The books in the Florida and the Caribbean Open Books Series demonstrate the University Press of Florida’s long history of publishing Latin American and Caribbean studies titles that connect in and through Florida, highlighting the connections between the Sunshine State and its neighboring islands. Books in this series show how early explorers found and settled Florida and the Caribbean. They tell the tales of early pioneers, both foreign and domestic. They examine topics critical to the area such as travel, migration, economic opportunity, and tourism. They look at the growth of Florida and the Caribbean and the attendant pressures on the environment, culture, urban development, and the movement of peoples, both forced and voluntary. The Florida and the Caribbean Open Books Series gathers the rich data available in these architectural, archaeological, cultural, and historical works, as well as the travelogues and naturalists’ sketches of the area in prior to the twentieth century, making it accessible for scholars and the general public alike. The Florida and the Caribbean Open Books Series is made possible through a grant from the National Endowment for the Humanities and the Andrew W. Mellon Foundation, under the Humanities Open Books program.

Santería is an African-inspired, Cuban diaspora religion long stigmatized as witchcraft and often dismissed as superstition, yet its spirit- and possession-based practices are rapidly winning adherents across the world. Aisha M. Beliso-De Jesús introduces the term "copresence" to capture the current transnational experience of Santería, in which racialized and gendered spirits, deities, priests, and religious travelers remake local, national, and political boundaries and reconfigure notions of technology and transnationalism. Drawing on eight years of ethnographic research in Havana and Matanzas, Cuba, and in New York City, Miami, Los Angeles, and the San Francisco Bay area, Beliso-De Jesús traces the phenomenon of copresence in the lives of Santería practitioners, mapping its emergence in transnational places and historical moments and its ritual negotiation of race, imperialism, gender, sexuality, and religious travel. Santería's spirits, deities, and practitioners allow digital technologies to be used in new ways, inciting unique encounters through video and other media. Doing away with traditional perceptions of Santería as a static, localized practice or as part of a mythologized "past," this book emphasizes the religion's dynamic circulations and calls for nontranscendental understandings of religious transnationalisms.

In the summer of 2000, two award-winning photographers, Claire Garoutte and Anneke Wambaugh, were researching Afro-Cuban religious practices in Santiago de Cuba, a city on the southeastern coast of Cuba. A chance encounter led them to the home of Santiago Castañeda Vera, a priest-practitioner of Santería, Palo Monte, and Espiritismo, a Cuban version of nineteenth-century European Spiritism. Out of that initial meeting, a unique collaboration developed. Santiago opened his home and many aspects of his spiritual practice to Garoutte and Wambaugh, who returned to his house many times during the next five years, cameras in hand. The result is Crossing the Water, an extraordinary visual record of Afro-Cuban religious experience. A book of more than 150 striking photographs in both black and white and color, Crossing the Water includes images of elaborate Santería altars and Palo spirit cauldrons, as well as of Santiago and his religious "family" engaged in ritual practices: the feeding of the spirits, spirit possession, and private and collective healing ceremonies. As the charismatic head of a large religious community, Santiago helps his godchildren and others who consult him to cope with physical illness, emotional crises, contentious relationships, legal problems, and the hardships born of day-to-day survival in contemporary Cuba. He draws on the distinct yet intertwined traditions of Santería, Palo Monte, and Espiritismo to foster healing of both mind and body--the three religions form a coherent theological whole for him. Santiago eventually became Garoutte's and Wambaugh's spiritual godfather, and Crossing the Water is informed by their experiences as initiates of Santería and Palo Monte. Their text provides nuanced, clear explanations of the objects and practices depicted in the images. Describing the powerful intensity of human-spirit interactions, and evoking the sights, smells, sounds, and choreography of ritual practice, Crossing the Water takes readers deep inside the intimate world of Afro-Cuban spirituality.

