Compare curanderismo, espiritualismo, with Afro-Caribbean Santeria, Pentecostalism - Essay Example

Latino Religion Compare curanderismo, espiritualismo, with Afro-Caribbean Santeria, Pentecostalism. Curanderismo is a spiritual healing practice that incorporates the body, mind, and spirit. Evidently, Curanderismo can be traced back to the traditional cultures of Central America and Mexico. The spiritual healing of Curanderismo also includes other practices such as cleansings, white magic, divination, energy work, spirit contacts as well as prayer episodes. Moreover, there are several objects that are used by the practitioners. They include the holy water, crucifixes, lemons, eggs, candles, saints, incense, candles, spices, eggs, limes, and oils. Evidently, curanderismo originated from the Mexican culture following its colonization by Mexico. It derives its meaning from the word curar which is Spanish for ‘to heal.’ Incidentally, curanderismo is a combination of the indigenous Latin American folk medicine and Catholicism. Presently, curanderismo is practiced in a number of Latin American countries and also in the United States. To this end, it has retained its popularity among certain Mexican-American people as an alternative mode of medicine. Its popularity is largely due to the belief that it offers spiritual alleviation from ailments that are beyond conventional medicine. Espiritualismo involves the practice of spiritualism. Evidently its practice is based on the belief that the spirit world can offer intervention within the human world. To this end, it is practised by a majority of Caribbean’s and also by some citizens from Latin America. However, it is different from Santeria since there are rituals characterized by animal sacrifices. Espiritualismo is further regarded as a philosophical movement that is based on reverence to God and the soul, the spiritual and moral principles, and the immortality of being. Moreover, espiritualismo believes in reincarnation, survival ideals of the soul, and the relation between the disembodied and embodied. The general principles of espiritualismo include the belief in God, his helpers and angels; spiritual adoration and worship; the original root of religion and other manifestations of religion; and the divine reverence of the Great Spirit known as ‘God.’ Moreover, mineral, plants, oils, prayers, trees, candles, flowers, and music equally play a pertinent role in the belief of espiritualismo. Evidently, the doctrines of espiritualismo espouse that when a person is born, he or she is a constituent of two bodies. The first body is the physical and visible entity which is earthly and temporary. The second body is the spiritual entity which is eternal and invisible. Furthermore, after death the physical body ceases to exist but the spiritual body continues in an eternal existence under the control of God. On the other hand, Santeria is a combination of religious beliefs and traditions that constitutes a similar African traditional religion. Evidently, its origin can be traced back to Brazil and Cuba. It is characterized by a combination of the worship elements of Catholicism and the traditional Yoruba faith. The Santeria religion is based on creating relationships between the human beings and mortal spirits which are powerful and known as the Orishas. Evidently, the Orisha is a reflection of the god also known as Olodumare. In this regard, the adherents of Santeria believed that the spirits provided them with the gift of life when they performed satisfactory rituals. This consequently enabled them to be blessed with the destiny bestowed upon them before their birth. Interestingly, the Santeria religion exhibits a relation with the Roman Catholic church through the association between Orishas and the Catholic Saints. For example, Our Lady of Charity was known as Ochun in the Santeria religion. She is the Yoruba goddess in charge of the river. The goddess was equally associated with love, sweets, water, love and yellow. Saint Lazarus was the alternate version of Babalu-Aye in Santeria religion. He is viewed as a helper of the sick. Saint Barbara is alternately known as Shango. To this end, she is an embodiment of strength and justice and is associated with fire and lightning. . Moreover, the adherents of Santeria are normally nominal Roman Catholics. Pentecotalism is a type of Christianity which places emphasis on the functions of the Holy Spirit, and the direct actions of the appearance of God by the adherent. Evidently, the pentecostals place their faith on the strong experiences that are beyond the ritualistic thoughts. To this end, the direct interaction with God is evident through gifts by the Holy Spirit and includes things such as prophecy, speaking in tongues and healing. Are these Catholic practices? The answer is rather no than yes, since they are all syncretic. Evidently, Santeria is a blend of African religion and some Christianity aspects. Curanderismo and Espritualismo are purely composed of indigenous belief patterns. On the other hand, Santeria is a mixture of both indigenous religion and foreign belief patterns of Christianity. Interestingly enough, both Curanderismo and Espritualismo are not Catholic religions. Discuss Liberation Theology. Is it an Effective Way to Liberate Latina/os? Liberation theology entails a set of religious ideals that are aimed at advocating for liberation against oppression and injustice for the poor people. It was crafted as a Christian based liberation tool for the poor in the historical Latin American society. The theologians engaged in liberation read and interpret the Bible from the perspective of the poor people in the Latin American society. Interestingly, liberation theology was formed following a shift on the part of the Catholic theologians who chose to advocate for the rights of the poor as well as to offer them encouragement based on Biblical doctrines (Gutie?rrez et al. 87). The origin of the liberation theology was spurred by the social and political paradigms of the populist governments in the 1950s and 1960s. This populist government was largely evident in Cardenas in Mexico, Vargas in Brazil and Peron in