Source: https://fa.wikipedia.org/wiki/%D8%B3%D8%A7%D9%86%D8%AA%D8%B1%DB%8C%D8%A7?match=en
Timestamp: 2019-04-24 05:58:28+00:00

Document:
سانتریا ترکیبی است از مذهب کاتولیک، عبادت ارواح مردگان، و باورهای مذهبی به جا مانده از بردگان سیاه‌پوست، به ویژه از نیجریه. افراد زیادی به انجام دادن مناسک سانتریا می‌پردازند. آنها اجداد مرده خود را عبادت می‌کنند و عقیده دارند که آنها در دنیای ارواح زندگی می‌کنند و از آنها کمک و یاری می‌خواهند، درست مثل کاتولیک‌هایی که از قدیسان استمداد می‌کنند. سانتریا شرّ را اشاعه نمی‌دهد اما به قربانی کردن حیوانات می‌پردازد. به همین دلیل، بسیاری از مردم فکر می‌کنند که سانتریا با شیطان‌پرستی رابطه دارد، در حالی که اصلاً چنین نیست.
"Santeria" redirects here. For the Sublime song, see Santeria (song). For the Marracash and Guè Pequeno album, see Santeria (album).
A Santería ceremony known as Cajón de Muertos. Havana, Cuba, 2011.
Santería, also known as Regla de Ocha, La Regla de Ifá, or Lucumí, is an Afro-American religion of Yoruba origin that developed in Cuba among West African descendants. Santería is a Spanish word that means the "worship of saints". Santería is influenced by and syncretized with Roman Catholicism. Its sacred language is the Lucumí language, a remnant of Yoruba language that is used in rituals but no longer spoken as a vernacular and mostly not understood by practitioners.
Santería is a system of beliefs that merges aspects of Yoruba religion brought to the New World by enslaved Yoruba people along with Christianity and the religions of the indigenous peoples of the Americas in addition to Cuban Spiritism which developed from Allen Kardec Spiritism. The Yoruba people carried with them various religious customs, including a trance and divination system for communicating with their ancestors and deities, animal sacrifice, and sacred drumming and dance. The need to preserve their traditions and belief systems in a hostile cultural environment prompted enslaved africans of various ethnic groups in Cuba, starting from as early as 1515, to merge their customs with aspects of Roman Catholicism.
This religious tradition evolved into what is now recognized as Santería.
The colonial period from the standpoint of enslaved African people can be defined as a time of perseverance. Their world quickly changed. Tribal kings and their families, politicians, business and community leaders all were enslaved and taken to a foreign region of the world. Religious leaders, their relatives and their followers were no longer free people to worship as they saw fit. Colonial laws criminalized their religion. They were forced to become baptized and worship a god their ancestors had not known who was surrounded by a pantheon of saints. The early concerns during this period seem to have necessitated a need for individual survival under harsh plantation conditions. A sense of hope was sustaining the internal essence of what today is called Santería, a misnomer (and former pejorative) for the Cuban expression of the Orisa faith. In the heart of their homeland, the Yoruba people had (and still have) a complex political and social order. They were a sedentary hoe farming cultural group with specialized labor. Their religion, based on the worship of nature, was renamed and documented by their slave owners. Santería, a pejorative term that characterizes deviant Catholic forms of worshiping saints, has become a common name for the religion. The term santero(a) is used to describe a priest or priestess replacing the traditional term Olorisha as an extension of the deities. The orishas became known as the saints in image of the Catholic pantheon.
In order to preserve and shield (mask) their traditional beliefs, the Lucumí people syncretized their Orichás with Catholic saints. (As a consequence, the terms "saint" and "orichá" are commonly used interchangeably among practitioners.) Spanish colonial planters who saw the enslaved African people celebrating on saints' days did not know that they were actually performing rituals related to Orichás, and assumed that they were showing more interest in Catholic saints than in the Christian God—hence the origin of the term Santería.
The historical veiling of the relationship between Catholic saints and Orichás is compounded by the fact that the vast majority of santeros in Cuba, Puerto Rico, and the Dominican Republic, are also Roman Catholics, have been baptized, and often require initiates to be baptized in Roman Catholicism as well.
