HEADACHE RELIEF SOAP IN
YORUBA HERBAL MEDICINE BY BABALAWO OBANIFA-Obanifa extreme documentaries
In this brief work Babalawo
Obanifa will document one of the herbal
soap available in Yoruba herbal medicine to give instant relief to headache of
all kind. The term for formula to be document in this work for such purpose is
known as To prepare the Headache relief soap that is been document Ose Efori(Headache
relief Soap). in this work. You will need :
Isu Idi gbegbe(root bulb
of Iccacina trichantia)
Ose dudu(local black
soap)
Preparation
You will pound the two aforementioned
together. That is you will pound the Isu Idi gbegbe(root bulb of Iccacina trichantia) and mixed it with the
soap.
Usage
When a person is having headache
he/she will just use the soap to wash his his/her head.
Copyright :Babalawo Pele Obasa Obanifa, phone and whatsapp
contact :+2348166343145, location Ile Ife osun state Nigeria.
IMPORTANT NOTICE : As regards the article above, all rights reserved, no part of this article may be reproduced or duplicated in any form or by any means, electronic or mechanical including photocopying and recording or by any information storage or retrieval system without prior written permission from the copyright holder and the author Babalawo Obanifa, doing so is considered unlawful and will attract legal consequences
Headache Migraine Relief Best Home Remedies | Health Tips | Picsar TV
"Santeria" redirects here. For the Sublime song, see Santeria (song). For the Marracash and Guè Pequeno album, see Santeria (album).
Santería, also known as Regla de Ocha, La Regla de Ifá,[1][2] or Lucumí, is an Afro-American religion of Yoruba origin that developed in Cuba among West African descendants. Santería is a Spanish word that means the "worship of saints". Santería is influenced by and syncretized with Roman Catholicism. Its sacred language is the Lucumí language, a remnant of Yoruba language composed of a lexicon of words and short phrases that is used in rituals but no longer spoken as a vernacular and mostly not understood by practitioners.
Santería
Santería
A Santería ceremony known as Cajón de Muertos. Havana, Cuba, 2011.
Type
Syncretic
Classification
Afro-Cuban
Theology
Revised Yoruba religion
Associations
Church of Lukumi Babalu Aye
Other Casa de Santos
Origin
Slave era
Cuba
Members
22,000 (United State
History Edit
Santería is a system of beliefs that merges aspects of Yoruba religion brought to the New World by enslaved Yoruba people along with Christianity and the religions of the indigenous peoples of the Americas in addition to Cuban Spiritism which developed from Allen Kardec Spiritism.[2] The Yoruba people carried with them various religious customs, including a trance and divination system for communicating with their ancestors and deities, animal sacrifice, and sacred drumming and dance.[3][4] The need to preserve their traditions and belief systems in a hostile cultural environment prompted enslaved Africans of various ethnic groups in Cuba, starting from as early as 1515, to merge their customs with aspects of Roman Catholicism.[4]
This religious tradition evolved into what is now recognized as Santería.
The colonial period from the standpoint of enslaved African people can be defined as a time of perseverance. Their world quickly changed. Tribal kings and their families, politicians, business and community leaders all were enslaved and taken to a foreign region of the world. Religious leaders, their relatives and their followers were no longer free people to worship as they saw fit. Colonial laws criminalized their religion. They were forced to become baptized and worship a god their ancestors had not known who was surrounded by a pantheon of saints. The early concerns during this period seem to have necessitated a need for individual survival under harsh plantation conditions. A sense of hope was sustaining the internal essence of what today is called Santería, a misnomer (and former pejorative) for the Cuban expression of the Orisa faith. In the heart of their homeland, the Yoruba people had (and still have) a complex political and social order. They were a sedentary hoe farming cultural group with specialized labor. Their religion, based on the worship of nature, was renamed and documented by their slave owners. Santería, a pejorative term that characterizes deviant Catholic forms of worshiping saints, has become a common name for the religion. The term santero(a) is used to describe a priest or priestess replacing the traditional term Olorisha as an extension of the deities. The orishas became known as the saints in image of the Catholic pantheon.
— Ernesto Pichardo, CLBA, Santería in Contemporary Cuba: The individual life and condition of the priesthood
In order to preserve and mask their traditional beliefs, the Lucumí people syncretized their Orichás with Catholic saints.[4] As a consequence, the terms "saint" and "orichá" are commonly used interchangeably among practitioners. Spanish colonial planters who saw the enslaved African people celebrating on saints' days did not know that they were actually performing rituals related to Orichás, and assumed that they were showing more interest in Catholic saints than in the Christian God—hence the origin of the term Santería.[4]
The historical veiling of the relationship between Catholic saints and Orichás is compounded by the fact that the vast majority of santeros in Cuba, Puerto Rico, and the Dominican Republic, are also Roman Catholics, have been baptized, and often require initiates to be baptized in Roman Catholicism as well.
The spread of Santería beyond the Spanish-speaking parts of the Caribbean, including to the United States, was catalyzed by the Cuban Revolution of 1959.[4] In 1974, the Church of Lukumi Babalu Aye became the first Santería church in the United States to become officially incorporated.[5]
cially incorporated.[5]
Rituals and ceremonies Edit
Santería does not use a central creed for its religious practices; though it is understood in terms of its rituals and ceremonies.[6]:102 These rituals and ceremonies take place in what is known as a house-temple or casa de santos (house of saints), also known as an ilé. Most ilés are in the homes of the initiated priests and priestesses. Ilé shrines are built, by the priests and priestess, to the different orichás, which creates a space for worship, called an igbodu (altar).[6]:102 In an igbodu there is a display of three distinct thrones (draped with royal blue, white, and red satin) that represent the seats of the queens, kings, and the deified warriors.[7]:168
Each ilé is composed of those who occasionally seek guidance from the orishas, as well as those who are in the process of becoming priests.[8]:6
The many cabildos and casas that bridged the 19th and 20th centuries are fondly remembered by contemporary priests as the origins and strongholds of Cuban Lucumí culture and religion.[8]:57
To become a Santero or Santera (Priest or Priestess of Santería), the initiator must go through an intensive week-long initiation process[7]:165 in which the teaching of the ritual skills and moral behavior occurs informally and nonverbally. To begin with, the initiator goes through what is called a cleansing ritual. The initiator's Padrino (godfather) cleanses the head with special herbs and water. The Padrino rubs the herbs and water in a specific pattern of movements into the scalp of the head. However, if a person is entering Santería for the need of healing, they will undergo the rogación de la cabeza (blessing of the head), in which coconut water and cotton are applied on the head to feed it.[9]:26–28 Once cleansed, there are four major initiation rituals that the initiator will have to undergo: obtaining the elekes (beaded necklace), receiving Los Guerreros (the Warriors), making Ocha (Saint), and Asiento (ascending the throne).[6]:107
Obtaining the ilekes Edit
The first ritual is known as the acquisition of the beaded necklaces (known as ilekes); according to De La Torre, "the colors and patterns of the beads on the ilekes will be those of the orichá that serves as the iyawo's (bride) ruling head and guardian angel and so the first thing that must be done is to determine who the orichá is. The ilekes necklace is bathed in a mixture of herbs, sacrificial blood, and other potent substances and given to the initiated.[6]:107
The initiate most often receives the necklace of the five most powerful and popular oricha, as the multicolored beads of the ilekes are each patterned for the primary Orishás (Eleguá, Obatalá, Yemayá, Changó, and Ochún), and they serve as a sacred point of contact with these Orishás. When the necklace is received, the initiated must bow over a bathtub and have his/her head washed by the olo orichá. The elekes[9]:28 serves as the sacred banners for the Orishás and act as a sign of the Orichá's presence and protection; however, it must never be worn during a woman's menstruation period, nor during sex, nor when bathing.[6]:107
Medio Asiento Edit
The second important ritual is known as medio asiento, the creation of an image of the orichá Eleguá. The individual will go through a consultation with a Santero, where all the recipients' life, past, present, and future, will be reviewed. During the consultation, the Santero determines which path of Eleguá the recipient will receive. Then, based on his findings, he chooses materials that will be used to construct the image of the Eleguá, a sculpture that is used to keep evil spirits away from the initiator's home. This ritual is only prepared by men as the orichás take some of the Santero's "manly" spirit in the process.[10]:xi
Los Guerreros Edit
The third ritual, known as "receiving the warriors", is a ritual where the initiated receives objects from their padrino that represents the warriors; Iron tools to
Clergy Edit
Priests are commonly known as Santeros or Olorichas. Once those priests have initiated other priests, they become known as babalorichás, "fathers of orichá" (for men), and as iyalorichás, "mothers of orichá" (for women). Priests can commonly be referred to as Santeros (male) and Santeras (female), and if they function as diviners (using cowrie-shell divination known as Dilogun) of the Orichás they can be considered Italeros, or if they go through training to become leaders of initiations, Obas or Oriates.
Lucumí traditional healing practices Edit
Lucumí traditional healing practices are rooted in the spiritual influences of America, Cuba, and West Africa. Having a strong spiritual component, these traditional healing practices also use the pathways of the herbalist, psychologist, ethicist, and that of a respected spiritual medium interceding between God and human beings. Du Toit refers to Cuban traditional healing practices as ethnomedicine, which taps on the biodynamic chemical properties of certain plants, from which some commercial drugs were derived, such as the cardiac medications, digitalis, quinine, and curare – chemicals causing neuromuscular paralysis.[13]:19 Du Toit categorizes Cuban ethnomedicine as having health specialists, which are el yerbero (the herbalist), el curandero (the curer), el santero (the religious healer), and el conocedor (the botanist). Du Toit continues, "Cuba is one of the regions in which a great deal of ethnographic and ethnobotanical research has been conducted."[13]:21
Santería traditional healing is just one of the many traditional healing practices used in Caribbean and Latin American cultures. Traditional healing practices are practiced side by side with mainstream medical practices through the Cuban healthcare system. Traditional healers recognize but do not compete with Western medicine.
Herbal Edit
Du Toit cites the studies of Lydia Cabrera on the religious and healing role of indigenous medicinal plants, and Jose Gallo on the 900-page compilation of folk medicine, and also mentions that with the 31 herbs prescribed as bronchodilators, only Datura candida was effective, due to its contents of scopolamine and atropine in the leaves. Lemongrass or caña de limón is used for low blood pressure and anti-inflammatory effects. Thyme tea and castor oil are used to speed the delivery of babies and the broomweed (Corchorus siliquosus) induces the quick expulsion of the placenta.[13]:21 Herbs are also used to create a trance possession using the hallucinogenic properties of Datura metel and Datura stramonium (both have scopolamine and atropine, causing amnesia), the psychoactive ingredients from the cane toad (Bufo marinus).[13]:23
Spiritual Edit
Aché Edit
Aside from being herbalist, Santería traditional healing practice has a spiritual aspect. Santería has a holistic approach, acknowledging the connection with heart, mind, and body.[14]:50 In Santería, the world flows with the primal life energy called aché or growth, the force toward completeness and divinity. Aché is the current that Santería initiates channel so that it empowers them to fulfill their path in life, because aché is connected to all that has life or exhibits power; aché comprises blood, grace, and power.[6]:12 When a person is sick, the healer thinks, interprets and reacts, considering the illness not just a physical dysfunction but also an interface with suffering and bad luck in life, believed to be brought on by the activity of bad spirits.
Espiritismo Edit
Prevalent in Caribbean cultures, espiritismo is a part of the Latin American traditional healing practice. Du Tout reveals that Santería has a "strong element of spiritism."[13]:26 in fact, Santería has a pronounced symbiotic relationship with Spiritism among its practitioners. McNeill also concurs that some Santeros have the power to communicate with spirits asking for guidance to improve the situation of a person consulting.[15]:69 However, in general, the Santeros of the Regla de Ocha primarily turn to religion as their practice to address personal challenges and identify means to improve a situation.[15]:77 Many people may go and see espirititas who don't see a Santero. Also, espiritistas may work hand in hand with Santeros.
While psychotherapy tends to use mostly allopathic principles, spiritism uses homeopathic principles that aim to reduce the anxiety, or permit the patient to acknowledge pent-up emotions, unexpressed guilt, or repressed behavior through permit the patient to acknowledge pent-up emotions, unexpressed guilt, or repressed behavior through catharsis meant to release emotions the patient may not even be aware of.[13]:25 It is said that "healing can occur when the spirit medium assists the sufferer to come into harmony with the spirit world so as to change his or her physical condition, emotions, way of life, or destiny."[13]:25
The reputation of espiritistas was tinged with negativity, being accused of witchcraft because they deal with health through the unfamiliar paradigm of the spirit world, which was not understood by either the medical doctors or the Catholic priests. Consequently, espiritistas or traditional healers of Santería and other Latin American cultures working with healing through the spirit world are attacked as "works of the devil" from the pulpits of the Catholic Churches and labeled as "quackery" from the journals of the medical profession. This unique system of knowledge is appreciated as ethnopharmacology or ethnomedicine.[13]:25
Orichás Edit
Aligning and harmonizing with the forces of nature, practitioners of the Regla de Ocha invoke on the guidance of Orichás. There are three foremost orichás that are predominantly concerned with folk-healing, however, other orichás may be invoked to help a person with a specific problem. These main orichás are: Osaín, the orichá of the herbs; Babalú-Ayé, the orichá of contagious and epidemic diseases; and Inle, the patron of physicians. Osaín is the patron of curanderos or traditional herbal healers, also called Osainistas.[6]:78 According to de la Torre, Osaín is believed to be embodied in the omiero, which is a combination of "blood from sacrifices offered during the ceremony and juices extracted from herbs that are sacred to the Orichás with water (from rain, rivers, or seas) honey, aguardiente, powdered eggshell, corojo, and cocoa butter."[6]:78 The forest has everything that would maintain a robust health and keep a person away from malevolence, thus, Santería practitioners would agree that no spell will be able to work without the sanction of Osaín, the master herbalist commanding the healing secrets of plant life.[6]:50 Osaín is syncretized with Saint Joseph, Saint Benito, or Saint Jerome. Babalú-Ayé is revered by its victims and survivors like smallpox, leprosy, and skin diseases. Babalú-Ayé has become the guardian of those with HIV/AIDS. He is syncretized with Saint Lazarus.[6]:78 Inle is the patron of physicians, known as a healer who favors scientific methods. Inle is ranked as one of the orichás that is approached for very specific health issues. Thus, Inle is also known as the protector of homosexuals and feminosexuals.[6]:82
Divination Edit
People go to a consulta for many reasons, mainly for health-related issues. Divination is a means that traditional healers utilize to inquire further on the details of a problem. Divination may articulate the origin/cause of the problem; in addition, it may include prescriptions for solutions/suggestions to certain difficulties.[8]:96 Divination establishes an interpretative frame for the situation a person finds himself in.[8]:97 Hence, the Santeros offer cowrie-shell divination or other appropriate traditional practices. Rituals, or the reading of patakís may be done to clarify a problem, of which sometimes the person consulting may not even be aware. Passed orally from many generations, patakí are parables used by diviners to guide or give insights or moral lessons to a person who came for consultation.[11] The patakí recited by the Santero corresponds to the number that the cowrie shell divination brings.
Alternatives Edit
Aside from the use of herbs and divination, the Santería traditional healing is achieved through rituals that include animal sacrifice, offerings, altar building, music, dance, and possession trance.[16]:108 When the patient is a child, the Santero uses the curative system known as santiguo, which means "to heal by blessing". Per
permit the patient to acknowledge pent-up emotions, unexpressed guilt, or repressed behavior through catharsis meant to release emotions the patient may not even be aware of.[13]:25 It is said that "healing can occur when the spirit medium assists the sufferer to come into harmony with the spirit world so as to change his or her physical condition, emotions, way of life, or destiny."[13]:25
The reputation of espiritistas was tinged with negativity, being accused of witchcraft because they deal with health through the unfamiliar paradigm of the spirit world, which was not understood by either the medical doctors or the Catholic priests. Consequently, espiritistas or traditional healers of Santería and other Latin American cultures working with healing through the spirit world are attacked as "works of the devil" from the pulpits of the Catholic Churches and labeled as "quackery" from the journals of the medical profession. This unique system of knowledge is appreciated as ethnopharmacology or ethnomedicine.[13]:25
Orichás Edit
