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Features of African traditional religious
Traditional African religion and culture
Features of African traditional religious
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A Study of Candomble Sacrifice Rituals
In Sacrifice: Its Nature and Functions, Henri Hubert and Marcel Mauss describe the rites and rituals usually surrounding sacrifice in a religious context. They attempt to create a method for studying sacrifice according to the consecrating rituals that surround the act itself. According to Hubert and Mauss, it is these rituals which define the sacrifice; a sacrifice without these rituals would indeed be meaningless and empty. These rituals shape the sacrifice into what it is.
Hubert and Mauss list several distinguishing factors that a sacrificial ritual should carry; the sacrifice is only as important as the rituals that surround it. These rituals, whatever they may be, need to be precise. Anything less than exactly what the ritual traditionally consists of is simply asking for trouble and reprimanding from the deities. As these rituals all have to do with higher spiritual beings, these punishments could indeed lead to death. [1] These rituals include a sacred space, correct timing, separating the sacred from the profane and consecrating what is profane. According to Hubert and Mauss, sacrifice must also do two things: it must have an expiatory function and it must create some form of a union with the deity.
By focusing on the rituals, they are allowing for leeway as to what exactly the sacrifice is. Sacrifice does not have to be pigeonholed into the age-old misconceptions of throwing virgins into active volcanoes or binding goats to a stake. In this paper, I intend to look carefully at the public ceremonies of an Afro-Brazilian Candomblé and determine if they fit the model given by Hubert and Mauss. While there is no “typical” sacrifice, like the ones mentioned above...
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[1] Hubert and Mauss 23
[2] Walker 121
[3] Walker 118
[4] ibid
[5] Murphy 52-53
[6] Murphy 54, 59
[7] Candomblé 16- 17
[8] Calhoun 4/20/02
[9] Pai-de-santo Leopoldo, 4/23/02
[10] Walker 109
[11] Murphy 59
[12] Walker 119
[13] Murphy 60
[14] Walker 119
[15] Murphy 60
[16] Murphy 60-61
[17] Murphy 62
[18] ibid
[19] Murphy 78
[20] Hubert and Mauss 29
[21] Hubert and Mauss 27
[22] Murphy 75
[23] Murphy 68-69
[24] Hubert and Mauss 20
[25] Walker 119
[26] Calhoun 4/20/02
[27] Murphy 68
[28] Mãe-de-santo Ana
[29] Calhoun 4/20/02
[30] Murphy 73
[31] Hubert and Mauss 45
[32] Walker 121
[33] Murphy 61
[34] Hubert and Mauss 6
[35] Candomblé 16
[36] Murphy 67
[37] Candomblé 21
In Samba, Alma Guillermoprieto describes the Carnival celebrated every year in Rio de Janeiro, Brazil and explores the black cultural roots from which it takes its traditions as well as its social, economic, and political context in the 1980s. From her firsthand experience and investigation into favela life and the role of samba schools, specifically of Manguiera, Guillermoprieto illustrates a complex image of race relations in Brazil. The hegemonic character of samba culture in Brazil stands as a prevalent theme in numerous facets of favela life, samba schools, and racial interactions like the increasing involvement of white Brazilians in Carnival preparation and the popularity of mulatas with white Brazilians and tourists. Rio de Janeiro’s early development as a city was largely segregated after the practice of slavery ended. The centralization of Afro-Brazilians in favelas in the hills of the city strengthened their ties to black
Consuming Grief: Compassionate Cannibalism in an Amazonian Society is an interested and well written ethnography on the Wari’ people. Beth A. Conklin goes above and beyond her call and does the Wari’ people justice by explaining their side of the story to the world that turned a cold shoulder on them for their norms. Consuming Grief helps to open the eyes of its readers to differing cultures and not to judge them on first looks. Beth A. Conklin shows tolerance and acceptance towards the Wari’ norms even if she did not agree with them. Tolerance should be extended towards all cultures around the world, everyone has their own norms and styles and each should be accepted and viewed as if it was a norm in one’s own culture.
The study of religion is often a rigorous process because the central tenets of the subject: image, ritual, and myth are often copious in their complexity. For example, consider the multiple meanings that are inherent in the image of a crucifix. Some Christians might view it as an image of suffering, whilst others would reject that notion and instead perceive it to be one of love. These differences may seem inconsequential at first, but they can overtime shape the beliefs of an individual and by extension a community. To understand this dynamic better one only has to analyze the Christo Aparecido (Christ Appeared), an authentic Mexican crucifix with a fascinating history from the colonial era to the present. This history is made known by the text, Biography of a Mexican Crucifix: Lived Religion and Local Faith from the Conquest to the Present by Jennifer Hughes, from which I contend that over the life of the Christo Aparecido there continues to be an understanding among devotees that this crucifix is sacred because it displays animus while being a vestige for the sacred to occupy. To support my position I will attempt to relate the moments where the Christo Aparecido is said to show signs of life, in particular his stay in Mexico City during the colonial era and his role in more modern times with rival groups clashing over its efficacy in the village of Totolapan.
