The Languages of Urban Africa consists of a series of case studies that address four main themes. The first is the history of African urban languages. The second set focus on theoretical issues in the study of African urban languages, exploring the outcomes of intense multilingualism and also the ways in which urban dwellers form their speech communities. The volume then moves on to explore the relationship between language and identity in the urban setting. The final two case studies in the volume address the evolution of urban languages in Africa. This rich set of chapters examine languages and speech communities in ten geographically diverse African urban centres, covering almost all regions of the continent. Half involve Francophone cities, the other half, Anglophone. This exciting volume shows us what the study of urban African languages can tell us about language and about African societies in general. It is essential reading for upper level undergraduates, postgraduates and researchers in sociolinguistics, especially those interested in the language of Africa.

Over the last 35 years, practice of Santeria and the Yoruba religion in the United States has grown as the result of African American search for identity and large scale Cuban migration. While the ritual and belief systems of Santeria and the Yoruba Religion are essentially the same, the practical religion of both differs. Both center around questions of group identity and the concerns of their practitioners. This book focuses on the changes in the Yoruba Practical Religion of the Converted in the African American community. Through insighful attention to rich ethnographic detail, the author explores the beliefs, practices, and rituals of this religious community.

One of the first steps in our spiritual journey is the relationship with Egun. We setup an ancestor alter and faithfully make offerings and discuss our daily happenings, wishes, needs, and dreams. All too often through lack of knowledge from our elders, neglect or lack of communication the door to ancestor communication stays shut. Not because of anything we have done, but what we have not done.We need to open the door into that previously forbidden realm. Know and trust, without fear, a communication with our ancestors... not just a one way monologue, but that two way dialogue, that lets you have a vehicle for knowledge, healing, and informed advice from our long forgotten ancestors.Baba Falokun provides the tools necessary to kick that door open; by using Oriki we can open a door to a level of communication not previously available.As we follow the guide and chant the Oriki for the ancestors to mount the medium, we begin to hear the voices of the past repeating the words with you. Welcome them, the words are thousands of years old and still used today.This is a tool that opens the portals of another dimension. Use them, our ancestors walk with us; don't lose the opportunity to receive a communication. These are a must for anyone doing or wishing to communicate with the other side.

A book of prayer for Orisha (Yoruba dieties) written in English by a priestess of Obatala. This book will be useful to anyone interested in African spirituality.

A guide to the history, beliefs, rituals, and culture of 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. With the exile of thousands of Cubans after Castro's revolution in 1959, Santería came to the United States, where it is gradually coming to be recognized as a legitimate faith tradition, one about which most people in America's mainstream know very little. De La Torre explains the worldview, myths, rituals, and history of Santería, and 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.--From publisher description.

In revising his 1985 doctoral dissertation for the New School for Social Research, Gregory has not attempted to incorporate scholarship since then on the Afro-Cuban religion, but has added important recent works to his bibliography. He sets out to understand why practitioners of Santera in New York found its beliefs and practices socially, culturally, and at times politically meaningful in their everyday lives. He traces its vitality to its role as a sociohistorical site of resistance to the political and cultural domination of slavery and more recently, to racially and ethnically based forms of social subordination, both in the US and in Cuba.

Tsilhqút’ín, also known as Chilcotin, is a northern Athabaskan language spoken by the people of the Chilco River (Tsilhqóx) in Interior British Columbia. Until now, the literature on Tsilhqút’ín contained very little description of the language. With forty-seven consonants and six vowels plus tone, the phonological system is notoriously complex. This book is the first comprehensive grammar of Tsilhqút’ín. It covers all aspects of linguistic structure – phonology, morphology, and syntax – including negation and questions. Also included are three annotated texts. The product of decades of work by linguist Eung-Do Cook, this book makes an important contribution to the ongoing documentation of Athabaskan languages.

• The first book to provide complete, specific instructions for casting the obi oracle of the Santería faith. • Uses the shell of a coconut, which embodies the spirit of Obí, as a divination tool. • Includes a detailed “mojuba” or prayer that awakens the orishas and invites them to speak. • Examines in depth the five basic patterns that appear when obí is cast and explains how to interpret the oracle's answer. • Explores the fifty additional patterns and meanings contributed by ten orishas closely associated with the orisha Obí One of the paths to the spirits within Santeria is through a divination technique known as obi, the coconut oracle, which gives the petitioner access to the orisha of the same name. The orisha Obí began as a mortal human who ascended to become an orisha as a reward for good deeds done on Earth, then fell from grace because of excessive pride. When he descended back to Earth, his spirit was embodied in the coconut palm. Though he no longer has a tongue, he can answer questions posed to him through the patterns made by four pieces of coconut shell cast as a divination tool. Obí: Oracle of Cuban Santería is the first book to fully explore the sacred body of lore surrounding Obí, as well as his particular rituals and customs, including opening considerations, casting and interpreting the oracle, and employing advanced methods of divination. Also explained are the previously unpublished secrets of closing the oracle properly so that any negative vibrations will be absorbed by the coconuts and permanently removed from the diviner's home.

Iyanifa means Mother of Wisdom or Mother of Ifa. It is the position of the High Priestess in the Ifa Orisha tradition . The Ifa Orisha tradition of Africa is thousands of years old and was so strong, it was able to survive the slave trade to go on in the new world. What didn't survive the slave trade ,but remained in Africa was the position of Iyanifa. In a world where women have lost much of their ancient mysteries to patriarchy and slavery, a tradition is presented here that went underground but did not die. Iyanifas, Iyami, and Queen mothers of Africa resurface now to continue a legacy for new generations across the globe. This book is a collection of stories, essays, and explorations of the position of Iyanifa and its resurgence in the Diaspora. Gleaned from the perspective of the elder mothers who broke the glass ceiling to reclaim the tradition , they share their divine wisdom teachings, candid personal experiences, joys, and growing pains drawn from their lives as Iyanifas and women in the tradition. This volume of work features authors such as Luisah Teish, Iyanla Vanzant, Aina Olomo and many other powerful healers, diviners, and counselors. It is offered as a gift to women in the tradition and to those interested in Woman’s and African Studies to explore the path of Iyanifa and to be a resource for years to come.