By Solimar Otero
Afro-Cuban Diasporas within the Atlantic international explores how Yoruba and Afro-Cuban groups moved around the Atlantic among the Americas and Africa in successive waves within the 19th century. In Havana, Yoruba slaves from Lagos banded jointly to shop for their freedom and sail domestic to Nigeria. as soon as in Lagos, this Cuban repatriate group grew to become often called the Aguda. This group equipped their very own local that celebrated their Afrolatino background. For those Yoruba and Afro-Cuban diasporic populations, nostalgic structures of relations and neighborhood play the function of narrating and finding a longed-for domestic. via supplying a hyperlink among the workings of nostalgia and the development of domestic, this quantity re-theorizes cultural imaginaries as a resource for diasporic group reinvention. via ethnographic fieldwork and examine in folkloristics, Otero finds that the Aguda establish strongly with their Afro-Cuban roots in modern instances. Their fluid id strikes from Yoruba to Cuban, and again back, in a way that illustrates the really cyclical nature of transnational Atlantic group association. Solimar Otero is affiliate Professor of English and a folklorist at Louisiana nation college. Her learn facilities on gender, sexuality, Afro-Caribbean spirituality, and Yoruba conventional faith in folklore, literature and ethnography. Dr. Otero is the recipient of a Ruth Landes Memorial learn Fund supply (2013), a fellowship on the Harvard Divinity School's Women's reviews in faith application (2009 to 2010), and a Fulbright award (2001).
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Rather, illness and disease were viewed as encompassing social and spiritual processes. In Hoodoo traditions, physical affliction was the outcome of deadly intent and malicious human actions and motivations, such as jealousy, anger, and revenge. As we have seen, the direct products of Hoodoo affliction were embodied forms, and the means of affliction were spiritual. Still, even as some ailments were believed to be the product of malevolent forces, others were believed to be sent from God. But most afflictions found their origins within the realm of relationships: relationships between humans and the divine, between humans and their immediate social environment, and between other human beings.
Dianne D. Glave, “Black Environmental Liberation Theology,” in Glave and Stoll, “To Love the Wind and the Rain,” p. 189. 40. , p. 190. 41. , p. 193. 42. , p. 194. 43. , pp. 197–98. 44. , pp. 198–99. This page intentionally left blank PART II Z Health and Healing across the Diaspora 33 This page intentionally left blank CHAPTER 3 Z Bodies in Time and the Healing of Spaces: Religion, Temporalities, and Health Charles H. Long [L]et us make up our faces before the world, and our names shall sound throughout the land with honor!
Former slave Nathaniel John Lewis of Tin City, Georgia, also insisted that he had seen such a bodily intrusion. “My wife Hattie had a spell put on her for three long years with a nest of rattlesnakes inside her,” he insisted. ” Accounts of Hoodoo sickness routinely testified to plagues of toads, salamanders, spiders, insects, and other creatures in the body. George Little, a root doctor in Brownsville, Georgia, observed the deadly consequences of such infestations. “Frawgs an lizuds and sech tings is injected intuh people’s bodies an Natural and Supernatural 11 duh people den fall ill an sometime die,” he maintained.
Afro-Cuban Diasporas in the Atlantic World by Solimar Otero