Aligning and harmonizing with the forces of nature, practitioners of the Regla de Ocha invoke on the guidance of Orichás. There are three foremost orichás that are predominantly concerned with folk-healing, however, other orichás may be invoked to help a person with a specific problem. These main orichás are: Osaín, the orichá of the herbs; Babalú-Ayé, the orichá of contagious and epidemic diseases; and Inle, the patron of physicians. Osaín is the patron of curanderos or traditional herbal healers, also called Osainistas.[6]:78 According to de la Torre, Osaín is believed to be embodied in the omiero, which is a combination of "blood from sacrifices offered during the ceremony and juices extracted from herbs that are sacred to the Orichás with water (from rain, rivers, or seas) honey, aguardiente, powdered eggshell, corojo, and cocoa butter."[6]:78 The forest has everything that would maintain a robust health and keep a person away from malevolence, thus, Santería practitioners would agree that no spell will be able to work without the sanction of Osaín, the master herbalist commanding the healing secrets of plant life.[6]:50 Osaín is syncretized with Saint Joseph, Saint Benito, or Saint Jerome. Babalú-Ayé is revered by its victims and survivors like smallpox, leprosy, and skin diseases. Babalú-Ayé has become the guardian of those with HIV/AIDS. He is syncretized with Saint Lazarus.[6]:78 Inle is the patron of physicians, known as a healer who favors scientific methods. Inle is ranked as one of the orichás that is approached for very specific health issues. Thus, Inle is also known as the protector of homosexuals and feminosexuals.[6]:82
Divination Edit
People go to a consulta for many reasons, mainly for health-related issues. Divination is a means that traditional healers utilize to inquire further on the details of a problem. Divination may articulate the origin/cause of the problem; in addition, it may include prescriptions for solutions/suggestions to certain difficulties.[8]:96 Divination establishes an interpretative frame for the situation a person finds himself in.[8]:97 Hence, the Santeros offer cowrie-shell divination or other appropriate traditional practices. Rituals, or the reading of patakís may be done to clarify a problem, of which sometimes the person consulting may not even be aware. Passed orally from many generations, patakí are parables used by diviners to guide or give insights or moral lessons to a person who came for consultation.[11] The patakí recited by the Santero corresponds to the number that the cowrie shell divination brings.
Alternatives Edit
Aside from the use of herbs and divination, the Santería traditional healing is achieved through rituals that include animal sacrifice, offerings, altar building, music, dance, and possession trance.[16]:108 When the patient is a child, the Santero uses the curative system known as santiguo, which means "to heal by blessing". Per
Current distribution Edit
Santería is a religion found in Latin America. It is mainly practiced in but not limited to Cuba, Puerto Rico, the Dominican Republic, Venezuela, Panama, Colombia, as well as in the United States.
In 2001, there were an estimated 22,000 practitioners in the US alone,[17] but the number may be higher as some practitioners may be reluctant to disclose their religion on a government census or to an academic researcher. Of those living in the United States, some are fully committed priests and priestesses, others are godchildren or members of a particular house-tradition, and many are non-committal clients seeking help with their everyday problems.
A similar religion of Yoruba origin called Candomblé Queto is practiced in Brazil, Argentina, and Uruguay. This is referred to as "parallel religiosity".
United States court rulings Edit
In 1993, the issue of animal sacrifice in Santería was taken to the Supreme Court of the United States in the case of Church of the Lukumi Babalu Aye v. City of Hialeah. The court ruled that animal cruelty laws targeted specifically at Santería were unconstitutional.[19]
In 2009, legal and religious issues that related to animal sacrifice, animal rights, and freedom of religion were taken to the United States Court of Appeals for the Fifth Circuit in the case of Jose Merced, President Templo Yoruba Omo Orisha Texas, Inc., v. City of Euless. The court ruled that the Merced case of the freedom of exercise of religion was meritorious and prevailing and that Merced was entitled under the Texas Religious Freedom and Restoration Act (TRFRA) to an injunction preventing the city of Euless, Texas, from enforcing its ordinances restricting his religious practices relating to the use of animals,[20] (see Tex. Civ. Prac. & Rem. Code § 110.005(a)(2)) without the court having to reach his claims under the First and Fourteenth Amendments. After the court case was settled, a news article was published in the Dallas Observer documenting the volume and brutality of the animal sacrifices.[21]
References Edit
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^ a b "Lucumí Religion". New Orleans Mistic. Archived from the original on May 28, 2008. Retrieved January 4, 2009.
^ Lois Ritter, Nancy Hoffman (April 18, 2011). Multicultural Health. Jones & Bartlett Learning. p. 268.
^ a b c d e Abiola Irele, Biodun Jeyifo, ed. (April 27, 2010). The Oxford Encyclopedia of African Thought, Volume 1. Oxford University Press. p. 305.
^ Richard Fausset (August 10, 2008). "Santeria priest won't let Religious Freedom be sacrificed". Los Angeles Times. Retrieved August 10, 2008.
^ a b c d e f g h i j k l m n o Miguel A. De La Torre (2004). Santería: The Beliefs and Rituals of a Growing Religion in America. Wm. B. Eerdmans. ISBN 978-0802-84973-1.
^ a b David H. Brown (2003). Santería Enthroned: Art, Ritual, and Innovation in an Afro-Cuban Religion. University of Chicago. ISBN 978-0226-07610-2.
^ a b c d Michael Atwood Mason (2002). Living Santería: Rituals and Experiences in an Afro-Cuban Religion. Smithsonian. ISBN 978-1588-34052-8.
^ a b Michael Atwood Mason (Winter 1994). ""I Bow My Head to the Ground": The Creation of Bodily Experience in a Cuban American Santería Initiation". Journal of American Folklore. 107 (423): 23–39. JSTOR 541071.
^ a b Miguel Gonzalez-Wippler (2007). Rituals and Spells of Santería. Original Publications. ISBN 978-0942-27207-9.
^ a b c Dr Cynthia Duncan (2010). "About Santería". University of Washington, Tacoma.
^ Diane Elizabeth Caudillo (2007), Prayers to the Orishas: A look at Santería (PDF), archived from the original (PDF) on 2012-04-14
^ a b c d e f g h Brian du Toit (2001). "Ethnomedical (Folk) Healing in the Caribbean". In Margarite Fernandez Olmos and Lizabeth Paravisini-Gerbert (eds.). Healing Cultures: Art and Religion as Curative Practices in the Caribbean and its Diaspora. New York: Palgrave Macmillan. ISBN 978-0-312-21898-0.
^ Margarite Fernandez Olmos and Lizabeth Paravisini-Gerbert (2003). "The Orisha Tradition in Cuba". Creole Religions of the Caribbean: An Introduction from Vodou and Santeria, to Obeah and Espiritismo. New York University Press. ISBN 978-0-8147-2719-5.
^ a b Brian McNeill, Eileen Esquivel et al. (2008). "Santeria and the Healing Process in Cuba and the United States". In Brian McNeill and Joseph Cervantes (eds.). Latina/o Healing Practices: Mestizos and Indigenous Perspectives. New York: Routledge, Taylor & Francis Group. ISBN 978-0-415-95420-4.
^ Johan Wedel (2004). Santeria Healing: A Journey into the Afro-Cuban World of Divinities, Spirits, and Sorcery. University Press of Florida. ISBN 978-0-8130-2694-7.
^ "American Religious Identification Survey, 2001" (PDF). City University of New York.
^ Andrés I. Pérez y Mena (March 1998). "Cuban Santería, Haitian Vodun, Puerto Rican Spiritualism: A Multicultural Inquiry into Syncretism". Journal for the Scientific Study of Religion. 37 (1): 15–27. JSTOR 1388026.
^ "Church of Lukumi Babalu Aye v. City of Hialeah, 508 U.S. 520". FindLaw.com. June 11, 1993. Retrieved October 25, 2012.
^ "Merced v. Kasson, United States Court of Appeals, Fifth Circuit". FindLaw.com. July 31, 2009. Retrieved October 25, 2012.
^ Kimberly Thorpe (October 22, 2009). "A court case forced a Santería priest to reveal some of his religion's secrets. Its ritual of animal sacrifice he revealed on his own". Dallas Observer.
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William Bascom (1980). Sixteen Cowries: Yoruba Divination from Africa to the New World. John Wiley & Sons. ISBN 978-0253-35280-4.
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Miguel A. De La Torre (2004). Santería: The Beliefs and Rituals of a Growing Religion in America. Wm. B. Eerdmans. ISBN 978-0802-84973-1.
Dr Cynthia Duncan (2010). "About Santería". University of Washington, Tacoma.
Gary Edwards (1985). Black Gods: Orisa Studies in the New World. Yoruba Theological Archministry. ISBN 978-1881-24402-8.
Ifayemi Elebuibon (1994). Apetebii: The Wife of Orunmila. Athelia Henrietta Press. ISBN 978-0963-87871-7.
James T. Houk (1995). Spirits, Blood, and Drums: The Orisha Religion of Trinidad. Temple University Press. ISBN 978-1566-39349-2.
John Mason (1996). Olóòkun: Owner of Rivers and Seas. Yoruba Theological Archminstry. ISBN 978-1881-24405-9.
John Mason (1992). Orin Orisa: Songs for selected Heads. Yoruba Theological Archminstry. ISBN 978-1881-24400-4.
Mozella G Mitchell (2006). Crucial Issues in Caribbean Religions. Peter Lang. ISBN 978-0820-48191-3.
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Andrés I Pérez y Mena (1991). Speaking with the Dead: Development of Afro-Latin Religion Among Puerto Ricans in the United States. AMS Press. ISBN 978-0404-19485-7.
Andrés I Pérez y Mena (1996). "Religious Syncretism". In Richard and Rafael Chabran (eds.). The Latino Encyclopedia. Salem Press. ISBN 978-0761-40125-4.
Andrés I. Pérez y Mena (March 1998). "Cuban Santería, Haitian Vodun, Puerto Rican Spiritualism: A Multicultural Inquiry into Syncretism". Journal for the Scientific Study of Religion. 37 (1): 15–27. JSTOR 1388026.
Andrés I Pérez y Mena (1999). "Animal Sacrifice". In Wade Clark Roof (ed.). Contemporary American Religion. Macmillan Publishers. ISBN 978-0028-64928-3.
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External link
Santería
RELIGION
WRITTEN BY: Joseph M. Murphy
See Article History
Alternative Title: La Religión Lucumí
Santería, (Spanish: “The Way of the Saints”), also called La Regla de Ocha (Spanish: “The Order of the Orishas”) or La Religión Lucumí (Spanish: “The Order of Lucumí”), the most common name given to a religious tradition of African origin that was developed in Cuba and then spread throughout Latin America and the United States.
antería was brought to Cuba by the people of the Yoruban nations of West Africa, who were enslaved in great numbers in the first decades of the 19th century. The name “Santería” derives from the correspondences made by some devotees between the Yoruba deities called orishas and the saints (santos) of Roman Catholic piety. Many contemporary practitioners refer to the tradition as “the religion of the orishas” or the “Lukumi religion,” after the name by which the Yoruba were known in Cuba.
Santería is based upon the development of personal relationships through divination, sacrifice, initiation, and mediumship (see medium) between practitioners of the religion and the orisha deities, who provide their devotees with protection, wisdom, and success and who guide devotees in times of crisis. It is believed that access to the orishas can be achieved through various types of divination. In the Ifá oracle, for example, a trained priest, a babalawo (“father of the mystery”), interprets the fall of consecrated palm nuts to reveal the orishas’ response to a seeker’s question. Most Ifá consultations prescribe some form of sacrifice to one or several of the orishas. These offerings may range from simple presentations before home altars to elaborate feasts in the orishas’ honour. As a result of these ceremonial exchanges, the oracle often determines that one particular orisha has claimed the devotee as its child. Preparations are then made for the grand and irrevocable initiation of the devotee into that orisha’s mysteries. In the crowning ceremony, the symbols of the patron orisha are placed on the head of the devotee, and he or she may enter a ceremonial trance and become a medium for that orisha. At drum dances called bembés, initiated devotees, now properly called olorishas—those who “have the orisha”—may lose their ordinary consciousness and manifest that of their orisha patrons. Through the bodies of their mediums the orishas are believed to interact with the congregation directly and heal and prophesy for those who approach them.
From the Cuban Revolution of 1959 to the early 21st century, nearly one million Cubans left the island, bringing Orisha religion to cities throughout the Americas, particularly Miami and New York. The tradition also spread to other Latino communities, African Americans, and white Americans. Although census data are lacking, it is likely that initiated devotees number in the tens of thousands and that those who consult an orisha at one time or another may be counted in the millions.
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Devotees see the Orisha tradition as a world religion and have received public recognition of their spiritual achievements. In 1993 the U.S. Supreme Court unanimously upheld the right of devotees to practice the controversial rite of animal sacrifice in the case Church of the Lukumi Babalu Aye v. Hialeah. The U.S. Army and Federal Bureau of Prisons have incorporated orisha ministries into their chaplaincies. Musicians, painters, sculptors, and writers have found in the Orisha tradition sources of African artistry and pride. It is likely that Orisha traditions will continue to grow and be recognized as one of the principal African contributions to world culture.
Joseph M. Murphy
lternative Titles: Gai wiio, Longhouse Religion
Gai’wiio, (Seneca: “Good Message”)also called Longhouse Religion, new religious movement that emerged among the Seneca Indians of the northeastern United States, one of the Six Nations of the Iroquois Confederacy, in the early 19th century. Its founder was a Seneca chief, healer, and prophet whose epithet was Ganioda’yo (“Handsome Lake”).
Other Religions Paganism and Wicca
What is Santeria?
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Santeria 'babalawo' Victor Omolofaoro Betancourt, Havana, Cuba, 2002. Sven Creutzmann/Mambo Photo / Getty Images
by
Patti Wigington
Updated February 13, 2019
Although Santeria is a religious path that is not rooted in Indo-European polytheism like many other contemporary Pagan religions, it's still a faith that is practiced by many thousands of people in the United States and other countries today.
Santeria is a fairly complex system, because it blends the Yoruba orishas, or divine beings, with the Catholic saints. In some areas, African slaves learned that honoring their ancestral orishas was far safer if their Catholic owners believed they were worshiping saints instead - hence the tradition of overlap between the two.
The orishas serve as messengers between the human world and the divine. They are called upon by priests by a variety of methods, including trances and possession, divination, ritual, and even sacrifice. To some extent, Santeria includes magical practice, although this magical system is based upon interaction with and understanding of the orishas.
Santeria Today
Today, there are many Americans who practice Santeria. A Santero, or high priest, traditionally presides over rituals and ceremonies. To become a Santero, one must pass a series of tests and requirements prior to initiation. Training includes divinatory work, herbalism, and counseling. It is up to the orishas to determine whether a candidate for priesthood has passed the tests or failed.
Most Santeros have studied for a long time to become part of the priesthood, and it is rarely open to those who are not part of the society or culture. For many years, Santeria was kept secret, and limited to those of African ancestry. According to the Church of Santeria,
"Over time, African people and European people began to have children of mixed ancestries and as such, the doors to Lucumí slowly (and reluctantly for many people) opened to non-African participants. But even then, the practice of Lucumí was something you did because your family did it. It was tribal – and in many families it continues to be tribal. At its core, Santería Lucumí is NOT an individual practice, is not a personal path, and is something you inherit and pass on to others as elements of a culture that survived the tragedy of slavery in Cuba. You learned Santería because it was what your people did. You practice Santería with others in the community, because it serves the greater whole."
There are a number of different orishas, and most of them correspond to a Catholic saint. Some of the most popular orishas include:
Elleggua, who is similar to the Roman Catholic Saint Anthony. Elleggua is the lord of the crossroads, serving as a liaison between man and the divine, and has very great power indeed.
Yemaya, the spirit of motherhood, is often associated with the Virgin Mary. She is also affiliated with moon magic and witchcraft.
Babalu Aye is known as the Father of the World, and is associated with sickness, epidemics and plagues. He corresponds to the Catholic Saint Lazarus. Connected to healing magic, Babalu Aye is sometimes called upon as a patron of those suffering from smallpox, HIV/AIDS, leprosy, and other infectious diseases.
Chango is an orisha who represents powerful masculine energy and sexuality. He is a being associated with magic, and may be invoked to remove curses or hexes. He ties strongly to Saint Barbara in Catholicism.
Oya is a warrior, and the guardian of the dead. She is associated with Saint Theresa.
It is estimated that about a million or so Americans currently practice Santeria, but it's hard to determine whether this count is accurate or not. Because of the social stigma commonly associated with Santeria by followers of mainstream religions, it is possible that many adherents of Santeria keep their beliefs and practices secret from their neighbors.
Santeria and the Legal System
A number of adherents of Santeria have made the news lately, because the religion does incorporate animal sacrifice — typically chickens, but sometimes other animals such as goats. In a landmark 1993 case, the Church of Lakumi Babalu Aye successfully sued the city of Hialeah, Florida. The end result was that the practice of animal sacrifice within a religious context was ruled, by the Supreme Court, to be a protected activity.
IMPORTANT NOTICE : As regards the article above, all rights reserved, no part of this article may be reproduced or duplicated in any form or by any means, electronic or mechanical including photocopying and recording or by any information storage or retrieval system without prior written permission from the copyright holder and the author Babalawo Obanifa, doing so is considered unlawful and will attract legal consequences
HEADACHE RELIEF SOAP IN YORUBA HERBAL MEDICINE BY BABALAWO OBANIFA-Obanifa extreme documentaries
In this brief work Babalawo Obanifa will document one of the herbal soap available in Yoruba herbal medicine to give instant relief to headache of all kind. The term for formula to be document in this work for such purpose is known as To prepare the Headache relief soap that is been document Ose Efori(Headache relief Soap). in this work. You will need :
Isu Idi gbegbe(root bulb of Iccacina trichantia)
Ose dudu(local black soap)
Preparation
You will pound the two aforementioned together. That is you will pound the Isu Idi gbegbe(root bulb of Iccacina trichantia) and mixed it with the soap.
Usage
When a person is having headache he/she will just use the soap to wash his his/her head.
Copyright :Babalawo Pele Obasa Obanifa, phone and whatsapp contact :+2348166343145, location Ile Ife osun state Nigeria.
IMPORTANT NOTICE : As regards the article above, all rights reserved, no part of this article may be reproduced or duplicated in any form or by any means, electronic or mechanical including photocopying and recording or by any information storage or retrieval system without prior written permission from the copyright holder and the author Babalawo Obanifa, doing so is considered unlawful and will attract legal consequences
Versão em Português
Dor de cabeça enxaqueca melhores remédios caseiros | Dicas de Saúde | Picsar TV
SABÃO DE DOR DE CABEÇA NA MEDICINA HERBAL DE YORUBA POR BABALAWO OBANIFA-Obanifa documentários extremos

