By Nathaniel Samuel Murrell
Faith is among the most crucial parts of Afro-Caribbean tradition linking its humans to their African previous. From Haitian Vodou and Cuban Santeriao renowned religions that experience usually been demonized in well known cultureoto Rastafari in Jamaica and Orisha-Shango of Trinidad and Tobago. In "Afro-Caribbean Religions", Nathaniel Samuel Murrell presents a complete research that respectfully strains the social, old, and political contexts of those religions. And, simply because Brazil has the most important African inhabitants on the planet open air of Africa, and has historical ties to the Caribbean, he contains a part on Candomble, Umbanda, Xango and Batique. This accessibly written advent to Afro-Caribbean religions examines the cultural traditions and alterations of all the African-derived religions of the Caribbean besides their cosmology, ideals, cultic buildings and formality practices. perfect for lecture room use, "Afro-Caribbean Religions" additionally incorporates a thesaurus defining surprising phrases and deciding upon key figures.
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Extra info for Afro-Caribbean Religions: An Introduction to Their Historical, Cultural, and Sacred Traditions
African Connections • 36 Yemaja. Queen-mother of the fishes of the deep, “mother of weeping breast,” the other female deity, Yemaja (Iemaja, Yemaya, Yemoja, Yemowo), is the orisha of maternal love (the other goddess of the sea) and one of Shango’s wives. The Yoruba name Yeyeomo eja signifies “the Mother whose children are the fish [and who] is domiciled in Abeokuta. ”91 Yemaya is associated with the Cuban Catholic saint Lady of Regla and with Iejama of the orixas in Brazil. In Cuba, Yemoja is worshiped as a very popular female deity whose initiates do special dances reflecting the turbulence and peacefulness of the ocean.
45 Religious Cosmologies Among the many theological perspectives in African life and thought, belief in the one supreme deity is primary. The supreme God is not seen as all-powerful to the Fon-Ewe people, to whom no single deity is omnipotent, but to the Yoruba, Olodumare certainly has that power. So too does the Kongo deity Nazambi Kalunga. To the Akan, Onyankopon (Nyankupon), the greatest of all beings, is invisible, lives in the heavens, and makes the winds his messengers. As Michelle Gilbert contends, the Akan regard their Supreme Being as “omniscient and omnipotent, the creator of the world, and the giver of rain and sunshine.
In other parts of Yorubaland, it is Osun, Oko, Erinle, Obatala, or Agemo whose festivals and shrines dominate the cultus and life of the people. Each village adopts a principal orisha such as Shango, the orisha of Oyo, who is accorded the most ritual attention by the priesthood and at public shrines. Other orishas are relegated to individual and family veneration. Multiple objects—persons, sacred apparel, sacred objects, shrines, sacred places, and Yoruba art—represent each of the 401 orisha entities.