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Santería, also known as Yoruba, Lukumi, or Orisha, was originally brought to the Americas from Africa by enslaved peoples destined for the Caribbean and South America. By the late 1980s it was estimated that more than 70 million African and American people participated in, or were familiar with, the various forms of Santeria, including traditional religions in Africa, Vodun in Haiti, Candomble in Brazil, Shango religion in Trinidad, Santeria in Cuba and, of course, variants of all of these in the U.S. Today there are practitioners around the world including Europe and Asia. Because of the secretive nature of the religion, it has been difficult to get accurate and objective information, but here, Clark introduces readers to the religion, explores the basic elements, including the Orisha, and answers the many questions Santeria arouses in observers and practitioners alike.
Santería was brought to the United States in two principle waves, one in the early 1960s after the Cuban Revolution and later by the Marielitos who escaped from the island in the 1980s. Since then it has spread to the larger Hispanic community, to the African American community, and to other segments of society as well. Today, practitioners can be found in every state, and interest in Orisha and related traditions has gained popularity. As the number of practitioners has grown so has public awareness. In this compelling introduction, Clark answers such questions as where did this religion come from? What do practioners believe? Is it a cult? What takes place at a ritual event? How does it view death and the afterlife? Is there ritual sacrifice? Clark, a practitioner as well as a scholar of the faith, dispels the myths that surround this religious practice, and brings readers to a better understanding of this growing faith in America.
- Sales Rank: #1912635 in eBooks
- Published on: 2007-03-30
- Released on: 2007-03-30
- Format: Kindle eBook
Review
"Clark provides an accessible, sympathetic introduction to an often-misunderstood religion, Santeria. Intended for seekers or those with no background in the religion, the book even provides instructions on worship etiquette. In ten brief but clear chapters, Clark takes the reader from the origins of the religion in Africa (chapter 2) to a discussion of its mythologies and deities or orishas (chapter 4), to an explanation of its rituals of divination (chapter 7) and initiation (chapter 8), to a consideration of its future in the US (chapter 10). The book is best in explaining how Santeria is different from yet appropriates other Caribbean religions--Spiritism (Espiritismo) and Palo Monte--as it morphs into Santerismo….A useful glossary lists Spanish and Yoruba words used in the religion. Recommended. Lower-level undergraduates, general readers." - Choice
"Clark, who is both a scholar and a practitioner of Santeria, does a very good job of explaining both the concepts and the rituals in such a way that even those not initially receptive to this tradition will at least come to understand the rather sophisticated thinking behind it….This is a very clear and informative book on an important and growing religion that would be valuable in any library." - Catholic Library World
"A practitioner as well as a scholar, Clark provides an introduction to the religion that was developed in Africa and brought to the Americas, and is part of the Orisha worship religious system. She treads a middle ground between the inaccuracies of popular sensational works, and the technical terminology of specialist academic studies." - Reference & Research Book News
Review
"Clark's refreshing approach to Santer^D'ia arises from a mind and heart immersed in the tradition. Yet Clark also exhibits the nuance and thoroughness any good scholar exercises in her study of a subject. Clark has written an excellent introduction for both the seeker interested in Santer^D'ia personally, and the curious reader who would simply like to know more about this fascinating and timely religious tradition." (W. Michael Ashcraft, co-editor, Introduction to New and Alternative Religions in America)
"Chock full of clear and accurate information, this book is the perfect starting place for seeker and student alike. In step-by-step chapters, Dr. Clark leads the reader toward a deeper understanding of a highly-misunderstood tradition. In addition to basic facts about the beliefs and practices of Santer^D'ia we are given much good advice: what to expect at ceremonies; how to dress and act; and what things to consider for those seeking a spiritual path in the religion. Dr. Clark's excellent work is a sympathetic yet critical guide to this important religion now experiencing a renaissance in America." (Joseph M. Murphy, Professor of Theology at Georgetown University, author of Santer^D'ia: African Spirits in America.)
About the Author
Mary Ann Clark is both a scholar and practitioner of Santería. In addition to teaching in the Religious Studies Program at the University of Houston and the School of Human Sciences and Humanities at the University of Houston Clear Lake, she is the coordinator of the Council of Societies for the Study of Religion. She is the author of Where Men are Wives and Mothers Rule: Santeria Ritual Practices and their Gender Implications as well as several articles, book chapters, and book reviews.