Neste breve trabalho, a Babalawo Obanifa documentará um dos sabonetes à base de plantas disponíveis na medicina herbal iorubá para dar alívio instantâneo a dores de cabeça de todos os tipos. O termo para a fórmula a ser documentada neste trabalho para esse fim é conhecido como Preparar o sabão para alívio da dor de cabeça que foi documentado Ose Efori (Sabonete para alívio da dor de cabeça). neste trabalho. Você precisará de:
Isu Idi gbegbe (bolbo de raiz de Iccacina trichantia)
Ose dudu (sabão preto local)
Preparação
Você vai bater os dois acima mencionados juntos. Ou seja, você triturará o Isu Idi gbegbe (bulbo da raiz de Iccacina trichantia) e o misturará com o sabão.
Uso
Quando uma pessoa está com dor de cabeça, ela apenas usa o sabão para lavar a cabeça.
Direitos autorais: Babalawo Pele Obasa Obanifa, telefone e whatsapp: +2348166343145, local Ile Ife osun state Nigeria.
AVISO IMPORTANTE: Com relação ao artigo acima, todos os direitos reservados, nenhuma parte deste artigo pode ser reproduzida ou duplicada de qualquer forma ou por qualquer meio, eletrônico ou mecânico, incluindo fotocópia e gravação ou por qualquer sistema de armazenamento ou recuperação de informações sem permissão prévia por escrito do detentor dos direitos autorais e do autor Babalawo Obanifa, fazê-lo é considerado ilegal e atrairá consequências legais
Version en español