The spread of Santería beyond the Spanish-speaking parts of the Caribbean, including to the United States, was catalyzed by the Cuban Revolution of 1959. In 1974, the Church of Lukumi Babalu Aye became the first Santería church in the United States to become officially incorporated.
The third ritual, known as "receiving the warriors", is a ritual where the initiated receives objects from their padrino that represents the warriors; Iron tools to represent Ogún; an iron bow and arrow to represent Ochosi; and an iron or silver chalice surmounted by a rooster to represent Osún.:112 This ritual begins a formal and lifelong relationship that the initiate will have with these Orichás, as the orichás devote their energies to protecting and providing for the initiate on their path.
Priests are commonly known as Santeros or Olorichas. Once those priests have initiated other priests, they become known as babalorichás, "fathers of orichá" (for men), and as iyalorichás, "mothers of orichá" (for women). Priests can commonly be referred to as Santeros (male) and Santeras (female), and if they function as diviners (using cowrie-shell divination known as Dilogun) of the Orichás they can be considered Italeros, or if they go through training to become leaders of initiations, Obas or Oriates.
Aside from being herbalist, Santería traditional healing practice has a spiritual aspect. Santería has a holistic approach, acknowledging the connection with heart, mind, and body.:50 In Santería, the world flows with the primal life energy called aché or growth, the force toward completeness and divinity. Aché is the current that Santería initiates channel so that it empowers them to fulfill their path in life, because aché is connected to all that has life or exhibits power; aché comprises blood, grace, and power.:12 When a person is sick, the healer thinks, interprets and reacts, considering the illness not just a physical dysfunction but also an interface with suffering and bad luck in life, believed to be brought on by the activity of bad spirits.
Prevalent in Caribbean cultures, espiritismo is a part of the Latin American traditional healing practice. Du Tout reveals that Santería has a "strong element of spiritism.":26 McNeill also concurs that some Santeros have the power to communicate with spirits asking for guidance to improve the situation of a person consulting.:69 However, in general, the Santeros of the Regla de Ocha primarily turn to religion as their practice to address personal challenges and identify means to improve a situation.:77 Many people may go and see espirititas who don't see a Santero. Also, espiritistas may work hand in hand with Santeros.
People go to a consulta for many reasons, mainly for health-related issues. Divination is a means that traditional healers utilize to inquire further on the details of a problem. Divination may articulate the origin/cause of the problem; in addition, it may include prescriptions for solutions/suggestions to certain difficulties.:96 Divination establishes an interpretative frame for the situation a person finds himself in.:97 Hence, the Santeros offer cowrie-shell divination or other appropriate traditional practices. Rituals, or the reading of patakís may be done to clarify a problem, of which sometimes the person consulting may not even be aware. Passed orally from many generations, patakí are parables used by diviners to guide or give insights or moral lessons to a person who came for consultation. The patakí recited by the Santero corresponds to the number that the cowrie shell divination brings.
Aside from the use of herbs and divination, the Santería traditional healing is achieved through rituals that include animal sacrifice, offerings, altar building, music, dance, and possession trance.:108 When the patient is a child, the Santero uses the curative system known as santiguo, which means "to heal by blessing". Perceiving health problems, most Santeros recommend that the client seeks a medical doctor. Parallel to the medical treatment, the patient might be prescribed some herbal teas, cleansing baths, or a special diet from the traditional healing practice. Sometimes, a Santero might advise a client to receive omiero, whose efficacy is widely disputed by many in the medical community. An omiero is claimed by believers to be a sacred mixture that is made for specific Santería ceremonies and to embody the orichá ruler of herbs, Osaín.:108 Most clients who see Santeros would never be told to drink it.
Santería traditional healing is just one of the many traditional healing practices used in Caribbean and Latin American cultures. Traditional healing practices are practiced side by side with mainstream medical practices through the Cuban healthcare system. Traditional healers recognize but do not compete with Western medicine.
Santería is a religion found in Latin America. It is mainly practiced in but not limited to Cuba, Puerto Rico, the Dominican Republic, Venezuela, Panama, and Colombia. There is also a population who practice it in the United States.