Most helpful customer reviews
12 of 13 people found the following review helpful.
I cannot recommend Santeria Correcting the Myths and Uncovering the Realities of a Growing Religion to anyone
By Temujin Ekunfeo
I cannot recommend Santeria Correcting the Myths and Uncovering the Realities of a Growing Religion to anyone because it fails to meet the goals of correcting myths and or uncovering the realities about Aborisha, Orisha worship which has been pejoratively misnamed Santeria.
If any myths were corrected in this book, I could not find them.
Unfortunately Dr. Clark repeated quite a lot of existing misinformation.
Some of the misinformation can be found in the introduction for example: on page 4 of the introduction where a bit of accurate information is marred by misinformation directly after it.
What I am referring to can be found in a section "What's in a name," the statement is made: "Another long standing designation is the term Lukumi (or its Spanish variant Lucumi), which was the name widely used to designate both the geographic area that was the home to the Yoruba-speaking people and as the name of the people who lived there."
The very next sentence states: "Originally, the Lukumi were only the inhabitants of the ancient city of Oyo, but soon was generalized to include all Yoruba speaking people from that area of West Africa."
Actually, the above sentence should have stated: "Originally, the Yoruba were only the inhabitants of the ancient city of Oyo, but soon was generalized to include all Yoruba speaking people from that area of West Africa."
I offer the following information to support my position: Rev. Samuel Johnson, author of "History Of The Yoruba". Postulated that in some uncertain epoch of time the Phoenicians migrated to West Africa settling in Yarba. Rev. Johnson notes that Yarba is very close to Yarriba, the Hausa word for Lukumi/Yoruba peoples.
Uniformly when ever Rev. Johnson writes of the Oyo people he refers to them as the Yoruba proper.
In the Orisha religion in Cuba section, Dr. Clark offers a list of African born founders of Lukumi lineages given to her by contemporary Santeros, as a contemporary Santero I have some very different information.
There are names on the list who were luminaries of the tradition that are quite well known by me and just about every Olorisha with good teachers and sufficient time in the priesthood: Ña Rosalía (Efuche), Ña Caridad Argudin (Iguoro), Ña Belen (Apoto), Ma Montserrat Gonzalez (Obatero), Los Jimagua del Palenque, or as Dr. Clark lists them the Ibeyi (the Twins) Perfecto and Gumersindo.
There are other names on the list who are unfamiliar to me, more importantly there are two names on the list who just about every Olorisha with good teachers and sufficient time in the priesthood know were not born in Africa, one is Jose Urquiola (Jose Pata de Palo) the other was Octavio Sama or Lorenzo Sama or Octavio\Lorenzo Samar Rodriguez, better known as Obadimeyi.
There is also one name that is conspicuous by its absence Timotea Albear (Ayai Latuan).
Ayai Latuan, whose "slave name" was Timotea Albear arrived in Cuba some years before the abolishment of slavery in 1886 it was she who had the all of the skills and knowledge needed to properly establish Orisha tradition in the Cuban Diaspora.
Ayai Latuán a Lukumi from Egbado/Egguado was born of a royal family in "Yorubaland" or perhaps it would be better to say Ile Lukumi and was a priest of Shangó initiated before her Cuban captivity. More importantly, Ayai Latuán was trained as an Oriate, a master of ceremonies, rites and rituals in Ile Lukumi before her Cuban captivity. When Ayai Latuán arrived in Cuba she encountered a "community of Lukumi", but, Ayai Latuan encountered a community in disarray and turmoil.
According to information that came directly to me from her daughter Minga de Latuan by way of my Padrino in Pinado (a ceremony which in part grants me the right to use a consecrated knife to perform sacrifice)Gilberto Martinez a priest of the Orisha Obatala who was initiated into the priesthood in 1944 and who knew and learned from Minga de Latuan the daughter of Ayai Latuan. Mr. Martinez taught me that it was Minga who told him it was her mother, Ayai Latuan who "imposed order upon the chaos" and therefore established what would come to be called, Rule of Osha, Regla De Ocha or Regla Lucumi and therefore Aborisha as it is in Cuba and Cuban influenced Aborisha enclaves today.
It was Ayai Latuan who did not recognize the first priesthood initiation of Octavio Sama or Lorenzo Sama or Octavio\Lorenzo Samar Rodriguez, and demanded that he be re-initiated by her.
