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| mama lola a vodou priestess in brooklyn: Mama Lola Karen McCarthy Brown, 2001-12-04 Karen McCarthy Brown's classic book shatters stereotypes of Vodou by offering an intimate portrait of African-based religion in everyday life. She explores the importance of women's religious practices along with related themes of family and of social change. Weaving several of her own voices--analytic, descriptive, and personal--with the voices of her subjects in alternate chapters of traditional ethnography and ethnographic fiction, Brown presents herself as a character in Mama Lola's world and allows the reader to evaluate her interactions there. Startlingly original, Brown's work endures as an important experiment in ethnography as a social art form rooted in human relationships. A new preface, epilogue, bibliography, and a collection of family photographs tell the story of the effect of the book's publication on Mama Lola's life. |
| mama lola a vodou priestess in brooklyn: Mama Lola Karen McCarthy Brown, 1991 Brown weaves together fictional, biographical, and ethnological narratives into a moving account of the life of a Vodou community and its leader, Mama Lola. This book belies the stereotypes that still distort the image of this ancient religion in the academic as well as the popular mind.--Albert J. Raboteau, Princeton University An eloquent contribution to the emerging feminist paradigm of scholarship as engaged, embodied, and life-affirming.--Carol P. Christ, author of Laughter of Aphrodite A riveting narrative, rich in detail. Karen Brown brings a rare, well-informed regard to her interpretation of Haitian religious life.--Lawrence E. Sullivan, author of Icanchu's Drum: An Orientation to the Meaning of South American Religions |
| mama lola a vodou priestess in brooklyn: Mama Lola Karen McCarthy Brown, 2001 |
| mama lola a vodou priestess in brooklyn: Mama Lola Karen McCarthy Brown, 2010 Deeply exploring the role of women in religious practices and the related themes of family and of religion and social change, Brown provides a rich context in which to understand the authority that urban Haitian women exercise in the home and in the Vodou temple. |
| mama lola a vodou priestess in brooklyn: Vodou in Haitian Life and Culture C. Michel, P. Bellegarde-Smith, 2006-11-27 This collection introduces readers to the history and practice of the Vodou religion, and corrects many misconceptions. The book focuses specifically on the role Vodou plays in Haiti, where it has its strongest following, examining its influence on spiritual beliefs, cultural practices, national identity, popular culture, writing and art. |
| mama lola a vodou priestess in brooklyn: The Haitian Vodou Handbook Kenaz Filan, 2006-11-10 A working guide to the proper methods of interacting with the full Vodou pantheon • Includes the myths, cultural heritage, and ancestral lineage of the lwa and how to honor and serve them • Provides an introduction and guide that is especially useful for the solitary practitioner • Discusses the relationship between Vodou, Haitian culture, and Catholicism In The Haitian Vodou Handbook, Kenaz Filan, an initiate of the Société la Belle Venus, presents a working guide to the proper methods of interacting with the full Vodou pantheon, explaining how to build respectful relationships with the lwa, the spirits honored in Haitian Vodou, and how to transform the fear that often surrounds the Vodou religion. Until recently, the Haitian practice of Vodou was often identified with devil worship, dark curses, and superstition. Some saw the saint images and the Catholic influences and wrote Vodou off as a “Christian aberration.” Others were appalled by the animal sacrifices and the fact that the Houngans and Mambos charge money for their services. Those who sought Vodou because they believed it could harness “evil” forces were disappointed when their efforts to gain fame, fortune, or romance failed and so abandoned their “voodoo fetishes.” Those who managed to get the attention of the lwa, often received cosmic retaliation for treating the spirits as attack dogs or genies, which only further cemented Vodou’s stereotype as “dangerous.” Filan offers extensive background information on the featured lwa, including their mythology and ancestral lineage, as well as specific instructions on how to honor and interact fruitfully with those that make themselves accessible. This advice will be especially useful for the solitary practitioner who doesn’t have the personal guidance of a societé available. Filan emphasizes the importance of having a quickened mind that can read the lwa’s desires intuitively in order to avoid establishing dogma-based relationships. This working guide to successful interaction with the full Vodou pantheon also presents the role of Vodou in Haitian culture and explores the symbiotic relationship Vodou has maintained with Catholicism. |
