Skip to main content Accessibility help
×
Hostname: page-component-78c5997874-94fs2 Total loading time: 0 Render date: 2024-11-19T22:24:10.225Z Has data issue: false hasContentIssue false
Series:   Elements in Magic

The Gut

A Black Atlantic Alimentary Tract

Published online by Cambridge University Press:  06 December 2022

Elizabeth Pérez
Affiliation:
University of California, Santa Barbara

Summary

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.
Get access
Type
Element
Information
Online ISBN: 9781009031530
Publisher: Cambridge University Press
Print publication: 05 January 2023

Access options

Get access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)

Bibliography

Abiodun, R. (2014). Yoruba Art and Language: Seeking the African in African Art. London: Cambridge University Press.Google Scholar
A.-Garrett, F. (2020). Regla de Osha Afrocubana en Venezuela. Raleigh, NC: Lulu Press.Google Scholar
Ahmed, S. ([2004] 2014). The Cultural Politics of Emotion. Edinburgh: Edinburgh University Press.Google Scholar
Ahmed, S. (2012). On Being Included: Racism and Diversity in Institutional Life. Durham, NC: Duke University Press.Google Scholar
Alpizar, R., and Calleja, G. (2019). Nfumbe: El universo de los espíritus como lenguaje articulado en el palo monte Mayombe. Havana: Ediciones Maiombe.Google Scholar
Angarica, N. V. (1955). Manual del oriaté, religión lucumí. Havana.Google Scholar
Apter, A. (1991). Herskovits’s heritage: Rethinking syncretism in the African Diaspora. Diaspora, 1(3), 235–60.Google Scholar
Apter, A. (2018). Oduduwa’s Chain: Locations of Culture in the Yoruba-Atlantic. Chicago, IL: University of Chicago Press.Google Scholar
Austin-Broos, D. J. (1997). Jamaica Genesis: Religion and the Politics of Moral Orders. Chicago, IL: University of Chicago Press.Google Scholar
Austin-Broos, D. J. (2003). The anthropology of conversion: An introduction. In A. Buckser and Glazier, S. D., eds., The Anthropology of Religious Conversion. New York: Rowman and Littlefield, pp. 114.Google Scholar
Avalos, N. (2018). Decolonial approaches to the study of religion: Teaching Native American and Indigenous religious traditions. Religious Studies News, November 5. https://bit.ly/3gzDMG6.Google Scholar
Avalos, N. (2020). Interview: Decolonizing religious studies and its layers of complicity, with D. McConeghy, August 17. https://bit.ly/3D1sSAp.Google Scholar
Babatunde, E. D. (1992). A Critical Study of Bini and Yoruba Value Systems of Nigeria: Change: Culture, Religion, and the Self. Lewiston, NY: E. Mellen Press.Google Scholar
Balkenhol, M. (2021). Commemorating the African ancestors: Entanglements of citizenship, colonialism, and religion in the Netherlands. In Medovoi, L. and Bentley, E., eds., Religion, Secularism, and Political Belonging. Durham, NC: Duke University Press, pp. 265–82.Google Scholar
Barton, S. A. (2012). “Can you take a picture of the wind?”: Candomblé’s absent presence framed through regional foodways and Brazilian popular music. Canadian Journal of Latin American and Caribbean Studies, 37(74), 137–72.Google Scholar
Barton, S. A (2018). “Now you’re eating slave food!” A genealogy of feijoada, race, and nation. In Ickes, S. and Reiter, B., eds., The Making of Brazil’s Black Mecca: Bahia Reconsidered. East Lansing: Michigan State University Press, pp. 279306.Google Scholar
Bascom, W. ([1951] 1993). Sixteen Cowries: Yoruba Divination from Africa to the New World. Bloomington: Indiana University Press.Google Scholar
Bass, G. A., Seamon, M. J., and Schwab, C. W. (2020). A surgeon’s history of the omentum: From omens to patches to immunity. Journal of Trauma and Acute Care Surgery, 89(6), e161–e66.CrossRefGoogle ScholarPubMed
Bayart, J.-F. (1989). L’État en Afrique. La politique du ventre. Paris: Fayard.Google Scholar
Begot, D. (1980). Le vaudou dans la peinture. Espace créole, 4(1), 99108.Google Scholar
Beliso-De Jesús, A. M. (2014). Santería copresence and the making of African Diaspora bodies. Cultural Anthropology, 29(3), 503–26.Google Scholar
Beliso-De Jesús, A. M. (2015). Electric Santería: Racial and Sexual Assemblages of Transnational Religion. New York: Columbia University Press.Google Scholar
Bernal, G. ([2008] 2010). La dilogmancia “El Oráculo Del Diloggún,” La Sagrada Mision de Consultar. Raleigh, NC: Lulu Press.Google Scholar
Blier, S. P. (1995). Vodun: West African roots of Vodou. In Cosentino, D. J., ed., Sacred Arts of Haitian Vodou. Los Angeles: UCLA Fowler Museum, pp. 6187.Google Scholar
Blier, S. P. (1996). African Vodun: Art, Psychology, and Power. Chicago, IL: University of Chicago Press.Google Scholar
Blier, S. P. (2015). Art and Risk in Ancient Yoruba: Ife History, Power, and Identity, c. 1300. Cambridge: Cambridge University Press.CrossRefGoogle Scholar
Bollée, A., Kernbichl, K., Scholz, U., and Wiesinger, E. (2017). Dictionnaire étymologique des créoles français d’Amérique: Deuxième Partie, Mots d’origine non-française ou inconnue. Hamburg: Helmut Buske.Google Scholar