It was Ayai Latuan who gave him the initiation name Obadimeyi. It was Ayai Latuan who trained him as an Oriate, an expert in ritual, ceremony and cowry shell divination and it was Ayai Latuan and not Obadimeyi who worked with Ña Rosalía (Efuche) to set the standards that would become "The Regla of Ocha." It is not at all probable that Ña Rosalía (Efuche) was one the two women were who trained Obadimeyi it is a fact, the other woman who trained him was Ayai Latuan. It was Ayai Latuan however who had the greatest influence since she was the priest who initiated him into the priesthood of the Orisha Aganju and trained him as an Oriate.
In the history of the establishment of the religion in the US section, Dr. Clark states that the first American woman initiate to the religion was Mercedes Noble, who was initiated in 1958.
This is completely inaccurate the first American to be initiated into the priesthood was Asuncion "Sunta" Serrano who went to Havana Cuba in 1958 where she was initiated by Olga Morales, who is a descendant of Aurora Lamar.
The next Americans to be initiated were my Padrino (Godfather in Spanish) in Kari Ocha (Priesthood initiation) Christopher Oliana (Oba Ilu mi) and Oseijiman Adefunmi (founder of Oyotunji Village) who were initiated as "twins" August 26 1959, in Jovellanos, Matanzas Province, Cuba,by Ogun Yobi a descendant of Ma Montserrat Gonzalez (Obatero), through Fermina Gomez Oshabi who was the Godmother of Ogun Yobi whose Spanish name I do not know.
Mercedes Noble was the next American to go to Cuba to be initiated. Mercedes Nobles was initiated in Havana Cuba in or around 1960. Although I am not sure of the exact date of her initiation. I am sure that Mercedes Noble was initiated after Asuncion "Sunta" Serrano, Christopher Oliana (Oba Ilu mi) and Oseijiman Adefunmi.
Sango Gumi (Marjorie Quinones) made Ocha (was initiated into the priesthood) July 14, 1963 in NYC NY, not 1969 as Dr. Clark states.
Sango Gumi (Marjorie Quinones) was the first person to make Ocha on American soil. Her Kari Ocha was made by Leonore Dolme, this information came directly from Joseph Quinones, the youngest son of Sango Gumi Marjorie Quinones. When I moved to NYC in August of 1969 to join the Yoruba Temple that had been established by Oseijiman Adefunmi, Christopher Oliana (Oba Ilu mi) and others, Sango Gumi (Marjorie Quinones) was already an Olorisha with an established reputation.
Mercedes Noble made a Kari Ocha in New York City in 1964.
Laura Noble, Omi Lefun was the first Olorisha to perform a Kari Ocha in Miami in 1964.
One of the selling points for Santeria: Correcting the Myths and Uncovering the Realities of a Growing Religion, is that the author is a member of the priesthood, ergo she is writing from an insiders eye view.
I too am an insider. I have been an Orisha worshiper since 1969 and member of the priesthood with nearly 33 years of training and experience. In the 41 year span that I have been an Orisha worshiper I have done a great deal of research on the history of the Lukumi/Yoruba peoples in their home lands and their descendants in the Diaspora.
There is an important point that I should make here, we who are Olorisha are sent by our superiors and we are imbued with the empowerment of our superiors. Therefore we must also speak with voice of our superiors.
Which is to say, we who are Olorisha are honor and duty bound to teach what we have been taught as we have been taught it. What is more we are honor and duty bound to credit our superiors when ever we teach what they have taught us.
Perhaps I missed it, but nowhere in the "Cosmology" chapter are those who initiated and trained Dr. Clark quoted and credited for information from the Lukumi tradition that was taught to her by them.
Again, perhaps I missed it, but nowhere in the "Orisha" chapter are those who initiated and trained Dr. quoted and credited for information from the Lukumi tradition that was taught to her by them.
With the above being said, I must say that I was saddened when I read the section about the Orisha and saw that Dr. Clark did not offer anything from the Lukumi tradition that she was initiated into. Further more, Dr. Clark repeated the slander/liable created by missionaries of the Church Missionary Society of the Church of England that the Orisha Shango was the forth Alaafin of the City/State/Empire of Oyo who committed suicide by hanging himself and was later Orishafied by his loyal supporters. I have not in 41 years of living and learning the Orisha worship in the Lukumi tradition ever been taught that the Orisha Shango was a deified suicide victim.