| mama lola a vodou priestess in brooklyn: Take Back What the Devil Stole Onaje X. O. Woodbine, 2021-04-06 Ms. Donna Haskins is an African American woman who wrestles with structural inequity in the streets of Boston by inhabiting an alternate dimension she refers to as the “spirit realm.” In this other place, she is prepared by the Holy Spirit to challenge the restrictions placed upon Black female bodies in the United States. Growing into her spiritual gifts of astral flight and time travel, Donna meets the spirits of enslaved Africans, conducts spiritual warfare against sexual predators, and tends to the souls of murdered Black children whose ghosts haunt the inner city. Take Back What the Devil Stole centers Donna’s encounters with the supernatural to offer a powerful narrative of how one woman seeks to reclaim her power from a lifetime of social violence. Both ethnographic and personal, Onaje X. O. Woodbine’s portrait of her spiritual life sheds new light on the complexities of Black women’s religious participation and the lived religion of the dispossessed. Woodbine explores Donna’s religious creativity and her sense of multireligious belonging as she blends together Catholic, Afro-Caribbean, and Black Baptist traditions. Through the gripping story of one local prophet, this book offers a deeply original account of the religious experiences of Black women in contemporary America: their bodies, their haunted landscapes, and their spiritual worlds. |
| mama lola a vodou priestess in brooklyn: Religion and the New Immigrants Helen Rose Fuchs Ebaugh, 2000 New immigrants_those arriving since the Immigration Reform Act of 1965_have forever altered American culture and have been profoundly altered in turn. Although the religious congregations they form are often a nexus of their negotiation between the old and new, they have received little scholarly attention. Religion and the New Immigrants fills this gap. Growing out of the carefully designed Religion, Ethnicity and the New Immigration Research project, Religion and the New Immigrants combines in-depth studies of thirteen congregations in the Houston area with seven thematic essays looking across their diversity. The congregations range from Vietnamese Buddhist to Greek Orthodox, a Zoroastrian center to a multi-ethnic Assembly of God, presenting an astonishing array of ethnicity and religious practice. Common research questions and the common location of the congregations give the volume a unique comparative focus. Religion and the New Immigrants is an essential reference for scholars of immigration, ethnicity, and American religion. |
| mama lola a vodou priestess in brooklyn: Nan Domi Mimerose Beaubrun, 2013-12-17 Offers an insider's account of Vodou's private, mystical, interior practice, discussing the author's own initiation and education in the religion. |
| mama lola a vodou priestess in brooklyn: Breath, Eyes, Memory Edwidge Danticat, 2015-02-24 The 20th anniversary edition of Edwidge Danticat's groundbreaking debut, now an established classic--revised and with a new introduction by the author, and including extensive bonus materials At the age of twelve, Sophie Caco is sent from her impoverished Haitian village to New York to be reunited with a mother she barely remembers. There she discovers secrets that no child should ever know, and a legacy of shame that can be healed only when she returns to Haiti—to the women who first reared her. What ensues is a passionate journey through a landscape charged with the supernatural and scarred by political violence. In her stunning literary debut, Danticat evokes the wonder, terror, and heartache of her native Haiti—and the enduring strength of Haiti’s women—with vibrant imagery and narrative grace that bear witness to her people’s suffering and courage. |
| mama lola a vodou priestess in brooklyn: The Anthropology of Religion, Magic, and Witchcraft -- Pearson eText Rebecca L Stein, Philip Stein, 2015-08-07 This book emphasizes the major concepts of both anthropology and the anthropology of religion and examines religious expression from a cross-cultural perspective while incorporating key theoretical concepts. It is aimed at students encountering anthropology for the first time. |
| mama lola a vodou priestess in brooklyn: Haitian Vodou Patrick Bellegarde-Smith, Claudine Michel, 2006 Haitian Vodou breaks away from European and American heuristic models for understanding a religio-philosophical system such as Vodou in order to form new approaches with an African ethos. The contributors to this volume, all Haitians, examine the potentially radical and transformative possibilities of the religious and philosophical ideologies of Vodou and locate its foundations more clearly within an African heritage. Essays examine Vodou's roles in organizing rural resistance; forming political values for the transformation of Haiti; teaching social norms, values, and standards; influencing Haitian culture through art and music; merging science with philosophy, both theoretically and in the healing arts; and forming the Haitian manbo, or priest. |
| mama lola a vodou priestess in brooklyn: The City of Women Ruth Landes, 1994 This book is the landmark study of candomblé, the Afro-Brazilian religion of Bahia, Brazil. |
| mama lola a vodou priestess in brooklyn: Biography of a Mexican Crucifix Jennifer Scheper Hughes, 2010 Here, Jennifer Scheper Hughes traces popular devotion to the Cristo Aparecido over five centuries of Mexican history. Each chapter investigates a single incident in the encounter between believers and the image. |
| mama lola a vodou priestess in brooklyn: Rara! Elizabeth McAlister, 2002-05-01 Rara is a vibrant annual street festival in Haiti, when followers of the Afro-Creole religion called Vodou march loudly into public space to take an active role in politics. Working deftly with highly original ethnographic material, Elizabeth McAlister shows how Rara bands harness the power of Vodou spirits and the recently dead to broadcast coded points of view with historical, gendered, and transnational dimensions. |