Bosman, W. (1705). A New and Accurate Description of the Coast of Guinea, Divided into the Gold, Slave and Ivory Coasts. London: J. Knapton, D. Midwinter.Google Scholar
Brown, D. H. (1989). Garden in the machine: Afro-Cuban sacred art and performance in urban New Jersey and New York. PhD dissertation, Yale University.Google Scholar
Brown, D. H. (2003). Santería Enthroned: Art, Ritual, and Innovation in an Afro-Cuban Religion. Chicago, IL: University of Chicago Press.Google Scholar
Brown, D. H. (2022). Patakín: Orisha Stories from the Odu of Ifa. Ocean, NJ: AshéExpress.Google Scholar
Brown, K. M. (1991). Mama Lola: A Vodou Priestess in Brooklyn. Berkeley: University of California Press.Google Scholar
Brown, K. M (1995). The altar room: A dialogue. With Mama Lola and K. M. Brown. In Cosentino, D., ed., Sacred Arts of Haitian Vodou. Los Angeles: UCLA Fowler Museum, pp. 227–39.Google Scholar
Brown, K. M (2001). Afro-Caribbean healing: A Haitian case study. In Healing Cultures: Art and Religion As Curative Practices in the Caribbean and Its Diaspora, ed. Olmos, M. Fernández and Paravisini-Gebert, L.. New York: St. Martin’s Press, pp. 4368.Google Scholar
Brown, T. K. (2003). Mystical experiences, American culture, and conversion to Christian Spiritualism. In Buckser, A. and Glazier, S. D., eds., The Anthropology of Religious Conversion. New York: Rowman and Littlefield, pp. 133–48.Google Scholar
Browse, S. (2018). Cognitive Rhetoric: The Cognitive Poetics of Political Discourse. Amsterdam: John Benjamins.CrossRefGoogle Scholar
Bruce, L., and Lane Ritchie, S. (2018). The physicalized mind and the gut-brain axis: Taking mental health out of our heads. Zygon, 53(2), 356–74.Google Scholar
Burton, R. D. E. (1997). Afro-Creole: Power, Opposition, and Play in the Caribbean. Ithaca, NY: Cornell University Press.Google Scholar
Cabrera, L. ([1954] 1968). El monte: Igbo, finda, ewe orisha, vititi nfinda. Miami, FL: Ediciones C.R.Google Scholar
Cabrera, L. ([1957] 1986). Anagó: vocabulario lucumí. El yoruba que se habla en Cuba. Miami, FL: Ediciones Universal.Google Scholar
Cabrera, L. (1974a). Yemayá y Ochún: Kariocha, Iyalorichas y Olorichas. Madrid: C & R.Google Scholar
Cabrera, L. (1974b). Oye Ogbó. Refranes y ejemplos. Cómo enseñaban a sus hijos los viejos lucumíes y taitas criollos. In Báez, V., ed., La Enciclopedia de Cuba. Prosa de guerra. Geografía. Folklore. Educación. Economía. Vol. 6. Madrid: Enciclopedia y Clásicos Cubanos, pp. 349–82.Google Scholar
Cámara, D. (2009). El Dilogun, Manual Adivinatorio, La Sabiduria Del Caracol. Raleigh, NC: Lulu Press.Google Scholar
Capponi, G. (2018). A dialogue with nature: Sacrificial offerings in Candomblé religion. PhD dissertation, University of Roehampton.Google Scholar
Carden‐Coyne, A. (2005). American guts and military manhood. In Forth, C. E. and Carden‐Coyne, A., eds., Cultures of the Abdomen: Diet, Digestion and Fat in the Modern World. New York: Palgrave Macmillan, pp. 7186.CrossRefGoogle Scholar
Carr, D. (2003). Education, Knowledge, and Truth: Beyond the Postmodern Impasse. London: Routledge.CrossRefGoogle Scholar
Cartwright, K. (2013). Sacral Grooves, Limbo Gateways: Travels in Deep Southern Time, Circum-Caribbean Space, Afro-Creole Authority. Athens: University of Georgia Press.CrossRefGoogle Scholar
Castor, N. F. (2017). Spiritual Citizenship: Transnational Pathways from Black Power to Ifá in Trinidad. Durham, NC: Duke University Press.Google Scholar
Chakrabarty, D. (2000). Provincializing Europe: Postcolonial Thought and Historical Difference. Princeton, NJ: Princeton University Press.Google Scholar
Chireau, Y. P. (1993). Black Magic: Religion and the African American Conjuring Tradition. Berkeley: University of California Press.Google Scholar
Chock, P. P. (1967). Some problems in Ndembu kinship. Southwestern Journal of Anthropology, 23(1): 7489.CrossRefGoogle Scholar
Christie, M. E. (2008). Kitchenspace: Women, Fiestas, and Everyday Life in Central Mexico. Austin: University of Texas Press.Google Scholar
Condé, M. (1983). Naipaul et les Antilles: Une histoire d’amour? La Quinzaine littéraire, 16(31), 67.Google Scholar
Costa do Nascimento, M. (2017). Sacrificio de animais e distribuição da carne no ritual afro-pernambucano. In Motta, R., ed., Os afro-brasileiros: Anais do Congresso Afro-Brasileiro. Recife: Massangana, pp. 245–52.Google Scholar
Craik, E. M. (1998). Hippocrates: Places in Man. Clarendon.Google Scholar
Cros Sandoval, M. (2006). Worldview, the Orichas, and Santería: Africa to Cuba and Beyond. Gainesville: University Press of Florida.Google Scholar
Crowther, S. A. (1843). Vocabulary of the Yoruba Language, Part I. English and Yoruba. Part II. Yoruba and English. To which are Prefixed, the Grammatical Elements of the Yoruba Language. London: Church Missionary Society.Google Scholar
