The DOI matches its Crossref record; 43 of the 45 references it cites were found in a registry or an index; 1 of the 41 sources its claims cite were checked for support.
Santería Copresence and the Making of African Diaspora Bodies
Open accessAbstract
In Santería priesthoods, practitioners are “made” into African diaspora bodies in what is called “making santo.” These embodied epistemologies reveal not only the complex historical practices that have emerged through processes of racialization and enslavement but also how a body logic resituates the formations of diasporic feeling and sensing. I argue that practitioners’ everyday acts redefine the capacities of and for action as part of a spiritual habitus. The various rituals, works, and spiritual acts in Santería thus culminate in a different form of bodily engagement with the world, operating in racial space. This article examines Santería body logics, showing how what I call copresences are activated in somatic racial ontologies. I suggest that these diasporic sensings resituate anthropological universalisms, arguing for a disruption in the debate between mediation and practice in the anthropology of religion. Rather than assuming notions of presence, copresence allows for an intervention that hails Santería’s embodied epistemology as a form of diasporic sensing.
Overview
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TL;DR
The article argues that Santería practitioners are “made” into African diaspora bodies through copresences—Orisha, ancestors, and spirits sensed on, around, and within the body. It reframes diaspora as embodied racial-spiritual sensing and proposes copresence as an intervention in anthropological debates about mediation versus practice.
Key findings
- Copresences are not mediated through a distant divine “Other” but are felt as intimate bodily presences; practitioners describe chills, shivers, tingles, premonitions, and possessions as “felt” (*los siento*), and initiation “seats” the Orisha on the crown of the head, making practitioners “Lucumí.”
- Copresences emerged from enslaved black people’s negotiations with Cuban colonialism and racial violence; the article traces this through figures such as Ma Monserrate, a priestess of Changó who began the Cabildo Egwardo in 1830s Matanzas, and Fermina Gómez, born October 12, 1844, during La Escalera, who began full-seating initiations in the 1940s and in 1944 began feeding Olókun at the ocean.
- Practitioners’ everyday acts with copresences constitute a spiritual habitus that redefines capacities for action; copresences can defend, heal, or cause *trastornos*, as when Inez had to become Lucumí to remove a dead African slave spirit, and Belkis described being mounted by different copresences as feeling like “falling asleep” or being “violently flung around.”
- Drawing on Fanon’s racial corporeal schema, the article argues blackness cannot be removed from Santería copresences’ body worlds; making Lucumí bodies creates somatic registers of diaspora and challenges anthropological universalisms in the mediation/practice debate.
Methods
- Ethnographic field research conducted between 2004 and 2011 with Santería practitioners in Matanzas and Havana, Cuba, and in New York City, Miami, Los Angeles, and the San Francisco Bay area; pseudonyms are used for priests who requested confidentiality.
- Historical and secondary-source analysis of Afro-Cuban religion, slavery, La Escalera, cabildos, and Lucumí lineages, alongside interviews with priests and elders.
- Phenomenological and embodiment framework drawing on Fanon, Csordas, Mahmood, Ochoa, Matory, and others to develop the concepts of copresences and spiritual habitus.
Limitations
- Stated: the author says her interest is not to posit Santería solely as a liberatory experience, as an exemplary site of decolonization, or as pure resistance, but to examine attempts “whether successful or incomplete” to constitute embodied subjecthood within abject power.
- Evident from the text: the paper does not include a formal limitations section; its claims are based on ethnographic interviews and historical sources without a described systematic sampling strategy or generalizability claim.
- Evident from the text: confidentiality and pseudonyms limit verifiability of some individual accounts, and the analysis is situated within a specific transnational Cuban/U.S. Santería context.
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Claims the paper makes
68 Own interpretation · 23 Sources not found · 13 Own result · 5 No basis given · 4 No full text of the sources · 3 Not checked yet · 1 Couldn’t confirm · accuracy not yet measured
A result the paper reports from its own data — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“In Santerı ´a, priests' bodies are described ritually as being “made Lucumı ´” (a term used for enslaved Yoruba in colonial Cuba) through a seating (asiento) process, which entails two spiritual “birthing” (pariendo) ceremonies.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > Abstract
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In the paper
“Practitioners in Santerı ´a describe chills, shivers, tingles, premonitions, and possessions of the multiple ancestors, spirits, elements of nature, and ritual items as “felt” (los siento), as bodily presences.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > SPIRITUAL DEFENSES
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In the paper
“Many practitioners I spoke with were drawn to Afro-Cuban religions as a result of spiritual twistings (trastornos) in which spirits of the dead caused them grief.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > SPIRITUAL DEFENSES
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In the paper
“People like Oba ´Bi situate the Orisha as part of their body.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > Abstract
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In the paper
“Thus deals, swindles, bets, and bargaining also take place with copresences alongside the veneration.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > -Frantz Fanon, Black Skin, White Masks
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In the paper
“For instance, the examples of Yordanka and Simone above demonstrate that racial corporealities are often out of place on nonblack bodies.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > -Frantz Fanon, Black Skin, White Masks
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In the paper
“Shivers, hair standing on one's arms, feelings, voices, mental pictures, and dreams, as well as divination and trance-based communications, constitute the numerous sensory paradigms that priests register daily.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > -Frantz Fanon, Black Skin, White Masks
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In the paper
“The agency of the spirits of the dead and of Orisha is thus directly linked to racial-spiritual works (trabajos).”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > Abstract
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In the paper
“Copresences emerged historically in enslaved black people's pragmatic everyday negotiations with Cuban colonialism and racial violence.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > Abstract
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In the paper
“Yet these discussions of diaspora have elided how embodied sensings of copresences might transform the very conception of being from within particular racial schemas (see Matory 2009).”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > Abstract
What the sources say
- Not matchedcites Matory 2009
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In the paper
“The ways bodies intuit are themselves sociocultural registers (Desjarlais 1992;Guerts 2003;Thomas and Ahmed 2004) and can be described as their sixth sense (Guerts 2003, 3;Noland 2009, 9-10).”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > CONCLUSION: Santerı ´a's Sixth Sense
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- Not matchedcites Desjarlais 1992
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- Not matchedcites Guerts 2003
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- Could not verifycites Thomas and Ahmed 2004 sourceExperimental — accuracy not yet measured