In Wizards and Scientists Stephan Palmié offers a corrective to the existing historiography on the Caribbean. Focusing on developments in Afro-Cuban religious culture, he demonstrates that traditional Caribbean cultural practices are part and parcel of the same history that produced modernity and that both represent complexly interrelated hybrid formations. Palmié argues that the standard narrative trajectory from tradition to modernity, and from passion to reason, is a violation of the synergistic processes through which historically specific, moral communities develop the cultural forms that integrate them. Highlighting the ways that Afro-Cuban discourses serve as a means of moral analysis of social action, Palmié suggests that the supposedly irrational premises of Afro-Cuban religious traditions not only rival Western rationality in analytical acumen but are integrally linked to rationality itself. Afro-Cuban religion is as “modern” as nuclear thermodynamics, he claims, just as the Caribbean might be regarded as one of the world’s first truly “modern” locales: based on the appropriation and destruction of human bodies for profit, its plantation export economy anticipated the industrial revolution in the metropolis by more than a century. Working to prove that modernity is not just an aspect of the West, Palmié focuses on those whose physical abuse and intellectual denigration were the price paid for modernity’s achievement. All cultures influenced by the transcontinental Atlantic economy share a legacy of slave commerce. Nevertheless, local forms of moral imagination have developed distinctive yet interrelated responses to this violent past and the contradiction-ridden postcolonial present that can be analyzed as forms of historical and social analysis in their own right.

This book by Miguel De La Torre offers a fascinating guide to the history, beliefs, rituals, and culture of Santería — a religious tradition that, despite persecution, suppression, and its own secretive nature, has close to a million adherents in the United States alone. Santería is a religion with Afro-Cuban roots, rising out of the cultural clash between the Yoruba people of West Africa and the Spanish Catholics who brought them to the Americas as slaves. As a faith of the marginalized and persecuted, it gave oppressed men and women strength and the will to survive. With the exile of thousands of Cubans in the wake of Castro's revolution in 1959, Santería came to the United States, where it is gradually coming to be recognized as a legitimate faith tradition. Apart from vague suspicions that Santería's rituals include animal sacrifice and notions that it is a “syncretistic” form of Catholicism, most people in America's cultural and religious mainstream know very little about this rich faith tradition — in fact, many have never heard of it at all. De La Torre, who was reared in Santería, sets out in this book to provide a basic understanding of its inner workings. He clearly explains the particular worldview, myths, rituals, and practices of Santería, and he discusses what role the religion typically plays in the life of its practitioners as well as the cultural influence it continues to exert in Latin American communities today. In offering a balanced, informed survey of Santería from his unique “insider-outsider” perspective, De La Torre also provides insight into how Christianity and Santería can enter into dialogue — a dialogue that will challenge Christians to consider what this emerging faith tradition can teach them about their own. Enhanced with illustrations, tables, and a glossary, De La Torre's Santería sheds light on a religion all too often shrouded in mystery and misunderstanding.

"Will be of interest not only to specialists in Afro-Cuban and African Diaspora religions, but also to medical anthropologists and students of anthropology, psychology, and religious studies. This work provides a particularly revealing entry way into the realities of contemporary Cuba."-- George Brandon, Sophie Davis School of Biomedical Education, City University of New York Johan Wedel offers a visit inside the world of Santería healing. Drawing upon extensive fieldwork in contemporary Cuba, including interviews with Santería devotees, firsthand observations of divination sessions, and interviews with healed patients supplemented by comments from Santería healers, Wedel demonstrates how Santería healing is carried out and experienced by the paticipants. Santería--with roots in Africa and the slave trade and rituals including divination, animal sacrifice, and possession trance--would seem an anachronism in the modern world. Still, Wedel argues, it offers treatment and ideas about illness that are flourishing and even spreading in the face of Western medicine. He shows that Santería healing is best understood as a transformation of the self, allowing the patient to experience the world in a new way. He grounds his analysis of Santería in lively and sometimes frightening narratives in which people reveal in their own words the experience of illness, sorcery, and healing. Wedel's account will appeal to scholars and others interested in Santería, Cuba, and religious healing. He shows that Santería is not only a challenge to Western medical theory, but also an important contribution to our understanding of illness, suffering, and well-being. Johan Wedel is instructor in social anthropology at Göteborg University, Sweden.