Cuba, Comisión Militar Ejecutiva y Permanente. (1844). Colección de los fallos pronunciados por una sección de la Comisión militar establecida en la ciudad de Matanzas para convocer de la causa de conspiración de la gente de color, etc. Matanzas: Imprenta del gobierno por S. M. y la Real marina.Google Scholar
Daniel, Y. (2005). Dancing Wisdom: Embodied Knowledge in Haitian Vodou, Cuban Yoruba, and Bahian Candomblé. Champaign: University of Illinois Press.Google Scholar
Daut, M. L. (2020). The wrongful death of Toussaint Louverture. History Today. https://bit.ly/3N4m1uF.Google Scholar
Derrida, J., and Moore, F. C. T. (trans.). (1974). White mythology: Metaphor in the text of philosophy. New Literary History, 6(1), 574.Google Scholar
Díaz Castrillo, L. (2006). Manual del Santero II. Caracas: Inversiones Orunmila.Google Scholar
Dillard, C. B. (2000). The substance of things hoped for, the evidence of things not seen: Examining an endarkened feminist epistemology in educational research and leadership. Qualitative Studies in Education, 13(6), 661–81.Google Scholar
Dingemanse, M. (2006). The Body in Yorùbá: A Linguistic Study. Leiden: University of Leiden.Google Scholar
Drewal, H. J. (1987). Art and divination among the Yoruba: Design and myth. Africana Journal, 14(2–3), 139–56.Google Scholar
Dubois, L. (2004). Avengers of the New World: The Story of the Haitian Revolution. Cambridge, MA: Harvard University Press/Belknap Press.Google Scholar
Dukes, D., Abrams, K., Adolphs, R., et al. (2021). The rise of affectivism. Nature Human Behaviour, June 10. https://doi.org/10.1038/s41562-021-01130-8.CrossRefGoogle Scholar
Ellis, A. B. (1887). The Tshi-Speaking Peoples of the Slave Coast of West Africa: The Religion, Manners, Customs, Laws, Languages. London: Chapman and Hall.Google Scholar
Ellis, A. B. (1894). The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, &c. London: Chapman & Hall.Google Scholar
Emmanuel, A. K. T. (2017). African concept of man and his destiny. www.academia.edu/37179990/AFRICAN_CONCEPT_OF_MAN_AND_HIS_DESTINY_BY_AJAYI_KEHINDE_TEMITOPE_EMMANUEL. Unpublished paper.Google Scholar
Espírito Santo, D. (2015). Liquid sight, thing-like words, and the precipitation of knowledge substances in Cuban Espiritismo. Journal of the Royal Anthropological Institute, 21(3), 579–96.Google Scholar
Eugênio, R. W. (2002). Acaçá: Onde tudo começou: Histórias, vivências e receitas das cozinhas de Candomblé. São Paulo: Arx.Google Scholar
Fabian, J. (1990). Power and Performance: Ethnographic Explorations through Proverbial Wisdom and Theater in Shaba, Zaire. Madison: University of Wisconsin Press.Google Scholar
Ferreira, E. (2016). O Bumba-Meu-Boi do Piauí: Poesia afro-brasileira, cantigas, gênese, memórias e narrativas de fundação do Boi de Né Preto de Floriano Piauí. Vozes, Pretérito & Devir, 6(1), 92106.Google Scholar
Fichte, H. (1985). Lazarus und die Waschmaschine: kleine Einführung in die afroamerikanische Kultur. Frankfurt: Fischer.Google Scholar
Filho, A. H. Ferreira. (1994). Salvador das mulheres condição feminina e cotidiano popular na Belle Époque imperfeita. M.A. thesis, Federal University of Bahia.Google Scholar
Finch, A. K. (2015). Rethinking Slave Rebellion in Cuba: La Escalera and the Insurgencies of 1841–1844. Chapel Hill: University of North Carolina Press.CrossRefGoogle Scholar
Fiske, R. H. 2006. The Dimwit’s Dictionary: More Than 5,000 Overused Words and Phrases and Alternatives to Them. Portland, OR: Marion Street Press.Google Scholar
Fhunsu, D., trans. (2017). The Kongo Rule: The Palo Monte Mayombe Wisdom Society (Reglas de Congo: Palo Monte Mayombe. PhD dissertation, University of North Carolina at Chapel Hill.Google Scholar
Flora, C. (2007). Gut almighty. Psychology Today, May 1. www.psychologytoday.com/us/articles/200705/gut-almighty.Google Scholar
Forde, M. (2018). Introduction. In Forde, M. and Hume, Y., Passages and Afterworlds: Anthropological Perspectives on Death in the Caribbean. Durham, NC: Duke University Press, pp. 130.Google Scholar
Forth, C. E. (2019). Fat: A Cultural History of the Stuff of Life. London: Reaktion.Google Scholar
Fulton, J. S. (1898). The sanitation of seaside resorts. Maryland Medical Journal: Medicine and Surgery, 38, 41–5.Google Scholar
Gámez Céspedes, L., and Águila, de Ifá. (2009). Defendiendo nuestras tradiciones. www.academia.edu/25470490/Defendiendo_Nuestras_Tradiciones.Google Scholar
García, D. F. (2014). Contesting anthropology’s and ethnomusicology’s will to power in the field: William R. Bascom’s and Richard A. Waterman’s fieldwork in Cuba, 1948. MUSICultures, 40(2), 133.Google Scholar
Gardner, A. H. (2010). Incorporating divine presence, orchestrating medical worlds: Cultivating corporeal capacities of therapeutic power and transcendence in Ifa everyday. PhD dissertation, University of California, Berkeley.Google Scholar
