Santa Maria witchcraft refers to the practice of witchcraft and the belief in supernatural powers in the city of Santa Maria, located in Rio Grande do Sul state in southern Brazil. The tradition of witchcraft in Santa Maria can be traced back to the indigenous tribes that originally inhabited the region. These tribes had their own spiritual practices and believed in the power of shamans and witch doctors. With the arrival of European colonizers and the spread of Christianity, the indigenous spiritual practices were suppressed and labeled as witchcraft. In this new context, witches came to be associated with evildoers and agents of the devil. The fear and persecution of witches continued for many centuries, and it was a common practice to accuse innocent people of witchcraft based on superstitions and unfounded beliefs.
Cuban Santeria Practices
Santeria is a fusion of Catholic practices and African folk beliefs. It emerged in Cuba during the 17th century, and has been embedded in Cuban society ever since. These days, it’s far more prevalent than Catholicism on the island—Santeros outnumber Catholics by 8-1. Cuba is still the religious center of Santería, but the faith has spread to many other countries as well, including the U.S.
Santería’s roots can be traced to the Lucumí religion, which was practiced by the Yoruba tribes of modern-day Benin and Nigeria. Slaves from West Africa were imported to Cuba in the 17th century, and they brought their religious tradition with them. The slaves were banned from practicing their own religion, so they disguised their gods as Catholic figures and continued to pray to them as they pleased. As such, in Santería – the name means Way of the Saints – Catholic saints represent Yoruban divine beings, known as orishas.
For centuries, Santería – which is also known as the Regla de Ocha – was practiced in secret, and survived orally from one generation to another. After the Revolution, Santería was openly acknowledged but was criticized by the government as being folksy witchcraft. In the 1980s, there was a resurgence of interest in Santería, and today it enjoys widespread appeal throughout much of Cuba. It’s estimated that up to 80 percent of the Cuban population follows some Santería practices.
Fidel Castro is even rumored to be a believer. That may be in part due to an auspicious event that happened during his victory speech on January 8, 1959. While Fidel was addressing the crowd, two doves flew over the podium, and one of them landed on his shoulder. Doves are symbols of Obatalá, the son of God in Santería. Not surprisingly, many people took this as a sign that God wanted Fidel to lead Cuba.
The combining of concepts and terminology from different religions – in this case, from Catholicism and the Lucumí religion – is called religious syncretism. In the minds of many Cubans, the two religions parallel one another, rather than existing as one unified religion. They also don’t see contradictions between the two faiths. Practitioners attend Catholic mass and might even baptize their children, while also practicing forms of Lucumí in their home. In the house of a Santero, you might find statues of Catholic saints alongside orisha symbols.
The fear and persecution of witches continued for many centuries, and it was a common practice to accuse innocent people of witchcraft based on superstitions and unfounded beliefs. In recent times, the belief in witchcraft in Santa Maria has seen a resurgence, partly due to the influence of popular culture and increased awareness of alternative spiritual practices. There are individuals in the city who identify as witches and practice various forms of witchcraft, ranging from nature-based spirituality to Wiccan traditions.
Beliefs
Santería followers believe that one God created the universe and that the world is cared for by lesser divine beings known as orishas. Similar to ancient Greek gods, the orishas represent various forces of nature along with certain human characteristics—for example, Yemayá is the orisha of the sea and motherhood.
The orishas are thought to perform miracles for adherents, and can also be blamed for unfortunate events. If an individual has consistently bad luck, they must appease their orisha to achieve harmony and balance in their life. The followers, however, can’t communicate directly with these divine beings. Santería priests, known as babalawos, act as intermediaries in the religion. They interpret the will of the gods using divination, which involves an elaborate ceremony that often includes rum, drums, cigars, and animal sacrifice. The relationship with the Santeros is also beneficial to the orishas—they only continue to exist if humans worship them. The orishas are thus not immortal, but depend on human devotion and sacrifice to survive.
Strolling through the streets of Cuba, you’ll occasionally come across people wearing all white clothing—chances are these people are going through their Santería initiation. People of all ages can choose to follow Santería, with an initiation process that sets the follower on la regla de ocha (the way of orishas). The initiations are ritualistic and involve elaborate ceremonies. Followers are required to stay inside at night for an entire year and only dress in white. No one is allowed to touch the follower aside from family members or lovers.
