Plants Religion Essay Sample

10 October 2017

Santeria is an Afro-Cuban faith that stems from the Yoruba religion which originated in southwesterly Nigeria ; it besides finds many inspirations from West African neighbours that portion similar patterns and beliefs ( Brandon 1991:55 ) . Afro-Cuban faiths frequently provide a alone mixture of traditional African faiths intermixed with a few Christian or Catholic beliefs. This mixture is a direct consequence of the African Diaspora that saw African slaves being taken to the West Indies and elsewhere by European Masterss. who so exposed them to Christian faiths and facets. This led to the creative activity of assorted faiths that are frequently found in Cuba and other states. Santeria is one of those faiths.

Traditional African faiths frequently found workss to be rather utile for both medical and ritual intents. an facet that carries over to the Santeria religion every bit good. “Plants play an of import function in Santeria ritual. whether in communal ceremonials. the more private sphere or healing rites. or individualistic patterns of thaumaturgy. witchery. and sorcery” ( Brandon 1991:59 ) . In this paper. the usage of workss in Santeria will be detailed. every bit good as the grounds behind their usage in assorted rites and imposts related to the Afro-Cuban faith. The function of workss in Santerian spiritual ceremonials is typically one of healing and forfeit. as workss are tied to the Gods that the Santeria worship.

Plants Religion Essay Sample Essay Example

Santeria stems from many alone and signature facets of Yoruba. including many of its cardinal facets “Yoruba traditions of divination. forfeit. ceremonial spirit ownership. and mending remain of import in contemporary Santeria” ( Brandon 1991:56 ) . Orishas are the many liquors that are thought to brood in the following universe and in this 1. and the priests who act as religious leaders are the olorisha. Religious ownership is thought to be common and a typical account for alterations in personality every bit good as child to major medical jobs. Harmonizing to surveies. “Practitioners may impute disease. upseting life events and bad fortune to factors such as a person’s envidia ( enviousness ) . mal de ojo ( evil oculus ) the belief that certain persons can bring down bad lucks through their regard. or. in rare instances. hechiceria ( witchery ) ” ( Potterf 2006:88 ) . These alone factors can all lend to the assorted unwellnesss and bad events experienced by those practising Santeria.

In order to rectify their complaints. Santeria rites must be performed. The olorisha. or priest. would piece the fold to garner around person who was thought to be possessed by an orisha. or person who was sing divination. Plant mixtures created for the intent of a ritual are typically called ozains or omeiros. These are mixtures of workss whose intent is to “cleanse. refresh. and prepare persons and objects for contact with the orisha or Santos. the divinities of Santeria” ( Brandon 1991:60 ) . During these rites. offerings of sacrificial blood. fruit. and valuables are presented to the orishas or Santos. as a agency of deriving their favour. This is done in order to ease the organic structure and fix it for a ownership by an orisha. Through this consensual ownership. the orisha is thought to mend the individual who is sick ( Olupona & A ; Rey 2008 ) . Despojos are the common term for Santeria cleansing rites. which typically remove harmful liquors from the organic structure. and absorb the bad liquors and their influences into fume. H2O. or an object. Plants are typically used in the smoke procedure. where the steam of the fume sloughs out the bad liquors. fuming them. Often. several different methods of cleansing. including brushing the individual with a broom made of spiritually important subdivisions. weeds or branchlets of flowers. are utilised to cleanse the organic structure of unfortunate ownerships.

Plants and herbs are called egwe in Lucumi. the basal linguistic communication from which the Santeria spoken linguistic communication is derived. These workss “are thought to hold the power to assist human existences lead healthful and abundant lives” ( Brandon 1991:58 ) . Ache is the unaccountable. supernatural power that is emitted from these workss. which is utilized through ritual and medicative usage by the Santeria to better their wellness. These workss are mixed together by the Santeros. each of whom “is a competent herb doctor who can bring around practically every disease with an herbal brew or project a enormous enchantment with a few leaves” ( Gonzalez-Wippler 1994:22 ) . The importance of workss to Santeria rites leads to the confidant cognition each Santero has with their medical and spiritual utilizations. which is borne of necessity.