Gibson, K. (2001). Comfa Religion and Creole Language in a Caribbean Community. Albany: State University of New York Press.Google Scholar
Giles-Vernick, T. (1999). Leaving a person behind: History, personhood, and struggles over forest resources in the Sangha Basin of Equatorial Africa. International Journal of African Historical Studies, 32(2/3), 311–38.CrossRefGoogle ScholarPubMed
Goucher, C. (2014). Rituals of iron in the Black Atlantic World. In Ogundiran, Akinwumi and Saunders, Paula, eds., Materialities of Ritual in the Black Atlantic. Bloomington: Indiana University Press, pp. 108–24.Google Scholar
Guerra, C. Cardoso. (2015). La poética adivinatoria de Ifa: Transculturación yórùbà en la escritura caribeña. PhD dissertation, Universidad de Las Palmas de Gran Canaria.Google Scholar
Halloy, A. (2012). Gods in the flesh: Learning emotions in the Xangô possession cult (Brazil). Ethnos, 77(2), 177202. https://doi.org/10.1080/00141844.2011.586465.Google Scholar
Harding, R. E. (2006). É a Senzala: Slavery, women, and embodied knowledge in Afro-Brazilian Candomblé. In Griffith, R. M. and Savage, B. D., eds., Women and Religion in the African Diaspora: Knowledge, Power, and Performance. Baltimore, MD: Johns Hopkins University Press, pp. 318.Google Scholar
Harvey, S. A. (2013). “Big Apple Vodou.” Narratively, March 6. https://narratively.com/big-apple-vodou.Google Scholar
Healy, M. S. (1998). Empire, race and war: Black participation in British military efforts during the twentieth century. PhD dissertation, Loyola University Chicago.Google Scholar
Hebblethwaite, B. (2012). Vodou Songs in Haitian Creole and English. Philadelphia, PA: Temple University Press.Google Scholar
Hegel, G. W. F. ([1837] 2001). The Philosophy of History, trans. J. Sibree. Ontario: Batoche.Google Scholar
Herskovits, M. J., and Herskovits, F. S. (1934). Rebel Destiny: Among the Bush Negros of Dutch Guiana. New York: Whittlesey House, McGraw-Hill.Google Scholar
Hoffman, S. J. (1992). Sport, religion, and ethics. In Hoffman, S. J., ed., Sport and Religion. Champaign, IL: Human Kinetics, pp. 213–26.Google Scholar
Holbraad, M. (2008). Definitive evidence, from Cuban gods. Journal of the Royal Anthropological Institute, 14(s1), S93S109.CrossRefGoogle Scholar
Holbraad, M. (2012). Truth in Motion: The Recursive Anthropology of Cuban Divination. Chicago, IL: University of Chicago Press.Google Scholar
hooks, b. (2000). Feminist Theory: From Margin to Center. London: Pluto Press.Google Scholar
Hornback, R. (2019). Racism and Early Blackface Comic Traditions: From the Old World to the New. New York: Palgrave Macmillan.Google Scholar
Houk, J. T. (1995). Spirits, Blood, and Drums: The Orisha Religion in Trinidad. Philadelphia, PA: Temple University Press.Google Scholar
Huet, N. B. Juárez. (2013). Transnational networks and re-Africanization of the Santería in Mexico City. In Cunin, E. and Hoffmann, O., eds., Blackness and Mestizaje in Mexico and Central America. Trenton, NJ: AfricaWorld Press, pp.165–90.Google Scholar
Johnson, P. C. (2002). Models of “the body” in the ethnographic field: Garifuna and Candomblé case studies. Method and Theory in the Study of Religion, 14(2), 170–95.CrossRefGoogle Scholar
Johnson, P. C. (2011). An Atlantic genealogy of spirit possession. Comparative Studies in Society and History, 53(2), 393425.Google Scholar
Knipe, D. M. (2015). Vedic Voices: Intimate Narratives of a Living Andhra Tradition. New York: Oxford University Press.Google Scholar
Lara, A.-M. (2020). Queer Freedom : Black Sovereignty. Albany: State University of New York Press.Google Scholar
Lawal, B. (2008). Èjìwàpò: The dialectics of twoness in Yorùbá art and culture. African Arts, 41(1), 2439.Google Scholar
LeBlanc, R. M. (2010). The Art of the Gut: Manhood, Power, and Ethics in Japanese Politics. Berkeley: University of California Press.Google Scholar
Lele, O. (2001). Obí: Oracle of Cuban Santería. Rochester, VT: Destiny.Google Scholar
Lele, O. (2003). The Diloggún: The Orishas, Proverbs, Sacrifices, and Prohibitions of Cuban Santería. Rochester, VT: Destiny.Google Scholar
Lele, O. (2012). Sacrificial Ceremonies of Santería: A Complete Guide to the Rituals and Practices. Rochester, VT: Destiny.Google Scholar
Le Reste, J.-Y., Coppens, M., and Barais, M., et al. (2013). The transculturality of “gut feelings”: Results from a French Delphi consensus survey. European Journal of General Practice, 19(4), 237–24.Google Scholar
Lessa, L. Falcão. (2019). Nossos Passos Vêm de Longe: A Irmandade da Boa Morte de São Gonçalo Dos Campos à Luz do Feminismo Negro. ENECULT: Encontro de Estudos Multidisciplinares em Cultura, August. www.xvenecult.ufba.br/modulos/submissao/Upload-484/111445.pdf (unpaginated).Google Scholar
Lesshafft, H. (2016). Circles of care: Healing practices in a Bahian Candomblé community. PhD dissertation, University of Edinburgh.Google Scholar
Li, X. (2007). Voices Rising: Asian Canadian Cultural Activism. Vancouver: University of British Columbia Press.CrossRefGoogle Scholar