| mama lola a vodou priestess in brooklyn: Dancing Wisdom Yvonne Daniel, 2005 Landmark interdisciplinary study of religious systems through their dance performances |
| mama lola a vodou priestess in brooklyn: Thank You, St. Jude Robert A. Orsi, 1996-01-01 St. Jude, patron saint of hopeless causes, is the most popular saint of the American Catholic laity, particularly among women. This fascinating book describes how the cult of St. Jude originated in 1929, traces the rise in Jude's popularity over the next decades, and investigates the circumstances that led so many Catholic women to feel hopeless and to turn to St. Jude for help. Robert A. Orsi tells us that the women who were drawn to St. Jude--daughters and granddaughters of immigrants from southern and eastern Europe and Ireland--were the first generations of Catholic women to make lives for themselves outside of their ethnic enclaves. Orsi explores the ambitions and dilemmas of these women as they dealt with the pressures of the Depression and the Second World War, made modern marriages for themselves, entered the workplace, took care of relatives in their old neighborhoods, and raised children in circumstances very different from those of their mothers and grandmothers. Drawing on testimonies written in the periodicals devoted to St. Jude and on interviews with women who felt their lives were changed by St. Jude's intervention, Orsi shows how devotion to St. Jude enabled these women to negotiate their way amid the conflicting expectations of their two cultures--American and Catholic. |
| mama lola a vodou priestess in brooklyn: Secrets of Voodoo Milo Rigaud, 1985-06 Secrets of Voodoo traces the development of this complex religion (in Haiti and the Americas) from its sources in the brilliant civilizations of ancient Africa. This book presents a straightforward account of the gods or loas and their function, the symbols and signs, rituals, the ceremonial calendar of Voodoo, and the procedures for performing magical rites are given. Voodoo, derived from words meaning introspection and mystery, is a system of belief about the formation of the world and human destiny with clear correspondences in other world religions. Rigaud makes these connections and discloses the esoteric meaning underlying Voodoo's outward manifestations, which are often misinterpreted. Translated from the French by Robert B. Cross. Drawings and photographs by Odette Mennesson-Rigaud. Milo Rigaud was born in Port au Prince, Haiti, in 1903, where he spent the greater part of his life studying the Voodoo tradition. In Haiti he studied law, and in France ethnology, psychology, and theology. The involvement of Voodoo in the political struggle of Haitian blacks for independence was one of his main concerns. |
| mama lola a vodou priestess in brooklyn: Sacred Arts of Haitian Vodou Donald Cosentino, 1995 This abundantly illustrated anthology brings together sixteen essays by artists, scholars and ritual experts who examine the sacred arts of Haitian Vodou from multiple perspectives. Among the many topics covered are the ten major Vodou divinities: Vodou's roots in the Fon and Kongo kingdoms of Africa and its transformation in the experiences of slavery, and the encounter with European spiritual systems; Vodou praxis, including its bodily and communal disciplines, the cult of St. James Major (Ogou), and the cult of twins.In the final section, essays by Elizabeth McAlister, Patrick Polk, Tina Girouard, and Randall Morris look at Vodou arts and artists, Oleyant, and the legacy of ironworker Georges Liautaud.The Envoi, by Donald J.Cosentino, is devoted to the Gedes, spirits of death and regeneration. |
| mama lola a vodou priestess in brooklyn: The Madonna of 115th Street Robert A. Orsi, 2010-01-01 A twenty-fifth anniversary edition of Robert A. Orsi's classic study of popular religion in Italian Harlem. In a new preface, Orsi discusses significant shifts in the field of religious history and calls for new ways of empirically studying divine presences in human life. The Madonna of 115th Street has over the last quarter century become a classic of American religious history. There are few books that I have enjoyed teaching more over the years and even fewer that have taught me as much about American Catholic history.—Leigh E. Schmidt, author of Hearing Things: Religion, Illusion, and the American Enlightenment |
| mama lola a vodou priestess in brooklyn: John of God Cristina Rocha, 2017 This book investigates the growing number of Western followers of John of God, a faith healer who has drawn hundreds of thousands of people, including Oprah Winfrey, to his healing center in Brazil by purportedly performing miraculous surgeries on people with a kitchen knife and no anesthetics. Drawing on multi-sited fieldwork throughout Brazil, the US, UK, Germany, Australia, and New Zealand, Cristina Rocha examines the social and cultural forces that have made it possible for an illiterate, mostly unknown faith healer in Brazil to become a global guru of the 21st century. |
