Que es transculturation yahoo dating

que es transculturation yahoo dating

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While incorporating various exogenous elements some of them of African origin into a dynamic process, these have followed their own unique development and emerged as sui generis local productions.

Furthermore, they all include recurrent dynamics of innovation and ritual creativity.

que es transculturation yahoo dating

As some Cuban scholars pointed out relatively early, one could legitimately describe these religious phenomena simply as Cuban. Sogbossiwho completed his higher education in Cuba, is the As in the case of For example, palo monte, based on numerous elements of worship associated with a Bantu linguistic and cultural area, is present almost everywhere in Cuba, although it has not received the extensive study it deserves.

que es transculturation yahoo dating

For instance, while the most widespread religious practices or traditions are based at least today on a system of ritual kinship, these involve transmission within the biological family. At a local level, these family-specific rites also play an important role in the negotiation of religious identities and statuses.

In this sense, they are all emblematic examples of the famous religious syncretism engendered by the slave trade and the colonial history of the Americas. In terms of individual healing processes, idiosyncratic combinations of different ritual systems are common a canonical order of transition from one to another is generally adopted. Most of them are based on rites of initiation and dynamics of reciprocity and constant exchange with the non-human entities mentioned, through divination, possession and distinct forms of im material or spiritual offerings.

This does not mean that they all blend into an amorphous whole. In terms of their specific ritual techniques and their means of constructing the subject and generating religious paths, each of these practices also appears to have its own organization and dynamics. Barth see also Wirtz, on this point. Both are represented in the articles assembled in this collection.

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This is the approach chosen by D. Espirito Santo and A. This is the approach adopted by the other contributors to this collection. In our view, there is no inherent contradiction between them, as the relevance of one or another perspective depends on the object considered and the scale of analysis that seems most legitimate and pertinent for an elucidation of the ethnographic object.

Concretely, prior to and the Special Period, collective manifestations of religiosity were certainly repressed and the individuals who openly proclaimed a religious faith or practice suffered discrimination in their professional and political careers, and even in university they were barred from the Party and from all the youth and worker militant organisations, and a few initiates even served prison sentences.

que es transculturation yahoo dating

But at the same time, the Constitution explicitly asserted individual religious freedom as long as religious practices did not directly encroach upon the interests of the Revolution. Konen in this collection. Meanwhile, as already mentioned, local religious practices have acquired unprecedented public visibility. Finally, the recent and rapid development of local literature on the subject has also contributed to this newfound visibility.

While these general interest works occasionally convey insightful comments and information, many of them contain legitimisation attempts that mirror local and national debates, as well as the internal dynamics and struggles of the religious sphere. Although the first Cuban texts focusing on these aspects often assumed a critical attitude towards religious practice—out of conviction or obligation, and in accordance with Marxist-Leninist orthodoxy—they nevertheless demonstrated genuine ethnographic concerns.

Even if these works usually presented what would today be considered an essentialist and objectifying image of Cuban religions, the descriptions provided were pioneering for their time, and they still provide a stimulating point of departure for any contemporary researcher.

One of these is that there is currently no clear system of ethnographic or anthropological training in Cuba. Although new generations of students and researchers are particularly curious about classic and contemporary texts in the humanities or social sciences from Anglophone, Francophone but also Latin-American countries, these are hard to access in Cuba they are not published there, in any case.

The few national researchers who officially graduated in anthropology—less than a dozen, only a few of whom currently work on religion—were mostly trained in the Soviet Union in the s and s.

Que es transculturation yahoo dating

All this contributes to the fact that the local literature on religious practices remains scattered and uneven. In some respects, and to paraphrase a classic analysis of Soviet ethnography made by exiled Russian anthropologist V. In this respect, the situation in Cuba is broadly similar to that observed elsewhere in the field of Afro-American religious studies, where, in the frame of their rivalries, religious specialists sometimes strategically intend to use publications that indirectly legitimise or decline to do so certain practices over others or describe ritual procedures that are supposed to be shrouded in secrecy.

Due to the fact that the production of scientific knowledge in Cuba remains subject to various forms of approval and recognition, and continues to be influenced by a tradition of thought that forms the cornerstone of much theoretical reflection, the conceptual framework of some contributions is still sometimes openly Marxist.

But this does not preclude the production of innovative works focused on the dynamic and practical aspects of Cuban religions. To mention only a few major publications: While these trends are under-represented in Cuba itself, Cuban religious materials may contribute to the development of these approaches, precisely because of their specific characteristics.

que es transculturation yahoo dating

Religious experience, power dynamics and ritual creativity: The following overview is by no means exhaustive, but it aims to present three major research themes that emerge from the papers in this collection. More specifically, the ceremonial and day-to-day construction of personhood—or of complex religious subjects and agents—as well as the relational dynamics underpinning this process, are attracting particular attention.

Kerestetzi describes the relational processes that this practice implies, and that sustain the emergence of individual religious subjects. Kerestetzi also stresses the extremely personalised logic of palo monte—its high level of individuation—and the fact that its unity i. One of the strong points of her paper is her focus on a constellation of practices espiritismo that has sometimes wrongly been considered peripheral and may well constitute, as she emphasizes, a practical bridge between different personal religious commitments and, more broadly, play a key role in the organization and cohesion of the Afro-Cuban religious field.

Goffman, but important ant In the context of Cuban religions, the notion of power may cover mystical, symbolic and social aspects and may also be manifested through specific endogenous conceptions. It is organised at an individual and collective level and its construction and constant negotiation are based on dynamics both internal and external to ceremonial practice, dynamics that deeply influence and feed into one another. The paper describes the effects that this recent phenomenon has on the ritually conditioned, sometimes competitive construction of personal statuses among the priest of these religions and on the vernacular logics of empowerment—i.

In this paper G. Morel focuses on social dynamics rather than on strictly ritual rationales, but shows how these two fields are engaged in a process of mutual development and validation. These forms of religious expression provide empirical materials that are particularly propitious to the development of contemporary analyses of creativity and improvisation in religious and social phenomena.

The theme of ritual inventiveness and creativity appears in several of the articles in the present collection, but is more central to the two last papers. We should mention that, when analysing these processes and trying to place them in their proper context, the US-based works already cited are particularly helpful for identifying the structural aspects or lack thereof of the innovation rationales emphasized by current ethnographies Kerestetzi describing the initiatory rituals that conversely mark the beginning of the life of a palero.

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