Liyanage, S. (2016). “Bokken ranga pāmuda”: Gut feeling, instinct and rhetoric of Sri Lankan actor learning. Journal of Aesthetic and Fine Arts, 1(1), 2233.Google Scholar
Lloyd, D., and Wolfe, P. (2015). Settler colonial logics and the neoliberal regime. Settler Colonial Studies, 6(2): 110.Google Scholar
Lohmann, R. I. (2003). Turning the belly: Insights on religious conversion from New Guinea gut feelings. In Buckser, A. and Glazier, S. D., eds., The Anthropology of Religious Conversion. New York: Rowman and Littlefield, pp. 109–21.Google Scholar
Lohmann, R. I. (2011). Empathetic perception and imagination among the Asabano: Lessons for anthropology. In Holland, D. W. and Troop, C. J., eds., The Anthropology of Empathy: Experiencing the Lives of Others in Pacific Societies. New York: Berghahn, pp. 95116.Google Scholar
Lucas, G. (2018). Gut thinking: The gut microbiome and mental health beyond the head. Microbial Ecology in Health and Disease, 29(2), 1548250. https://doi.org/10.1080/16512235.2018.1548250.CrossRefGoogle ScholarPubMed
Luhrmann, T. M. (2014). Response: Knowing God, attentional learning, and the local theory of mind. Religion, Brain & Behavior, 4(1), 7890.Google Scholar
MacGaffey, W., Harris, M. D., Williams, S. H., and Driskell, D.C. (1993). Astonishment & Power: The Eyes of Understanding: Kongo Minkisi / The Art of Renée Stout. Washington, DC: Smithsonian Institution.Google Scholar
Machon, J. (2009). (Syn)Aesthetics: Redefining Visceral Performance. New York: Palgrave Macmillan.Google Scholar
Madan, M. ([2005] 2021). Pocket Manual for Santeros. Caracas: Ediciones Òrúnmìlà.Google Scholar
Maffi, L. (1994). A linguistic analysis of Tzeltal Maya ethnosymptomatology. PhD dissertation, University of California–Berkeley.Google Scholar
Marchal, J. A. (2019). The disgusting apostle and a queer affect between epistles and audiences. In Black, F. C. and Koosed, J. L., eds., Reading with Feeling: Affect Theory and the Bible. Atlanta, GA: SBL Press, pp. 113–40.Google Scholar
Martín, F. Ferrándiz, and Rodero, C. G. (2005). Espejos: Cuerpos, imágenes y palabras en el culto de María Lionza. In Ortiz García, C., Carretero, C. Sánchez, and Gutiérrez, A. Cea, eds., Maneras de mirar: lecturas antropológicas de la fotografía. Madrid: CSIC, pp. 257–79.Google Scholar
Mason, J. (1992). Orin Òrìṣà: Songs for Selected Heads. Brooklyn, NY: Yoruba Theological Archministry.Google Scholar
Mason, J. (1997). Ogun: Builder of the Lukumi’s house. In Barnes, S. T., ed., Africa’s Ogun: Old World and New. Bloomington: Indiana University Press, pp. 353–68.Google Scholar
Mason, J. (1999). Ìdáná Fún Òrìṣà: Cooking for Selected Heads. Brooklyn, NY: Yoruba Theological Archministry.Google Scholar
Matibag, E. (1996). Afro-Cuban Religious Experience: Cultural Reflections in Narrative. Gainesville: University Press of Florida.Google Scholar
Matory, J. L. (1994). Sex and the Empire That Is No More: Gender and the Politics of Metaphor in Oyo Yoruba Religion. Minneapolis: University of Minnesota Press.Google Scholar
Matory, J. L. (2005). Black Atlantic Religion: Tradition, Transnationalism, and Matriarchy in the Afro-Brazilian Candomblé. Princeton, NJ: Princeton University Press.Google Scholar
Matory, J. L. (2018). The Fetish Revisited: Marx, Freud, and the Gods Black People Make. Durham, NC: Duke University Press.Google Scholar
Mattos, H. (2008). “Black troops” and hierarchies of color in the Portuguese Atlantic world: The case of Henrique Dias and his Black regiment. Luso-Brazilian Review, 45(1), 629.Google Scholar
Mazzarella, W. (2009). Affect: What is it good for? In Dube, S., ed., Enchantments of Modernity: Empire, Nation, Globalization. New York: Routledge/Taylor & Francis, pp. 291309.Google Scholar
Mbembe, A. (2003). Necropolitics. Public Culture, 15(1),1140.Google Scholar
Medina, T. Pérez, and Herrera Hernández, E. (1995). El camino de Osha: ceremonias, ritos, y secretos. Caracas: Editorial Panapo.Google Scholar
Méndez, E. Fernández. ([1964] 1970). Historia de la cultura en Puerto Rico, 1493–1960. San Juan: Ediciones “El Cemí.”Google Scholar
Menéndez, L., ed. (1998). Libreta de Santería de Jesús Torregrosa. In Estudios Afro-Cubanos: Selección de lecturas, vol. 3. Havana: Universidad de La Habana, pp. 17268.Google Scholar
Métraux, A. (1959). Voodoo in Haiti, trans. H. Charteris. New York: Oxford University Press.Google Scholar
Miletti-González, E. M. (2013). Palo Monte. In Taylor, P. and Case, F. I., eds., The Encyclopedia of Caribbean Religions: Volume 2, M–Z. Urbana: University of Illinois Press, pp. 661–9.Google Scholar
Mintz, S. W., and Price, R. ([1976] 1992). The Birth of African-American Culture: An Anthropological Perspective. Rev. ed. Boston, MA: Beacon.Google Scholar
Modern, J. L. (2021). Neuromatic: Or, A Particular History of Religion and the Brain. Chicago, IL: University of Chicago Press.Google Scholar