Thomas and Ahmed (2004) is cited for the first clause, about bodily intuition as a sociocultural register; the “sixth sense” clause cites other works. The available passages from *Ethnography and Theory* (pp. 1–3) are a table of contents, and searches for bodily intuition and sociocultural registers found no passage addressing that claim. (LLM, conf=0.72)
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In the paper
“The Orisha (divinities), various spirits, and familial ancestors are recognized as being on, around, and within practitioners' bodies.They are sensed and felt on the body.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > Abstract
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In the paper
“Inez had to become Lucumı ´to get rid of the spirit.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > SPIRITUAL DEFENSES
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In the paper
“Each initiation in Santerı ´a is a culmination of interarticulated bodily gestures; Orisha and iyawo ´are cleansed, shaved, fed, and other ritual acts establish mutual living-ness.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > Abstract
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In the paper
“In 2005, Ine ´z, a Venezuelan practitioner living in the United States, had to undergo a lengthy series of ritual cleansings in Cuba, because she had inadvertently picked up a dead African slave who was causing havoc in her life.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > SPIRITUAL DEFENSES
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In the paper
“Oba ´Bi and other priests walk with copresences, talking to them and placing them on each other's bodies even as they are understood to manifest through spiritual possessions and trance.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > Abstract
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In the paper
“While not all practitioners are”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > -Frantz Fanon, Black Skin, White Masks
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In the paper
“For example, when describing being mounted by her Egun, Belkis said it felt”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > -Frantz Fanon, Black Skin, White Masks
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In the paper
“In a dramatic rendition of bodily negotiations, Belkis, a priestess of Chango ´, discussed her experience of becoming mounted as alternating between moments of distress, nausea, and exhilaration.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > -Frantz Fanon, Black Skin, White Masks
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In the paper
“Santeros walk through the world negotiating with and being closely related to various spiritual assemblages, and they are constantly concerned about interactions and transactions with diverse copresences in, on, and around the body.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > -Frantz Fanon, Black Skin, White Masks
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In the paper
“Practitioners, regardless of race, gender, ethnicity, sexuality, or national affiliation, are thus remade into Yoruba-diaspora religious bodies; they are made Lucumı ´.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > Abstract
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In the paper
“In either instance, Fermina is the most famous case of a reversing of the Lucumı ´initiation process and a key element in the transformation of making Lucumı ´bodies in Cuban Santerı ´a.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > SPIRITUAL DEFENSES
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In the paper
“Copresences and the everyday rituals that engage them mean to bring balance to otherwise turbulent lives.”
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In the paper
“Copresences simultaneously provide evidence of their existence (Holbraad 2008) and are fed, paid honors, treated as a person, and form constitutive parts of bodies.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > SPIRITUAL DEFENSES
What the sources say
- Not checked — no full text of the sourcecites Holbraad 2008 source
plainstates a cause- Asserted: passes — The authors put it forward as true.
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In the paper
“Postures and gestures of cutting, shaving, drinking, bending, and swearing-links with fundamentos (copresences) carried or made on their bodies-form part of contemporary Santerı ´a's spiritual habitus.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > SPIRITUAL DEFENSES
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In the paper
“A spiritual habitus, I suggest, highlights the self-forming capacities for action enabled through the somatic practices and spiritual relationships practitioners engage in with copresences.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > Abstract
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In the paper
“They embody the physical endurance of black enslaved Africans in the Americas under colonialism and imperialism, as well as contemporary forms of racial feeling and marginalization.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > Abstract
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In the paper
“Sensing in Orisha diasporas might allow us to rethink ontological questions of being-in-the-world (Merleau-Ponty 1964; Csordas 1999).”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > SPIRITUAL DEFENSES
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- Not matchedcites Merleau-Ponty 1964
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- Not matchedcites Csordas 1999
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In the paper
“Ma Monserrate, known as A ´poto, or the “first to reign,” was a priestess of Chango ´ who, in the 1830s, began the Cabildo Egwardo on Daoiz Street between Compostela and America Streets in Matanzas (Ferrer Castro and Acosta Alegre 2006, 35;Barrington Edmonds and Gonzalez 2010, 99).”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > SPIRITUAL DEFENSES
What the sources say
- Not matchedcites Ferrer Castro and Acosta Alegre 2006
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- Not checked — no full text of the sourcecites Barrington Edmonds and Gonzalez 2010 source
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In the paper
“Second, I argue that practitioners' everyday acts with copresences redefine the capacities of and for action, constructing a spiritual habitus.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > Abstract
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In the paper
“The legacy of this period ripples through contemporary copresences-somatic transformations of power and nature.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > SPIRITUAL DEFENSES
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In the paper
“I suggest that an embodied epistemology of copresence enables unifications through sensing diaspora.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > -Frantz Fanon, Black Skin, White Masks
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In the paper
“It is important to note that while the histories of Afro-Cuban religions show a multiplicity of African ethnic backgrounds (for instance Egba, Fo ´n/Dahomey, Congo, etc.), Yoruba hegemony is crucial to the ways that bodies are conceived of as Lucumı ´.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > SPIRITUAL DEFENSES
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In the paper
“Fanon (1967, 116) refers to this as being”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > -Frantz Fanon, Black Skin, White Masks
What the sources say
- Not matchedcites Fanon 1967, 116
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In the paper
“Inspired by French Kardecian spiritism, Santerı ´a cosmologies fold soul energies as multiple and united simultaneously and can be hailed through bodily tingles and sensory reactions to spiritual-environmental fields (Clark 2007, 89;Cros Sandoval 2008, 365;Fontan ˜ez 2006, 269).”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > -Frantz Fanon, Black Skin, White Masks
What the sources say
- Not matchedcites Clark 2007, 89
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- Not matchedcites Cros Sandoval 2008, 365
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- Not matchedcites Fontañez 2006, 269
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
plainstates a cause- Asserted: passes — The authors put it forward as true.