Argentina. In this regard, the populist governments stimulated nationalistic virtues and increased industrial development in the form of import substitution. To this end, the major beneficiaries of this renaissance were the upper and middle clas in society. However, a high segment of the low income earners were relegated to sprawling urban slum or rural marginalization. The development was highly marginalized towards dependent capitalism, as a subsidiary to that of developed nations and in exclusion to the great majority of the Latin populations (Gutie?rrez et al. 102). Consequently, this led to the manifestation of strong popular movements which were seeking reforms in the socio-economic structure of Latin countries. Incidentally, these movements provoked the manifestation of dictatorial and military governments which aimed to protect and promote the capitalist interest. These dictatorship governments were characterized by high level of national security, police curtail of public demonstrations and political repression. In this regard, the ecclesial development of liberation theology began in the 1960s through a renaissance wave across the churches. To this end, the churches began to undertake the social role seriously whereby charismatic priests and bishops advocated for national modernization and progress, lay individuals began to commit their personal duty towards the poor. The first reflections of a theological nature that led to the liberation theology had their roots in a contextual dialogue scenario between a society in suffering and the church, between the urge for liberation and transformation of the Latin people and the Christian faith. To this end, the Second Vatican Council resulted to a theological environment that was characterized by creativity and great freedom. Consequently, the theologians in the Latin American society were able find independent courage for addressing the social, political and economic problems affecting the populace. Evidently, Gustavo Gutierez referred to theology as pertinent reflection on praxis. In this regard, he views theology as a safeguard for the church and society by placing historical periods and events into a temporary context as opposed to a permanent construct. Consequently, Gutierez contends that liberation theology functions as an opposition to the status quo ideology within the society and church. Liberation theology believes that it is pertinent for the church to extract and justify its theology and legitimacy by growing out of the poor populace in society. To this end, all the teachings and experiences from the Bible should be in reflection to the poor. Moreover, liberation theology views the church as salvage for the poor persons whose rights were denied subject to political oppression and driven into dire poverty that makes them feel as lesser human beings. Furthermore, liberation theology encourages the poor people to emulate Jesus Christ and use his teaching and life actions in promoting a just and equal society. Evidently, the liberation theologians justify their actions based on God’s actions as He engaged in the liberation of Jews from all the forms of injustice and oppression in the Old Testament. To this end, theologians such as Gustavo Gutierrez stated that liberation theology is founded on promoting the relationship between God’s kingdom and the human emancipation in a social, economic, and political context. In this regard, Gutierrez emphasizes human liberation from poverty, dependence on other people for survival as well as oppression. The impact of liberation theology in Latin America has been coupled with mixed outcomes. Evidently, liberation theology has succeeded in uplifting the consciousness of poor people from a social and religious perspective. To this end, the poor people have been able to achieve a sense of dignity. However, liberation theology has been met with resistance among the wealthy elite and the official Catholic Church. To this end, they believed that the progressive ideas of liberation theology were a threat to the status quo. In general, liberation theology has not yet attained its goal of the ultimate liberation of poor Latin Americans. This is because presently there are still pervasive elements of political and social oppression of the poor in Latin America. What is Latina/o Religion? How does a Scholar Study It? Does Such a Thing Exist? Why or Why Not? Is Latina/o Religion Empowering or Disempowering Overall? In What Ways does It Empower, and in What Ways does It Oppress? Latino religion is largely synonymous with the Roman Catholic faith. Evidently, Catholicism has played a central cultural mark within the Latin populace. To this end, over three in five Latinos exhibit an affiliation to Catholicism. It is also important to note that there is a small percentage of Latinos who keep to the Protestant faith. However, the Latinos and Latinas are not only limited to the world religions, they also have other religious practices that are indigenous to the African heritage. The examples include Santeria and Curanderismo. The study of Latino religion from an anthropological perspective is done through the rituals, belief patterns, spiritual leaders, and traditions. For example, the spread and historical engagement in Catholicism is evident through worship objects such as the image of ‘Our Lady of Guadalupe.’ To this end, its visual representations are evident in various sacred locations in Latin Catholic parishes. Further evidence can be seen through the availability of spiritual healers or guides in botanical gardens where they perform Santeirism and Curanderisimo. As far as empowerment is concerned, the majority of civil rights’ leaders from the Latino community have disregarded the empowerment efforts of religions such as the Roman Catholic Church. To this end, they are in agreement that the Roman Catholic Church institution has done nothing or very little towards alleviating the suffering and oppression of the poor people. Work Cited Gutie?rrez, Gustavo, Marc H. Ellis, and Otto Maduro. The Future of Liberation Theology: Essays in Honour of Gustavo Gutie?rrez. Maryknoll, N.Y.: Orbis Books, 1989. Print. Read More