Moliner, I. (2013). Arará. In Taylor, P. and F. I., eds. The Encyclopedia of Caribbean Religions: Volume 1, A–L. Urbana: University of Illinois Press, pp.70–7.Google Scholar
Morison, R. (1906). Remarks on some functions of the omentum. British Medical Journal, 1(2350), 76–8.Google Scholar
Motta, R. (2005). Body trance and word trance in Brazilian religion. Current Sociology, 53(2), 293308.Google Scholar
Murphy, J. (1993). Santería: An African Religion in America. Boston, MA: Beacon Press.Google Scholar
Neto, N. A. L., Brooks, S. E., and Alves, R. R. N. (2009). From Eshu to Obatala: Animals used in sacrificial rituals at Candomblé “terreiros” in Brazil. Journal of Ethnobiology and Ethnomedicine, 5(23), 110.Google Scholar
Nzengou-Tayo, M. J. (2007). Haitian callaloo: What you ask for is certainly not what you get! Callaloo, 30(1), 175–8.Google Scholar
Ó Tuathail, G. (2003). “Just out looking for a fight”: American affect and the invasion of Iraq. Antipode, 35(5), 856–70.Google Scholar
Ochoa, T. R. (2005). Aspects of the dead. In Font, M. A., ed., Cuba Today: Continuity and Change since the “Periodo Especial.” New York: Bildner Center for Western Hemisphere Studies, CUNY Graduate Center, pp. 245–60.Google Scholar
Ochoa, T. R. (2007). Versions of the dead: Kalunga, Cuban-Kongo materiality, and ethnography. Cultural Anthropology, 22(4), 473500.Google Scholar
Ochoa, T. R. (2010). Society of the Dead: Quita Manaquita and Palo Praise in Cuba. Berkeley: University of California Press.Google Scholar
de Oliveira Pereira, A. C. (2015). Mulheres, género, resistência e autoridade em e através do Candomblé de Salvador, Bahia; Womanhood, Gender, Resistance and Authority in and through Candomblé of Salvador, Bahia. BA thesis, Brandeis University.Google Scholar
Omi olo Oshun, O. T. A. (2009). Oddun of Ita or Consulta for the Diviner: Okana Sorde (1) Where the World Began with One, to Obara (6) A King Should Not Lie. Raleigh, NC: Lulu Press.Google Scholar
Onians, R. B. (1951). The Origins of European Thought about the Body, the Mind, the Soul, the World, Time, and Fate. Cambridge: Cambridge University Press.Google Scholar
Ortiz, F. (1923). Un catauro de cubanismos: Apuntes lexicograficos. Havana: publisher unspecified.Google Scholar
Owomoyela, O. (2008). Yoruba Proverbs. Lincoln: University of Nebraska Press.Google Scholar
Palmié, S. (2013). The Cooking of History: How Not to Study Afro-Cuban Religion. Chicago, IL: University of Chicago Press.CrossRefGoogle Scholar
Palmié, S. (2018). When is a thing? Transduction and immediacy in Afro-Cuban ritual; or, ANT in Matanzas, Cuba, summer of 1948. Comparative Studies in Society and History, 60(4), 786809.Google Scholar
Paton, D. (2009). Obeah acts: Producing and policing the boundaries of religion in the Caribbean. Small Axe, 13(1), 118.Google Scholar
Payne-Jackson, A., and Alleyne, M. C. (2004). Jamaican Folk Medicine: A Source of Healing. Kingston: University of the West Indies Press.Google Scholar
Pérez, E. (2013a). Willful spirits and weakened flesh: Historicizing the initiation narrative in Afro-Cuban religions. Journal of Africana Religions, 1(2), 151–93.Google Scholar
Pérez, E. (2013b). Portable portals: Transnational rituals for the head across globalizing orisha traditions. Nova Religio, 16(4), 3562.Google Scholar
Pérez, E. (2016). Religion in the Kitchen: Cooking, Talking, and the Making of Black Atlantic Traditions. New York: New York University Press.Google Scholar
Pérez, E. (2021). Hail to the chefs: Black women’s pedagogy, kitchenspaces, and Afro-Diasporic religions. In Hobson, J., ed., The Routledge Companion to Black Women’s Cultural Histories: Across the Diaspora, from Ancient Times to the Present. New York: Routledge, pp. 333–41.Google Scholar
Pietz, W. (1988). The problem of the fetish, Illa. Res, 16, 105–23.Google Scholar
Platvoet, J. G. (1982). Comparing Religions: A Limitative Approach: An Analysis of Akan, ParaCreole, and IFO-Sananda Rites and Prayers. The Hague: Mouton.Google Scholar
Povinelli, E. (2006). The Empire of Love: Toward a Theory of Intimacy, Genealogy, and Carnality. Durham, NC: Duke University Press.Google Scholar
Price, R. (2007). Travels with Tooy: History, Memory, and the African American Imagination. Chicago, IL: University of Chicago Press.Google Scholar
Prince, A. (2001). How shall we sing the Lord’s song in a strange land? Constructing the divine in Caribbean contexts. In Taylor, P., ed., Nation Dance: Religion, Identity and Cultural Difference in the Caribbean. Bloomington: Indiana University Press, pp. 2531.Google Scholar
Prinz, J. J. (2004). Gut Reactions: A Perceptual Theory of Emotion. Oxford: Oxford University Press.Google Scholar
Rabelais, F. (1854). Oeuvres de François Rabelais contenant la vie de Gargantua et celle de Pantagruel. Paris: J. Bry Ainé.Google Scholar
Ramos, M. W. (2011). Orí Eledá mí ó … Si mi cabeza no me vende. Miami, FL: Eleda.org.Google Scholar