- Checkable: passes — It can be checked against evidence.
- Load-bearing: passes — The paper’s conclusions depend on it.
- Based: passes — The paper gives a reason why it holds.
It may state two separate claims as one.
- Not matched
In the paper
“It is a mode of sensing diaspora-a way of being in and knowing the world emerging within specific racialized and gendered body memory (Daniel 2005).”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > -Frantz Fanon, Black Skin, White Masks
What the sources say
- Not matchedcites Daniel 2005
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
plainstates a cause- Asserted: passes — The authors put it forward as true.
- Checkable: passes — It can be checked against evidence.
- Load-bearing: passes — The paper’s conclusions depend on it.
- Based: passes — The paper gives a reason why it holds.
It may state two separate claims as one.
- Not matched
None of the sources cited for this claim could be matched to a paper in Crossref, so there is nothing to check it against.
In the paper
“Egun are also fused with Orisha; they reside in the natural elements-oceans, rivers, mountains, crossroads, and so forth-even as they are embodied copresences that walk with and often inhabit the bodies of the living (Atwood-Mason 2002;Bolı ´var-Aro ´stegui 1990;Cabrera 1968;Falola and Genova 2005;Murphy 1994).”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > -Frantz Fanon, Black Skin, White Masks
What the sources say
- Not matchedcites Atwood-Mason 2002
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- Not matchedcites Bolívar-Arostegui 1990
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- Not matchedcites Cabrera 1968
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
plain- Asserted: passes — The authors put it forward as true.
- Checkable: passes — It can be checked against evidence.
- Load-bearing: passes — The paper’s conclusions depend on it.
- Based: passes — The paper gives a reason why it holds.
It may state two separate claims as one.
- Not matched
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“While blackness emerges as multiple, uncertain, and not necessarily celebrated in these schemas, blackened immanence is indeed a presence.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > -Frantz Fanon, Black Skin, White Masks
plain- Asserted: passes — The authors put it forward as true.
- Checkable: passes — It can be checked against evidence.
- Load-bearing: passes — The paper’s conclusions depend on it.
- Based: passes — The paper gives a reason why it holds.
Probably not a substantial claim. It may state two separate claims as one.
A statement the paper makes itself — it cites no source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“They differ from the”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > -Frantz Fanon, Black Skin, White Masks
plain- Asserted: passes — The authors put it forward as true.
- Checkable: passes — It can be checked against evidence.
- Load-bearing: fails — The paper’s conclusions may not depend on it.
- Based: passes — The paper gives a reason why it holds.
Probably not a substantial claim. The paper’s conclusions may not depend on it.
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“These somatic epistemologies unite and initiate bodies, activating relations of embodied consciousness.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > -Frantz Fanon, Black Skin, White Masks
plainstates a cause- Asserted: passes — The authors put it forward as true.
- Checkable: fails — It may be too vague to check against evidence.
- Load-bearing: passes — The paper’s conclusions depend on it.
- Based: fails — The paper may give no reason why it holds.
Probably not a substantial claim. It may be too vague to check against evidence. The paper may give no reason why it holds. It may state two separate claims as one.
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“Feeling copresences in Santerı ´a is ritualized and practiced, a spiritual habitus that asserts the capacities of blackened agency.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > -Frantz Fanon, Black Skin, White Masks
plainstates a cause- Asserted: passes — The authors put it forward as true.
- Checkable: passes — It can be checked against evidence.
- Load-bearing: passes — The paper’s conclusions depend on it.
- Based: unclear — It is unclear why the paper says it holds.
It may state two separate claims as one.
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“Thus in the grinding and cultivating wherein bodies were made and remade black, racialized bodies collapse time and initiate through kinesthetic expression.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > CONCLUSION: Santerı ´a's Sixth Sense
plainstates a cause- Asserted: passes — The authors put it forward as true.
- Checkable: fails — It may be too vague to check against evidence.
- Load-bearing: passes — The paper’s conclusions depend on it.
- Based: passes — The paper gives a reason why it holds.
Probably not a substantial claim. It may be too vague to check against evidence. It may state two separate claims as one.
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“These ontologies fold body and spirit.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > -Frantz Fanon, Black Skin, White Masks
plainstates an association- Asserted: passes — The authors put it forward as true.
- Checkable: passes — It can be checked against evidence.
- Load-bearing: passes — The paper’s conclusions depend on it.
- Based: passes — The paper gives a reason why it holds.
Probably not a substantial claim.
The paper states this without a source or data behind it here, so there is nothing to check it against. The quote shows it is in the paper.
In the paper
“Copresences are not always positive-they can be demanding, jealous, petty, or spiteful and require complex social-spiritual manipulations.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > -Frantz Fanon, Black Skin, White Masks
plain- Asserted: passes — The authors put it forward as true.
- Checkable: passes — It can be checked against evidence.