Dolor de cabeza Alivio de la migraña Mejores remedios caseros | Consejos de salud | Picsar TV
JABÓN DE ALIVIO PARA LA CABEZA EN LA MEDICINA HERBARIA DE YORUBA POR BABALAWO OBANIFA-Obanifa documentales extremos

En este breve trabajo, Babalawo Obanifa documentará uno de los jabones a base de hierbas disponibles en la medicina herbaria de Yoruba para dar un alivio inmediato al dolor de cabeza de todo tipo. El término para que la fórmula se documente en este trabajo para tal fin se conoce como Preparar el jabón para aliviar el dolor de cabeza que se ha documentado como Ose Efori (Jabón para aliviar el dolor de cabeza). en este trabajo. Necesitará :
Isu Idi gbegbe (bulbo de raíz de Iccacina trichantia)
Ose dudu (jabón negro local)
Preparación
Golpearás a los dos antes mencionados juntos. Es decir, golpeará el Isu Idi gbegbe (bulbo de raíz de Iccacina trichantia) y lo mezclará con el jabón.
Uso
Cuando una persona tiene dolor de cabeza, solo usará el jabón para lavarse la cabeza.
Copyright: Babalawo Pele Obasa Obanifa, teléfono y contacto de WhatsApp: +2348166343145, ubicación Ile Ife osun state Nigeria.
AVISO IMPORTANTE: en lo que respecta al artículo anterior, todos los derechos reservados, ninguna parte de este artículo puede reproducirse o duplicarse de ninguna forma ni por ningún medio, electrónico o mecánico, incluyendo fotocopias y grabaciones, o por cualquier sistema de almacenamiento o recuperación de información sin permiso previo por escrito del titular de los derechos de autor y del autor Babalawo Obanifa, hacerlo se considera ilegal y traerá consecuencias legales

Soulagement des migraines Meilleur remèdes à la maison | Conseils de santé | Picsar TV
SAVON SOULIGNANT EN MÉDECINE AUX HERBES DU YORUBA DE BABALAWO OBANIFA-Obanifa documentaires extrêmes

Dans ce bref travail, Babalawo Obanifa documentera un des savons à base de plantes disponible dans la phytothérapie Yoruba pour soulager instantanément les maux de tête de toutes sortes. Le terme «formule à documenter dans cet ouvrage à cette fin» est connu sous le nom de «Préparer le savon pour le soulagement des maux de tête documenté Ose Efori». dans ce travail. Tu auras besoin de :
Isu Idi gbegbe (bulbe racine d'Iccacina trichantia)
Ose dudu (savon noir local)
Préparation
Vous martelerez les deux susmentionnés ensemble. C'est-à-dire que vous pilerez l'Isu Idi gbegbe (le bulbe racine d'Iccacina trichantia) et que vous l'aurez mélangé au savon.
Usage
Quand une personne a mal à la tête, elle utilisera simplement le savon pour se laver la tête.
Copyright: Babalawo Pele Obasa Obanifa, contact téléphonique et whatsapp: +2348166343145, lieu-dit Ile Ife osun, Nigeria.
AVIS IMPORTANT: En ce qui concerne l’article ci-dessus, tous les droits réservés, aucune partie de cet article ne peut être reproduite ou dupliquée sous quelque forme ou par quelque moyen que ce soit, électronique ou mécanique, y compris la photocopie et l’enregistrement, ou par tout système de stockage ou de récupération des informations sans autorisation écrite préalable. titulaire du droit d'auteur et l'auteur Babalawo Obanifa, cela est considéré comme illégal et entraînera des conséquences juridiques.

Kopfschmerzen Migräne Relief Best Home Remedies | Gesundheitstipps | Picsar TV
HEADACHE RELIEF SOAP IN DER YORUBA HERBAL MEDICINE VON BABALAWO OBANIFA-Obanifa Extremdokumentationen

In dieser kurzen Arbeit dokumentiert Babalawo Obanifa eine der in der Kräutermedizin von Yoruba erhältlichen Kräuterseifen, um Kopfschmerzen jeglicher Art sofort zu lindern. Der Begriff für die Formel, die in dieser Arbeit für einen solchen Zweck dokumentiert werden soll, ist bekannt als Zur Herstellung der Kopfschmerzlinderungsseife, die das Dokument Ose Efori (Kopfschmerzlinderungsseife) ist. in dieser Arbeit. Du wirst brauchen :
Isu Idi gbegbe (Wurzelknolle von Iccacina trichantia)
Ose Dudu (lokale schwarze Seife)
Vorbereitung
Sie werden die beiden oben genannten zusammen hämmern. Das heißt, Sie werden die Isu Idi gbegbe (Wurzelknolle von Iccacina trichantia) schlagen und mit der Seife mischen.
Verwendungszweck
Wenn eine Person Kopfschmerzen hat, benutzt sie nur die Seife, um sich den Kopf zu waschen.
Copyright: Babalawo Pele Obasa Obanifa, Telefon- und WhatsApp-Kontakt: +2348166343145, Standort Ile Ife Osun, Bundesstaat Nigeria.
WICHTIGER HINWEIS: In Bezug auf den obigen Artikel, alle Rechte vorbehalten, darf kein Teil dieses Artikels in irgendeiner Form oder auf irgendeine Weise, elektronisch oder mechanisch, einschließlich Fotokopieren und Aufzeichnen, oder durch ein Informationsspeicherungs- oder -abrufsystem ohne vorherige schriftliche Genehmigung reproduziert oder vervielfältigt werden Dies gilt als rechtswidrig und zieht rechtliche Konsequenzen nach sich

头痛偏头痛缓解最佳家庭疗法 健康小贴士| 皮萨尔电视台
BABALAWO OBANIFA-Obanifa极端纪录片在约鲁巴草药中的HEADACHE舒缓香皂

在这项简短的工作中，Babalawo Obanifa将记录约鲁巴草药中可用的一种草药皂，以立即缓解各种头痛。 为此目的在工作中要记录的配方术语称为制备头痛缓解用香皂，即Ose Efori（头痛缓解用香皂）。 在这项工作中。 你会需要 ：
Isu Idi gbegbe（Iccacina trichantia的根鳞茎）
Ose dudu（本地黑皂）
制备
您将把上面提到的两个一起敲打。 也就是说，您将捣碎Isu Idi gbegbe（Iccacina trichantia的根鳞茎）并将其与肥皂混合。
用法
当人头痛时，他/她将只用肥皂洗头。
版权：Babalawo Pele Obasa Obanifa，电话和whatsapp联系人：+2348166343145，位于尼日利亚Ile Ife osun省。
重要声明：关于以上文章，保留所有权利，未经事先书面许可，不得以任何形式或通过任何方式（包括影印和录制的电子或机械手段）或通过任何信息存储或检索系统复制或复制本文的任何部分， 版权持有人和作者Babalawo Obanifa的行为，被认为是非法的，并将引起法律后果

सिरदर्द माइग्रेन से राहत पाने के बेहतरीन घरेलू उपचार | हेल्थ टिप्स | पिक्सर टीवी
BABALAWO OBANIFA-Obanifa चरम वृत्तचित्रों द्वारा YORUBA HERBAL मीडिया में HEADACHE RELIEF सोप

इस संक्षिप्त कार्य में बाबलाव ओबनिफा योरूबा हर्बल दवा में उपलब्ध हर्बल साबुन में से एक का दस्तावेजीकरण करेगी ताकि हर तरह के सिरदर्द से तुरंत राहत मिल सके। इस तरह के उद्देश्य के लिए इस काम में दस्तावेज़ होने के लिए सूत्र शब्द को हेडेक राहत साबुन तैयार करने के लिए जाना जाता है जो दस्तावेज़ ओसे इफ़री (सिरदर्द राहत साबुन) रहा है। इस काम में। आपको चाहिये होगा :
इसु ईदी गब्बे (Iccacina trichantia का मूल बल्ब)
Ose dudu (स्थानीय काला साबुन)
तैयारी
आप दोनों को एक साथ उल्लिखित पाउंड देंगे। यही कारण है कि आप Isu Idi gbegbe (Iccacina trichantia के मूल बल्ब) को पाउंड करेंगे और इसे साबुन के साथ मिलाएंगे।
प्रयोग
जब किसी व्यक्ति को सिर में दर्द होता है, तो वह अपने सिर को धोने के लिए साबुन का उपयोग करेगा।
कॉपीराइट: बबालावो पेले ओबासा ओबनिफा, फोन और व्हाट्सएप संपर्क: 13:48166343145, स्थान इले इफ ओसुन राज्य नाइजीरिया।
महत्वपूर्ण सूचना: जैसा कि ऊपर दिए गए लेख के अनुसार, सभी अधिकार सुरक्षित हैं, इस लेख का कोई भी भाग किसी भी रूप में या किसी भी तरह से इलेक्ट्रॉनिक या मैकेनिकल द्वारा फोटोकॉपी और रिकॉर्डिंग या किसी भी जानकारी के भंडारण या पुनर्प्राप्ति प्रणाली से लिखित अनुमति के बिना पुन: प्रस्तुत या दोहराया नहीं जा सकता है। कॉपीराइट धारक और लेखक बबालावो ओबनिफा से, ऐसा करना गैरकानूनी माना जाता है और कानूनी परिणामों को आकर्षित करेगा

الصداع النصفي الإغاثة أفضل العلاجات المنزلية | نصائح صحية | تلفزيون بيكسار
صابون مسخن للرأس في طب الأعشاب في يوروبا بقلم بابلو أبانيفة- أبنيفة

في هذا العمل الموجز ، سيقوم بابالاو أوبانيفا بتوثيق واحد من صابون الأعشاب المتاح في الأدوية العشبية اليوروبا لتخفيف الصداع من أي نوع. يُعرف مصطلح الصيغة التي يجب أن تكون المستند في هذا العمل لهذا الغرض باسم تحضير صابون تخفيف الصداع الذي كان المستند Ose Efori (Headache relief Soap). في هذا العمل. سوف تحتاج :
Isu Idi gbegbe (لمبة جذر إيكاسينا تريشانتيا)
Ose dudu (الصابون الأسود المحلي)
تجهيز
سوف تقصف الاثنين معًا. هذا هو الجنيه الإيزو Idi gbegbe (لمبة جذر إيكاسينا تريشانتيا) وخلطه بالصابون.
استعمال
عندما يصاب الشخص بصداع ، سوف يستخدم الصابون فقط لغسل رأسه.
حقوق الطبع والنشر: Babalawo Pele Obasa Obanifa ، الهاتف واتس اب الاتصال: +2348166343145 ، موقع إيل إيف أوسون ولاية نيجيريا.
IMPORTANT NOTICE : As regards the article above, all rights reserved, no part of this article may be reproduced or duplicated in any form or by any means, electronic or mechanical including photocopying and recording or by any information storage or retrieval system without prior written permission from the copyright holder and the author Babalawo Obanifa, doing so is considered unlawful and will attract legal consequences
Versão em Português
Dor de cabeça enxaqueca melhores remédios caseiros | Dicas de Saúde | Picsar TV
SABÃO DE DOR DE CABEÇA NA MEDICINA HERBAL DE YORUBA POR BABALAWO OBANIFA-Obanifa documentários extremos

