Elegua is said to be present everywhere and at all times. Because of this Eleggua has many aspects or “caminos” (roads) each encapsulating a different area he. Caminos de Elegua. Elegua Abaile. Elegua Afrá. Elegua Agbanukué [Agbanuké]. Elegua Akéru. Elegua Agongo Ogo. Elegua Akesan. Elegua Alá Le Ilú. Elegua. Caminos. Eleggua has twenty-one different roads. It is important to make the distinction between Eshu and Eleggua. These are both.
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I got in touch which really fascinating people, who inspired me a lot. The music is played in a religious context, and so many people think that you should be initiated into Santeria in order to learn the drumming, which is understandable in one way. One more problem I encountered was, that in Santeria women are not allowed to play the Bata drums.
Because of this fact some people in New York were also not willing to teach me. But nevertheless I found musicians like John Amira, who shared his enormous knowledge with me, and Pedrito Martinez, who really inspired me a lot with his playing and his open mind. I had to put my focus on one topic. What I decided to do is putting my accent on one God only: But how can I talk about Eleggua without explaining the main aspects of Santeria?
In my work you will find background information on the Cuban religion and its Gods and on the drums used in religious ceremonies, called Bata drums. The last, and biggest chapter of my thesis is dedicated to Eleggua, the first Orisha in the Yoruban Pantheon. I made research on the main characteristics of Eleggua, and also made a link to Legba, the corresponding God in the Vodou traditian of Haiti.
I did not only compare the Gods, but also the music of both religions, which have some parts in common, but also know a lot of differences. This work will not teach you how to play the Bata drums, and will also not reveal all the secrets of Santeria. In my thesis I will give an overview over what this religion and music is all about, and over the main percussive grooves, and songs played for Eleggua.
How can drums talk? And who is Eleggua? These are some of the questions I am going to find an answer in this work. In the chapter below you will find information about how and where Santeria developed.
As my thesis will not be a theological research, I concentrated on the musical side of Santeria. To explain how this religion works would go behind the scope of this work. The worship of Orishas see Glossary came to Cuba during slavery time 18th and 19th century.
It is wrong to say that Yorubaland was one big nation. The two most important cities were OYO, which was the political capital of the kingdoms, and IFE, the religious centre. Several versions of the Yoruba myth of origin exist, of which the most popular revolve around a figure named Oduduwa. As recorded by one of the earliest Yoruba historians, Reverend Samuel Johnson, Oduduwa was the head of an invading army from the East a place often identified with Mecca, the Sudan, or northeastern Nigeria who established the constitutional monarchic system of government amongst the indigenous population he found.
Other versions of the myth posit that Oduduwa was sent down by Olodumare, the Creator, to fashion the first human beings out of the clay soil of Ile-Ife. My focus lies in the history of Yoruba in Cuba. For those who are more interested in the history of Yorubaland, I can recommend you an article on http: The sugar mill owners needed a huge number of labours to work on the plantations. Because of this, they started to bring an enormous number of African slaves to Cuba.
Slavery trade began in Cuba already around but found its highest point in the first half of the 19th century, even if the Englishmen prohibited slavery trade in In Cuba, it took until for slavery to finally be abolished.
A group of slaves working and living together on the plantations never consisted of slaves from one single ethnic group. Slaves originating from the Bakongo region, the kingdom of Dahomey, Angola and from Yorubaland were mixed.
The different cultures and languages were meant to keep them dr. But nevertheless it was impossible to separate them completely, and that is how slaves started to reconstruct their ancestral cultures and religions, in which dance and music played an important role. This reconstruction happened in their plantation barracks Rodriguez, In first place, the role of these societies, which were elrgua by the Spanish rulers and supervised by the Church, was to provide mutual aid and religious instruction, but also to meet slaves from the same ethnic group, like for example the LUKUMI.
In Cuba Lukumi was the name given to all slaves coming from Yorubaland. The Camminos were under protection of the Catholic Church because the Spanish thought that this would maybe help to Christianize the slaves. The Catholic feasts gave the slaves the opportunity to put their style of celebration into the public festivities.
Eleggua » Santeria Church of the Orishas
They played their music and danced the way they were csminos back in Yorubaland. The most Africanized religious festivity was the day of Epiphany, or dia de reyes. It became their special day because of the black king Melchior coming from Africa to adore Jesus on his birth.
They saw the African presence in the Catholic religion and this made caminoa feast day the most important for the Lukumi Murphy, In Cuba syncretism happened.
This means that elements ce different religions are fused to a new religion in which you can still see the origins of the different elements. At the beginning, slaves had to hide their Orishas behind the picture of a Catholic Caminks because they were supposed to be Catholics. Moreover they could only worship them on a caninos feast day.
But soon they realized the similarities between their Orishas and the Saints, and so both religions were mixed and Santeria, or Regla de Ocha was born. In some cases this fusion was very superficial, and so it happened that some male Orishas have a female Saint as counterpart. This is the case for Chango, who became Santa Barbara. They consider Santa Barbara as one aspect of Chango. Important for the choice to link both of them together was the red dress of Santa Barbara, and the fact that both are connected to thunder Volkenandt, 5.
What is an Orisha? What is his role, and what are his main characteristics? I made a camino about the familial relations between the different Dlegua, and put them together in a family tree. They are considered deities in the Yoruba pantheon. They are superior to men but inferior to God. Yoruba people use them as messengers and pray to them instead of directly to Oludumare. They personify the different forces of nature, like for example the wind, the ocean or thunder.
An Orisha is not considered to be perfect. He has human characteristics, which are both, good and bad. As already mentioned in the chapter about Santeria, each Orisha is linked to a Catholic Saint. This is due to the fact that during slavery time the Spaniards wanted ve Christianize the slaves.
Those hided their Orishas behind the faces of the Catholic Saints and kept on praying to them. Eleggua every Orisha has his own rhythms, his specific objects, and favourite food and drinks as well as a special day, number and colour. There is a huge number of Orishas in Yorubaland.
It is often said that there are of them in Yorubaland, which is a mystic number symbolizing a multitude de la Torre, In Cuba however, there are only around twenty-four Orishas left Sobisch, The Orishas can be divided into different groups: In this section I put some of the characteristics of the Orishas in one table.
Unfortunately there are some aspects missing. I could nowhere find information on those attributes. Unfortunately it was impossible to find all the information I needed for this table. That is why some eelgua are missing. There are more familial relations between some of the Orishas. According to Cabrera A Pataki is a legend about the relationship between different Orishas, or between Orishas and humans. Some have their origins in Africa and others originate in Cuba.
They are mostly transmitted orally, which is the caminoos why you always find different versions of one particular legend. For believers, it is not important if those stories really happened. They should also never been taken literally. The purpose of these stories is to provide guidance and practical help for believers in the here and now de la Torre, The ceremony has different sections.
Mostly four parts can be differed: Below you find a description of every part. In the ancient land of the Yoruba Igbodu was the place where priests received the oracle.
5 ofrendas a Elegua para el dinero que le encantarán
In Cuba it is the area or room in the house set aside as the shrine for the Orisha and used during a ceremony Pryor, In the Oru seco there is no singing seco means dry in Spanish.
This part of the ceremony is not accessible for everybody. There are 24 salutes to the Orishas. The order in which the salutes are played does not differ a lot from one tambor to the other. The Orisha for whom the toque is held is taken out of the normal order and saluted last Mason, Mostly the following order is played: Because the salutes are played directly to the Orishas some drummers consider it to be the most important part of a music ceremony.