| mama lola a vodou priestess in brooklyn: Georges Woke Up Laughing Nina Glick Schiller, Georges Eugene Fouron, 2001-11-14 Combining history, autobiography, and ethnography, Georges Woke Up Laughing provides a portrait of the Haitian experience of migration to the United States that illuminates the phenomenon of long-distance nationalism, the voicelessness of certain citizens, and the impotency of government in an increasingly globalized world. By presenting lively ruminations on his life as a Haitian immigrant, Georges Eugene Fouron—along with Nina Glick Schiller, whose own family history stems from Poland and Russia—captures the daily struggles for survival that bind together those who emigrate and those who stay behind. According to a long-standing myth, once emigrants leave their homelands—particularly if they emigrate to the United States—they sever old nationalistic ties, assimilate, and happily live the American dream. In fact, many migrants remain intimately and integrally tied to their ancestral homeland, sometimes even after they become legal citizens of another country. In Georges Woke Up Laughing the authors reveal the realities and dilemmas that underlie the efforts of long-distance nationalists to redefine citizenship, race, nationality, and political loyalty. Through discussions of the history and economics that link the United States with countries around the world, Glick Schiller and Fouron highlight the forces that shape emigrants’ experiences of government and citizenship and create a transborder citizenry. Arguing that governments of many countries today have almost no power to implement policies that will assist their citizens, the authors provide insights into the ongoing sociological, anthropological, and political effects of globalization. Georges Woke up Laughing will entertain and inform those who are concerned about the rights of people and the power of their governments within the globalizing economy. “In my dream I was young and in Haiti with my friends, laughing, joking, and having a wonderful time. I was walking down the main street of my hometown of Aux Cayes. The sun was shining, the streets were clean, and the port was bustling with ships. At first I was laughing because of the feeling of happiness that stayed with me, even after I woke up. I tried to explain my wonderful dream to my wife, Rolande. Then I laughed again but this time not from joy. I had been dreaming of a Haiti that never was.”—from Georges Woke Up Laughing |
| mama lola a vodou priestess in brooklyn: Thunder Shaman Ana Mariella Bacigalupo, 2016-05-17 As a “wild,” drumming thunder shaman, a warrior mounted on her spirit horse, Francisca Kolipi’s spirit traveled to other historical times and places, gaining the power and knowledge to conduct spiritual warfare against her community’s enemies, including forestry companies and settlers. As a “civilized” shaman, Francisca narrated the Mapuche people’s attachment to their local sacred landscapes, which are themselves imbued with shamanic power, and constructed nonlinear histories of intra- and interethnic relations that created a moral order in which Mapuche become history’s spiritual victors. Thunder Shaman represents an extraordinary collaboration between Francisca Kolipi and anthropologist Ana Mariella Bacigalupo, who became Kolipi’s “granddaughter,” trusted helper, and agent in a mission of historical (re)construction and myth-making. The book describes Francisca’s life, death, and expected rebirth, and shows how she remade history through multitemporal dreams, visions, and spirit possession, drawing on ancestral beings and forest spirits as historical agents to obliterate state ideologies and the colonialist usurpation of indigenous lands. Both an academic text and a powerful ritual object intended to be an agent in shamanic history, Thunder Shaman functions simultaneously as a shamanic “bible,” embodying Francisca’s power, will, and spirit long after her death in 1996, and an insightful study of shamanic historical consciousness, in which biography, spirituality, politics, ecology, and the past, present, and future are inextricably linked. It demonstrates how shamans are constituted by historical-political and ecological events, while they also actively create history itself through shamanic imaginaries and narrative forms. |
| mama lola a vodou priestess in brooklyn: A Year in White C. Lynn Carr, 2016-01-19 In the Afro-Cuban Lukumi religious tradition—more commonly known in the United States as Santería—entrants into the priesthood undergo an extraordinary fifty-three-week initiation period. During this time, these novices—called iyawo—endure a host of prohibitions, including most notably wearing exclusively white clothing. In A Year in White, sociologist C. Lynn Carr, who underwent this initiation herself, opens a window on this remarkable year-long religious transformation. In her intimate investigation of the “year in white,” Carr draws on fifty-two in-depth interviews with other participants, an online survey of nearly two hundred others, and almost a decade of her own ethnographic fieldwork, gathering stories that allow us to see how cultural newcomers and natives thought, felt, and acted with regard to their initiation. She documents how, during the iyawo year, the ritual slowly transforms the initiate’s identity. For the first three months, for instance, the iyawo may not use a mirror, even to shave, and must eat all meals while seated on a mat on the floor using only a spoon and their own set of dishes. During the entire year, the iyawo loses their name and is simply addressed as “iyawo” by family and friends. Carr also shows that this year-long religious ritual—which is carried out even as the iyawo goes about daily life—offers new insight into religion in general, suggesting that the sacred is not separable from the profane and indeed that religion shares an ongoing dynamic relationship with the realities of everyday life. Religious expression happens at home, on the streets, at work and school. Offering insight not only into Santería but also into religion more generally, A Year in White makes an important contribution to our understanding of complex, dynamic religious landscapes in multicultural, pluralist societies and how they inhabit our daily lives. |
