Download Free Guyanese Komfa Book in PDF and EPUB Free Download. You can read online Guyanese Komfa and write the review.

A sacred feminine initiation of self-love and soul care rituals, tools, and exercises. Spiritual teacher, intuitive coach, and award-winning author, Abiola Abrams invites you to activate African goddess magic to transmute your fears and limiting beliefs, so that you can create more happiness, abundance, and self-acceptance. Africa is a continent of 54+ countries, and her children are global. There is no one African spiritual tradition. Our ancestors who were trafficked in "The New World" hid the secrets of our orishas, abosom, lwas, álúsí, and god/desses behind saints, angels, and legendary characters. From South Africa to Egypt, Brazil to Haiti, Guyana to Louisiana, goddess wisdom still empowers us. Writes Abiola, "Spirit told me, "We choose who shows up." And if you are holding this book, then this sacred medicine is meant for you. In this book, you will meet ancient goddesses and divine feminine energy ancestors, legendary queens, and mystical spirits. As you complete their powerful rituals, and ascend through their temples, you will: . Awaken generational healing in the Temple of Ancestors; . Manifest your miracles in the Temple of Conjurers; . Release the struggle in the Temple of Warriors; . Embrace your dark goddess self in the Temple of Shadows; . Heal your primal wounds in the Temple of Lovers; . Liberate your voice in the Temple of Griots; . Open your third eye intuition in the Temple of Queens; and . Surrender, meditate, and rise in the Temple of High Priestesses. Welcome to your goddess circle!
The Biopolitics of Beauty examines how beauty became an aim of national health in Brazil. Using ethnographic fieldwork carried out in Brazilian hospitals, the author shows how plastic surgeons and patients navigate the public health system to transform beauty into a basic health right. The book historically traces the national concern with beauty to Brazilian eugenics, which established beauty as an index of the nation’s racial improvement. From here, Jarrín explains how plastic surgeons became the main proponents of a raciology of beauty, using it to gain the backing of the Brazilian state. Beauty can be understood as an immaterial form of value that Jarrín calls “affective capital,” which maps onto and intensifies the social hierarchies of Brazilian society. Patients experience beauty as central to national belonging and to gendered aspirations of upward mobility, and they become entangled in biopolitical rationalities that complicate their ability to consent to the risks of surgery. The Biopolitics of Beauty explores not only the biopolitical regime that made beauty a desirable national project, but also the subtle ways in which beauty is laden with affective value within everyday social practices—thus becoming the terrain upon which race, class, and gender hierarchies are reproduced and contested in Brazil.
In Maya theology, everything from humans and crops to gods and the world itself passes through endless cycles of birth, maturation, dissolution, death, and rebirth. Traditional Maya believe that human beings perpetuate this cycle through ritual offerings and ceremonies that have the power to rebirth the world at critical points during the calendar year. The most elaborate ceremonies take place during Semana Santa (Holy Week), the days preceding Easter on the Christian calendar, during which traditionalist Maya replicate many of the most important world-renewing rituals that their ancient ancestors practiced at the end of the calendar year in anticipation of the New Year’s rites. Marshaling a wealth of evidence from Pre-Columbian texts, early colonial Spanish writings, and decades of fieldwork with present-day Maya, The Burden of the Ancients presents a masterfully detailed account of world-renewing ceremonies that spans the Pre-Columbian era through the crisis of the Conquest period and the subsequent colonial occupation all the way to the present. Allen J. Christenson focuses on Santiago Atitlán, a Tz’utujil Maya community in highland Guatemala, and offers the first systematic analysis of how the Maya preserved important elements of their ancient world renewal ceremonies by adopting similar elements of Roman Catholic observances and infusing them with traditional Maya meanings. His extensive description of Holy Week in Santiago Atitlán demonstrates that the community’s contemporary ritual practices and mythic stories bear a remarkable resemblance to similar cultural entities from its Pre-Columbian past.
If the head is religion, the gut is magic. Taking up this provocation, this Element delves into the digestive system within transnational Afro-Diasporic religions such as Haitian Vodou, Brazilian Candomblé, and Cuban Lucumí (also called Santería). It draws from the ethnographic and archival record to probe the abdomen as a vital zone of sensory perception, amplified in countless divination verses, myths, rituals, and recipes for ethnomedical remedies. Provincializing the brain as only one locus of reason, it seeks to expand the notion of 'mind' and expose the anti-Blackness that still prevents Black Atlantic knowledges from being accepted as such. The Element examines gut feelings, knowledge, and beings in the belly; African precedents for the Afro-Diasporic gut-brain axis; post-sacrificial offerings in racist fantasy and everyday reality; and the strong stomachs and intestinal fortitude of religious ancestors. It concludes with a reflection on kinship and the spilling of guts in kitchenspaces.
