The Living Traditions of Santera - Research Paper Example

The Living Traditions of Santería Introduction As a predominately oral religion, very little is known about this African religion that is shrouded in mythology and magic. The main reason that I selected Santeria as the topic for my final paper is because there is not readily accessible information about the religion, which only made me more curious about it. The research method that I will use to complete the research for this paper is the perusing of various libraries so that I may implement secondary sources of information in regard to the Santeria religion. I will make use of books about the history and background of Santeria, as well as texts that divulge into the ritual practices of its peoples and the roles of the priests. Background of Santeria Santeria is an Afro-Caribbean religion that is based on the beliefs and traditions of the Yoruba people and on some Native American traditions, though it later incorporated elements of Catholicism. Santeria dates back to 1515, being brought to the New World on the tongues of African men, women, and children who were being sold during the slave trade. At this time, Santeria consisted mainly of the beliefs of the Yoruba people. It was only two years after the religion’s initial birth that practitioners of Santeria had the first taste of Catholicism (Murphy 15), as this was the dominating religion of the era. To be able to continue adhering to the ways of the Yoruba, these people were forced to incorporate elements of Catholicism into their practices, thus creating Santeria, making a Santero both a devout Catholic and a devout practitioner of Santeria. Numerous attempts had been made by the Catholic Church to convert their African slaves to Catholicism. While many of these slaves were willing to listen to the religious lessons being taught, the majority of them felt that their spiritual needs were not being met by Catholicism. Indeed, many of the spirits worshipped by the Yoruba were disguised as Catholic saints so that the slaves may worship them freely. Fortunately, the Catholic Church was lenient with the existence of ethnic traditions, which allowed to Yoruba people to combine what they appreciated from the Catholic traditions into their own tradition. It is the shades of Catholicism in the Santeria religion that make the religion so unique, as well as a syncretic religion, which means that it combines elements from more than one religion or culture. As a religion, Santeria teaches how to gain wisdom and power to overcome the hardships and adversities that one faces in life. To obtain this wisdom and power, Santeria also teaches about how important it is for humans to have strong relationships with the spirits of Santeria, who are known as Orishas. An Orisha may be a powerful spirit, as it is a manifestation of the God Olodumare, but it is also a mortal spirit (Wippler 287). Practitioners of Santeria believe that if they undergo the appropriate rituals and worship the spirits accordingly, these spirits will help them through various hardships or else help them to obtain certain needs. The more that Santeria followers properly call upon the spirits, the greater the possibility is of the follower reaching the destiny that Olodumare planned for them long before their birth. Furthermore, the Orishas require the worship of human beings if they are to continue to thrive. Some of the Orishas can be found to have connections with some of the saints from the Catholic tradition. In particular, Saints Barbara and Lazarus, and Our Lady of Charity. Saint Barbara is known as Shango, who symbolizes justice, strength and fire. Saint Lazarus is referred to as Babalu-Aye and has a connection with people who are sick. Our Lady of Charity is Ochun, who is the Yoruba goddess of water, money, and love, and is also associated with the river. Their respective saints hold similar attributes and characteristics. Rituals of Santeria The religious practice of performing rituals is very important to people that are followers of Santeria. While in some ritual-based religions rituals are considered to be elaborate affairs, this is not always the case in Santeria. There are many rituals that must be undergone that are not only elaborate, but also need weeks, and sometimes months, of preparation. However, there are smaller rituals that only require a few small elements and the devotion of the practitioner. Wearing a certain color to represent a specific element of Santeria, or perhaps an Orisha, is considered a ritual. Similarly, many followers of Santeria maintain alters in their homes, and a simple acknowledgement or prayer as one passes the alter is thought to be a ritual practice. They may not be large occasions, but they get the job done to let the spirits know that they are being thought of. The larger rituals, nevertheless, are the ones that often bring about the most change or result, depending on what is being asked of the spirits. As previously seen in the shared spirits and saints of Santeria and Catholicism, there are numerous spirits throughout Santeria that serve a specific purpose, and are therefore called upon only for that specific need. It is also common that some practitioners single out a specific spirit, incorporating that spirit in every ritual, but it is still a required practice to call upon spirits based on needs. This helps to ensure that the need is met. Many aspects have to be taken into consideration when planning a large ritual. First and foremost, the reason for the ritual must be acknowledged. There is no limit to the reasons as to why a practitioner of Santeria wants to conduct a ritual. From easing the pain in a sore leg to ensuring good grades in a class, a follower of Santeria can perform a ritual. It is also required of Santeria peoples to hold rituals simply to observe the spirits and help bring awareness to their existences and their purposes. Despite the fact that Santeria is an oral tradition, there are many of these observation and worship rituals that have been recorded so that they may be passed down with more ease than other rituals, which are usually intended to be unique to the person conducting them. The next aspect that must be taken into consideration when conducting the ritual is the chant, song, or incantation that is to be recited by the people participating in the ritual. As previously mentioned, Santeria