| mama lola a vodou priestess in brooklyn: A Thrice-Told Tale Margery Wolf, 1992-04 A Thrice-Told Tale is one ethnographer's imaginative and powerful response to the methodological issues raised by feminist and postmodernist critics of traditional ethnography. The author, a feminist anthropologist, uses three texts developed out of her research in Taiwan--a piece of fiction, anthropological fieldnotes, and a social science article--to explore some of these criticisms. Each text takes a different perspective, is written in a different style, and has different outcomes, yet all three involve the same fascinating set of events. A young mother began to behave in a decidedly abherrant, perhaps suicidal manner, and opinion in her village was sharply divided over the reason. Was she becoming a shaman, posessed by a god? Was she deranged, in need of physical restraint, drugs, and hospitalization? Or was she being cynically manipulated by her ne'er-do-well husband to elicit sympathy and money from her neighbors? In the end, the woman was taken away from the area to her mother's house. For some villagers, this settled the matter; for others the debate over her behavior was probably never truly resolved. The first text is a short story written shortly after the incident, which occurred almost thrity years ago; the second text is a copy of the fieldnotes collected about the events covered in the short story; the third text is an article published in 1990 in American Ethnologist that analyzes the incident from the author's current perspective. Following each text is a Commentary in which the author discusses such topics as experimental ethnography, polyvocality, authorial presence and control, reflexivity, and some of the differences between fiction and ethnography. The three texts are framed by two chapters in which the author discusses the genereal problems posed by feminist and postmodernist critics of ethnography and presents her personal exploration of these issues in an argument that is strongly self-reflexive and theoretically rigorous. She considers some feminist concerns over colonial research methods and takes issues with the insistence of some feminists tha the topics of ethnographic research be set by those who are studied. The book concludes with a plea for ethnographic responsibility based on a less academic and more practical perspective. |
| mama lola a vodou priestess in brooklyn: Divine Horsemen Maya Deren, 1953 This is the classic, intimate study, movingly written with the special insight of direct encounter, which was first published in 1953 by the fledgling Thames & Hudson firm in a series edited by Joseph Campbell. Maya Deren's Divine Horsemen is recognized throughout the world as a primary source book on the culture and spirituality of Haitian Voudoun. The work includes all the original photographs and illustrations, glossary, appendices and index. It includes the original Campbell foreword along with the foreword Campbell added to a later edition. |
| mama lola a vodou priestess in brooklyn: Opening to Spirit Caroline Shola Arewa, 1998 A gifted spiritual guide and a yoga master illustrates the common root of many of our spiritual traditions through the mythology and spirituality of Ancient Egypt, Early India and West Africa. 8 color plates. 40 line drawings. |
| mama lola a vodou priestess in brooklyn: Vodou Marcel Carty, 2010 Summary of Vodou: The Next Stage attempts to delineate the silhouette of a religion undergoing a process of transformation. Contacts with high priests and priestesses reveal their efforts and readiness to adapt the faith to the demands of time. The recent recognition of Vodou as a religion (2003) by the Haitian government has set the stage for further adaptation and change. Some of the mysteries that permeate the faith now require clarification; rituals should be refined, and some of the secret teachings unveiled. The public access to the religious concepts would also imply a reinterpretation of myths, and a systematic approach to the faith in the light of values and evolutionary concepts. Hence, initiators must more efficiently train candidates to priesthood in order to promote the evolutionary trend of the belief-system. The Vodou creed simmers down in its essence the seeds of change. The deific manifestations inspire believers to search for and find better ways to cope with life difficulties. The derived insight and inspiration throw off sparks of creative energy that ease the material and spiritual journey. Like every human endeavor, Vodou reflects the worshippers' level of spiritual development; their use of formal knowledge to search for truth would enhance their understanding and integration of lessons learned from spiritual phenomena. The yearning for enlightenment demands acts of faith and courage. It requires a motivating force to move from a perceived good to a greater good. Perseverance and a confident hope could set the stage to move away from well-worn path to more actualized concepts. During rituals, for example, one would see a shift from invocation to evocation of deities; this would ease the forward movement on the spiritual ladder. It would not only shed light on better ways to embark on the earthly pilgrimage and the practice of rituals but also open the mind to the endless spiritual possibilities. The time for a paradigm shift in