- Load-bearing: passes — The paper’s conclusions depend on it.
- Based: fails — The paper may give no reason why it holds.
Probably not a substantial claim. The paper may give no reason why it holds. It may state two separate claims as one.
The paper states this without a source or data behind it here, so there is nothing to check it against. The quote shows it is in the paper.
In the paper
“However, sensing, knowing the world through the body, is often ignored as a profound element of epistemology.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > CONCLUSION: Santerı ´a's Sixth Sense
plain- Asserted: passes — The authors put it forward as true.
- Checkable: fails — It may be too vague to check against evidence.
- Load-bearing: passes — The paper’s conclusions depend on it.
- Based: fails — The paper may give no reason why it holds.
Probably not a substantial claim. It may be too vague to check against evidence. The paper may give no reason why it holds.
In the paper
“Phenomenologically, he revises Hegel's formula of sense certainty to show how racial ontologies form a”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > -Frantz Fanon, Black Skin, White Masks
What the sources say
- Not matchedcites Fanon 1967
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
plainstates a cause- Asserted: passes — The authors put it forward as true.
- Checkable: passes — It can be checked against evidence.
- Load-bearing: passes — The paper’s conclusions depend on it.
- Based: passes — The paper gives a reason why it holds.
Probably not a substantial claim.
- Not matched
In the paper
“Just as the agency of”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > CONCLUSION: Santerı ´a's Sixth Sense
What the sources say
- Not matchedcites Sansi-Roca 2005
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
plainstates a cause- Asserted: passes — The authors put it forward as true.
- Checkable: passes — It can be checked against evidence.
- Load-bearing: passes — The paper’s conclusions depend on it.
- Based: passes — The paper gives a reason why it holds.
It may state two separate claims as one.
- Not matched
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“All of the Olo ´kuns on the island are thus considered born from Fermina Go ´mez's pot.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > SPIRITUAL DEFENSES
plainstates a cause- Asserted: passes — The authors put it forward as true.
- Checkable: passes — It can be checked against evidence.
- Load-bearing: fails — The paper’s conclusions may not depend on it.
- Based: passes — The paper gives a reason why it holds.
Probably not a substantial claim. The paper’s conclusions may not depend on it.
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“They encompass a broad range of material-immaterial beings and can be thought of as active spiritual and religious subjectivities intimately tied to practitioners' bodily registers.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > -Frantz Fanon, Black Skin, White Masks
plainstates an association- Asserted: passes — The authors put it forward as true.
- Checkable: passes — It can be checked against evidence.
- Load-bearing: passes — The paper’s conclusions depend on it.
- Based: passes — The paper gives a reason why it holds.
Probably not a substantial claim. It may state two separate claims as one.
In the paper
“Multiple heterogeneous cosmologies are incorporated within copresence body logics, and reordered as part of Santerı ´a's sixth sense (Guerts 2003).”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > -Frantz Fanon, Black Skin, White Masks
What the sources say
- Not matchedcites Guerts 2003
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
plainstates a cause- Asserted: passes — The authors put it forward as true.
- Checkable: passes — It can be checked against evidence.
- Load-bearing: passes — The paper’s conclusions depend on it.
- Based: passes — The paper gives a reason why it holds.
It may state two separate claims as one.
- Not matched
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“Copresence punctures cognition, transposing pragmatic resolutions of everyday violences, pleasures, and spontaneous happenings of life.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > CONCLUSION: Santerı ´a's Sixth Sense
plainstates a cause- Asserted: passes — The authors put it forward as true.
- Checkable: fails — It may be too vague to check against evidence.
- Load-bearing: passes — The paper’s conclusions depend on it.
- Based: fails — The paper may give no reason why it holds.
Probably not a substantial claim. It may be too vague to check against evidence. The paper may give no reason why it holds.
In the paper
“Moving in historical racial-spaces, Santerı ´a and other African-inspired practices find their racialized and sexualized power of embodied self-awareness precisely in the experience of extravagant black abjection (Scott 2010).”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > -Frantz Fanon, Black Skin, White Masks
What the sources say
- Not matchedcites Scott 2010
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
plainstates a cause- Asserted: passes — The authors put it forward as true.
- Checkable: passes — It can be checked against evidence.
- Load-bearing: passes — The paper’s conclusions depend on it.
- Based: passes — The paper gives a reason why it holds.
Probably not a substantial claim.
- Not matched
None of the sources cited for this claim have been checked yet.
In the paper
“An unhappy, distraught, or twisted copresence (from wherever it may come) can mean sickness, death, destruction, tragedy, or misfortune.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > -Frantz Fanon, Black Skin, White Masks
plainstates a possible cause- Asserted: passes — The authors put it forward as true.
- Checkable: passes — It can be checked against evidence.
- Load-bearing: fails — The paper’s conclusions may not depend on it.
- Based: passes — The paper gives a reason why it holds.
Probably not a substantial claim. The paper’s conclusions may not depend on it.
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“we can perhaps imagine sites where embodied racial memory initiates embodied capacities of and for action.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > -Frantz Fanon, Black Skin, White Masks
hedgedstates a possible cause- Asserted: passes — The authors put it forward as true.
- Checkable: passes — It can be checked against evidence.
- Load-bearing: passes — The paper’s conclusions depend on it.
- Based: passes — The paper gives a reason why it holds.
Probably not a substantial claim.
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“In the somatic registers of Santerı ´a, even Fanon's sobs might be rendered copresences and at least momentarily appeased.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > CONCLUSION: Santerı ´a's Sixth Sense
hedgedstates a possible cause- Asserted: passes — The authors put it forward as true.
- Checkable: fails — It may be too vague to check against evidence.