The article equips the reader with the tools needed to better understand other cultures, in terms of their own beliefs and rituals. Miner’s original approach does create a certain level of confusion that forces the reader to critically evaluate his purpose. “Body Ritual among the Nacirema” by Horace Miner ultimately brings people together, by illuminating the eccentricities present in all
The Aztecs believed they owed the gods everything for creating them and the world around them, therefore the gods needed to be fed or nourished daily. To honor their gods and show their gratitude they performed human sacrifices by offering hearts and blood. In doing so, they believed human sacrifices would ensure their existence to the world, and in turn help them in their after life. Aztecs also saw these rituals as a way to send a political message to control their own citizens and instill fear in their foreign neighbors. These sacrifices were performed by a specialized priest at the great temple, the Huey Teocalli, at the very top of the pyramid for all to witness. The heart was cut out while the victim was still alive. The still beating heart would then be burned in offering to the chosen god. Afterward, the body was thrown down the stairs of the pyramid where the head was then cut off and placed on a skull rack, known as a Tzompantli, displayed for all to see. (Ancient History
The sacrifice made to appease the gods is an ancient custom to insure that the harvest provides what is necessary to support the village. Amy Griffin describes this phenomenon in her essay “Jackson's The Lottery” by saying “ancient peoples began sacrificial rituals to emulate the resurrection cycle” and describes the resurrection cycle, what she terms the scapegoat archetype, as “transferring one's sins to persons or animals and then sacrificing them, people believed that their sins would be eliminated”(44). This removing of sins was supposed to appease the gods and allow them to bless the village with prosperity. The majority of the village is oblivious to this meaning, the sacrifice of one for the benefit of the whole. Old Man Warner, however, does remember “used to be a saying about 'Lottery in June, corn be heavy soon'” (Jackson 393). Old Man Warner is, however, the only one that remembers anything about this original meaning. Death by stoning, which in itself is ancient and steeped in many rituals, is the fate that awaits the chosen victim....
The term liturgy has its basis in Greek mythology. It can be defined as a form of worship that is that is done according to particular beliefs and practices that are held by a certain group of people. The beliefs and the rituals are usually practiced by the whole group. It may be understood as a ritual that is usually elaborate. Ritual on the other hand refers to a number of activities that are performed in a sequential manner and which more often are prescribed by specific communities. Liturgy plays different functions depending on their nature. To begin with, the catholic liturgy expresses certain religious beliefs towards a Supreme Being and therefore done in a manner that is an expression of worship to the Supreme Being. The term ritual
...g people to take the blame for others; society needs to rid the world of this ancient ritual sacrifice.
Scaring the reader with the blatant disregard for life to the point it was a joyful event once the person was picked to be sacrificed can almost be sickening if you were to think hard enough on it. The mixture of old and new persons and how they feel about following tradition to the dot even though it has lost meaning can be a good warning on thinking for yourself and being critical of what is happening around you. Finding a way out of being guilty for wrong doing is something that is pretty predominant in our society and it’s a good look on how it can be
In Benedicts point of view, rituals are driven by the need to have higher status, also from an inherent need for competition and superiority. While in Rappaport’s point of view in the context of the Tsembaga, materials are far more important than status, especially because they live in an egalitarian society.
In Christian communities, especially communities that practice adult baptism, the ritual is seen as more than just an act of repentance for the forgiveness of sins. The specific actions associated with baptism have evolved to represent Jesus’ death (the liminal stage) and resurrection (the reaggregation stage). By manipulating the symbolic actions in the ritual “so as to bring them into parallel with the pre-established non-symbolic system,” we are better able to understand the symbolism of the three stages of this rite of
These offerings were made for the gods, temple consecration, the rise of a new leader and during natural disturbances such as drought and disease. They used animals like deer, dogs, jaguars and birds as offering. They cut the bird’s head of an...
In the story there is always a sacrifice at the end of the ritual. They are all susceptible to the hypothetical crass theory that if they murder the masses will flourish. May discusses how the heart of the story is based on this old concept: “the notion of the scapegoat”(2451). It is not a new theory as it is presented with grandiose to unsuspecting citizens. Jackson also hints at a comparison to the “holocaust” as “the townspeople are unable to fully question or prevent the brutal lottery process”(Moss, Joyce, and Wilson, 236-237). Making this theme hard to swallow and all too soon for some readers. Jackson repeatedly proves her bravery in her writing by touching such untouchable
In the Brazilian Amazon, the young men of the Xicrin tribe observe a rite of passage to prove their manhood and gain the right to be called warriors. The young females take on the nurturing role. They help prepare the feast ...
There are many fairy tales that have been discussed in this class. The most interesting stories to me are Snow White by Brother Grimm and Ever After: A Cinderella Story directed by Andy Tennant based on Cinderella by Charles Perrault. There are many different versions of Snow White and Cinderella from numerous cultures. In every version, both stories are known as children bedtime stories. In addition, the purpose of both stories is to give a life lesson to the children about overcoming evil to attain happiness. At first, every fairy tale has to deal with evil that threatens the protagonist, but in the end, good must always win. In the same way, both of the fairy tales have a similar scenario of a character