs and is comparable to Vodou or Santeria.
A final suggestion to the reader would be an advisement toward avoiding judgment of the belief systems before reading this work. Sensationalization and essentially racist fictionalization of Afro-Caribbean religions, especially through the medium of American movies and television, has pushed a large amount of the beliefs’ American practitioners into hiding. In order to get as much as possible out of this paper, the reader is advised to put themselves in the place of an impartial observer: take this information as it comes to you and treat the information in front of you as the first you have heard on the subject. Due to the dubious nature of provided information on Afro-Caribbean religions, there is a realistic chance that this will be the first time some light is shed on the subject for you.
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AFRO-CARIBBEAN RELIGIONS IN AMERICA: IMMIGRANT BELIEFS IN AN IMMIGRANT'S NATION (PT. 1)
One of the cornerstones of the United States lies in the nation’s ideal of religious freedom – a concept that has not always stood strong once applied to reality. A concept derived during the ancient times of Antiquity, freedom of religious worship was touted by historical giants such Cyrus the Great, famous for extending his Persian Empire from the Bosporus to modern-day India – where another major figure, the Buddhist convert-emperor Asoka, ruled the Mauryan Empire which encompassed the grand amount of the Indian subcontinent. During the time of the Crusades, the Kingdom of Sicily was known for its tolerance toward Islam at the height of their persecution of Europe; hundreds of miles away, the Kurdish-Ayyubid military leader Saladin incorporated agents of all religions into his Middle East-encompassing government. Many examples of religious freedom throughout time exist – however, the list of religious bigotries rings louder as savage violences and penalties are levied against those who work against the religious mainstream. The persecution of Afro-Caribbean syncretic religious practitioners is one of the lesser-known and, sadly, most publicly adhered-to examples of anti-religious repression in modern time.
Afro-Caribbean syncretic belief systems are literal “immigrant religions”: Santeria and Vodou would not have come about without the forced immigration of Africans to the New World and their introduction to Catholic Christianity. The American reaction to the immigration of Santeria and Vodou practitioners – most of who were not of common American stock, being either Creole or free black – is in historical tune with the general reaction of the United States to new groups: ethnically-charged suspicion backed by willful cultural ignorance. However, the reaction to Afro-Caribbean practitioners is very poignant in that even the most prestigious figures and news publications, including the New York Times, proclaimed that the religious views of Vodou and Santeria practitioners were barbaric and primitive, fueled by blood sacrifices and Satan worshiping[1]. A worthy lesson for the citizens of the United States to learn would be the histories of these unique religious followers, for their beliefs are quite literally an immigration religion: a concept upon which the United States, a nation of immigrants, must look through heavy sensationalism to glimpse.
The origins of Santeria and Vodou, the two largest Afro-Caribbean belief systems with a major presence in the United States, are twofold: while many beliefs lie within the native practices of the African slaves imported to Caribbean colonies, Santeria and Vodou would not be what they are without missionary-taught Catholicism. Many slaves brought to the New World’s colonies; three major ethnic groups brought to the Catholic colonies of the French and Spanish were the Fon people of Dahomey in West Africa, the Yoruba people of Nigeria and the BaKongo of the modern-day Democratic Republic of the Congo. Large amount of slaves from West Africa made their way to Caribbean colonies as a result of the Egba/Owu Civil War as well as the military victories of Fulani Muslims who captured and enslaved the “Pagan” Africans. These groups and their belief systems would have the most major impact upon the syncretic practices which would eventually become Vodou (impacted equally by all three groups) and Santeria (impacted mostly by the Yoruba)[2]. A notable similarity between the three peoples’ belief systems, as well as many other systems of religion across Africa, is the belief in a supreme being supported by holy agents, known as “vodu”, “orisha” or “loa”. Another similarity between indigenous beliefs and folk Christianity was the use of “charms” in both belief systems. Soaps, beverages, jewelry and other miscellaneous objects were utilized by practitioners of African religions in order to act as “holy conduits”, channeling tribal deities and ancestral spirits to protect or preserve its possessor. Folk Christianity had become popular with Europeans at this point in history; major aspects included a belief of saints as almost minor deities as well an emphasis put on “charms” and spirits. ”. Artifacts such as saints’ bones, shards of the True Cross or martyr’s blood were believed to cure disease or provide safety from evil. African charms even had an impact on folk Christian practices: Kongo symbols can be seen in folk Christian charms from former European colonies and the utilized ingredients of folk Christian charms began to resemble traditional African charms upon the importation of slaves[3].
Another quality that lends ease to the process of syncretism was that Africans were well-versed in the incorporation of new deities and figures into their belief systems: victors in African tribal conflicts had their own deities that were incorporated into the pantheons of conquered peoples[4]. Catholicism also functioned as a shield of cover, so to speak, for the slaves; under the guise of Catholicism and their comparisons between the saints and their African deities, the slaves were able to continue the practice of their religions, albeit with new qualities. “Holy cards” were used to teach slaves about saints through the use of holy figures’ appearances and characteristics; this allowed slaves to make connections with own deities. In Yoruba mythology, Dambala was not similar with St. Patrick outside of an association with snakes. Shango is the Santeria orisha of manly characteristics and thunder but was linked to St. Barbara due to both figures’ association with lightning. Babalu Aye was the orisha of health and disease, leading slaves to compare him to St. Lazarus due to his condition of leprosy[5]. This historical conjuncture of interesting qualities on both sides, African slaves and Catholic masters, made it possible for the creation of Afro-Caribbean syncretic religions[6].
It should be noted that folk Christianity was primarily a Catholic practice in the New World and that Protestant Christians such as the British did not allow for much religious syncretism to occur in their colonies. One reason for this was that the Protestant Reformation heavily criticized the use of relics and “charms”; in Protestant eyes, they were a way of achieving what could only be accomplished through lengthy service to God[7]. Instead of using the indigenous beliefs of the Africans as a means of speedily converting slaves to Christianity, the Protestants labeled the African religions as blatant Satanism. Slave masters saw African cultural or religious activities to be primitive, outlawing music and prayer outside of strict Protestant religious activity. Protestantism eventually replaced the majority of the religious beliefs of Protestant-owned Africans as the slaves were forced to acculturate themselves into the society (and religion) of their masters[8].
(TBC)
---[1] Miguel A. De La Torre, Santeria: the Beliefs and Rituals of a Growing Religion in America (Grand Rapids: William B. Eerdmans Company, 2004), 209.
[2] Carolyn M. Long, Spiritual Merchants: Religion, Magic and Commerce (Knoxville: University of Tennessee Press, 2001), 4.
[3] Long, 15.
[4] Long, 14.
[5] Long 18.
[6] Long, 5.
[7] Long, 12.
[8] De La Torre, 166.
Hope you enjoyed that. If not - well - don't read the second part when it goes up.
I've spent months researching this topic and although this paper doesn't do justice for the amount of time I spent on research, I enjoyed the process and got to know some very interesting people. I'll get back to work on the second part in order to either edit this entry or just slap another post onto the blog sometime soon.
Until then, enjoy yourself.
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