Santeria Religion

As Santeria spread from Cuba to other Latin American populations, the organized religion and its practices began to vary from the Cuban strain of Santeria as customs and sacred practices of the new populations were incorporated into the religion (Murphy, 1988, p. 54).

In both Cuba and Puerto anti-racketeering law, the Yoruba slaves were influenced by the romish Catholic religious beliefs and practices of the Spanish occupiers and conquerors (Gonzalez-Wippler, 1989, pp. 13-15). The Yoruba slaves wanted to adopt slightly of the religious practices of Roman Catholicism without giving up the belief in the magical powers of their own deities. To accomplish such an objective openly, however, would have been an invitation for common rebuke and retribution from their Spanish masters. Thus, to shield their actions from the Spanish, the Yoruba slaves identified their traditional deities with various Roman Catholic saints (bascom, 1951, pp. 14-20). This subterfuge on the office of the Yoruba slaves in Cuba is the source of the name Santeria which is derived from the Spanish word for saint, santo, and government agency worship of the saints (Alonso and Jeffrey, 1988, pp. 1188-1191).

The Santeria religion, therefore, is mixture of the magic and mythology of the original Yoruba religion with some of the traditions and mythologies of the Roman Catholic church building (Torrens, 1993, pp. 16-19). The Roman Catholic legends touch Jesu

Brandon, G. (1991, September). The uses of plants in healing in an AfroCuban religion, Santeria. Journal of Black Studies 22: pp. 5576.

Martinez, R. (1982, Summer). A magicoreligious agreement of AfroCuban origin. American Journal of kindly Psychiatry 2: pp. 3238.

Santeria requires a progressive system of initiation (dauny, 1982, pp. 37-54). Initiates into the religion are thought to gain added justification and increased knowledge at each level of the process. The source two initiation rites are those of The Necklaces and The Warriors. The Necklaces are five string of colored beads wherein each strand is representative of champion of the orisha. The strings are seen by the Santeros and Santera as tribute against all(prenominal) forms of evil.

Completion of these two initiation processes accomplishes onehalf of the major(ip) initiation process of asiento, and the initiate is then said to be ready to "make the saint" (Dauny, 1982, pp. 37-54). Making the saint requires to the highest degree of the succeeding year.

Mason, M. A. (1993, Summer). 'The blood that runs through the veins': The creation of identity and a client's experience of Cuban American Santeria Dilogun divination. Drama Review 37: pp. 119130.

Where the jungle vegetation in Cuba provided the Yoruba slaves with an opportunity to conceal their rituals from their Spanish masters, the slaves in Puerto Rico had no such luxury of protection (Gonzalez-Wippler, 1973, pp. 136-137). As a consequence the Santeria of Puerto Rico is a such(prenominal) more Catholicized religion than is that in Cuba. Santeria in Puerto Rico places a greater emphasis on witchcraft than does the Cuban flesh of the religion. The Roman Catholic church in Puerto Rico openly condemns Santeria to a far greater extent that is true of the church in Cuba. Neverthe slight, most Roman Catholic parishioners in Puerto Rico practice Santeria witchcraft (p. 142). By the year 2000, the anticipation is that less than onehalf of the population in Puerto Rico
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