Reflection on Mr. Jerry Enriquez discussion on Dugu On 3rd October 2016 about 12:30pm Mr. Enriquez was invited to our Caribbean Literature 2 class to impart information regarding the Garifuna culture especially; the spiritual aspect which is the Dugu. In his introduction, Mr. Enriquez stated that its important to self- reflect. He gave us five minutes to meditate and filter our minds. He said it’s important and recommended that we research mindfulness on the internet (google). He said the meditation helps to relax the mind and makes us happier individuals. He recommends that ten minutes mediation every morning and night alienates us from the busyness of the day. Mr. Enriquez gave a brief background on the Garifuna spirituality and cultural traditions relating to his African ancestry. He stated that the Europeans enforced Christianity (Catholic religion) on the Garifuna people hence, the reason most Garifuna and Mestizo people are catholic and creoles are Anglican. Mr. Enriquez said that when he was 14years old he observed an event that triggered and questioned …show more content…
Enriquez also made mentioned of the Roman Catholic Church being the dominant religion. He made reference to the Black Codes Law that was passed for all slaves to be baptized in order for them to be accepted by the white community. This symbolizes the colonization of the Europeans on the masses. He stated that the Dugu ceremonies invited spirits that affect the human body and life on a whole. He mentioned that normally the families will reunite for an entire week to resolve conflicts and receive healing. Interestingly, he stated that once you’re invited to a Dugu service it is compulsory you attend if not there are serious ramifications. He gave an example of a lady that attended for two days and got exhausted upon making her way out her knees was locked and she had to attend the Dugu service. After the service was over she received her healing. Some people are scared to partake in the Dugu
Gerald E. Poyo. Tejano Journey 1770-1850. Austin, Texas: University of Texas Press. 1996. Pp.
Gonzalez’s book is written through the lenses of the Hispanic/ Latino population. Though Gonzalez is not able to fully explain all the specifics of the entire Hispanic / Latino population when it comes to Christianity, he does a remarkable job painting a broad picture. Though this book is aimed at helping share
Upon arrival, the slaves were taught religious precepts, baptized
The Declaration of Pedro Naranjo states, “…they [Natives] instantly break up and burn the images of the holy Christ, the Virgin Mary and the other saints, the crosses, and everything pertaining to Christianity...”2 The Natives destroyed the statues, the
It despite the life of a roman catholic, a roman catholic who must learn how to reconcile the doctrines of Catholicism with the religion of the people who inhabited the land before the Christians came. Anaya also gives voice to the diversity and richness of Latino heritage in this
With their Catholic faith, many slaves designed a “soft” space of expression in the face of their participation in the “hard” institution of slavery. Racial fluidity in the colonial Peruvian institution of marriage sharply contrasts with the widespread conformity by people of color to the draconian judiciary system in league with influential planters in the southern United States. O’Toole argues that indigenous, African and mixed-race Peruvian laborers and slaves made use of familial and organizational networks to self-advocate for civil liberties within the semi-permeable Spanish colonial structure. Conversely, American slaves generally could not work within governmental bounds to fight for their rights, dishonorably shut out from society under the legal discourse of “social death.” In the southern United States, as Orlando Patterson articulated in Slavery & Social Death, the government used its code of “natal alienation” to force blacks to fall victim to its subordination of them.
Furthermore, he uses the culture and beliefs that were passed on through the generations to paint a picture for the reader about the fukú. “Everyone in Santo Domingo had a fukú story”(5). The cultural significance of this piece of evidence shows how widespread the fukú is and how well known it is among the culture of the Dominican Republic. To further elaborate the fact that it is so well-known adds to the symbolism oppression. Like the fukú oppression is very well-known; it is not well known just among the citizens of the Dominican Republic ;but also to the world.
The Emic method gives a clear and accurate understanding of a culture due to the in-depth interview conducted by the anthropologist. But because there was a lack of information, confusion and strange descriptions of a non-exotic culture there is no way that this “Body Ritual Among the Nacirema” used the Emic method. Because of this it supports the fact that this essay was a Etic inspired
The Choctaw people were once a prosperous Native American tribe in the United States of America that settled in more than 50 villages in an area now known as Georgia, Alabama, Louisiana and Southern Mississippi.. The tribe believed that their people were created from a large mound in their territory known to them as the mud of Nvnih Waiya (“Choctaw”). Their society and culture was deeply rooted in agriculture. On their fertile lands in Mississippi the Choctaw grew crops of corn, beans, and pumpkins. Their culture is filled with capacious beliefs and traditions surrounding child birth, medical care, spirituality, and death.
The article written by Miner was one in which seemingly forced the student to keep reading. The varying ways in which the author described traditions created and passed down through generations of the Nacirema people evoked interest and question in the students mind. The student had never read this article, nor had he read an article written in such a way to make him feel emotions quite like the ones he felt while scrolling though the pages of this article. Fortunately, the student was able to find that he was not the sole student amongst his peers who had many questions and concerns that came to fruition while reading the Nacirema article. Questions fluttered around the readers head as he finished the first few paragraphs of the article.
One of the first Christian missionaries to arrive at Huarochiri was a young Jesuit named Blas Valera. Being the son of an Indian women and a Spanish man, he struggled with the idea of replacing the customs and beliefs of his mother with those of Christianity. (Hyland, 2) Valera believed that Andean religion was a precursor for Christianity and mirrored the ideas and beliefs. Therefore this meant that Andean religion was not inferior to Christianity. (Hyland, 3) Conversion to Christianity was often done by force of the Spaniards and through violence.
His death represents a rejection of the oppressive Catholic beliefs that Mama Chona instilled in her family, and an embracement of a pre-colonization belief system in which shame and guilt do not factor into the
In the documentary, “The Split Horn: Life of a Hmong Shaman in America,” portrays the journey of an immigrant Hmong family battling to maintain their cultural traditions alive in the United States. In the Hmong culture, it is believed that every individual has seven souls and if they have an illness, for example sickness, it means that their soul has departed or taken by evil spirits. Hmong people believe in Shamans, who are gifted and respected people who can make contact with their ancestors and return the lost souls of people. In this documentary, the main character Paja Thao is a shaman who is challenged by American customs to keep his cultural Hmong traditions alive and pass it down to his children. Paja becomes sick because he feels like his children don’t care about the Hmong tradition anymore because they don’t participate in his rituals and realizes his children have assimilated to the American culture.
Regla de Ocha, or Santeria, is an Afro-Cuban religion that was born from the context of colonialism and oppression through the memories and experiences of Yoruba slaves in Cuba. It is a combination of beliefs and practices from their homeland in Nigeria, of Roman Catholicism that was imposed on them from the Spanish colonists and of French spiritism from the work of Allan Kardec. In the last couple decades, Santeria has spread and gained popularity throughout South America and North America as an Afro-Cuban religion that many Cubans and African Americans abroad have embraced. Throughout the years, Santeria has also changed and has been redefined in different contexts as it has made its way across the African Diaspora and into different types
Its practice does not mean going into a trance, since the attempt is not to leave or change the experience of this moment, but to be present within it. Mindfulness is not only for monks or priests – it is a way of connecting with the natural quality of awareness and presence, which all humans have.