In 2001, there were an estimated 22,000 practitioners in the US alone, but the number may be higher as some practitioners may be reluctant to disclose their religion on a government census or to an academic researcher. Of those living in the United States, some are fully committed priests and priestesses, others are godchildren or members of a particular house-tradition, and many are non-committal clients seeking help with their everyday problems.
A similar religion of Yoruba origin called Candomblé Queto is practiced in Brazil, Argentina, and Uruguay. This is referred to as "parallel religiosity".
In 1993, the issue of animal sacrifice in Santería was taken to the Supreme Court of the United States in the case of Church of the Lukumi Babalu Aye v. City of Hialeah. The court ruled that animal cruelty laws targeted specifically at Santería were unconstitutional.
In 2009, legal and religious issues that related to animal sacrifice, animal rights, and freedom of religion were taken to the United States Court of Appeals for the Fifth Circuit in the case of Jose Merced, President Templo Yoruba Omo Orisha Texas, Inc., v. City of Euless. The court ruled that the Merced case of the freedom of exercise of religion was meritorious and prevailing and that Merced was entitled under the Texas Religious Freedom and Restoration Act (TRFRA) to an injunction preventing the city of Euless, Texas, from enforcing its ordinances restricting his religious practices relating to the use of animals, (see Tex. Civ. Prac. & Rem. Code § 110.005(a)(2)) without the court having to reach his claims under the First and Fourteenth Amendments. After the court case was settled, a news article was published in the Dallas Observer documenting the volume and brutality of the animal sacrifices.
^ "Santería". Religions of the World. Retrieved January 4, 2009.
^ a b "Lucumí Religion". New Orleans Mistic. Archived from the original on May 28, 2008. Retrieved January 4, 2009.
^ Lois Ritter, Nancy Hoffman (April 18, 2011). Multicultural Health. Jones & Bartlett Learning. p. 268.
^ a b c d e Abiola Irele, Biodun Jeyifo, ed. (April 27, 2010). The Oxford Encyclopedia of African Thought, Volume 1. Oxford University Press. p. 305.
^ Richard Fausset (August 10, 2008). "Santeria priest won't let Religious Freedom be sacrificed". Los Angeles Times. Retrieved August 10, 2008.
^ a b c d e f g h i j k l m n o Miguel A. De La Torre (2004). Santería: The Beliefs and Rituals of a Growing Religion in America. Wm. B. Eerdmans. ISBN 978-0802-84973-1.
^ a b David H. Brown (2003). Santería Enthroned: Art, Ritual, and Innovation in an Afro-Cuban Religion. University of Chicago. ISBN 978-0226-07610-2.
^ a b c d Michael Atwood Mason (2002). Living Santería: Rituals and Experiences in an Afro-Cuban Religion. Smithsonian. ISBN 978-1588-34052-8.
^ a b Michael Atwood Mason (Winter 1994). ""I Bow My Head to the Ground": The Creation of Bodily Experience in a Cuban American Santería Initiation". Journal of American Folklore. 107 (423): 23–39. JSTOR 541071.
^ a b Miguel Gonzalez-Wippler (2007). Rituals and Spells of Santería. Original Publications. ISBN 978-0942-27207-9.
^ a b c Dr Cynthia Duncan (2010). "About Santería". University of Washington, Tacoma.
^ Johan Wedel (2004). Santeria Healing: A Journey into the Afro-Cuban World of Divinities, Spirits, and Sorcery. University Press of Florida. ISBN 978-0-8130-2694-7.
^ "American Religious Identification Survey, 2001" (PDF). City University of New York.
^ Andrés I. Pérez y Mena (March 1998). "Cuban Santería, Haitian Vodun, Puerto Rican Spiritualism: A Multicultural Inquiry into Syncretism". Journal for the Scientific Study of Religion. 37 (1): 15–27. JSTOR 1388026.
^ "Church of Lukumi Babalu Aye v. City of Hialeah, 508 U.S. 520". FindLaw.com. June 11, 1993. Retrieved October 25, 2012.
^ "Merced v. Kasson, United States Court of Appeals, Fifth Circuit". FindLaw.com. July 31, 2009. Retrieved October 25, 2012.