Each unique works has its ain personality and degree of godly power. Depending on the flower. they may wilt more easy. or remain strong throughout the twelvemonth. The biological activities of these flowers are attributed to personality traits. and a limp flower will simply be determined as ‘shy’ until the following clip they are enlivened by sunshine. The accent on works growth is that egwes must be found wild. they can non be cultivated or their curative powers. their aching. will be lost ( Brandon 1991 ) .

Plants and herbs are chiefly used for common people redresss. as antecedently mentioned. but ritual utilizations are another main public-service corporation for them. Assorted types of workss are used for different intents. The primary intents of Santeria works use are medical. ritual. and a combination of the two. Medical utilizations for these workss in Santeria communities trade with peculiar wellness jobs. such as GI issues or respiratory troubles ( Brandon 1991 ) . There is a works for about every type of wellness job imaginable in the Santeria canon of herbology and ethnobotany. but primary focal points are on the female generative system. There are redresss for abortion. for birthrate. and even cut downing placenta during childbearing and preventives. There is a really strong tie between the wellness of a Santero or Santera and the workss they use as common people redresss.

Not merely are the workss used for communal worship and healing patterns. they were besides used to guard off black magic and witchery. Amulets made from workss. which were called resguardos. are placed around the house of a Santero to guarantee that no evil witchery comes into their place and messes up their good luck. Plants are besides intricately used to contend witchery and exorcize it from people who have already endured it. Oppressing. boiling. or devouring assorted workss are meant to clean a individual or place in a religious sense. and take and bad influences that are vibrating over them due to sorcery ( Brandon 1991 ) .

In medical usage. olorishas would administrate these drugs to their followings in order to supply homeopathic redresss and nil more. Examples of these include irabiri. which is a series of barks and roots which are used to handle bladder issues. every bit good as acidosis. Chauko is meant to take the effects of poisoning from intoxicant. Agebeye is for tired and annoyed eyes. every bit good as other complaints ( Brandon 1991:69 ) . Plants used for both medical and ritual usage include kotonlo or Ewe ofi. which are used in omeiros. These rites see these workss used as a dentifrice intended to take out potassium bitartrate in the dentition. It is besides used for disquieted bowels and liver. Liniddi is used for despejos and lustral baths. meant to handle contagious febrilities and rheumatism. It was besides used as an abortion assistance ( Brandon 1991 ) . “Cuban herb doctors use Pluchea Carolinensis ( Salvia ) to handle stomach aches. concerns. megrims. and as a Haemostatic” ( Hodges 2006:80 ) .

When a works is non thought to hold a direct method of intervention. their supernatural powers are relied upon “those workss that do non assist through some pharmacological efficaciousness are thought to assist through the efficaciousness of their charming powers” ( Brandon 1991:58 ) . There are some workss that are simply used as portion of a ritual. and have no primary or secondary medical public-service corporation. Ewereyey. or cupa. is used in both good and bad thaumaturgy. The foliages represent good rites. but witchcraft uses the seeds in order to execute black magic. Obi goora nut is used for induction rites to go an olorisha. every bit good as divination. Tabate defends against witchery through weaving the works into a cross in their room access ( Brandon 1991:72-73 ) .

The beginnings of these workss are merely every bit much a merchandise of the Diaspora as the beginning of Santeria. “some cultivated workss were brought by Africans to the New World during the slave trade. ” which provides an account of the analogues between works species used between the Caribbean and Africa. including calcium hydroxides. wild liquorice and Castor bean ( Brandon 1991:65 ) . Despite this fact. many workss used in Santeria were found in the New World natively. taking to a dramatic version of these plant-based rites to the flora found in Cuba. At the same clip. most of these workss were given Lucumi/Santeria names. stemming back to an African-based understanding and familial connexion. It is theorized that this was due to a demand for the Santeria to do extra links to Africa and keep farther ties ( Brandon 1991 ) .

The staccato nature of the existent beginning of the workss and their African ascriptions by the Santeria is declarative of the importance they play in the faith itself as the usage of workss is purely an African pattern that carries over to this Afro-Cuban religion. it makes sense that the works traditional knowledge would stay entirely African. The workss themselves do non deduce their names from the African tradition. but it can non be said that the Santeras who were brought to America from Africa lost their traditional faith due to the African-based herbs and workss that made up their worship. through the simple fact that they still exist ( Brandon 1991 ) .