is an oral tradition, and therefore there are no holy texts or scriptures that one can use in the ritual. Chants, songs, and incantations from previous rituals are not normally written down, expect to be passed down within a family, so they must be made up specifically for the ritual. The sole exception to this oral tradition is that now, in the modern times, the incantations to invoke certain spirits are written down and used time and again (Torre 109), unless the person invoking the spirits or conducting the ritual wishes to write their own incantation. While some practitioners choose to take the time to contemplate and write down all the words to be spoken during the ritual, picking their words carefully so that they do not insult a spirit and make clear what it is that they want, many prefer to come up with it all as they perform the ritual. This helps to preserve Santeria as an oral tradition. The next step of the ritual is deciding on who will be participating in the ritual and who will simply be observers. The ritual usually only consists of a few people such as the person conducting the ritual, which is more often than not a priest, who will be discussed later in the paper, and perhaps a couple of dancers or drummers who have the task of helping to invoke the spirits through their music. Most rituals involve the entire community coming together; however, during rituals that involve sacrifice, which are normally limited to events of birth, death, healing, and marriage, young children are usually not present. Once all of these elements have been considered and put together, the ritual takes place. The participants are donned in their ritual attire, which consists mainly of ritual paint, the spirits are invoked through the music and incantations, and the desire of the one conducting the ritual is made known. After the ritual, the ritual participants, the community, and the spirits and God all join together for a feast. This feast also helps to appease to the spirits and God, as well as being undergone as a form of worship. Priesthood In Santeria, there are priests and priestesses; however, it is more common for a woman to become a priestess than a man to become a priest. This is due to the fact that, as slaves, the men were busy tending to the wishes of their masters, while women were at home taking care of their children. Women were deemed more suitable for the religious role, though a man has never been denied the position. However, the priests of Ifa are the highest ranking priests and consists of a group of males (Vega 118). There are some branches of Santeria that accept women for this role, but there are many still that look down on this practice. Unlike other religions, a priest in Santeria is not often paid, and when they are it is a small amount. They also take on other ordinary jobs. For one to become a priest, it first must be in their destiny, which is made known by the Orishas. A priest is reborn in the spirit and is dedicated to serving a specific Orisha, who will oversee their training as a priest. As such, priests often have special abilities and powers since they have been entered by an Orisha. The roles of priests are many. They act as diviners of the Orishas, being able to predict the future, and they participate as leaders in the initiation of other potential priests. Priests have a vast knowledge of healing and medicine, which they have taken from Santeria and Catholic traditions, and are therefore the ones to heal the sick or injured. Priests help with the preparation and often the practicing of the rituals, especially those that are solely dedicated to the worshipping of the Orishas. The priests conduct any sacrificial offerings and rituals, as well as other rituals of life, such as birth, marriage, or death. Finally, priests are the only practitioners of Santeria that are allowed to be possessed by Orishas during ceremonies and rituals, which allows the spirit to physically engage in the festivities that are usually done in their honor. Sacred Places While there are no specific sacred places in the Santeria religion, with the exception of the motherland of the Yoruba peoples, the houses that are homes to the priests and their families are viewed as being very important to the beliefs of those practicing Santeria. Though the houses may hold no real significance, the people living in them provide the significance. These houses are made up by senior Santeria priests, more often the women. With them in the houses are brothers and sisters that are only related to the priest in spirit, though they share the same closeness as a family of blood relatives. To become a dweller in one of these houses, a Santeria practitioner must be chosen by the Orishas and then initiated into the house by the priest (Clark 89). Only adults are able to involve themselves in the initiation process, and thus the house. Within these homes, many rituals take place, mainly those that do not require the community, since people that do not belong to the houses are not allowed to enter. These houses are viewed as places of worship, and alters can be found throughout the rooms. The houses are kept clean and in good condition to help honor the spirits and God. Conclusion The Santeria religion is an interesting one, and it proves that some concepts and ideas can last a lifetime even if they are not written down to be preserved. Not only has Santeria survived so many centuries, but it has also been adapted to incorporate the many aspects of the ever-changing world. Despite the fact that Santeria is an oral tradition, the religion has survived well enough for elders to pass down their knowledge to the younger generation, which have allowed an array of Santeria followers to exist across many continents and countries to this day. Works Cited Clark, Mary Ann. Santería: Correcting the Myths and Uncovering the Realities of a Growing Religion. Westport, CT: Praeger Publishers, 2007. Print. Murphy, Joseph M. Santería: African Spirits in America. Boston: Beacon Press, 1993. Print. Torre, Miguel A. Santería: The Beliefs and Rituals of a Growing Religion in America. Grand Rapids, MI: William B. Eerdmans Pub. Co., 2004. Print. Vega, Marta Moreno. The Living Traditions of Santería. New York: One World, 2000. Print. Wippler, Migene. Santería: The Religion, Faith, Rites, Magic. 2nd ed. St. Paul, MN: Llewellyn Publications, 1994. Print. Read More