^ Kimberly Thorpe (October 22, 2009). "A court case forced a Santería priest to reveal some of his religion's secrets. Its ritual of animal sacrifice he revealed on his own". Dallas Observer.
J. Omosade Awolalu (1979). Yoruba Beliefs and Sacrificial Rites. Prentice Hall. ISBN 978-0582642034.
Miguel R. Bances. "Santería: El Nuevo Manual del Oba u Oriaté" (in Spanish).
William Bascom (1980). Sixteen Cowries: Yoruba Divination from Africa to the New World. John Wiley & Sons. ISBN 978-0253-35280-4.
Lydia Cabrera (1968). El Monte, Igbo, Finda, Ewe Orisha, Vititi Nfinda. Rema Press. ISBN 978-0-89729-009-8. OCLC 644593798.
Baba Raul Canizares (1999). Cuban Santeria. Destiny Books. ISBN 978-0892-81762-7.
Miguel A. De La Torre (2004). Santería: The Beliefs and Rituals of a Growing Religion in America. Wm. B. Eerdmans. ISBN 978-0802-84973-1.
Dr Cynthia Duncan (2010). "About Santería". University of Washington, Tacoma.
Ifayemi Elebuibon (1994). Apetebii: The Wife of Orunmila. Athelia Henrietta Press. ISBN 978-0963-87871-7.
James T. Houk (1995). Spirits, Blood, and Drums: The Orisha Religion of Trinidad. Temple University Press. ISBN 978-1566-39349-2.
Baba Ifa Karade (1994). The Handbook of Yoruba Religious Concepts. Red Wheel / Weiser. ISBN 978-0877-28789-6.
John Mason (1996). Olóòkun: Owner of Rivers and Seas. Yoruba Theological Archminstry. ISBN 978-1881-24405-9.
John Mason (1992). Orin Orisa: Songs for selected Heads. Yoruba Theological Archminstry. ISBN 978-1881-24400-4.
Mozella G Mitchell (2006). Crucial Issues in Caribbean Religions. Peter Lang. ISBN 978-0820-48191-3.
David M O'Brien (2004). Animal Sacrifice and Religious Freedom: Church of the Lukumi Babalu Aye v. City of Hialeah. University Press of Kansas. ISBN 978-0700-61302-1.
Baba Esù Onàrè. "Tratado Encilopedico de Ifa".
Andrés I Pérez y Mena (1982). Socialization by Stages of Development into a Centro Espiritista in the South Bronx of New York City. Teachers College, Columbia University. OCLC 10981378.
Andrés I Pérez y Mena (1991). Speaking with the Dead: Development of Afro-Latin Religion Among Puerto Ricans in the United States. AMS Press. ISBN 978-0404-19485-7.
Andrés I. Pérez y Mena (March 1998). "Cuban Santería, Haitian Vodun, Puerto Rican Spiritualism: A Multicultural Inquiry into Syncretism". Journal for the Scientific Study of Religion. 37 (1): 15–27. JSTOR 1388026.
Andrés I Pérez y Mena (1999). "Animal Sacrifice". In Wade Clark Roof (ed.). Contemporary American Religion. Macmillan Publishers. ISBN 978-0028-64928-3.
Andrés I Pérez y Mena (1999). "Santería". In Wade Clark Roof (ed.). Contemporary American Religion. Macmillan Publishers. ISBN 978-0028-64928-3.
Andrés I Pérez y Mena (2000). "John Paul II Visits Cuba". Great Events of the Twentieth Century. Salem Press.
Andrés I Pérez y Mena (February 2000). "Understanding Religiosity in Cuba". Journal of Hispanic/Latino Theology. 7 (3): 6–34.
Robert Farris Thompson (1983). Flash of the Spirit: African and Afro-American Art and Philosophy. Random House. ISBN 978-0394-50515-2.
González-Wippler, Migene (1990). Santería: African Magic in Latin America (2nd ed.). Original Productions. p. 179. ISBN 0942272048.
Wikimedia Commons has media related to Lukumí and Santería.
Joseph M Murphy. "Santería". Encyclopædia Britannica.

References: v. 
 v. 
 § 110
 v. 
 v. 
 v.