Using storytelling and performance to explore shared religious expression across continents Through a revolutionary ethnographic approach that foregrounds storytelling and performance as alternative means of knowledge, Situated Narratives and Sacred Dance explores shared ritual traditions between the Anlo-Ewe people of West Africa and their descendants, the Arará of Cuba, who were brought to the island in the transatlantic slave trade. The volume draws on two decades of research in four communities: Dzodze, Ghana; Adjodogou, Togo; and Perico and Agramonte, Cuba. In the ceremonies, oral narratives, and daily lives of individuals at each fieldsite, the authors not only identify shared attributes in religious expression across continents, but also reveal lasting emotional, spiritual, and personal impacts in the communities whose ancestors were ripped from their homeland and enslaved. The authors layer historiographic data, interviews, and fieldnotes with artistic modes such as true fiction, memoir, and choreographed narrative, challenging the conventional nature of scholarship with insights gained from sensorial experience. Including reflections on the making of an art installation based on this research project, the volume challenges readers to imagine the potential of approaching fieldwork as artists. The authors argue that creative methods can convey truths deeper than facts, pointing to new possibilities for collaboration between scientists and artists with relevance to any discipline. Publication of the paperback edition made possible by a Sustaining the Humanities through the American Rescue Plan grant from the National Endowment for the Humanities.

This anthology will explore the new directions of conversations occurring in relation to feminism and religion, as well as the technological modes being utilized to continue dialogue, expand borders, and create new frontiers in feminism. It is a cross generational project bringing together the voices of foremothers with those of the twenty-first century generation of feminist scholars to discuss the changing direction of feminism and religion, new methods of dialogue, and the benefits for society overall.

In 1992 Smithsonian anthropologist Michael Atwood Mason traveled to Cuba for initiation as a priest into the Santer'a religion. Since then he has created an active oricha house and has initiated five others as priests. He is a rare combination: a scholar-practitioner who is equally fluent in his profession and his religion. Interweaving his roles as researcher and priest, he explores Santer'a as a contemporary phenomenon and offers an understanding of its complexity through his own experiences and those of its many practitioners.

In the Afro-Cuban Lukumi religious tradition—more commonly known in the United States as Santería—entrants into the priesthood undergo an extraordinary fifty-three-week initiation period. During this time, these novices—called iyawo—endure a host of prohibitions, including most notably wearing exclusively white clothing. In A Year in White, sociologist C. Lynn Carr, who underwent this initiation herself, opens a window on this remarkable year-long religious transformation. In her intimate investigation of the “year in white,” Carr draws on fifty-two in-depth interviews with other participants, an online survey of nearly two hundred others, and almost a decade of her own ethnographic fieldwork, gathering stories that allow us to see how cultural newcomers and natives thought, felt, and acted with regard to their initiation. She documents how, during the iyawo year, the ritual slowly transforms the initiate’s identity. For the first three months, for instance, the iyawo may not use a mirror, even to shave, and must eat all meals while seated on a mat on the floor using only a spoon and their own set of dishes. During the entire year, the iyawo loses their name and is simply addressed as “iyawo” by family and friends. Carr also shows that this year-long religious ritual—which is carried out even as the iyawo goes about daily life—offers new insight into religion in general, suggesting that the sacred is not separable from the profane and indeed that religion shares an ongoing dynamic relationship with the realities of everyday life. Religious expression happens at home, on the streets, at work and school. Offering insight not only into Santería but also into religion more generally, A Year in White makes an important contribution to our understanding of complex, dynamic religious landscapes in multicultural, pluralist societies and how they inhabit our daily lives.