Afro-Caribbean Arts - Essay Example

Afro-Caribbean arts were designed by Murrell, as a cultural and sacred tradition. He tries to expound how westernization affected the Africans and brought a new religion to them. Colonialism brought the massive change into Africans. The catholic faith took a significant part of existence and a lot of people especially the Cuba’s. The catholic faith converted most of the ethnic nations into sharing common beliefs and practices. Also, Brown comes up with her expansion on how religion has gotten on the nerves of Africans to an extent of bringing massive change. By these times, colonialism seemed influential. However, most African countries resisted such moves. A country like Jamaica had already established strong views in their diverse religious groups and practices. These made them not entertain anything said or initiated by the colonists. The colonialists brought a lot of slavery. According to sources in Indigenous Agency in the Amazon, most colonialists used the rule of the thumb. These meant the use of authority as a rule was the order of the day. In turn, it became easy for the colonialists to take charge andchange some nations to Orisha religions (Van & Valen 200). Most Africans however ended up borrowing a lot of catholic faiths. These made most Africans become transplanted. The term here refers to the borrowing of most culture of the Catholics, where, Africans would hide or camouflage their original beliefs and practices in the name of practicing behind catholic. An example falls under, Mama Lola, whose biography has a focus on. It describes her childhood transition in Haiti, before Mama Lola chose to migrate to the United States until she became a priestess in the Vodou tradition. Her development reflects on people and culture. These means that to some extent, and she was attempting to understand the Haitian Diaspora tradition and culture, and likewise, the people that constitute these cultures were also trying to understand and negotiate life in America. The study is not brought up by people culture and societal values, but came due to an exchange program in different ethnic cultures. As described by Brown, the writer of Mama Lola, he tends to express the central character as dynamic and complex just like humans are (p. 25). In other words, this clearly explains that, human beings are subject to change and so do they mix or accept it. Mama Lola is not letting this view fall apart. She was brought up in Haiti and has strived to attain some changes especially in her culture before she got inculcated to priestess in the Vodou tradition (Schmidt & Bettin p. 26). These began at a time when Mama Lola joined the non-new Yorkers a week later. She began her journey with McCarthy Brown, who had come to do some research that made the priestess famous. Mama Lola’s fame made her owns the temple of Brooklyn, where people paid some fee to see her. In as much as she tried to capture most of the Haitian cultures, Mama Lola stood high with Vodou and these became an important religion. It later ran in forms of exhibitions that a lot of people came to watch. The central theme of these was to present on the Vodou Haitian and not the Vodou of New York (Schmidt & Bettin p. 26). On the other hand, Haitian Vodou was not as simple and straightforward as it seemed. It was not only misunderstood, but one of the most maligned religions. Most of its images of spirits in Haitian Vodou are intrinsically linked to Catholic iconography. Catholic faith, practices and beliefs like her of Jesus also known to be the virgin Mary, Patrick and James the saints, were incorporated well into their Haitian culture. Another characteristic listed by Brown to be the most crucial thing in Haitian tradition of Vodou and the practice of more aloud, also called the priestesses (mambo) and priests (hogan) (Sharma & Arvind.p.49) . Their religious communities view these two as “healers needed to perform "treatments" for the faithful. They, therefore, believed that there is no Vodou ritual, nothing is taken to be small or large, individual or communal, and lacks the right to healing. These meant that they interpreted religions as ways to ease the pain of life (Thompson & Robert ). Religion, on the other hand, has helped the people of Haiti develop love for one another. Love that not be not explained by other forces. Brown discusses further that, Vodou religion connects people to a loyal force of love. Where according to what Mama Lola expresses, the poor the have been brought up in a way to show true love, in that, they do not have any true love (brown 166). She further explains that, Vodou religion symbolized the end of Mama Lolas involvement in sexual giving’s. These later became the whole mark of the beginning of the Spirits. Most of them were enclosed and tied up in the qualities of "ideal lovers”. To mean people took care of each other in forms of brotherhood (brown 167). A religion like Haiti has helped people transition to the catholic faith. Most people believe these to be very active in support of their work and guidance in daily operations. That those who embraced it, are bounded by love and high stands in what they do in their lives. As expressed by Brown in her book on Mama Lola, she has held so firm to give various examples. Some of the are that; also the sick, are brought up in a way to express true love. These mean that, and they do not have any real love (brown 166). She further explains that, Vodou religion symbolized the end of Mama Lolas involvement in sexual giving’s. From the time of publication in 1991, Mama Lola was brought up in a symbolic state or form. She represents the bringing of awareness in cases that portrayed discrimination and marginalization. At that time, these were all over among members who lived across Haitian Vodou. Before Brown came up with her publication on Mama Lola, Vodou was previously interpreted and was associated with some stigmas of stereotypes in Vodou. These had a dark magic and satanic practice. After publication of Mama Lola, Brown’s target was to provide the academic community with a clear view and understanding of the rich cultural framework of A Lourdes lived religion. These aimed to put an end tour the stereotypes of Vodou. In