Neste breve trabalho, a Babalawo Obanifa documentará um dos sabonetes à base de plantas disponíveis na medicina herbal iorubá para dar alívio instantâneo a dores de cabeça de todos os tipos. O termo para a fórmula a ser documentada neste trabalho para esse fim é conhecido como Preparar o sabão para alívio da dor de cabeça que foi documentado Ose Efori (Sabonete para alívio da dor de cabeça). neste trabalho. Você precisará de:
Isu Idi gbegbe (bolbo de raiz de Iccacina trichantia)
Ose dudu (sabão preto local)
Preparação
Você vai bater os dois acima mencionados juntos. Ou seja, você triturará o Isu Idi gbegbe (bulbo da raiz de Iccacina trichantia) e o misturará com o sabão.
Uso
Quando uma pessoa está com dor de cabeça, ela apenas usa o sabão para lavar a cabeça.
Direitos autorais: Babalawo Pele Obasa Obanifa, telefone e whatsapp: +2348166343145, local Ile Ife osun state Nigeria.
AVISO IMPORTANTE: Com relação ao artigo acima, todos os direitos reservados, nenhuma parte deste artigo pode ser reproduzida ou duplicada de qualquer forma ou por qualquer meio, eletrônico ou mecânico, incluindo fotocópia e gravação ou por qualquer sistema de armazenamento ou recuperação de informações sem permissão prévia por escrito do detentor dos direitos autorais e do autor Babalawo Obanifa, fazê-lo é considerado ilegal e atrairá consequências legais
Version en español

Dolor de cabeza Alivio de la migraña Mejores remedios caseros | Consejos de salud | Picsar TV
JABÓN DE ALIVIO PARA LA CABEZA EN LA MEDICINA HERBARIA DE YORUBA POR BABALAWO OBANIFA-Obanifa documentales extremos

En este breve trabajo, Babalawo Obanifa documentará uno de los jabones a base de hierbas disponibles en la medicina herbaria de Yoruba para dar un alivio inmediato al dolor de cabeza de todo tipo. El término para que la fórmula se documente en este trabajo para tal fin se conoce como Preparar el jabón para aliviar el dolor de cabeza que se ha documentado como Ose Efori (Jabón para aliviar el dolor de cabeza). en este trabajo. Necesitará :
Isu Idi gbegbe (bulbo de raíz de Iccacina trichantia)
Ose dudu (jabón negro local)
Preparación
Golpearás a los dos antes mencionados juntos. Es decir, golpeará el Isu Idi gbegbe (bulbo de raíz de Iccacina trichantia) y lo mezclará con el jabón.
Uso
Cuando una persona tiene dolor de cabeza, solo usará el jabón para lavarse la cabeza.
Copyright: Babalawo Pele Obasa Obanifa, teléfono y contacto de WhatsApp: +2348166343145, ubicación Ile Ife osun state Nigeria.
AVISO IMPORTANTE: en lo que respecta al artículo anterior, todos los derechos reservados, ninguna parte de este artículo puede reproducirse o duplicarse de ninguna forma ni por ningún medio, electrónico o mecánico, incluyendo fotocopias y grabaciones, o por cualquier sistema de almacenamiento o recuperación de información sin permiso previo por escrito del titular de los derechos de autor y del autor Babalawo Obanifa, hacerlo se considera ilegal y traerá consecuencias legales

Soulagement des migraines Meilleur remèdes à la maison | Conseils de santé | Picsar TV
SAVON SOULIGNANT EN MÉDECINE AUX HERBES DU YORUBA DE BABALAWO OBANIFA-Obanifa documentaires extrêmes

Dans ce bref travail, Babalawo Obanifa documentera un des savons à base de plantes disponible dans la phytothérapie Yoruba pour soulager instantanément les maux de tête de toutes sortes. Le terme «formule à documenter dans cet ouvrage à cette fin» est connu sous le nom de «Préparer le savon pour le soulagement des maux de tête documenté Ose Efori». dans ce travail. Tu auras besoin de :
Isu Idi gbegbe (bulbe racine d'Iccacina trichantia)
Ose dudu (savon noir local)
Préparation
Vous martelerez les deux susmentionnés ensemble. C'est-à-dire que vous pilerez l'Isu Idi gbegbe (le bulbe racine d'Iccacina trichantia) et que vous l'aurez mélangé au savon.
Usage
Quand une personne a mal à la tête, elle utilisera simplement le savon pour se laver la tête.
Copyright: Babalawo Pele Obasa Obanifa, contact téléphonique et whatsapp: +2348166343145, lieu-dit Ile Ife osun, Nigeria.
AVIS IMPORTANT: En ce qui concerne l’article ci-dessus, tous les droits réservés, aucune partie de cet article ne peut être reproduite ou dupliquée sous quelque forme ou par quelque moyen que ce soit, électronique ou mécanique, y compris la photocopie et l’enregistrement, ou par tout système de stockage ou de récupération des informations sans autorisation écrite préalable. titulaire du droit d'auteur et l'auteur Babalawo Obanifa, cela est considéré comme illégal et entraînera des conséquences juridiques.

Kopfschmerzen Migräne Relief Best Home Remedies | Gesundheitstipps | Picsar TV
HEADACHE RELIEF SOAP IN DER YORUBA HERBAL MEDICINE VON BABALAWO OBANIFA-Obanifa Extremdokumentationen

In dieser kurzen Arbeit dokumentiert Babalawo Obanifa eine der in der Kräutermedizin von Yoruba erhältlichen Kräuterseifen, um Kopfschmerzen jeglicher Art sofort zu lindern. Der Begriff für die Formel, die in dieser Arbeit für einen solchen Zweck dokumentiert werden soll, ist bekannt als Zur Herstellung der Kopfschmerzlinderungsseife, die das Dokument Ose Efori (Kopfschmerzlinderungsseife) ist. in dieser Arbeit. Du wirst brauchen :
Isu Idi gbegbe (Wurzelknolle von Iccacina trichantia)
Ose Dudu (lokale schwarze Seife)
Vorbereitung
Sie werden die beiden oben genannten zusammen hämmern. Das heißt, Sie werden die Isu Idi gbegbe (Wurzelknolle von Iccacina trichantia) schlagen und mit der Seife mischen.
Verwendungszweck
Wenn eine Person Kopfschmerzen hat, benutzt sie nur die Seife, um sich den Kopf zu waschen.
Copyright: Babalawo Pele Obasa Obanifa, Telefon- und WhatsApp-Kontakt: +2348166343145, Standort Ile Ife Osun, Bundesstaat Nigeria.
WICHTIGER HINWEIS: In Bezug auf den obigen Artikel, alle Rechte vorbehalten, darf kein Teil dieses Artikels in irgendeiner Form oder auf irgendeine Weise, elektronisch oder mechanisch, einschließlich Fotokopieren und Aufzeichnen, oder durch ein Informationsspeicherungs- oder -abrufsystem ohne vorherige schriftliche Genehmigung reproduziert oder vervielfältigt werden Dies gilt als rechtswidrig und zieht rechtliche Konsequenzen nach sich

头痛偏头痛缓解最佳家庭疗法 健康小贴士| 皮萨尔电视台
BABALAWO OBANIFA-Obanifa极端纪录片在约鲁巴草药中的HEADACHE舒缓香皂

在这项简短的工作中，Babalawo Obanifa将记录约鲁巴草药中可用的一种草药皂，以立即缓解各种头痛。 为此目的在工作中要记录的配方术语称为制备头痛缓解用香皂，即Ose Efori（头痛缓解用香皂）。 在这项工作中。 你会需要 ：
Isu Idi gbegbe（Iccacina trichantia的根鳞茎）
Ose dudu（本地黑皂）
制备
您将把上面提到的两个一起敲打。 也就是说，您将捣碎Isu Idi gbegbe（Iccacina trichantia的根鳞茎）并将其与肥皂混合。
用法
当人头痛时，他/她将只用肥皂洗头。
版权：Babalawo Pele Obasa Obanifa，电话和whatsapp联系人：+2348166343145，位于尼日利亚Ile Ife osun省。
重要声明：关于以上文章，保留所有权利，未经事先书面许可，不得以任何形式或通过任何方式（包括影印和录制的电子或机械手段）或通过任何信息存储或检索系统复制或复制本文的任何部分， 版权持有人和作者Babalawo Obanifa的行为，被认为是非法的，并将引起法律后果

सिरदर्द माइग्रेन से राहत पाने के बेहतरीन घरेलू उपचार | हेल्थ टिप्स | पिक्सर टीवी
BABALAWO OBANIFA-Obanifa चरम वृत्तचित्रों द्वारा YORUBA HERBAL मीडिया में HEADACHE RELIEF सोप

इस संक्षिप्त कार्य में बाबलाव ओबनिफा योरूबा हर्बल दवा में उपलब्ध हर्बल साबुन में से एक का दस्तावेजीकरण करेगी ताकि हर तरह के सिरदर्द से तुरंत राहत मिल सके। इस तरह के उद्देश्य के लिए इस काम में दस्तावेज़ होने के लिए सूत्र शब्द को हेडेक राहत साबुन तैयार करने के लिए जाना जाता है जो दस्तावेज़ ओसे इफ़री (सिरदर्द राहत साबुन) रहा है। इस काम में। आपको चाहिये होगा :
इसु ईदी गब्बे (Iccacina trichantia का मूल बल्ब)
Ose dudu (स्थानीय काला साबुन)
तैयारी
आप दोनों को एक साथ उल्लिखित पाउंड देंगे। यही कारण है कि आप Isu Idi gbegbe (Iccacina trichantia के मूल बल्ब) को पाउंड करेंगे और इसे साबुन के साथ मिलाएंगे।
प्रयोग
जब किसी व्यक्ति को सिर में दर्द होता है, तो वह अपने सिर को धोने के लिए साबुन का उपयोग करेगा।
कॉपीराइट: बबालावो पेले ओबासा ओबनिफा, फोन और व्हाट्सएप संपर्क: 13:48166343145, स्थान इले इफ ओसुन राज्य नाइजीरिया।
महत्वपूर्ण सूचना: जैसा कि ऊपर दिए गए लेख के अनुसार, सभी अधिकार सुरक्षित हैं, इस लेख का कोई भी भाग किसी भी रूप में या किसी भी तरह से इलेक्ट्रॉनिक या मैकेनिकल द्वारा फोटोकॉपी और रिकॉर्डिंग या किसी भी जानकारी के भंडारण या पुनर्प्राप्ति प्रणाली से लिखित अनुमति के बिना पुन: प्रस्तुत या दोहराया नहीं जा सकता है। कॉपीराइट धारक और लेखक बबालावो ओबनिफा से, ऐसा करना गैरकानूनी माना जाता है और कानूनी परिणामों को आकर्षित करेगा

الصداع النصفي الإغاثة أفضل العلاجات المنزلية | نصائح صحية | تلفزيون بيكسار
صابون مسخن للرأس في طب الأعشاب في يوروبا بقلم بابلو أبانيفة- أبنيفة