the religion has arrived, and adjustment now becomes a necessity. The public recognition of Vodou paves the way to a higher level of awareness. Vodouists now more than ever must use a new narrative to explain how the channeling of deific energies gives access to information hidden beyond the realm of consciousness, among other phenomena. The pursuit of change would stem from new ways to grasp religious and ethical concepts and integrate them in the practice of the faith. The summoning of deities would require a larger vision, magical knowledge, and the proper conditioning of the believer,s body, mind, and heart to better channel a higher spiritual vibration. This implies a connectedness to the sacred dimension within the confine of formal knowledge, and an honest perception of one's potentialities, resources, wants and needs. The forward movement on the ladder of spiritual development would not easily unfold; for, change usually takes time. A higher stage of religious practice would require faith, courage, conviction, self-expression, and a more appropriate interaction with others within and without the community of believers. The Vodou faith supports free will, freedom, justice, and respect for self and others. Hence, the change process would entail more individual, social, and spiritual responsibility to demonstrate the willingness to pursue enlightenment. |
| mama lola a vodou priestess in brooklyn: Central Valley Pagans Penny Verin-Shapiro, 2014-01-21 |
| mama lola a vodou priestess in brooklyn: Witching Culture Sabina Magliocco, 2010-11-24 Taking the reader into the heart of one of the fastest-growing religious movements in North America, Sabina Magliocco reveals how the disciplines of anthropology and folklore were fundamental to the early development of Neo-Paganism and the revival of witchcraft. Magliocco examines the roots that this religious movement has in a Western spiritual tradition of mysticism disavowed by the Enlightenment. She explores, too, how modern Pagans and Witches are imaginatively reclaiming discarded practices and beliefs to create religions more in keeping with their personal experience of the world as sacred and filled with meaning. Neo-Pagan religions focus on experience, rather than belief, and many contemporary practitioners have had mystical experiences. They seek a context that normalizes them and creates in them new spiritual dimensions that involve change in ordinary consciousness. Magliocco analyzes magical practices and rituals of Neo-Paganism as art forms that reanimate the cosmos and stimulate the imagination of its practitioners. She discusses rituals that are put together using materials from a variety of cultural and historical sources, and examines the cultural politics surrounding the movement—how the Neo-Pagan movement creates identity by contrasting itself against the dominant culture and how it can be understood in the context of early twenty-first-century identity politics. Witching Culture is the first ethnography of this religious movement to focus specifically on the role of anthropology and folklore in its formation, on experiences that are central to its practice, and on what it reveals about identity and belief in twenty-first-century North America. |
| mama lola a vodou priestess in brooklyn: Religion in the Kitchen Elizabeth Pérez, 2016-02-16 Honorable Mention, 2019 Barbara T. Christian Literary Award, given by the Caribbean Studies Association Winner, 2017 Clifford Geertz Prize in the Anthropology of Religion, presented by the Society for the Anthropology of Religion section of the American Anthropological Association Finalist, 2017 Albert J. Raboteau Prize for the Best Book in Africana Religions presented by the Journal of Africana Religions An examination of the religious importance of food among Caribbean and Latin American communities Before honey can be offered to the Afro-Cuban deity Ochún, it must be tasted, to prove to her that it is good. In African-inspired religions throughout the Caribbean, Latin America, and the United States, such gestures instill the attitudes that turn participants into practitioners. Acquiring deep knowledge of the diets of the gods and ancestors constructs adherents’ identities; to learn to fix the gods’ favorite dishes is to be “seasoned” into their service. In this innovative work, Elizabeth Pérez reveals how seemingly trivial micropractices such as the preparation of sacred foods, are complex rituals in their own right. Drawing on years of ethnographic research in Chicago among practitioners of Lucumí, the transnational tradition popularly known as Santería, Pérez focuses on the behind-the-scenes work of the primarily women and gay men responsible for feeding the gods. She reveals how cooking and talking around the kitchen table have played vital socializing roles in Black Atlantic religions. Entering the world of divine desires and the varied flavors that speak to them, this volume takes a fresh approach to the anthropology of religion. Its richly textured portrait of a predominantly African-American Lucumí community reconceptualizes race, gender, sexuality, and affect in the formation of religious identity, proposing that every religion coalesces and sustains itself through its own secret recipe of micropractices. |
