Palo Mayombe and Bantu traditions (Las Reglas de Congo)

Narco-Cults ◽  
2015 ◽  
pp. 119-152
Keyword(s):  
Palo Mayombe

scholarly journals Las pesadillas de shango: los "Asesinatos constanzo" de Matamoros en el cine

2012 ◽  
Vol 35 (2) ◽  
pp. 99
Author(s):  
Robert Harland
Keyword(s):  
Distrito Federal ◽  
Palo Mayombe

El artículo examina dos películas inspiradas por los asesinatos cometidos por Adolfo de Jesús Constanzo, los cuales tuvieron lugar en Matamoros y el Distrito Federal de México en los años 80, más notoriamente en 1989 cuando se sacrificó al estudiante estadounidense Mark Kilroy. Constanzo empleó una mezcla particular y repugnante de las religiones afro-hispanas, santería y palo mayombe para realizar sus asesinatos rituales y controlar a sus seguidores. Los dos largometrajes son Perdita Durango (1997) de Alex de la Iglesia, y Borderland (2007) de Zev Berman.

scholarly journals Syncretic Santa Muerte: Holy Death and Religious Bricolage

Religions ◽  
2021 ◽  
Vol 12 (3) ◽  
pp. 220
Author(s):  
Kate Kingsbury ◽  
R. Andrew Chesnut
Keyword(s):  
Significant Influence ◽  
Religious Movement ◽  
Colonial Era ◽  
Beliefs And Practices ◽  
Religious Traditions ◽  
Life And Death ◽  
Socioeconomic Groups ◽  
Santa Muerte ◽  
Palo Mayombe ◽  
Formed Part

In this article, we trace the syncretic origins and development of the new religious movement centered on the Mexican folk saint of death, Santa Muerte. We explore how she was born of the syncretic association of the Spanish Catholic Grim Reapress and Pre-Columbian Indigenous thanatologies in the colonial era. Through further religious bricolage in the post-colony, we describe how as the new religious movement rapidly expanded it integrated elements of other religious traditions, namely Afro-Cuban Santeria and Palo Mayombe, New Age beliefs and practices, and even Wicca. In contrast to much of the Eurocentric scholarship on Santa Muerte, we posit that both the Skeleton Saint’s origins and contemporary devotional framework cannot be comprehended without considering the significant influence of Indigenous death deities who formed part of holistic ontologies that starkly contrasted with the dualistic absolutism of European Catholicism in which life and death were viewed as stark polarities. We also demonstrate how across time the liminal power of death as a supernatural female figure has proved especially appealing to marginalized socioeconomic groups.

Santeria and Palo Mayombe: Skulls, Mercury, and Artifacts

2009 ◽  
Vol 54 (6) ◽  
pp. 1458-1462 ◽  
Author(s):  
James R. Gill ◽  
Christopher W. Rainwater ◽  
Bradley J. Adams
Keyword(s):  
Palo Mayombe

The Black Atlantic Metaphysics of Azealia Banks: Brujx Womanism at the Kongo Crossroads

Hypatia ◽  
2021 ◽  
pp. 1-28
Author(s):  
Elizabeth Pérez
Keyword(s):  
African Americans ◽  
Black Atlantic ◽  
Femme Fatale ◽  
Political Program ◽  
Black Bodies ◽  
Palo Mayombe ◽  
Discursive Constructions ◽  
Do So

Abstract Controversial Harlem-born rapper/singer, songwriter, and provocateuse Azealia Banks is the most (in)famous, vocal, and visible proponent of Black Atlantic traditions in recent times—making a critical reckoning well overdue. I begin here by tracing Banks's engagement with Afro-Diasporic religions (including Caribbean Espiritismo, Afro-Cuban Lucumí, and Dominican “21 Divisions”) as a trajectory from vamp to bruja [witch]/santera to mayombera. A review of Banks's public statements reveals her growing commitment to championing “so-called voodoo” and urging other African Americans to do so as well. I argue that the release of Beyoncé's Lemonade in 2016 catalyzed Banks's advocacy for Kongo-inspired Palo Mayombe, long overshadowed by Yorùbá-based orisha worship. I further demonstrate that Banks's espousal of Palo Mayombe has been bound up with her identity as a Womanist and dark-skinned, cisgender femme fatale. More than a political program, however, Banks's discursive constructions amount to a Black Atlantic metaphysics. Drawing on Irene Lara's formulation of “bruja positionalities,” I propose that the theoretical scaffolding for her metaphysics should be designated Brujx Womanism. Missteps notwithstanding, Banks emerges as a metaphysician, aspiring to repair Black bodies by re-membering Kongo traditions. In closing, I suggest that Banks's Brujx Womanism may contribute to the conceptualization of Conjure Feminism in four crucial respects.

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