The hereafter of works use in Santeria is unsure. if non parlous. “Knowledge of the belongingss and utilizations of workss is every bit of import to the Santera as cognition of rites and vocals. but usage of this cognition is hampered by the deficiency of many of the plants” ( Brandon:67 ) . There are alone geographical and climate differences in the United States that are doing it harder to turn workss such as the ozainista. which is used as a divination tool. The out-migration of Santeras into the United States from Cuba is besides taking to a decrease of Santerian traditions staying in usage. including plant-based rites. Surveies have shown that Haitian migrators and their posterities are even happening problem turn uping their plant-based redresss in certain states of Cuba ( Volpato et al. 2009 ) . This places the hereafter of traditional ethnobotany in all Afro-Cuban faiths and civilizations. including Santeria. in danger of extinction.

The continued commixture and modernisation of Western civilization is easy prima to the decease of this plant-based homeopathic pattern. There are many Santeros now who choose to travel to physicians and take prescribed medicine to bring around their ailments. but will still utilize the workss for ritualistic intents ( Olupona & A ; Rey 2008 ) . In this manner. Santeria is decreasing as a wellness bringing system. where one time it was a mighty resource for both Santeros and non-Santeros to have effectual. homeopathic intervention ( Iglesias & A ; Iglesias 2006 ) . Regardless of the eventual destiny of Santeria medical specialty. it can non be denied that many of the homeopathic redresss found by common people civilizations such as this Afro-Cuban faith create the footing for modern. scientifically examined and created medicines. Due to the established efficaciousness of many of these workss. it allows for a more specific get downing point from which to work in making executable. widespread medicines that can assist many who would non utilize them in a traditional Santeria spiritual ceremonial.

Not merely are these workss used in religious rites and for medicative intents. they were cosmetic “seeds were frequently used to do jewellery and organic structure decoration. and they often served as beads in necklaces and watchbands for the carpuss and ankles” ( Brandon 1991:65 ) . Of class. these decorations besides carried spiritual overtones. as foliages. beads. and the orisha ozain were inextricably linked symbolically. binding this act of ornament with a religious pattern.

The usage of these workss for many different intents makes it clear that the workss are tied to the assorted orishas that control actions. fortune and luck among the Santeria people. Whether they are used for medicative or ritual intent. the thought is to bind the biological and the natural facets of place with the religious by taking control of the natural forces that surround them. and utilizing the workss that are linked to the pertinent orisha. it is possible to exorcize orisha. heal unwellnesss. and facilitate rites. It is likely that the usage of workss even in the New World is merely every bit of import. if non more so. in Santeria than it is for their Yoruba predecessors given their forced resettlement during the clip of the African Diaspora. it is of import for the Santeria people to hold some kind of tie to their fatherland. In this instance. it is in the signifier of the usage of workss for their rites and medical specialties.


Brandon. G. ( 1991 ) . The utilizations of workss in mending in an Afro-Cuban faith. Santeria. Journal of
Black Studies. 22 ( 1 ) : 55-76.
Gonzalez-Wippler. M. ( 1994 ) . Santeria: the faith. religion. rites. thaumaturgy. Llewellyn Worldwide.
The book Santeria: The Religion. Faith. Rites. Magic
Iglesias. A. . & A ; Iglesias. A. ( 2006 ) . Hypnosis meets Santeria: A instance
study. European Journal of
Clinical Hypnosis. 6 ( 4 ) : 41-16.
Hodges. Stephen. ( 2006 ) . The Ethnobotany of Pluchea Carolinensis G. Don ( Asteraceae ) in the Botanicas of Miami. Florida Economic Botany Vol. 60. No. 1 ( Spring. 2006 ) . pp. 75-84 Olupona. J. K. & A ; Rey. T. ( 2008 ) . devotedness as universe faith: The globalisation of Yoruba

spiritual civilization. University of Wisconsin Press: Milwaukee. Potterf. T. ( 2006 ) . The Future of Health in Cuba. in Cuba in Transition? Ed. Font. M. A. New
York: Graduate Center. 83-94.

A limited
time offer!
Save Time On Research and Writing. Hire a Professional to Get Your 100% Plagiarism Free Paper