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Written in the "deforming mirror" of a "foreigner's English," Cozarinsky's fourteen verbal postcards translate an exile's personal experience into public "deja vu" while his cinematic novella whisks his character through a political and cultural looking glass by means of special effects that make the world a hemisphere away familiarly strange.
This book fills a long-standing need in the literature: Voodoo, Santeria, and Macumba as practised today in cities throughout the Western world. It is not another history or sociological study, but a candid personal account by two who came to "the religion" from the outside. It includes descriptions of the phenomena triggered by Voodoo practice, divination techniques, spells and a method of self-initiation.
A guide to finding valuable artifacts in the city that explains how locate, recover, and identify all types of treasures, including old coins, lost jewelry, hidden money, historical relics, antique bottles, and more.
This compelling reference work introduces the religions of Voodoo, a onetime faith of the Mississippi River Valley, and Vodou, a Haitian faith with millions of adherents today. Unlike its fictional depiction in zombie films and popular culture, Voodoo is a full-fledged religion with a pantheon of deities, a priesthood, and communities of believers. Drawing from the expertise of contemporary practitioners, this encyclopedia presents the history, culture, and religion of Haitian Vodou and Mississippi Valley Voodoo. Though based primarily in these two regions, the reference looks at Voodoo across several cultures and delves into related religions, including African Vodu, African Diasporic Religions, and magical practices like hoodoo. Through roughly 150 alphabetical entries, the work describes various aspects of Voodoo in Louisiana and Haiti, covering topics such as important places, traditions, rituals, and items used in ceremonies. Contributions from scholars in the field provide a comprehensive overview of the subject from various perspectives and address the deities and ceremonial acts. The book features an extensive collection of primary sources and a selected, general bibliography of print and electronic resources.
A splendid ironic portrayal of literary Paris and of a young writer’s struggles by one of Spain’s most eminent authors. This brilliantly ironic novel about literature and writing, in Vila-Matas’s trademark witty and erudite style, is told in the form of a lecture delivered by a novelist clearly a version of the author himself. The “lecturer” tells of his two-year stint living in Marguerite Duras’s garret during the seventies, spending time with writers, intellectuals, and eccentrics, and trying to make it as a creator of literature: “I went to Paris and was very poor and very unhappy.” Encountering such luminaries as Duras, Roland Barthes, Georges Perec, Sergio Pitol, Samuel Beckett, and Juan Marsé, our narrator embarks on a novel whose text will “kill” its readers and put him on a footing with his beloved Hemingway. (Never Any End to Paris takes its title from a refrain in A Moveable Feast.) What emerges is a fabulous portrait of intellectual life in Paris that, with humor and penetrating insight, investigates the role of literature in our lives.
Summary of Vodou: The Next Stage attempts to delineate the silhouette of a religion undergoing a process of transformation. Contacts with high priests and priestesses reveal their efforts and readiness to adapt the faith to the demands of time. The recent recognition of Vodou as a religion (2003) by the Haitian government has set the stage for further adaptation and change. Some of the mysteries that permeate the faith now require clarification; rituals should be refined, and some of the secret teachings unveiled. The public access to the religious concepts would also imply a reinterpretation of myths, and a systematic approach to the faith in the light of values and evolutionary concepts. Hence, initiators must more efficiently train candidates to priesthood in order to promote the evolutionary trend of the belief-system. The Vodou creed simmers down in its essence the seeds of change. The deific manifestations inspire believers to search for and find better ways to cope with life difficulties. The derived insight and inspiration throw off sparks of creative energy that ease the material and spiritual journey. Like every human endeavor, Vodou reflects the worshippers’ level of spiritual development; their use of formal knowledge to search for truth would enhance their understanding and integration of lessons learned from spiritual phenomena. The yearning for enlightenment demands acts of faith and courage. It requires a motivating force to move from a perceived good to a greater good. Perseverance and a confident hope could set the stage to move away from well-worn path to more actualized concepts. During rituals, for example, one would see a shift from invocation to evocation of deities; this would ease the forward movement on the spiritual ladder. It would not only shed light on better ways to embark on the earthly pilgrimage and the practice of rituals but also open the mind to the endless spiritual possibilities. The time for a paradigm shift in the religion has arrived, and adjustment now becomes a necessity. The public recognition of Vodou paves the way to a higher level of awareness. Vodouists—now more than ever—must use a new narrative to explain how the channeling of deific energies gives access to information hidden beyond the realm of consciousness, among other phenomena. The pursuit of change would stem from new ways to grasp religious and ethical concepts and integrate them in the practice of the faith. The summoning of deities would require a larger vision, magical knowledge, and the proper conditioning of the believer,s body, mind, and heart to better channel a higher spiritual vibration. This implies a connectedness to the sacred dimension within the confine of formal knowledge, and an honest perception of one’s potentialities, resources, wants and needs. The forward movement on the ladder of spiritual development would not easily unfold; for, change usually takes time. A higher stage of religious practice would require faith, courage, conviction, self-expression, and a more appropriate interaction with others within and without the community of believers. The Vodou faith supports free will, freedom, justice, and respect for self and others. Hence, the change process would entail more individual, social, and spiritual responsibility to demonstrate the willingness to pursue enlightenment.
Not only does this book give a well-researched account of the politicization of Haitian Voodoo and the Voodooization of Haitian politics, it also lays the ground for the development of creative policies by the state vis-a-vis the cult. It is an indispensable research tool for the students of Afro-American, Caribbean and African societies in particular, and for religionists and political scientists in general.