في هذا العمل الموجز ، سيقوم بابالاو أوبانيفا بتوثيق واحد من صابون الأعشاب المتاح في الأدوية العشبية اليوروبا لتخفيف الصداع من أي نوع. يُعرف مصطلح الصيغة التي يجب أن تكون المستند في هذا العمل لهذا الغرض باسم تحضير صابون تخفيف الصداع الذي كان المستند Ose Efori (Headache relief Soap). في هذا العمل. سوف تحتاج :
Isu Idi gbegbe (لمبة جذر إيكاسينا تريشانتيا)
Ose dudu (الصابون الأسود المحلي)
تجهيز
سوف تقصف الاثنين معًا. هذا هو الجنيه الإيزو Idi gbegbe (لمبة جذر إيكاسينا تريشانتيا) وخلطه بالصابون.
استعمال
عندما يصاب الشخص بصداع ، سوف يستخدم الصابون فقط لغسل رأسه.
حقوق الطبع والنشر: Babalawo Pele Obasa Obanifa ، الهاتف واتس اب الاتصال: +2348166343145 ، موقع إيل إيف أوسون ولاية نيجيريا.
- إشعار هام: فيما يتعلق بالمادة أعلاه ، جميع الحقوق محفوظة ، لا يجوز إعادة إنتاج أو نسخ أي جزء من هذه المادة بأي شكل أو بأي وسيلة ، سواء كانت إلكترونية أو ميكانيكية ، بما في ذلك التصوير والتسجيل أو أي نظام لتخزين المعلومات أو استرجاعها دون إذن كتابي مسبق من صاحب حقوق الطبع والنشر والمؤلف Babalawo Obanifa ، يعتبر القيام بذلك غير قانوني وسيؤدي إلى عواقب قانونية
"Santeria" redirects here. For the Sublime song, see Santeria (song). For the Marracash and Guè Pequeno album, see Santeria (album).
Santería, also known as Regla de Ocha, La Regla de Ifá,[1][2] or Lucumí, is an Afro-American religion of Yoruba origin that developed in Cuba among West African descendants. Santería is a Spanish word that means the "worship of saints". Santería is influenced by and syncretized with Roman Catholicism. Its sacred language is the Lucumí language, a remnant of Yoruba language composed of a lexicon of words and short phrases that is used in rituals but no longer spoken as a vernacular and mostly not understood by practitioners.
Santería
Santería
A Santería ceremony known as Cajón de Muertos. Havana, Cuba, 2011.
Type
Syncretic
Classification
Afro-Cuban
Theology
Revised Yoruba religion
Associations
Church of Lukumi Babalu Aye
Other Casa de Santos
Origin
Slave era
Cuba
Members
22,000 (United State
History Edit
Santería is a system of beliefs that merges aspects of Yoruba religion brought to the New World by enslaved Yoruba people along with Christianity and the religions of the indigenous peoples of the Americas in addition to Cuban Spiritism which developed from Allen Kardec Spiritism.[2] The Yoruba people carried with them various religious customs, including a trance and divination system for communicating with their ancestors and deities, animal sacrifice, and sacred drumming and dance.[3][4] The need to preserve their traditions and belief systems in a hostile cultural environment prompted enslaved Africans of various ethnic groups in Cuba, starting from as early as 1515, to merge their customs with aspects of Roman Catholicism.[4]
This religious tradition evolved into what is now recognized as Santería.
The colonial period from the standpoint of enslaved African people can be defined as a time of perseverance. Their world quickly changed. Tribal kings and their families, politicians, business and community leaders all were enslaved and taken to a foreign region of the world. Religious leaders, their relatives and their followers were no longer free people to worship as they saw fit. Colonial laws criminalized their religion. They were forced to become baptized and worship a god their ancestors had not known who was surrounded by a pantheon of saints. The early concerns during this period seem to have necessitated a need for individual survival under harsh plantation conditions. A sense of hope was sustaining the internal essence of what today is called Santería, a misnomer (and former pejorative) for the Cuban expression of the Orisa faith. In the heart of their homeland, the Yoruba people had (and still have) a complex political and social order. They were a sedentary hoe farming cultural group with specialized labor. Their religion, based on the worship of nature, was renamed and documented by their slave owners. Santería, a pejorative term that characterizes deviant Catholic forms of worshiping saints, has become a common name for the religion. The term santero(a) is used to describe a priest or priestess replacing the traditional term Olorisha as an extension of the deities. The orishas became known as the saints in image of the Catholic pantheon.
— Ernesto Pichardo, CLBA, Santería in Contemporary Cuba: The individual life and condition of the priesthood
In order to preserve and mask their traditional beliefs, the Lucumí people syncretized their Orichás with Catholic saints.[4] As a consequence, the terms "saint" and "orichá" are commonly used interchangeably among practitioners. Spanish colonial planters who saw the enslaved African people celebrating on saints' days did not know that they were actually performing rituals related to Orichás, and assumed that they were showing more interest in Catholic saints than in the Christian God—hence the origin of the term Santería.[4]
The historical veiling of the relationship between Catholic saints and Orichás is compounded by the fact that the vast majority of santeros in Cuba, Puerto Rico, and the Dominican Republic, are also Roman Catholics, have been baptized, and often require initiates to be baptized in Roman Catholicism as well.
The spread of Santería beyond the Spanish-speaking parts of the Caribbean, including to the United States, was catalyzed by the Cuban Revolution of 1959.[4] In 1974, the Church of Lukumi Babalu Aye became the first Santería church in the United States to become officially incorporated.[5]
cially incorporated.[5]
Rituals and ceremonies Edit
Santería does not use a central creed for its religious practices; though it is understood in terms of its rituals and ceremonies.[6]:102 These rituals and ceremonies take place in what is known as a house-temple or casa de santos (house of saints), also known as an ilé. Most ilés are in the homes of the initiated priests and priestesses. Ilé shrines are built, by the priests and priestess, to the different orichás, which creates a space for worship, called an igbodu (altar).[6]:102 In an igbodu there is a display of three distinct thrones (draped with royal blue, white, and red satin) that represent the seats of the queens, kings, and the deified warriors.[7]:168
Each ilé is composed of those who occasionally seek guidance from the orishas, as well as those who are in the process of becoming priests.[8]:6
The many cabildos and casas that bridged the 19th and 20th centuries are fondly remembered by contemporary priests as the origins and strongholds of Cuban Lucumí culture and religion.[8]:57
To become a Santero or Santera (Priest or Priestess of Santería), the initiator must go through an intensive week-long initiation process[7]:165 in which the teaching of the ritual skills and moral behavior occurs informally and nonverbally. To begin with, the initiator goes through what is called a cleansing ritual. The initiator's Padrino (godfather) cleanses the head with special herbs and water. The Padrino rubs the herbs and water in a specific pattern of movements into the scalp of the head. However, if a person is entering Santería for the need of healing, they will undergo the rogación de la cabeza (blessing of the head), in which coconut water and cotton are applied on the head to feed it.[9]:26–28 Once cleansed, there are four major initiation rituals that the initiator will have to undergo: obtaining the elekes (beaded necklace), receiving Los Guerreros (the Warriors), making Ocha (Saint), and Asiento (ascending the throne).[6]:107
Obtaining the ilekes Edit
The first ritual is known as the acquisition of the beaded necklaces (known as ilekes); according to De La Torre, "the colors and patterns of the beads on the ilekes will be those of the orichá that serves as the iyawo's (bride) ruling head and guardian angel and so the first thing that must be done is to determine who the orichá is. The ilekes necklace is bathed in a mixture of herbs, sacrificial blood, and other potent substances and given to the initiated.[6]:107
The initiate most often receives the necklace of the five most powerful and popular oricha, as the multicolored beads of the ilekes are each patterned for the primary Orishás (Eleguá, Obatalá, Yemayá, Changó, and Ochún), and they serve as a sacred point of contact with these Orishás. When the necklace is received, the initiated must bow over a bathtub and have his/her head washed by the olo orichá. The elekes[9]:28 serves as the sacred banners for the Orishás and act as a sign of the Orichá's presence and protection; however, it must never be worn during a woman's menstruation period, nor during sex, nor when bathing.[6]:107
Medio Asiento Edit
The second important ritual is known as medio asiento, the creation of an image of the orichá Eleguá. The individual will go through a consultation with a Santero, where all the recipients' life, past, present, and future, will be reviewed. During the consultation, the Santero determines which path of Eleguá the recipient will receive. Then, based on his findings, he chooses materials that will be used to construct the image of the Eleguá, a sculpture that is used to keep evil spirits away from the initiator's home. This ritual is only prepared by men as the orichás take some of the Santero's "manly" spirit in the process.[10]:xi
Los Guerreros Edit
The third ritual, known as "receiving the warriors", is a ritual where the initiated receives objects from their padrino that represents the warriors; Iron tools to
Clergy Edit
Priests are commonly known as Santeros or Olorichas. Once those priests have initiated other priests, they become known as babalorichás, "fathers of orichá" (for men), and as iyalorichás, "mothers of orichá" (for women). Priests can commonly be referred to as Santeros (male) and Santeras (female), and if they function as diviners (using cowrie-shell divination known as Dilogun) of the Orichás they can be considered Italeros, or if they go through training to become leaders of initiations, Obas or Oriates.
Lucumí traditional healing practices Edit
Lucumí traditional healing practices are rooted in the spiritual influences of America, Cuba, and West Africa. Having a strong spiritual component, these traditional healing practices also use the pathways of the herbalist, psychologist, ethicist, and that of a respected spiritual medium interceding between God and human beings. Du Toit refers to Cuban traditional healing practices as ethnomedicine, which taps on the biodynamic chemical properties of certain plants, from which some commercial drugs were derived, such as the cardiac medications, digitalis, quinine, and curare – chemicals causing neuromuscular paralysis.[13]:19 Du Toit categorizes Cuban ethnomedicine as having health specialists, which are el yerbero (the herbalist), el curandero (the curer), el santero (the religious healer), and el conocedor (the botanist). Du Toit continues, "Cuba is one of the regions in which a great deal of ethnographic and ethnobotanical research has been conducted."[13]:21
Santería traditional healing is just one of the many traditional healing practices used in Caribbean and Latin American cultures. Traditional healing practices are practiced side by side with mainstream medical practices through the Cuban healthcare system. Traditional healers recognize but do not compete with Western medicine.
Herbal Edit
Du Toit cites the studies of Lydia Cabrera on the religious and healing role of indigenous medicinal plants, and Jose Gallo on the 900-page compilation of folk medicine, and also mentions that with the 31 herbs prescribed as bronchodilators, only Datura candida was effective, due to its contents of scopolamine and atropine in the leaves. Lemongrass or caña de limón is used for low blood pressure and anti-inflammatory effects. Thyme tea and castor oil are used to speed the delivery of babies and the broomweed (Corchorus siliquosus) induces the quick expulsion of the placenta.[13]:21 Herbs are also used to create a trance possession using the hallucinogenic properties of Datura metel and Datura stramonium (both have scopolamine and atropine, causing amnesia), the psychoactive ingredients from the cane toad (Bufo marinus).[13]:23
Spiritual Edit
Aché Edit
Aside from being herbalist, Santería traditional healing practice has a spiritual aspect. Santería has a holistic approach, acknowledging the connection with heart, mind, and body.[14]:50 In Santería, the world flows with the primal life energy called aché or growth, the force toward completeness and divinity. Aché is the current that Santería initiates channel so that it empowers them to fulfill their path in life, because aché is connected to all that has life or exhibits power; aché comprises blood, grace, and power.[6]:12 When a person is sick, the healer thinks, interprets and reacts, considering the illness not just a physical dysfunction but also an interface with suffering and bad luck in life, believed to be brought on by the activity of bad spirits.