Ramos, M. W. (2012). Obí Agbón: Lukumí Divination with Coconut. Miami, FL: Eleda.org.Google Scholar
Ramos, M. W. (2013). Lucumí (Yoruba) culture in Cuba: A reevaluation (1830s–1940s). PhD dissertation, Florida International University.Google Scholar
Rey, T., and Richman, K. (2010). The somatics of syncretism: Tying body and soul in Haitian religion. Studies in Religion/Sciences religieuses, 39(3), 379403.Google Scholar
Richman, K. E. (2005). Migration and Vodou. Gainesville: University Press of Florida.Google Scholar
Robinson, D. (2013). Displacement and the Somatics of Postcolonial Culture. Columbus: Ohio State University.Google Scholar
Romberg, R. (2003). Witchcraft and Welfare: Spiritual Capital and the Business of Magic in Modern Puerto. Austin: University of Texas Press.Google Scholar
Romberg, R. (2007). “Today, Changó is Changó”: How Africanness becomes a ritual commodity in Puerto Rico. Western Folklore, 66(½), 75106.Google Scholar
Roumain, J. ([1944] 2000). Gouverneurs de la rosée. Paris: Temps des cerises.Google Scholar
Sager, R. D. (2009). My song is my bond: Haitian Vodou singing and the transformation of being. The World of Music, 51(2), 91118.Google Scholar
Sánchez, J. (1978). La religión de los orichas: creencias y ceremonias de un culto afro-caribeño. San Juan: Ramallo Bros.Google Scholar
Sánchez, J. (2004). Los Alagbas. Unpublished manuscript.Google Scholar
Sánchez Cervera, A. (2022). “¿De qué nos previenen las dos letras del año 2022 en Cuba?” Afrocubanas: La revista, January 22. https://bit.ly/3Tym04J.Google Scholar
Schwarcz, L. M. (2003). Not black, not white: Just the opposite. Culture, race and national identity in Brazil. Centre for Brazilian Studies, University of Oxford, unpublished Working Paper CBS-47–03. www.lac.ox.ac.uk/sites/default/files/lac/documents/media/schwarcz47.pdf.Google Scholar
Schaffler, Y., and Brabec de Mori, B. (2017). Cuando el misterio insiste: The construction of authority in Dominican Vodou. International Forum on Audio-Visual Research/Jahrbuch des Phonogrammarchivs, 7, 138–66.Google Scholar
Scott, D. (1997). An obscure miracle of connection: Discursive tradition and black diaspora criticism. Small Axe, 1: 1736.Google Scholar
da Silva, R. Nascimento. (2018). A máscara obscura do ódio racial: Segregação, anonimato e violência nas redes sociais. MA thesis, Universidade Federal Fluminense.Google Scholar
da Silva Paim, M. R. (2005). Do Sete à São Joaquim: O cotidiano de mulheres de saia e homens feirantes em feiras soteropolitanas 1964–73. MA thesis, Federal University of Bahia.Google Scholar
Smidt, W. (2004). Fetishists and magicians: The description of African religions by Immanuel Kant (1724–1804). In Ludwig, F. and Adogame, A., eds., European Traditions in the Study of Religion in Africa. Wiesbaden: Harrasowitz, pp. 109–16.Google Scholar
Smith, J. Z. (1990). Drudgery Divine. Chicago, IL: University of Chicago Press.Google Scholar
Sobo, E. J. (1993). One Blood: The Jamaican Body. Albany: State University of New York Press.Google Scholar
Soyinka, W. (2002). Salutations to the Gut. Ibadan: Bookcraft Ltd, Pocket Gifts.Google Scholar
Stevens, A. M. (1995). Manje in Haitian culture: The symbolic significance of manje in Haitian culture. Journal of Haitian Studies, 1(1), 7588.Google Scholar
Stroeken, K. (2008). Sensory shifts and “synaesthetics” in Sukuma healing. Ethnos, 73(4), 466–84.Google Scholar
Strongman, R. (2013). The body of Vodou: Corporeality and the location of gender in Afro-Diasporic religion. In Marsh-Lockett, C. P. and West, E. J., eds., Literary Expressions of African Spirituality. Lanham, MD: Lexington, pp. 99118.Google Scholar
Stannard, R. (1982). Science and the Renewal of Belief. London: SCM Press.Google Scholar
Stephen, H. J. M. (1985). Winti: Afro-Surinaamse religie en magische rituelen in Suriname en Nederland. Amsterdam: Karnak.Google Scholar
Swartz, M. H. (2010). Tratado de semiología: anamnesis y exploración. Madrid: Elsevier España.Google Scholar
Targète, J., and Urciolo, R. G., eds. (1993). Haitian Creole–English Dictionary. Chantilly, VA: Dunwoody Press.Google Scholar
Taves, A. (2014). Cognitive science, learning, and “theory of mind.” The Religious Studies Project, December 5. www.religiousstudiesproject.com/response/cognitive-science-learning-and-theory-of-mind-by-ann-taves.Google Scholar
Thite, G. U. (1970). Animal-sacrifice in the Brāhmaṇatexts. Numen, 17(2), 143–58.Google Scholar
Thoden van Velzen, H. U. E., and van Wetering, W. (2004). In the Shadow of the Oracle: Religion As Politics in a Suriname Maroon Society. Long Grove, IL: Waveland Press.Google Scholar
Thomas, K. (1971). Religion and the Decline of Magic: Studies in Popular Beliefs in Sixteenth and Seventeenth-Century England. London: Weidenfeld and Nicolson.Google Scholar
Thompson, R. F. (1983). Flash of the Spirit: African & Afro-American Art & Philosophy. New York: Random House.Google Scholar