| mama lola a vodou priestess in brooklyn: Ghetto at the Center of the World Gordon Mathews, 2011-06-30 4e de couv.: Chungking Mansions, a dilapidated seventeen-story commercial and residential structure in the heart of Hong Kong's tourist district, is home to a remarkably motley group of people. Traders, laborers, and asylum seekers from all over Asia and Africa live and work there, and even backpacking tourists rent rooms in what is possibly the most globalized spot on the planet. But as Ghetto at the center of the world shows us, the Mansions is a world away from the gleaming headquarters of multinational corporations -instead it epitomizes the way globalization actually works for most of the world's people. Through candid stories that both instruct and enthrall, Gordon Mathews lays bare the building's residents' intricate connections to the international circulation of goods, money, and ideas. |
| mama lola a vodou priestess in brooklyn: Erzulíe's Skirt Ana-Mauríne Lara, 2006 Fiction. African American Studies. LGBT Studies. Finalist for the Lambda Literary Award in Lesbian Debut Fiction. Set in the age of urbanization in the Dominican Republic over the course of several lifetimes, ERZULIE'S SKIRT is a tale of how women and their families struggle with love, tragedy and destiny. Told from the perspectives of three women, ERZULIE'S SKIRT takes us from rural villages and sugar cane plantations to the poor neighborhoods of Santo Domingo, and through the journey by yola across the sea between the Dominican Republic and Puerto Rico. It is a compelling love story that unearths our deep ancestral connections to land, ritual and memory. |
| mama lola a vodou priestess in brooklyn: Main Currents in Caribbean Thought Gordon K. Lewis, 2004-01-01 Main Currents in Caribbean Thought probes deeply into the multicultural origins of Caribbean society, defining and tracing the evolution of the distinctive ideology that has arisen from the region’s unique historical mixture of peoples and beliefs. Among the topics that noted scholar Gordon K. Lewis covers are the sixteenth- and seventeenth-century beginnings of Caribbean thought, pro- and antislavery ideologies, the growth of Antillean nationalist and anticolonialist thought during the nineteenth century, and the development of the region’s characteristic secret religious cults from imported religions and European thought. Since its original publication in 1983, Main Currents in Caribbean Thought has remained one of the most ambitious works to date by a leader in modern Caribbean scholarship. By looking into the “Caribbean mind,” Lewis shows how European, African, and Asian ideas became creolized and Americanized, creating an entirely new ideology that continues to shape Caribbean thought and society today. |
| mama lola a vodou priestess in brooklyn: Studying Lived Religion Nancy Tatom Ammerman, 2021-12-07 Offers an overarching definition and framework for the study of religion as it manifests itself in everyday life Look around you as you walk down the street; somewhere, usually hidden in plain sight, there will be traces of religion. Perhaps it is the person who walks past with a Christian tattoo or a Muslim hijab. Perhaps it is the poster announcing a charity auction at the local synagogue. Or perhaps you open your Instagram feed to see what inspiring images and meditations have been posted by spiritual guides to help start the day. Studying Lived Religion examines religious practices wherever they happen—both within religious spaces and in everyday life. Although the study of lived religion has been around for over two decades, there has not been an agreed-upon definition of what it encompasses, and we have lacked a sociological theory to frame the way it is studied. This book offers a definition that expands lived religion’s geographic scope and a framework of seven dimensions around which we can analyze lived religious practice. Examples from multiple traditions and disciplines show the range of methods available for such studies, offering practical tips for how to begin. The volume opens up how we understand the category of lived religion, erasing the artificial divide between what happens in congregations and other religious institutions and what happens in other settings. Nancy Tatom Ammerman draws on examples ranging from Singapore to Accra to Chicago to show how deeply religion permeates everyday lives. In revealing the often overlooked ways that religion shapes human experience, she invites us all into new ways of seeing the world around us. |
| mama lola a vodou priestess in brooklyn: The Wiley Blackwell Companion to Religion and Materiality Vasudha Narayanan, 2020-04-16 The Wiley Blackwell Companion to Religion and Materiality provides a thoughtfully organized, inclusive, and vibrant project of the multiple ways in which religion and materiality intersect. The contributions explore the way that religion is shaped by, and has shaped, the material world, embedding beliefs, doctrines, and texts into social and cultural contexts of production, circulation, and consumption. The Companion not only contains scholarly essays but has an accompanying website to demonstrate the work of performers, architects, and expressive artists, ranging from musicians and dancers to religious practitioners. These examples offer specific illustrations of the interplay of religion and materiality in everyday life. The project is organized from a comparative perspective, highlighting examples and case studies from traditions originating in both East and West. To summarize, the volume: Brings together the leading figures, theories and ideas in the field in a systematic and comprehensive way Offers an interdisciplinary approach drawing together religious studies, anthropology, archaeology, history, sociology, geography, the cognitive sciences, ecology, and media studies Takes a comparative perspective, covering all the major faith traditions |