Espiritismo Edit
Prevalent in Caribbean cultures, espiritismo is a part of the Latin American traditional healing practice. Du Tout reveals that Santería has a "strong element of spiritism."[13]:26 in fact, Santería has a pronounced symbiotic relationship with Spiritism among its practitioners. McNeill also concurs that some Santeros have the power to communicate with spirits asking for guidance to improve the situation of a person consulting.[15]:69 However, in general, the Santeros of the Regla de Ocha primarily turn to religion as their practice to address personal challenges and identify means to improve a situation.[15]:77 Many people may go and see espirititas who don't see a Santero. Also, espiritistas may work hand in hand with Santeros.
While psychotherapy tends to use mostly allopathic principles, spiritism uses homeopathic principles that aim to reduce the anxiety, or permit the patient to acknowledge pent-up emotions, unexpressed guilt, or repressed behavior through permit the patient to acknowledge pent-up emotions, unexpressed guilt, or repressed behavior through catharsis meant to release emotions the patient may not even be aware of.[13]:25 It is said that "healing can occur when the spirit medium assists the sufferer to come into harmony with the spirit world so as to change his or her physical condition, emotions, way of life, or destiny."[13]:25
The reputation of espiritistas was tinged with negativity, being accused of witchcraft because they deal with health through the unfamiliar paradigm of the spirit world, which was not understood by either the medical doctors or the Catholic priests. Consequently, espiritistas or traditional healers of Santería and other Latin American cultures working with healing through the spirit world are attacked as "works of the devil" from the pulpits of the Catholic Churches and labeled as "quackery" from the journals of the medical profession. This unique system of knowledge is appreciated as ethnopharmacology or ethnomedicine.[13]:25
Orichás Edit
Aligning and harmonizing with the forces of nature, practitioners of the Regla de Ocha invoke on the guidance of Orichás. There are three foremost orichás that are predominantly concerned with folk-healing, however, other orichás may be invoked to help a person with a specific problem. These main orichás are: Osaín, the orichá of the herbs; Babalú-Ayé, the orichá of contagious and epidemic diseases; and Inle, the patron of physicians. Osaín is the patron of curanderos or traditional herbal healers, also called Osainistas.[6]:78 According to de la Torre, Osaín is believed to be embodied in the omiero, which is a combination of "blood from sacrifices offered during the ceremony and juices extracted from herbs that are sacred to the Orichás with water (from rain, rivers, or seas) honey, aguardiente, powdered eggshell, corojo, and cocoa butter."[6]:78 The forest has everything that would maintain a robust health and keep a person away from malevolence, thus, Santería practitioners would agree that no spell will be able to work without the sanction of Osaín, the master herbalist commanding the healing secrets of plant life.[6]:50 Osaín is syncretized with Saint Joseph, Saint Benito, or Saint Jerome. Babalú-Ayé is revered by its victims and survivors like smallpox, leprosy, and skin diseases. Babalú-Ayé has become the guardian of those with HIV/AIDS. He is syncretized with Saint Lazarus.[6]:78 Inle is the patron of physicians, known as a healer who favors scientific methods. Inle is ranked as one of the orichás that is approached for very specific health issues. Thus, Inle is also known as the protector of homosexuals and feminosexuals.[6]:82
Divination Edit
People go to a consulta for many reasons, mainly for health-related issues. Divination is a means that traditional healers utilize to inquire further on the details of a problem. Divination may articulate the origin/cause of the problem; in addition, it may include prescriptions for solutions/suggestions to certain difficulties.[8]:96 Divination establishes an interpretative frame for the situation a person finds himself in.[8]:97 Hence, the Santeros offer cowrie-shell divination or other appropriate traditional practices. Rituals, or the reading of patakís may be done to clarify a problem, of which sometimes the person consulting may not even be aware. Passed orally from many generations, patakí are parables used by diviners to guide or give insights or moral lessons to a person who came for consultation.[11] The patakí recited by the Santero corresponds to the number that the cowrie shell divination brings.
Alternatives Edit
Aside from the use of herbs and divination, the Santería traditional healing is achieved through rituals that include animal sacrifice, offerings, altar building, music, dance, and possession trance.[16]:108 When the patient is a child, the Santero uses the curative system known as santiguo, which means "to heal by blessing". Per
permit the patient to acknowledge pent-up emotions, unexpressed guilt, or repressed behavior through catharsis meant to release emotions the patient may not even be aware of.[13]:25 It is said that "healing can occur when the spirit medium assists the sufferer to come into harmony with the spirit world so as to change his or her physical condition, emotions, way of life, or destiny."[13]:25
The reputation of espiritistas was tinged with negativity, being accused of witchcraft because they deal with health through the unfamiliar paradigm of the spirit world, which was not understood by either the medical doctors or the Catholic priests. Consequently, espiritistas or traditional healers of Santería and other Latin American cultures working with healing through the spirit world are attacked as "works of the devil" from the pulpits of the Catholic Churches and labeled as "quackery" from the journals of the medical profession. This unique system of knowledge is appreciated as ethnopharmacology or ethnomedicine.[13]:25
Orichás Edit
Aligning and harmonizing with the forces of nature, practitioners of the Regla de Ocha invoke on the guidance of Orichás. There are three foremost orichás that are predominantly concerned with folk-healing, however, other orichás may be invoked to help a person with a specific problem. These main orichás are: Osaín, the orichá of the herbs; Babalú-Ayé, the orichá of contagious and epidemic diseases; and Inle, the patron of physicians. Osaín is the patron of curanderos or traditional herbal healers, also called Osainistas.[6]:78 According to de la Torre, Osaín is believed to be embodied in the omiero, which is a combination of "blood from sacrifices offered during the ceremony and juices extracted from herbs that are sacred to the Orichás with water (from rain, rivers, or seas) honey, aguardiente, powdered eggshell, corojo, and cocoa butter."[6]:78 The forest has everything that would maintain a robust health and keep a person away from malevolence, thus, Santería practitioners would agree that no spell will be able to work without the sanction of Osaín, the master herbalist commanding the healing secrets of plant life.[6]:50 Osaín is syncretized with Saint Joseph, Saint Benito, or Saint Jerome. Babalú-Ayé is revered by its victims and survivors like smallpox, leprosy, and skin diseases. Babalú-Ayé has become the guardian of those with HIV/AIDS. He is syncretized with Saint Lazarus.[6]:78 Inle is the patron of physicians, known as a healer who favors scientific methods. Inle is ranked as one of the orichás that is approached for very specific health issues. Thus, Inle is also known as the protector of homosexuals and feminosexuals.[6]:82
Divination Edit
People go to a consulta for many reasons, mainly for health-related issues. Divination is a means that traditional healers utilize to inquire further on the details of a problem. Divination may articulate the origin/cause of the problem; in addition, it may include prescriptions for solutions/suggestions to certain difficulties.[8]:96 Divination establishes an interpretative frame for the situation a person finds himself in.[8]:97 Hence, the Santeros offer cowrie-shell divination or other appropriate traditional practices. Rituals, or the reading of patakís may be done to clarify a problem, of which sometimes the person consulting may not even be aware. Passed orally from many generations, patakí are parables used by diviners to guide or give insights or moral lessons to a person who came for consultation.[11] The patakí recited by the Santero corresponds to the number that the cowrie shell divination brings.
Alternatives Edit
Aside from the use of herbs and divination, the Santería traditional healing is achieved through rituals that include animal sacrifice, offerings, altar building, music, dance, and possession trance.[16]:108 When the patient is a child, the Santero uses the curative system known as santiguo, which means "to heal by blessing". Per
Current distribution Edit
Santería is a religion found in Latin America. It is mainly practiced in but not limited to Cuba, Puerto Rico, the Dominican Republic, Venezuela, Panama, Colombia, as well as in the United States.
In 2001, there were an estimated 22,000 practitioners in the US alone,[17] but the number may be higher as some practitioners may be reluctant to disclose their religion on a government census or to an academic researcher. Of those living in the United States, some are fully committed priests and priestesses, others are godchildren or members of a particular house-tradition, and many are non-committal clients seeking help with their everyday problems.
A similar religion of Yoruba origin called Candomblé Queto is practiced in Brazil, Argentina, and Uruguay. This is referred to as "parallel religiosity".
United States court rulings Edit
In 1993, the issue of animal sacrifice in Santería was taken to the Supreme Court of the United States in the case of Church of the Lukumi Babalu Aye v. City of Hialeah. The court ruled that animal cruelty laws targeted specifically at Santería were unconstitutional.[19]
In 2009, legal and religious issues that related to animal sacrifice, animal rights, and freedom of religion were taken to the United States Court of Appeals for the Fifth Circuit in the case of Jose Merced, President Templo Yoruba Omo Orisha Texas, Inc., v. City of Euless. The court ruled that the Merced case of the freedom of exercise of religion was meritorious and prevailing and that Merced was entitled under the Texas Religious Freedom and Restoration Act (TRFRA) to an injunction preventing the city of Euless, Texas, from enforcing its ordinances restricting his religious practices relating to the use of animals,[20] (see Tex. Civ. Prac. & Rem. Code § 110.005(a)(2)) without the court having to reach his claims under the First and Fourteenth Amendments. After the court case was settled, a news article was published in the Dallas Observer documenting the volume and brutality of the animal sacrifices.[21]
References Edit
^ "Santería". Religions of the World. Retrieved January 4, 2009.
^ a b "Lucumí Religion". New Orleans Mistic. Archived from the original on May 28, 2008. Retrieved January 4, 2009.
^ Lois Ritter, Nancy Hoffman (April 18, 2011). Multicultural Health. Jones & Bartlett Learning. p. 268.
^ a b c d e Abiola Irele, Biodun Jeyifo, ed. (April 27, 2010). The Oxford Encyclopedia of African Thought, Volume 1. Oxford University Press. p. 305.
^ Richard Fausset (August 10, 2008). "Santeria priest won't let Religious Freedom be sacrificed". Los Angeles Times. Retrieved August 10, 2008.
^ a b c d e f g h i j k l m n o Miguel A. De La Torre (2004). Santería: The Beliefs and Rituals of a Growing Religion in America. Wm. B. Eerdmans. ISBN 978-0802-84973-1.
^ a b David H. Brown (2003). Santería Enthroned: Art, Ritual, and Innovation in an Afro-Cuban Religion. University of Chicago. ISBN 978-0226-07610-2.
^ a b c d Michael Atwood Mason (2002). Living Santería: Rituals and Experiences in an Afro-Cuban Religion. Smithsonian. ISBN 978-1588-34052-8.
^ a b Michael Atwood Mason (Winter 1994). ""I Bow My Head to the Ground": The Creation of Bodily Experience in a Cuban American Santería Initiation". Journal of American Folklore. 107 (423): 23–39. JSTOR 541071.
^ a b Miguel Gonzalez-Wippler (2007). Rituals and Spells of Santería. Original Publications. ISBN 978-0942-27207-9.
^ a b c Dr Cynthia Duncan (2010). "About Santería". University of Washington, Tacoma.
^ Diane Elizabeth Caudillo (2007), Prayers to the Orishas: A look at Santería (PDF), archived from the original (PDF) on 2012-04-14
^ a b c d e f g h Brian du Toit (2001). "Ethnomedical (Folk) Healing in the Caribbean". In Margarite Fernandez Olmos and Lizabeth Paravisini-Gerbert (eds.). Healing Cultures: Art and Religion as Curative Practices in the Caribbean and its Diaspora. New York: Palgrave Macmillan. ISBN 978-0-312-21898-0.