I have only ever been taught that the Orisha Shango was ever and always an Orisha.
To continue, Dr. Clark writes about the Orisha Ibeji. In the "Myth" that is offered Shango fathers twins by a nameless wife. Yet, in the Lukumi tradition as I have been taught it, Shango fathers twins by the Orisha Oshun.
In time Shango comes to adore the twins so much claims them as his and his alone.
What Shango does not know is that Oshun is with child again, who when it was born was named Ideu, Oshun adores Ideu as Shango adores the Ibeji, Taiwo and Kehinde and both the Ibeji and Ideu claim similar powers.
Dr. Clark also writes that the Ibeji are the only Orisha who are children.
Ideu who was born after Taiwo and Kehinde is an Orisha who is a child as is Otis the child of of a union between Ogun and Yemonja. Otis has powers similar to those of the Ibejiand Ideu.
I am also very disappointed that Dr. Clark is still interpreting the term Iyawo as wife in the context of new initiates to the priesthood.
In the context of new initiates to the priesthood, the term Iyawo should be interpreted as novice.
In the marriage context,an Iyawo calls her mate Oko, husband.
In the initiation context new initiates to the priesthood and or Olorisha who have completed their time as a novice are not mates of the Orisha whom they serve and they never refer to the Orisha whom they serve as Oko, husband.
All Iyawo and or Olorisha who have completed their time as a novice always refer to the Orisha whom they serve as Baba, father if the Orisha is male or Iya, mother if the Orisha is female.
In the interest of fairness, there is some useful information in the introduction, under the heading "Advice for Seekers."
I like this section because it is clear to me that Dr. Clark was speaking from experience as a former "seeker."
Caveats are issued about assuming that because you have an advanced education or have been a high ranking personage in some other "none tradition religion" you are a new comer to Orisha worship and therefore have only the status new comer to Orisha worship.
Dr. Clark points out that in time with initiations and education, one can advance and gain respect within the tradition.
It is also useful to know that many priests are distrustful of seekers who come to them armed a lot of book knowledge and therefore an over blown sense of "knowing"
She also accurately points out that no Olorisha is under any obligation to teach any new comer just because they want to be taught.
There is more relatively useful information in this book, unfortunately the amount is small when compared to the amount of misinformation.
The last and perhaps most useful bit of advice was and I paraphrase: Although there are a host of books about Orisha worship, there is no book including this book that will teach anyone about the religion better than being taught by an experienced Santero (Olorisha).
To close, in the 158 pages of actual text the amount of misinformation far out weighs the useful information and the reader would be left more misinformed about the religion than they would be enlightened after reading this book.
Therefore, I cannot recommend Santeria Correcting the Myths and Uncovering the Realities of a Growing Religion to anyone.
Babalosha Temujin Ekunfeo (Obalorun Ala Aganju)
2 of 2 people found the following review helpful.
No book on this topic is perfect, and people will always be able to find ...
By Cynthia D
No book on this topic is perfect, and people will always be able to find flaws in whatever anyone writes about the religion. So, no, Mary Ann Clark's book isn't perfect. However, it's a very good introduction to the topic, and it's written in a clear no-nonsense style that makes it easy to understand what she's saying. I recommend it as a starting point for people who don't know anything about the religion and want an overview. Our religion was passed on via oral tradition for centuries and now that people are writing books about it, obviously there will be differences of opinion about some things. That's why no one single book is going to tell you everything you want to know. Clark gives a brief history of the religion, talks about some of the most important orishas, and briefly explains methods of divination. She also discusses Lucumi notions of life, death and the afterlife, and talks about the initiation ceremonies in general terms. She doesn't give away "secrets" of the religion, and she doesn't pretend to know it all. I appreciate her contribution, and have no problem recommending it to people who are new to the religion or want a simple starting point. There are other books that focus in more depth on specific aspects of the religion, but in terms of general reading, this is a good choice.
1 of 1 people found the following review helpful.
Important, but flawed
By Marie L
This is a very interesting (if occasionally repetitive) book on a subject for which there is little formal research. I have to drop it's rating, however, due to the ridiculous number of typos and printing errors (such as the consistent use of "lead" instead of "led," just to mention one).
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