| mama lola a vodou priestess in brooklyn: Dark Side of the Light Louis Sala-Molins, 2006 Enlightenment thinkers such as Rousseau and Montesquieu are best known for their humanist theories and liberating influence on Western civilization. But as renowned French intellectual Louis Sala-Molins shows, Enlightenment discourses and scholars were also complicit in the Atlantic slave trade, becoming instruments of oppression and inequality. Translated into English for the first time, Dark Side of the Light scrutinizes Condorcet’s Reflections on Negro Slavery and the works of Montesquieu, Rousseau, and Diderot side by side with the Code Noir (the royal document that codified the rules of French Caribbean slavery) in order to uncover attempts to uphold the humanist project of the Enlightenment while simultaneously justifying slavery. Wielding the pen of both the ironist and the moralist, Sala-Molins demonstrates the flawed nature of these attempts and the reasons given for this denial of rights, from the imperatives of public order to the incomplete humanity of the slave (and thus the need for his progressive humanization through slavery), to the economic prosperity that depended on his labor. At the same time, Sala-Molins uses the techniques of literature to give equal weight to the perspective of the “barefooted, the starving, and the slaves” through expository prose and scenes between slave and philosopher, giving moral agency and flesh-and-blood dimensions to issues most often treated as abstractions. Both an urgent critique and a measured analysis, Dark Side of the Light reveals the moral paradoxes of Enlightenment philosophies and their world-changing consequences. Louis Sala-Molins is a moral and political philosopher and emeritus professor at the University of Toulouse. He is the author of many books, including Le Code Noir, ou Le calvaire de Canaan and L’Afrique aux Amériques. John Conteh-Morgan is associate professor of French and Francophone, African-American, and African studies at Ohio State University. He is the author of Theatre and Drama in Francophone Africa: A Critical Introduction. |
| mama lola a vodou priestess in brooklyn: Religions in Practice John R. Bowen, 2015-08-07 Examines religious practices from an anthropological perspective Religions in Practice, 6/e, offers an issues-oriented perspective on everyday religious behaviors – prayer, sacrifice, initiation, healing, etc. – by focusing on such topics as transnationalism, gender, and religious laws. The text examines a full spectrum of religions, from small-scale societies to major, established religions. The in-depth treatment of Islam, Hinduism, and Christianity is particularly noteworthy and easily supplemented with field projects directly related to the text. |
| mama lola a vodou priestess in brooklyn: Religion and Healing in America Linda L. Barnes, Susan Starr Sered, 2005 Americans have long been aware of the phenomenon loosely known as faith healing. Such practices most often received attention when they came into conflict with biomedical practice. During the 1990s, however, the American cultural landscape changed dramatically and religious healing became acommonplace feature of our society. The essays in this book chart this new reality. Insofar as healing traditions constitute the meeting ground or point of conflict between different groups, argue the authors, they provide a powerful lens through which to examine cultural changes at work. Each ofthe papers offers a particular case study. Many emphasize gender, race, ethnicity, and class as key components of healing experiences. |
| mama lola a vodou priestess in brooklyn: Haitian Vodou Mambo Chita Tann, 2012-02-08 Haitian Vodou is a fascinating spiritual tradition rich with ceremonies and magic, songs and prayers, dances and fellowship. Yet outside of Haiti, next to no one understands this joyous and profound way of life. ln Haitian Vodou, Mambo Chita Tann explores the historical roots and contemporary practices of this unique tradition, including discussions of: Customs, beliefs, sacred spaces, and ritual objects Characteristics and behaviors of the Lwa, the spirits served by Vodou practitioners Common misconceptions such as voodoo dolls and the zombie phenomenon Questions and answers for attending ceremonies and getting involved in a sosyete (Vodou house) Correspondence tables, Kreyol glossary, supplemental prayer texts, and an extensive list of reference books and online resources Well-researched, comprehensive, and engaging, Haitian Vodou will be a welcome addition for people new to Haitian spirituality as well as for students, practitioners, and academics. |
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Brown produced a remarkable body of research and scholarship on Vodou from the 1970s through the beginning of the 21st century, but she is primarily esteemed for her groundbreaking …
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Brown produced a remarkable body of research and scholarship on Vodou from the 1970s through the beginning of the 21st century, but she is primarily esteemed for her groundbreaking …
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Mama Lola shatters the stereotypes by offering an intimate portrait of Vodou in everyday life. Drawing on a decade-long friendship with Mama Lola, a Vodou priestess, Brown tells tales …
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