Thornton, B. (2021). Refiguring Christianity and Black Atlantic religion: Representation, essentialism, and Christian variation in the southern Caribbean. Journal of the American Academy of Religion, 89(1), 4171.Google Scholar
Trouillot, M.-R. (1995). Silencing the Past: Power and the Production of History. Boston, MA: Beacon Press.Google Scholar
Trouillot, M.-R. (2021). Stirring the Pot of Haitian History, trans. B. Hebblethwaite and M. F. Past. Liverpool: Liverpool University Press.Google Scholar
Tudela, J. A. G., O’Connor Ramos, Y., and Guevara Labaut, A. (2013). De la cooperación ritual a la multirreligiosidad: Las conexiones cubano-haitianas en el Complejo Ritual de Lajas (Contramaestre, Cuba). Batey: Revista Cubana de Antropología Sociocultural, 4(4), 3355.Google Scholar
Turner, K. (2021). Deep folklore/queer folkloristics. In Fivecoate, J. A., Downs, K., and McGriff, M. A. E., eds., Advancing Folkloristics. Bloomington: Indiana University Press, pp. 934.Google Scholar
Turner, V. (1978). Encounter with Freud: The making of a comparative symbologist. In Spindler, G. D., ed., The Making of Psychological Anthropology. Berkeley: University of California Press, pp. 558–82.Google Scholar
Viladrich, A. (2009). Between bellyaches and lucky charms: Revealing Latinos’ plant-healing knowledge and practices in New York City. In Pieroni, A. and I. Vandebroek, eds., Traveling Cultures and Plants: The Ethnobiology and Ethnopharmacy of Human Migrations. New York: Berghahn, pp.6485.Google Scholar
Viveiros, de Castro, E. (2009). GUT feelings about Amazonia: Potential affinity and the construction of sociality. In Rival, L. M. and Whitehead, N. L., eds., Beyond the Visible and the Material: The Amerindianization of Society in the Work of Peter Rivière. Oxford: Oxford University Press, pp.1943.Google Scholar
von Gleich, P. (2015). African American narratives of captivity and fugitivity: Developing post-slavery questions for Angela Davis: An Autobiography. COPAS: Current Objectives of Postgraduate American Studies, 16(1), 118.Google Scholar
von Poser, A. (2013). Foodways and Empathy: Relatedness in a Ramu River Society, Papua New Guinea. New York: Berghahn.Google Scholar
Warnier, J.-P. (2007). The Pot-King: The Body and Technologies of Power. Leyden: Brill.Google Scholar
Wehmeyer, S. C. (2000). Indian altars of the spiritual church: Kongo echoes in New Orleans. African Arts, 33(4), 62–70, 95–6.Google Scholar
Wekker, G. (2006). The Politics of Passion: Women’s Sexual Culture in the Afro-Surinamese Diaspora. New York: Columbia University Press.Google Scholar
Willerslev, R. (2007). Soul Hunters: Hunting, Animism, and Personhood among the Siberian Yukaghirs. Berkeley: University of California Press.Google Scholar
Winterson, J. (1997). Gut Symmetries. New York: Alfred A. Knopf.Google Scholar
Wiredu, K. (2004). Identity as an intellectual problem. In Cabezón, J. I. and Davaney, S. G., eds., Identity and the Politics of Scholarship in the Study of Religion. New York: Routledge, pp. 209–28.Google Scholar
Wisneski, D. C., Lytle, B. L., and Skitka, L. J. 2009. Gut reactions: Moral conviction, religiosity, and trust in authority. Psychological Science, 20, 1059–63.Google Scholar
Wooding, C. J. (1981). Evolving Culture: A Cross-cultural Study of Suriname, West Africa, and the Caribbean. Washington, DC: University Press of America.Google Scholar
Wynn, M. R. (2005). Emotional Experience and Religious Understanding: Integrating Perception, Conception and Feeling. Cambridge: Cambridge University Press.Google Scholar

Save element to Kindle

To save this element to your Kindle, first ensure [email protected] is added to your Approved Personal Document E-mail List under your Personal Document Settings on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part of your Kindle email address below. Find out more about saving to your Kindle.

Note you can select to save to either the @free.kindle.com or @kindle.com variations. ‘@free.kindle.com’ emails are free but can only be saved to your device when it is connected to wi-fi. ‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply.

Find out more about the Kindle Personal Document Service.

The Gut
  • Elizabeth Pérez, University of California, Santa Barbara
  • Online ISBN: 9781009031530
Available formats
×

Save element to Dropbox

To save content items to your account, please confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about saving content to Dropbox.

The Gut
  • Elizabeth Pérez, University of California, Santa Barbara
  • Online ISBN: 9781009031530
Available formats
×

Save element to Google Drive

To save content items to your account, please confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about saving content to Google Drive.

The Gut
  • Elizabeth Pérez, University of California, Santa Barbara
  • Online ISBN: 9781009031530
Available formats
×