- Load-bearing: passes — The paper’s conclusions depend on it.
- Based: passes — The paper gives a reason why it holds.
Probably not a substantial claim. It may be too vague to check against evidence.
The paper states this without a source or data behind it here, so there is nothing to check it against. The quote shows it is in the paper.
In the paper
“In death, portions of priests' spirits remain among the living, while they are also incorporated into Olorun, the rays of light from the sun.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > -Frantz Fanon, Black Skin, White Masks
plain- Asserted: passes — The authors put it forward as true.
- Checkable: passes — It can be checked against evidence.
- Load-bearing: fails — The paper’s conclusions may not depend on it.
- Based: fails — The paper may give no reason why it holds.
Probably not a substantial claim. The paper’s conclusions may not depend on it. The paper may give no reason why it holds. It may state two separate claims as one.
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“The spiritual hauntings of unappeased spirits and the ocean forced to swallow the bitter taste of blackened bodies thus form part of an intimate somatic register of social trauma, and of the interarticulated mechanisms of working in and through these frames.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > SPIRITUAL DEFENSES
plainstates an associationSingle case- Asserted: passes — The authors put it forward as true.
- Checkable: unclear — It is unclear whether it could be checked against evidence.
- Load-bearing: passes — The paper’s conclusions depend on it.
- Based: passes — The paper gives a reason why it holds.
It may state two separate claims as one.
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“Copresences are intimately sensed as beings-agents of racial-corporeal schemas that attune bodies through a habitus of slavery, imperialism, and colonialism as historical-cultural matrixes.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > -Frantz Fanon, Black Skin, White Masks
plainstates a cause- Asserted: passes — The authors put it forward as true.
- Checkable: fails — It may be too vague to check against evidence.
- Load-bearing: passes — The paper’s conclusions depend on it.
- Based: passes — The paper gives a reason why it holds.
Probably not a substantial claim. It may be too vague to check against evidence.
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“Rather than assuming notions of presence, copresence allows for an intervention that hails Santerı ´a's embodied epistemology as a form of diasporic sensing.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > ABSTRACT
plainstates a cause- Asserted: passes — The authors put it forward as true.
- Checkable: fails — It may be too vague to check against evidence.
- Load-bearing: passes — The paper’s conclusions depend on it.
- Based: fails — The paper may give no reason why it holds.
Probably not a substantial claim. It may be too vague to check against evidence. The paper may give no reason why it holds.
In the paper
“In exploring the penetrating ontology of Cuban Palo spirits of the dead, Ochoa (2007) similarly draws on the philosophical unfoldings of Hegelian being to show instead how sense un-certainty lingers in the immediacy and connection of sense experience.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > -Frantz Fanon, Black Skin, White Masks
What the sources say
- Not checked — no full text of the sourcecites Ochoa 2007 source
plain- Asserted: passes — The authors put it forward as true.
- Checkable: passes — It can be checked against evidence.
- Load-bearing: passes — The paper’s conclusions depend on it.
- Based: passes — The paper gives a reason why it holds.
Probably not a substantial claim.
None of the sources cited for this claim could be matched to a paper in Crossref, so there is nothing to check it against.
In the paper
“Priests' spirit souls are diffracted as they journey to obtain constant and always expanding forms of enlightenment (luz) and development (desenvolvimiento), while they are also in”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > -Frantz Fanon, Black Skin, White Masks
What the sources say
- Not matchedcites Cros Sandoval 2008
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- Not matchedcites Feraudy Espino 2002
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
plain- Asserted: passes — The authors put it forward as true.
- Checkable: passes — It can be checked against evidence.
- Load-bearing: unclear — It is unclear whether the paper’s conclusions depend on it.
- Based: passes — The paper gives a reason why it holds.
It may state two separate claims as one.
- Not matched
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“She is said to have established a complex modality of rituals that united ancestral spirits, the Orisha, and deceased slave-warriors in practitioners' bodies in order to heal the spiritual twistings that she and others had experienced.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > SPIRITUAL DEFENSES
hedgedstates a cause- Asserted: passes — The authors put it forward as true.
- Checkable: passes — It can be checked against evidence.
- Load-bearing: passes — The paper’s conclusions depend on it.
- Based: fails — The paper may give no reason why it holds.
Probably not a substantial claim. The paper may give no reason why it holds.
A statement the paper makes itself — it cites no source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“Santerı ´a epistemologies offer a site to examine the ways in which racial diasporas are felt.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > -Frantz Fanon, Black Skin, White Masks
plainstates an association- Asserted: passes — The authors put it forward as true.
- Checkable: fails — It may be too vague to check against evidence.
- Load-bearing: passes — The paper’s conclusions depend on it.
- Based: passes — The paper gives a reason why it holds.
Probably not a substantial claim. It may be too vague to check against evidence.
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“Copresences manifest as a form of sixth sense, and animate practitioners' bodies.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > CONCLUSION: Santerı ´a's Sixth Sense
plainstates a cause- Asserted: passes — The authors put it forward as true.
- Checkable: passes — It can be checked against evidence.
- Load-bearing: passes — The paper’s conclusions depend on it.
- Based: passes — The paper gives a reason why it holds.
It may state two separate claims as one.
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“This awareness creates detours that reroute trauma to reach a place where (even if only for a glimmer) blackness is recovered and bodies are made Lucumı ´through an embodied racial sensitivity.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > -Frantz Fanon, Black Skin, White Masks
hedgedstates a cause- Asserted: passes — The authors put it forward as true.
- Checkable: fails — It may be too vague to check against evidence.
- Load-bearing: passes — The paper’s conclusions depend on it.
- Based: passes — The paper gives a reason why it holds.
Probably not a substantial claim. It may be too vague to check against evidence.