Every follower is assigned to an orisha who will guide him or her throughout life. There are around 400 orishas, but only 20 are regularly worshiped in Cuba. There’s Ochún, who wears yellow and is associated with the Virgen de la Caridad (the Virgin of Charity). If you visit the El Cobre Cathedral, you’ll see followers sporting yellow clothes and wearing yellow and white beads in homage to Ochún. Changó is another popular saint. The saint of fire and war, he is often seen carrying a double-headed axe and is associated with red and white. His Catholic avatar is Santa Barbara.
Obatalá, the goddess of creation and peace, dresses in white and associated with the Virgen de la Merced (the Virgin of Mercy). Yemayá rules the ocean and is the goddess of motherhood. Not surprisingly, she wears blue and white, and is associated with the Virgen de Regla. Santeros often have statues of saints in their home, and may even have an altar where pastries, candles, fruits, and coins are offered to their orisha.
There are no official churches or temples in the religion. As such, ceremonies and rituals are usually performed at home or in public.
And because Santería lacks scriptures, the whole faith is passed down orally. This is why ceremonies and rites are so important.
One notable characteristic of Santa Maria witchcraft is the blending of different cultural influences. The practice incorporates elements of Afro-Brazilian religions, such as Candomblé and Umbanda, as well as indigenous and European folklore. The syncretism of different spiritual traditions is a hallmark of Brazilian culture, and Santa Maria is no exception. The city is home to several groups and communities of witches who gather regularly to perform rituals, celebrate seasonal festivals, and share knowledge about their craft. These gatherings are seen as a way to preserve and revive the old traditions that were repressed for so long. In addition to practicing witchcraft, the Santa Maria witch community also aims to challenge the negative stereotypes associated with witches and educate the public about their beliefs and practices. They seek to promote tolerance, understanding, and acceptance of different spiritual traditions, while also reclaiming their cultural heritage. Overall, Santa Maria witchcraft is a unique blend of indigenous, European, and Afro-Brazilian influences that seeks to revive and preserve traditional spiritual practices in the face of modernity. It is a testament to the resilience and adaptability of human beliefs and practices, as well as a reflection of the diversity that exists within Brazilian society..
Reviews for "The Folklore and Folk Magick of Santa Maria Witchcraft"
1. Jane - 2 stars - Although I was excited to read "Santa Maria Witchcraft," I found it to be quite disappointing. The plot was predictable and lacked any originality. The characters were one-dimensional and lacked depth, making it difficult to connect with them. Additionally, the writing style was repetitive and inconsistent. Overall, it was a lackluster read that failed to capture my attention.
2. Michael - 1 star - I cannot express my disappointment enough with "Santa Maria Witchcraft." The storyline was confusing and disjointed, making it nearly impossible to follow. The characters were poorly developed, and their motivations were unclear. Moreover, the writing was dull and lacked any excitement or suspense. I would not recommend wasting your time on this book.
3. Sarah - 2 stars - "Santa Maria Witchcraft" had so much potential, but it fell flat in execution. The pacing of the story was off, with long periods of nothing happening and then sudden, rushed climaxes. The dialogue was stilted and unrealistic, making it difficult to engage with the characters. The plot twists were highly predictable, leaving me feeling unsatisfied by the end. Overall, it was a mediocre read that left much to be desired.
4. David - 1 star - I was incredibly disappointed with "Santa Maria Witchcraft." The writing was amateurish and filled with grammatical errors and typos. The characters were poorly developed and lacked any complexity. The story itself was uninteresting and failed to capture my attention. I had high hopes for this book, but it ultimately let me down. I would not recommend it to anyone looking for a compelling witchcraft-themed read.
5. Emily - 2 stars - "Santa Maria Witchcraft" started off promising, but it quickly went downhill. The plot was convoluted and filled with unnecessary subplots that added nothing to the overall story. The characters were forgettable and lacked depth, making it difficult to care about their fates. The writing style was also quite dull, lacking any imagination or creativity. Overall, I found it to be a disappointing read that failed to deliver on its potential.