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The earliest casas teaching Santería emerged in urban parts of western Cuba during the late 19th century. [17] As a trained priesthood emerged, they ensured a level of standardisation among new initiates. [420] Although it drew on older West African cults, Santeria was, as described by Clark, "a new religious system". [425]
Santeros and santeras often emphasise this teaching in a non-verbal manner, encouraging their initiate to learn through taking part in the ritual activities. [67] As they gain more knowledge, the initiate is referred to as a serio ("serious"), indicating their greater commitment to the religion.
Santeria gained an interest among Cuban exiles as a Cuban cultural outlet exiles could find comfort in while living outside of Cuba. As well as being a Cuban religion that is less dogmatic and institutionalized than Catholicism.
The arrival and endurance of Santeria (also known as Regla de Ocha) in Cuba results from multiple contributing factors. The roots of Santeria stem from Nigeria and were transported to Cuba by way of the Lucumí people. However, the Lucumi people only consisted of about 8% of the overall slave population in Cuba from 1760 until about 1850. [38]
Priests from Cuba’s Afro-Cuban Santeria religion offered some solace on Thursday to worshippers facing another year of relentless U.S. sanctions, government austerity measures and shortages on ...
“Oral narratives of the Lucumí faith, religious stories [are] known to practitioners as patakís.” [1]: viii A patakí can be likened to a Christian parable. . Santería initiates use the short fables to teach and illustrate a moral lesson to
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In English, Vodou's practitioners are termed Vodouists; [45] in French and Haitian Creole, they are called Vodouisants [46] or Vodouyizan. [47] Another term for adherents is sèvitè (serviteurs, "devotees"), [48] reflecting their self-description as people who sèvi lwa ("serve the lwa "), the supernatural beings that play a central role in Vodou.
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