None of the sources cited for this claim could be matched to a paper in Crossref, so there is nothing to check it against.
In the paper
“The material elements-ota ´and dillogu ´n of Orisha diasporas-have been described as”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > -Frantz Fanon, Black Skin, White Masks
What the sources say
- Not matchedcites Sansi-Roca 2005
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- Not matchedcites Armstrong 1981
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
plainstates an association- Asserted: passes — The authors put it forward as true.
- Checkable: passes — It can be checked against evidence.
- Load-bearing: passes — The paper’s conclusions depend on it.
- Based: passes — The paper gives a reason why it holds.
It may state two separate claims as one.
- Not matched
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“These embodied epistemologies reveal not only the complex historical practices that have emerged through processes of racialization and enslavement but also how a body logic resituates the formations of diasporic feeling and sensing.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > ABSTRACT
plainstates a cause- Asserted: passes — The authors put it forward as true.
- Checkable: unclear — It is unclear whether it could be checked against evidence.
- Load-bearing: passes — The paper’s conclusions depend on it.
- Based: unclear — It is unclear why the paper says it holds.
It may state two separate claims as one.
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“This form of corporeal schema indeed constitutes a habitus, a combined set of ritual practices and praxis that assert racial sensitivity.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > -Frantz Fanon, Black Skin, White Masks
plain- Asserted: passes — The authors put it forward as true.
- Checkable: passes — It can be checked against evidence.
- Load-bearing: passes — The paper’s conclusions depend on it.
- Based: passes — The paper gives a reason why it holds.
Probably not a substantial claim.
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“Indeed, these embodied ontologies enable Santeros to draw from diverse forms of practice, worship, and different systems of belief as they engage with various energies and beings as copresences.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > -Frantz Fanon, Black Skin, White Masks
plainstates a cause- Asserted: passes — The authors put it forward as true.
- Checkable: passes — It can be checked against evidence.
- Load-bearing: passes — The paper’s conclusions depend on it.
- Based: passes — The paper gives a reason why it holds.
Probably not a substantial claim.
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“In the making of Lucumı ´bodies, tensed muscles of embodied racial space are loosened and flexed, even if only tenuously.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > CONCLUSION: Santerı ´a's Sixth Sense
hedgedstates a cause- Asserted: passes — The authors put it forward as true.
- Checkable: fails — It may be too vague to check against evidence.
- Load-bearing: passes — The paper’s conclusions depend on it.
- Based: passes — The paper gives a reason why it holds.
Probably not a substantial claim. It may be too vague to check against evidence.
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“I suggest that these diasporic sensings resituate anthropological universalisms, arguing for a disruption in the debate between mediation and practice in the anthropology of religion.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > ABSTRACT
hedgedstates a cause- Asserted: passes — The authors put it forward as true.
- Checkable: unclear — It is unclear whether it could be checked against evidence.
- Load-bearing: passes — The paper’s conclusions depend on it.
- Based: passes — The paper gives a reason why it holds.
It may state two separate claims as one.
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“Since sensory experience produces worlds, each form of bodily register constitutes a form of world-making.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > CONCLUSION: Santerı ´a's Sixth Sense
plainstates a cause- Asserted: passes — The authors put it forward as true.
- Checkable: fails — It may be too vague to check against evidence.
- Load-bearing: passes — The paper’s conclusions depend on it.
- Based: fails — The paper may give no reason why it holds.
Probably not a substantial claim. It may be too vague to check against evidence. The paper may give no reason why it holds. It may state two separate claims as one.
- Rests on an assumption: Sensory experience produces worlds.
In the paper
“Egun are consulted, offer advice, eat, see, perceive, and, like the Orisha, provide”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > -Frantz Fanon, Black Skin, White Masks
What the sources say
- Not checked — no full text of the sourcecites Holbraad 2008 source
plain- Asserted: passes — The authors put it forward as true.
- Checkable: passes — It can be checked against evidence.
- Load-bearing: passes — The paper’s conclusions depend on it.
- Based: passes — The paper gives a reason why it holds.
It may state two separate claims as one.
- Rests on an assumption: The dead contain agency and influence.
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“Santerı ´a copresences are kinesthetic extended organs of bodies made Lucumı ´.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > CONCLUSION: Santerı ´a's Sixth Sense
plain- Asserted: passes — The authors put it forward as true.
- Checkable: fails — It may be too vague to check against evidence.
- Load-bearing: passes — The paper’s conclusions depend on it.
- Based: passes — The paper gives a reason why it holds.
Probably not a substantial claim. It may be too vague to check against evidence.
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“African-inspired blackened racial corporeal schemas are part of the historical memory-making of people's affective registers.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > -Frantz Fanon, Black Skin, White Masks
plainstates an association- Asserted: passes — The authors put it forward as true.
- Checkable: fails — It may be too vague to check against evidence.
- Load-bearing: passes — The paper’s conclusions depend on it.
- Based: fails — The paper may give no reason why it holds.
Probably not a substantial claim. It may be too vague to check against evidence. The paper may give no reason why it holds.
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“The making of Lucumı ´bodies is thus an acknowledgment of the historical memory-in-our-own-cells, that is, how muscle tension, pain, despair, suffering, domination, and pleasure are tightly bound with postures of perception and consciousness.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > CONCLUSION: Santerı ´a's Sixth Sense
plainstates an association- Asserted: passes — The authors put it forward as true.
- Checkable: fails — It may be too vague to check against evidence.
- Load-bearing: passes — The paper’s conclusions depend on it.
- Based: passes — The paper gives a reason why it holds.
Probably not a substantial claim. It may be too vague to check against evidence.