^ Margarite Fernandez Olmos and Lizabeth Paravisini-Gerbert (2003). "The Orisha Tradition in Cuba". Creole Religions of the Caribbean: An Introduction from Vodou and Santeria, to Obeah and Espiritismo. New York University Press. ISBN 978-0-8147-2719-5.
^ a b Brian McNeill, Eileen Esquivel et al. (2008). "Santeria and the Healing Process in Cuba and the United States". In Brian McNeill and Joseph Cervantes (eds.). Latina/o Healing Practices: Mestizos and Indigenous Perspectives. New York: Routledge, Taylor & Francis Group. ISBN 978-0-415-95420-4.
^ Johan Wedel (2004). Santeria Healing: A Journey into the Afro-Cuban World of Divinities, Spirits, and Sorcery. University Press of Florida. ISBN 978-0-8130-2694-7.
^ "American Religious Identification Survey, 2001" (PDF). City University of New York.
^ Andrés I. Pérez y Mena (March 1998). "Cuban Santería, Haitian Vodun, Puerto Rican Spiritualism: A Multicultural Inquiry into Syncretism". Journal for the Scientific Study of Religion. 37 (1): 15–27. JSTOR 1388026.
^ "Church of Lukumi Babalu Aye v. City of Hialeah, 508 U.S. 520". FindLaw.com. June 11, 1993. Retrieved October 25, 2012.
^ "Merced v. Kasson, United States Court of Appeals, Fifth Circuit". FindLaw.com. July 31, 2009. Retrieved October 25, 2012.
^ Kimberly Thorpe (October 22, 2009). "A court case forced a Santería priest to reveal some of his religion's secrets. Its ritual of animal sacrifice he revealed on his own". Dallas Observer.
J. Omosade Awolalu (1979). Yoruba Beliefs and Sacrificial Rites. Prentice Hall. ISBN 978-0582642034.
Miguel R. Bances. "Santería: El Nuevo Manual del Oba u Oriaté" (in Spanish).
William Bascom (1980). Sixteen Cowries: Yoruba Divination from Africa to the New World. John Wiley & Sons. ISBN 978-0253-35280-4.
Lydia Cabrera (1968). El Monte, Igbo, Finda, Ewe Orisha, Vititi Nfinda. Rema Press. ISBN 978-0-89729-009-8. OCLC 644593798.
Baba Raul Canizares (1999). Cuban Santeria. Destiny Books. ISBN 978-0892-81762-7.
Miguel A. De La Torre (2004). Santería: The Beliefs and Rituals of a Growing Religion in America. Wm. B. Eerdmans. ISBN 978-0802-84973-1.
Dr Cynthia Duncan (2010). "About Santería". University of Washington, Tacoma.
Gary Edwards (1985). Black Gods: Orisa Studies in the New World. Yoruba Theological Archministry. ISBN 978-1881-24402-8.
Ifayemi Elebuibon (1994). Apetebii: The Wife of Orunmila. Athelia Henrietta Press. ISBN 978-0963-87871-7.
James T. Houk (1995). Spirits, Blood, and Drums: The Orisha Religion of Trinidad. Temple University Press. ISBN 978-1566-39349-2.
John Mason (1996). Olóòkun: Owner of Rivers and Seas. Yoruba Theological Archminstry. ISBN 978-1881-24405-9.
John Mason (1992). Orin Orisa: Songs for selected Heads. Yoruba Theological Archminstry. ISBN 978-1881-24400-4.
Mozella G Mitchell (2006). Crucial Issues in Caribbean Religions. Peter Lang. ISBN 978-0820-48191-3.
David M O'Brien (2004). Animal Sacrifice and Religious Freedom: Church of the Lukumi Babalu Aye v. City of Hialeah. University Press of Kansas. ISBN 978-0700-61302-1.
Baba Esù Onàrè. "Tratado Encilopedico de Ifa".
Andrés I Pérez y Mena (1982). Socialization by Stages of Development into a Centro Espiritista in the South Bronx of New York City. Teachers College, Columbia University. OCLC 10981378.
Andrés I Pérez y Mena (1991). Speaking with the Dead: Development of Afro-Latin Religion Among Puerto Ricans in the United States. AMS Press. ISBN 978-0404-19485-7.
Andrés I Pérez y Mena (1996). "Religious Syncretism". In Richard and Rafael Chabran (eds.). The Latino Encyclopedia. Salem Press. ISBN 978-0761-40125-4.
Andrés I. Pérez y Mena (March 1998). "Cuban Santería, Haitian Vodun, Puerto Rican Spiritualism: A Multicultural Inquiry into Syncretism". Journal for the Scientific Study of Religion. 37 (1): 15–27. JSTOR 1388026.
Andrés I Pérez y Mena (1999). "Animal Sacrifice". In Wade Clark Roof (ed.). Contemporary American Religion. Macmillan Publishers. ISBN 978-0028-64928-3.
Andrés I Pérez y Mena (1999). "Santería". In Wade Clark Roof (ed.). Contemporary American Religion. Macmillan Publishers. ISBN 978-0028-64928-3.
Andrés I Pérez y Mena (2000). "John Paul II Visits Cuba". Great Events of the Twentieth Century. Salem Press.
Andrés I Pérez y Mena (February 2000). "Understanding Religiosity in Cuba". Journal of Hispanic/Latino Theology. 7 (3): 6–34.
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González-Wippler, Migene (1990). Santería: African Magic in Latin America (2nd ed.). Original Productions. p. 179. ISBN 0942272048.
External link
Santería
RELIGION
WRITTEN BY: Joseph M. Murphy
See Article History
Alternative Title: La Religión Lucumí
Santería, (Spanish: “The Way of the Saints”), also called La Regla de Ocha (Spanish: “The Order of the Orishas”) or La Religión Lucumí (Spanish: “The Order of Lucumí”), the most common name given to a religious tradition of African origin that was developed in Cuba and then spread throughout Latin America and the United States.
antería was brought to Cuba by the people of the Yoruban nations of West Africa, who were enslaved in great numbers in the first decades of the 19th century. The name “Santería” derives from the correspondences made by some devotees between the Yoruba deities called orishas and the saints (santos) of Roman Catholic piety. Many contemporary practitioners refer to the tradition as “the religion of the orishas” or the “Lukumi religion,” after the name by which the Yoruba were known in Cuba.
Santería is based upon the development of personal relationships through divination, sacrifice, initiation, and mediumship (see medium) between practitioners of the religion and the orisha deities, who provide their devotees with protection, wisdom, and success and who guide devotees in times of crisis. It is believed that access to the orishas can be achieved through various types of divination. In the Ifá oracle, for example, a trained priest, a babalawo (“father of the mystery”), interprets the fall of consecrated palm nuts to reveal the orishas’ response to a seeker’s question. Most Ifá consultations prescribe some form of sacrifice to one or several of the orishas. These offerings may range from simple presentations before home altars to elaborate feasts in the orishas’ honour. As a result of these ceremonial exchanges, the oracle often determines that one particular orisha has claimed the devotee as its child. Preparations are then made for the grand and irrevocable initiation of the devotee into that orisha’s mysteries. In the crowning ceremony, the symbols of the patron orisha are placed on the head of the devotee, and he or she may enter a ceremonial trance and become a medium for that orisha. At drum dances called bembés, initiated devotees, now properly called olorishas—those who “have the orisha”—may lose their ordinary consciousness and manifest that of their orisha patrons. Through the bodies of their mediums the orishas are believed to interact with the congregation directly and heal and prophesy for those who approach them.
From the Cuban Revolution of 1959 to the early 21st century, nearly one million Cubans left the island, bringing Orisha religion to cities throughout the Americas, particularly Miami and New York. The tradition also spread to other Latino communities, African Americans, and white Americans. Although census data are lacking, it is likely that initiated devotees number in the tens of thousands and that those who consult an orisha at one time or another may be counted in the millions.
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Devotees see the Orisha tradition as a world religion and have received public recognition of their spiritual achievements. In 1993 the U.S. Supreme Court unanimously upheld the right of devotees to practice the controversial rite of animal sacrifice in the case Church of the Lukumi Babalu Aye v. Hialeah. The U.S. Army and Federal Bureau of Prisons have incorporated orisha ministries into their chaplaincies. Musicians, painters, sculptors, and writers have found in the Orisha tradition sources of African artistry and pride. It is likely that Orisha traditions will continue to grow and be recognized as one of the principal African contributions to world culture.
Joseph M. Murphy
lternative Titles: Gai wiio, Longhouse Religion
Gai’wiio, (Seneca: “Good Message”)also called Longhouse Religion, new religious movement that emerged among the Seneca Indians of the northeastern United States, one of the Six Nations of the Iroquois Confederacy, in the early 19th century. Its founder was a Seneca chief, healer, and prophet whose epithet was Ganioda’yo (“Handsome Lake”).
Other Religions Paganism and Wicca
What is Santeria?
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Santeria 'babalawo' Victor Omolofaoro Betancourt, Havana, Cuba, 2002. Sven Creutzmann/Mambo Photo / Getty Images
by
Patti Wigington
Updated February 13, 2019
Although Santeria is a religious path that is not rooted in Indo-European polytheism like many other contemporary Pagan religions, it's still a faith that is practiced by many thousands of people in the United States and other countries today.
Santeria is a fairly complex system, because it blends the Yoruba orishas, or divine beings, with the Catholic saints. In some areas, African slaves learned that honoring their ancestral orishas was far safer if their Catholic owners believed they were worshiping saints instead - hence the tradition of overlap between the two.
The orishas serve as messengers between the human world and the divine. They are called upon by priests by a variety of methods, including trances and possession, divination, ritual, and even sacrifice. To some extent, Santeria includes magical practice, although this magical system is based upon interaction with and understanding of the orishas.
Santeria Today
Today, there are many Americans who practice Santeria. A Santero, or high priest, traditionally presides over rituals and ceremonies. To become a Santero, one must pass a series of tests and requirements prior to initiation. Training includes divinatory work, herbalism, and counseling. It is up to the orishas to determine whether a candidate for priesthood has passed the tests or failed.
Most Santeros have studied for a long time to become part of the priesthood, and it is rarely open to those who are not part of the society or culture. For many years, Santeria was kept secret, and limited to those of African ancestry. According to the Church of Santeria,
"Over time, African people and European people began to have children of mixed ancestries and as such, the doors to Lucumí slowly (and reluctantly for many people) opened to non-African participants. But even then, the practice of Lucumí was something you did because your family did it. It was tribal – and in many families it continues to be tribal. At its core, Santería Lucumí is NOT an individual practice, is not a personal path, and is something you inherit and pass on to others as elements of a culture that survived the tragedy of slavery in Cuba. You learned Santería because it was what your people did. You practice Santería with others in the community, because it serves the greater whole."
There are a number of different orishas, and most of them correspond to a Catholic saint. Some of the most popular orishas include:
Elleggua, who is similar to the Roman Catholic Saint Anthony. Elleggua is the lord of the crossroads, serving as a liaison between man and the divine, and has very great power indeed.
Yemaya, the spirit of motherhood, is often associated with the Virgin Mary. She is also affiliated with moon magic and witchcraft.
Babalu Aye is known as the Father of the World, and is associated with sickness, epidemics and plagues. He corresponds to the Catholic Saint Lazarus. Connected to healing magic, Babalu Aye is sometimes called upon as a patron of those suffering from smallpox, HIV/AIDS, leprosy, and other infectious diseases.
Chango is an orisha who represents powerful masculine energy and sexuality. He is a being associated with magic, and may be invoked to remove curses or hexes. He ties strongly to Saint Barbara in Catholicism.
Oya is a warrior, and the guardian of the dead. She is associated with Saint Theresa.
It is estimated that about a million or so Americans currently practice Santeria, but it's hard to determine whether this count is accurate or not. Because of the social stigma commonly associated with Santeria by followers of mainstream religions, it is possible that many adherents of Santeria keep their beliefs and practices secret from their neighbors.
Santeria and the Legal System
A number of adherents of Santeria have made the news lately, because the religion does incorporate animal sacrifice — typically chickens, but sometimes other animals such as goats. In a landmark 1993 case, the Church of Lakumi Babalu Aye successfully sued the city of Hialeah, Florida. The end result was that the practice of animal sacrifice within a religious context was ruled, by the Supreme Court, to be a protected activity.
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