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Unformatted text preview: 22:14 Chapter 4: “Shamans at Work in NY” 1. NY Garifuna religious leaders pit their cosmopolitan authority against homeland religious leader’s territorial or indigenous authority (126) [ Religious Autobiographies ] 1. Themes of homeland shamans’ life stories… (128) 1) senseation of being different a young person 2) experiences of visions and dreams 3) attempt to flee destiny by moving place ot place 4) resistance and denial from family members 5) recognition at some point by a respected older buyei 6) gradual replacement of uncontrolled torment by spirits w/ assistance of spirits now won over as allies 7) transformation of spirit afflictions into spirit benefits 2. All of thins is from Africa, just in different words (128) 3. Must maintain beliefs through ritual objects e.g. soliders/iron caldero (129) “extended altar” 4. As religious practice draws selectively from extant African Diaspora religions, especially from the pervasion Cuban repertoire of Santeria and Palo Monte, they have adopted not only the orishas but laso the muertos and the calderos that contain them (129) 5. As Garifuna religious culture is articulated in new space, both by insiders and by outsiders, it is fitted to existing categories, semiotic niches, and social groups (130) Garifuna religious actors adopt this new language and worldview partly to relate/translate themselves into terms familiar with the host communities but at the same time, they begin to adopt those terms into their own practice and self-understanding 6. Adopting non-Garifuna spirits = add flexibility to her work (130) 7. Adoption of and interaction with non-Girafuna spiits might be said to mirror, model, and present to consciousness the b/w homeland and diaspora (131) contracted as wage of labor; new spirits work on terms of US 8. Negotiating the distinct social relations of each constructs a microcosm of the diasporic experience in general, with its alternating attractions and resistances to new sources of power in the host land (131) 9. New families of spirits hold out boh an attraction and a perceived threat to distinctiveness and autonomy of Garifuna spirits (131) adoption of new spirit = shift Garifuna buyeis born and raised in US, or those newer to religious vocation shift is far more pronounced and is now an integral part of becoming a Garifuna spet of spirit work 10. Homeland NY shamans underwent conversions to traditional practice based on experiences specific to NY (132) due to heightened consciousness in NY as a African reactive process of an assertion and defense of their identity...
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- Fall '11
- Garifuna, homeland, Garifuna religious culture