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“Neither an ending nor a beginning, death is a kinesthetic continuum of shifting sensory elements.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > -Frantz Fanon, Black Skin, White Masks
plain- Asserted: passes — The authors put it forward as true.
- Checkable: passes — It can be checked against evidence.
- Load-bearing: fails — The paper’s conclusions may not depend on it.
- Based: fails — The paper may give no reason why it holds.
Probably not a substantial claim. The paper’s conclusions may not depend on it. The paper may give no reason why it holds.
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“For instance, Fermina Go ´mez serves as an example of how a priest might be made erroneously to the wrong Orisha.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > SPIRITUAL DEFENSES
hedgedSingle case- Asserted: passes — The authors put it forward as true.
- Checkable: passes — It can be checked against evidence.
- Load-bearing: fails — The paper’s conclusions may not depend on it.
- Based: fails — The paper may give no reason why it holds.
Probably not a substantial claim. The paper’s conclusions may not depend on it. The paper may give no reason why it holds.
A statement the paper makes itself — it cites no source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“Once an initiate is”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > -Frantz Fanon, Black Skin, White Masks
plainstates a cause- Asserted: passes — The authors put it forward as true.
- Checkable: passes — It can be checked against evidence.
- Load-bearing: fails — The paper’s conclusions may not depend on it.
- Based: passes — The paper gives a reason why it holds.
Probably not a substantial claim. The paper’s conclusions may not depend on it.
The paper relies on this without support.
Sensory experience produces worlds.
“Since sensory experience produces worlds, each form of bodily register constitutes a form of world-making.”
The paper relies on this without support.
The dead contain agency and influence.
“The dead contain agency and influence.”
Self-check
Percentages, sums and reported differences re-computed from the paper’s own numbers.
Each contradiction between two passages listed here was confirmed by an independent check.
Rated minor: it would not touch a result — a value no result rests on, a p-value that stays on the same side of the significance level, or a conflict that is clerical, resolved elsewhere in the paper, or outside its own findings.
In the paper
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > -Frantz Fanon, Black Skin, White Masks
“the "embodied presence of others" (Csordas 1999, 138).”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > References
“Csordas, Thomas. J. 1999 "Embodiment and Cultural Phenomenology." In Perspectives on Embodiment: The Intersections of Nature and Culture, edited by Gail Weiss and Honi Fern Haber, 143-62.”
Rated minor: it would not touch a result — a value no result rests on, a p-value that stays on the same side of the significance level, or a conflict that is clerical, resolved elsewhere in the paper, or outside its own findings.
In the paper
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > -Frantz Fanon, Black Skin, White Masks
“Hesse (1997, 82; emphasis in the original) finds potential in Fanon's somatic action-creation-the possibility for racially experienced diasporic reversals.”
§ SANTERI ´A COPRESENCE AND THE MAKING OF AFRICAN DIASPORA BODIES > References
“Hesse, Barnor 1997 "It's Your World: Discrepant M/Multiculturalisms." Social Identities 3, no. 3: 375-94.”
Citations
Cites
Politics of Piety: The Islamic Revival and the Feminist Subject
Ismail, S. (2006) · American Anthropologist · doi:10.1525/aa.2006.108.3.603 · Cited by 4,074
Mimesis and alterity: a particular history of the senses
(1993) · Choice Reviews Online · doi:10.5860/choice.30-6249 · Cited by 3,315
Embodiment as a Paradigm for Anthropology
Csordas, T. J. (1990) · Ethos · doi:10.1525/eth.1990.18.1.02a00010 · Cited by 1,897
Brown, J. N. (2009) · Princeton University Press eBooks · doi:10.1515/9781400826414 · Cited by 448
Culture, Globalization, Mediation
Mazzarella, W. (2004) · Annual Review of Anthropology · doi:10.1146/annurev.anthro.33.070203.143809 · Cited by 427
Meyer, B. (2009) · Palgrave Macmillan US eBooks · doi:10.1057/9780230623248 · Cited by 346
Jackson, M. D. (1983) · Man · doi:10.2307/2801438 · Cited by 329
Agency and Embodiment: Performing Gestures/Producing Culture
Noland, C. (2009) · Cited by 292
Contrapunteo Cubano del Tabaco y el Azucar.
Wright, I. A., & Ortiz, F. (1941) · Hispanic American Historical Review · doi:10.1215/00182168-21.3.459 · Cited by 271
Extravagant abjection: blackness, power, and sexuality in African American literary imagination
(2011) · Choice Reviews Online · doi:10.5860/choice.48-3740 · Cited by 258
Research works printed but not linked: 21
- Michael Atwood-Mason (2002, 91, 94) attentively draws on Pierre Bourdieu's notion of habitus to show how Santerı ´a embodied rituals demonstrate the structuring of actions in Santerı ´a. In particular, he is concerned with how "symbolic work" is mapped onto bodies where the "source image (the item which is symbolically brought into play) is transferred and mapped onto the target situation (the situation or object symbolically described by the source)" (Atwood-Mason 2002, 102).
- Talal Asad's comments are taken from the question and answer section of a transcribed talk given by Jacques Derrida in 1997 in Paris, France, during a workshop entitled "Religion and Media." The proceedings from the workshop were published in de Vries and Weber (2001).
- Lydia Cabrera (1970, 81, 230; my translation) defines "Bi" as "born, engender, or alive" and describes "Ocha Bi" as the religious name for a priest of Yemaya ´.
- Bordo, Susan 1998 "Bringing Body to Theory." In Body and Flesh: A Philosophical Reader, edited by Donn Welton, 84-97. Oxford: Blackwell.
- Brandon, George 1997 Santerı ´a from Africa to the New World: The Dead Sell Memories. Bloomington: Indiana University Press.