turn, it brought to light the intimate portrait of everyday life in the African-based religion ( Schmidt p.4) 1) What roles and functions do these religions, and their associated expressive forms serve in the lives of individuals and communities? The fact that Haiti came in as a religion, it brought change. People attained the freedom of worship, and most chose to shift to catholic, where some were hiding or camouflaging on their tradition. By these it means, that, Africans were seen hiding or concealing their original beliefs and practices in the name of practicing behind catholic. These helped people grow spiritually, and others advanced in their career like Mama Lola’s childhood transition in Haiti. These came out clearly before she chose to migrate to the United States and changed to become a priestess in the Vodou tradition. Other countries like Jamaica had firm establishments in religion and practices. These made them rigid to change. These made them not entertain anything said or initiated by the colonists. And so, religion did not impact any changes in them but with their strong beliefs, they were in a position to uphold their morals and stands. Religion was made to be a mixture where both people and culture had the same effects. These means that to some extent, and Mama Lola attempted to understand the Haitian Diaspora tradition and culture. The people that constitute these cultures were also trying to understand and negotiate life in America. Therefore, for religion to be attained there must be a mixture of both people and culture. 2) How are these religions and their attendance expressive forms manifestations of “The Global? The term global means worldwide. The religion spread like bush fire. To the global view, it helps change a lot of people. These means a lot of people converted to catholic the faith and in turn, got to make the growth of most catholic churches in various parts of the world. The practice where people believe in Jesus Christ. Christians believed that the Christ shed the blood for humankind, and intercession of prayers through the Virgin Mary is very practical. Love begins at home. The small expressed to people within Haiti more so among the poor persons seen through and shared globally. People start spreading the love to others in small areas because they learn from each other. An example is seen in Mama Lola when she said that, most people believe these to be very active in support of their work and guidance in daily operations. That those who embraced it, are bounded by love and high stands in what they do in their lives. As expressed by Brown in her book on Mama Lola, she has held so firm to give various examples of, the poor. She explains that they are brought up in a way to express true love, in that, and they do not have any true love (brown 166). She further explains that, Vodou religion symbolized the end of Mama Lolas involvement in sexual giving’s. Conclusion In as much as afro Caribbean brought change in people, it based its discussion on talks of both individuals and communities who sum up to make a society. With these, the knowledge goes with the whole world and impact change. Therefore, religion became one global issue that began during the colonial times in as much as some countries like Jamaica were firm in their decisions of no change. Human beings are known to be diverse beings because to them, and they believe change is inevitable. A lot of changes were brought in by the colonists who saw it wise to introduce Christianity in the various countries. It was not that these people did not have their practices and cultural values, but the drive for change is what motivated them. With colonialism, catholic faith and believes was easily inculcated in peoples cultures. These are because most of the colonizers used force. For a country like Jamaica, it managed to stand firm in its decisions, and religious practices whereas Cuba got tripped into change. As evidenced by Mama Lola whose, transition began in childhood up to the time she joined priestess community of the Catholics and began practicing them. Mama Lola changed to having a loving heart. That kind of love that never came clear. Her transition focused on people and culture. These mean that to some extent, and she was attempting to understand the Haitian Diaspora tradition and culture, whereas the Haitians themselves tried to understand and negotiate life in which she belonged to that is America. The study is not brought up by people culture and societal values, but came due to an exchange program in different ethnic cultures. As described by Brown, the writer of Mama Lola, she tends to express the central character of human beings as described by sociology that they are complex and prone to change. On the aspect of love, a key example is evident when, brown discusses that, religion, on the other hand, has helped the people of Haiti develop love for one another. Love that cannot be explained by other forces. Brown discusses further that, Vodou religion contributes to connect people to a loyal force of love. Where according to what Mama Lola expresses, especially the poor have been brought up in a way to show true love. These aimed to bring a distinct difference of what use to happen back then and the regime that came later. According to sources in Caribbean religion within New York, the whole idea refers to the stereotypes of Vodou. The primary aim is to bring in light the ideal picture of how people run their daily life in the religions that belong to Africans (Schmidt & Bettina page 4 ). Work cited Brown, Karen McCarthy. Mama Lola: A vodou priestess in Brooklyn. Vol. 4. Univ of California Press, 2001. Schmidt, Bettina E. Caribbean Diaspora in Usa: Diversity of Caribbean Religions in New York City. Aldershot, England: Ashgate, 2008. Internet resource. San, Juan E. Hegemony and Strategies of Transgression: Essays in Cultural Studies and Comparative Literature. Albany: State Univ. of New York Press, 1995. Thompson, Robert F. Flash of the Spirit: African and Afro-American Art and Philosophy. New York: Vintage Books, 1984. Van, Valen G. Indigenous Agency in the Amazon: The Mojos in Liberal and Rubber-Boom Bolivia, 1842-1932. Tucson: University of Arizona Press, 2013. Read More