Nearly three decades after her pioneering anthology, Daughters of Africa, Margaret Busby curates an extraordinary collection of contemporary writing by 200 women writers of African descent, including Zadie Smith, Bernardine Evaristo and Chimamanda Ngozi Adichie. A glorious portrayal of the richness and range of African women's voices, this major international book brings together their achievements across a wealth of genres. From Antigua to Zimbabwe and Angola to the USA, overlooked artists of the past join key figures, popular contemporaries and emerging writers in paying tribute to the heritage that unites them, the strong links that endure from generation to generation, and their common obstacles around issues of race, gender and class. Bold and insightful, brilliant in its intimacy and universality, this landmark anthology honours the talents of African daughters and the inspiring legacy that connects them-and all of us.
The primary focus of the book is to illuminate intersections of gender, sexuality, work, race and economic relations in the Caribbean.
"The Oxford Handbook of Caribbean Religions offers a comprehensive overview of Caribbean religions. The Caribbean is a microcosm of the world's religions, but the small geographic space resulted in the encounter of global religions and indigenous religious practices. The racial, ethnic, and cultural diversity of this region makes brief introductions to Caribbean religions incapable of truly addressing its complex and diverse religious landscape. The Handbook also elaborates on the diversity of the religious traditions and the national particularity of the region while also considering multiple geographic settings. It mentions how often Caribbean religion is studied through the perspective of a discrete religious tradition or geographic setting"--
A sacred feminine initiation of self-love and soul care rituals, tools, and exercises. Spiritual teacher, intuitive coach, and award-winning author, Abiola Abrams invites you to activate African goddess magic to transmute your fears and limiting beliefs, so that you can create more happiness, abundance, and self-acceptance. Africa is a continent of 54+ countries, and her children are global. There is no one African spiritual tradition. Our ancestors who were trafficked in "The New World" hid the secrets of our orishas, abosom, lwas, álúsí, and god/desses behind saints, angels, and legendary characters. From South Africa to Egypt, Brazil to Haiti, Guyana to Louisiana, goddess wisdom still empowers us. Writes Abiola, "Spirit told me, "We choose who shows up." And if you are holding this book, then this sacred medicine is meant for you. In this book, you will meet ancient goddesses and divine feminine energy ancestors, legendary queens, and mystical spirits. As you complete their powerful rituals, and ascend through their temples, you will: . Awaken generational healing in the Temple of Ancestors; . Manifest your miracles in the Temple of Conjurers; . Release the struggle in the Temple of Warriors; . Embrace your dark goddess self in the Temple of Shadows; . Heal your primal wounds in the Temple of Lovers; . Liberate your voice in the Temple of Griots; . Open your third eye intuition in the Temple of Queens; and . Surrender, meditate, and rise in the Temple of High Priestesses. Welcome to your goddess circle!
Rediasporization: African-Guyanese Kweh-Kweh examines how African-Guyanese in New York City participate in the Come to My Kwe-Kwe ritual to facilitate rediasporization, that is, the creation of a newer diaspora from an existing one. Since the fall of 2005, African-Guyanese in New York City have celebrated Come to My Kwe-Kwe (more recently called Kwe-Kwe Night) on the Friday evening before Labor Day. Come to My Kwe-Kwe is a reenactment of a uniquely African-Guyanese pre-wedding ritual called kweh-kweh, and sometimes referred to as karkalay, mayan, kweh-keh, and pele. A typical traditional (wedding-based) kweh-kweh has approximately ten ritual segments, which include the pouring of libation to welcome or appease the ancestors; a procession from the groom’s residence to the bride’s residence or central kweh-kweh venue; the hiding of the bride; and the negotiation of bride price. Each ritual segment is executed with music and dance, which allow for commentary on conjugal matters, such as sex, domestication, submissiveness, and hard work. Come to My Kwe-Kwe replicates the overarching segments of the traditional kweh-kweh, but a couple (male and female) from the audience acts as the bride and groom, and props simulate the boundaries of the traditional performance space, such as the gate and the bride’s home. This book draws on more than a decade of ethnographic research data and demonstrates how Come to My Kwe-Kwe allows African-Guyanese-Americans to negotiate complex, overlapping identities in their new homeland, by combining elements from the past and present and reinterpreting them to facilitate rediasporization and ensure group survival.