The few people that are aware of Santeria generally perceive this word negatively. Most associate it with such religious practices as animal sacrifices and offerings. Meanwhile, the meaning of the word Santeria does not actually have any negative connotations. As De La Torre (2004) writes, “Santeria, from the Spanish word Santo (saint), literally means “the way of saints” (p. 14). The author uses it as a positive term as opposed to the common interpretation of it as a primitive religion. Understanding the origins and the beliefs of Santeria is essential in ascertaining common misconceptions and similarities of this religion with Christianity.
Santeria has its origins in the centuries characterized by colonial expansion. One of the ethnic groups brought into America from Africa as slaves were Yoruba people. There is no specific date when it transpired, as the period of Atlantic slave trade had lasted since the sixteenth to nineteenth century. After their arrival in Cuba, Yoruba were forced to convert to Catholic Christianity. However, old beliefs persisted since Africans did not embrace the Catholic church, but rather used the apparel of Christian saints to conceal their own gods (De La Torre, 2004, p. 18). The subsequent combination of African traditions and Christian influence resulted in the emergence of Santeria.
One of the most common misconceptions about Santeria is that it is statistically insignificant. Meanwhile, this religion attracts more interest than most people realize. De La Torre (2004) notes that the number of Santeria followers in Americas exceeds one hundred million, while the United States hosts an uncertain number ranging from half a million to five million. (p. 14). The spread in calculations is explained by the absence of formal organization that would regulate the church of Santeria and account for all adherents. However, the number of believers in Latin America increases with time, as the religion gains more prominence.
It is also noteworthy that Santeria encompasses people from diverse backgrounds. Although the majority of adherents are of African descent, De La Torre (2004) points to followers who are also white, some of whom have even risen to become priests (p. 14). At the same time, the diversity of income is also high since this religion encompasses adherents from poor to middle-class. Finally, this religion is not represented by uneducated people exclusively as college graduates are also known to practice Santeria. Although the author does not give the proportion of believers from minorities, the presence of white priests does imply diversity.
There are three reasons why the author disagrees with the notion of Santeria as a minority religion. First, its number of followers is high, reaching millions of people. Second, it is not excluded to one particular ethnicity or socioeconomic group, as there are also representatives of majorities. Third, Santeria has official recognition as a religion in the United States. Furthermore, De La Torre (2004) even points to the ruling of the Supreme Court that enabled Santeria followers to sacrifice animals, as required by their rituals (p. 13). Combined together, these factors disprove the common perception of Santeria as a minority religion.
The author decolonizes knowledge about Santeria using the complex nature of European Christian and African beliefs. First, De La Torre (2004) writes that “Christianity, when embraced under the context of colonialism and/or slavery, has the ability to create a space in which the indigenous beliefs of oppressed groups can resist annihilation” (p. 12). Second, he cites other examples of African faith being combined with Protestant faith resulting in Jamaican Revival and Pocomania and Cuban’s Marxists’ acceptance of Santeria traditions (De La Torre, 2004, p. 12). Third, the perception of Santeria in the US and Cuba is gradually shifting from a faith followed by marginalized and persecuted people to a vibrant religion with a large potential. Therefore, knowledge about Santeria is not determined by colonial history and is dynamic enough to attract new followers in the postcolonial world.
The primary aspect of Santeria that appeals to me personally is its fundamental belief in harmony. As the De La Torre (2004) writes, “Santeria’s main purpose is to assist the individual, regardless of their religious background or affiliation, to live in harmony with their assigned destiny” (p. 18). At the same time, I do not like the contradiction between Santeria’s fundamental opposition to the idea of absolute truth and the requirement to live according to determined morality (De La Torre, 2004, p. 26). By stating that evil and good are relative, Santeria allows justifying any deed using moral relativity as the argument.
Santeria views itself as a separate and independent from other belief systems religion. At the same time, it recognizes and accepts the importance of the perspectives of other religions (De La Torre, 2004, p. 26). For instance, Santeria recognizes Jesus, but views him as the mask of Olofi, which is the personification of Santeria’s major deity. Having originated from Christianity, it should not be surprising that some similarities between the two religions exist. Olodumare – the principal deity in Santeria bears resemblance to Christian comprehension of God. De La Torre (2004) acknowledges that this division into three aspects is reminiscient of Christian doctrine of trinity (p. 59). Specifically, both have three expressions of themselves: Father, Son, and Holy Spirit in Christianity, and Olofi, Nzame, and Baba Nkwa in Santeria. However, there are also other godlike entities “ruling the world in the Supreme Being’s stead” (De La Torre, 2004, p. 47). As a result, Santeria cannot be classified as a strictly monotheistic religion because it has secondary gods, and it is not a classic polytheistic religion since it has a concept of a prime deity.
As much as Santeria originates from both European Christianity and African faith, it is also a synthesis of monotheistic and polytheistic types of religion. Santeria’s main moral values are also similar to Christian Commandments. Santeria prohibits killing, stealing, cannibalism, suicide, and fearing death, while promoting peace, respect of God, neighbors, parents, and laws, and being content with one’s faith (De La Torre, 2004, p. 47). Subsequently, Santeria’s morality is close to Christian virtues, even though it also stems from African traditions.
This book has definitely influenced my perception of Santeria in a positive manner. Previously, I had assumed that it was a minor religion practiced by a limited number of African Americans, who worshipped numerous gods. However, after acquainting myself with De La Torre’s writing, I understand that Santeria is a nuanced and rich religious system, which is an intriguing combination of common religious elements organized in a unique and intriguing way. Although Santeria cannot rival major religions due to the small proportion of the population, the number of its followers eclipses encompasses millions of different people with the potential to expand further.
The most important lesson that I have personally learned is that similarly contradicting religions can exist and even complement each other. Santeria is intriguing in regards to its acceptance of other belief systems. Understanding its concept of harmony and the importance of spiritual awareness, I have learned to appreciate different worldviews and religious beliefs. I am now prepared to find out about new worldviews with an open mind without influence of the prejudices of a particular religion.
Reference
De La Torre, M. A. (2004). Santeria: The beliefs and rituals of a growing religion in America. Eerdmans Publishing Company.