- Brown, David H. 2003 Santerı ´a Enthroned: Art, Ritual, and Innovation in an Afro-Cuban Religion. Chicago: University of Chicago Press.
- Canizares, Raul (1993) 2002 Santerı ´a Cubana: El Sendero de la Noche. Mexico, D.F.: Lasser Press Mexicana. Clark, Mary Ann 2007 Santerı ´a: Correcting the Myths and Uncovering the Realities of a Growing Religion. Westport, Conn.: Greenwood.
- Cros Sandoval, Mercedes 2008 "Santerı ´a in the Twenty-First Century." In O `rı `sa `Devotion as World Religion: The Globalization of Yoruba Religious Culture, edited by Jacob K. Olupona and Terry Rey, 355-71. Madison: University of Wisconsin Press.
- de la Fuente, Alejandro 2001 A Nation for All: Race, Inequality and Politics in Twentieth-Century Cuba. Chapel Hill: University of North Carolina Press.
- de Vries, Hent, and Samuel Weber, eds. 2001 Religion and Media. Stanford, Calif.: Stanford University Press.
- Falola, Toyin, and Ann Genova, eds. 2005 Orisa: Yoruba Gods and Spiritual Identity in Africa and the Diaspora. Trenton, N.J.: Africa World Press.
- Fernandez Olmos, Margarite, and Lizabeth Paravisini-Gebert 1997 Sacred Possessions: Vodou, Santerı ´a, Obeah, and the Caribbean. New Brunswick, N.J.: Rutgers University Press.
- Ferrer Castro, Armando, and Mayda Acosta Alegre 2006 Fermina Go ´mez y la casa olvidad de Olo ´kun. Caracas, Venezuela: Fundacio ´n Editorial el perro y la rana. Fontan ˜ez, Jovita 2006 "Folk Healing Traditions." In Latinas in the United States: A Historical Encyclopedia, edited by Vicki l. Ruiz and Virginia Sa ´nchez Korrol, 266-70. Bloomington: Indiana University Press.
- Matory, James Lorand 2005 Black Atlantic Religion: Tradition, Transnationlaism and Matriarchy in the Afro- Brazilian Condomble ´. Princeton, N.J.: Princeton University Press. 2009 "The Many Who Dance in Me: Afro-Atlantic Ontology and the Problem with 'Transnationalism.'" In Transnational Transcendence: Essays on Religion and Globalization, edited by Thomas Csordas, 231-62. Berkeley: University of California Press.
- Merleau-Ponty, Maurice 1964 The Primacy of Perception: And Other Essays on Phenomenological Psychology, the Philosophy of Art, History and Politics. Evanston, Ill.: Northwestern University Press.
- Miller, Ivor 2009 Voices of the Leopard: African Secret Societies and Cuba. Jackson: University of Mississippi Press.
- Olupona, Jacob K., and Terry Rey, eds. 2008 O `rı `sa `Devotion as World Religion: The Globalization of Yoru `ba ´Religious Culture. Madison: University of Wisconsin Press.
- Otero, Solimar 2010 Afro-Cuban Diasporas in the Atlantic World. Rochester: University of Rochester Press.
- Durham, N.C.: Duke University Press. 2010 "Now You See It, Now You Don't: Santerı ´a, Anthropology, and the Semiotics of 'Belief' in Santiago de Cuba." New West Indian Guide 84, no. 1: 87-96. 2013 The Cooking of History: How Not to Study Afro-Cuban Religion. Chicago: University of Chicago Press.
- Velez, Maria Teresa 2000 Drumming for the Gods: The Life and Times of Felipe Garcı ´a Villamil, Santero, Palero, and Abakua ´. Philadelphia: Temple University Press.
- Wirtz, Kristina 2007 Ritual, Discourse, and Community in Cuban Santerı ´a: Speaking a Sacred World. Gainesville: University of Florida Press.
Cited by
Sorted by citations
A Hieroglyphics of Zora Neale Hurston
Jesús, A. M. B. (2016) · Journal of Africana Religions · doi:10.5325/jafrireli.4.2.0290 · Cited by 33
Fa, S. W. (2022) · Cultural Anthropology · doi:10.14506/ca37.4.02 · Cited by 21
Black Feminist Rumba Pedagogies
Berry, M. J. (2021) · Dance Research Journal · doi:10.1017/s014976772100019x · Cited by 20
Chapter 5. Mortuary Rites and Social Dramas in Léogâne, Haiti
Richman, K. E. (2018) · Duke University Press eBooks · doi:10.1215/9781478002130-007 · Cited by 12
Forde, M. (2018) · Duke University Press eBooks · doi:10.1215/9781478002130-001 · Cited by 12
Metadata
- Authors
- Beliso-De Jesús, A.
- Venue
- Cultural Anthropology
- Publisher
- American Anthropological Association
- Published
- 2014-08-11
- Volume
- 29
- Issue
- 3
- Pages
- 503-526
- ISSN
- 0886-7356 (ISSN-L)
- 1548-1360
- OpenAlex
- W2153863099
- Cited by
- 92
- References
- 45
- Citations by year
- 2025: 3 · 2024: 47 · 2023: 4 · 2022: 3 · 2021: 5 · 2020: 12 · 2019: 1 · 2018: 14 · 2016: 3
- FWCI
- 24.79
- Type
- journal article
- Language
- en
- Open access
- diamond
- doi.org
- Licence
- cc-by-nc
- Locations
- Cultural Anthropology (publishedVersion, cc-by-nc)
- Funders
- Yale University
- Army Research Office
- Topics
- Social Sciences › Arts and Humanities › Literature and Literary Theory › Caribbean and African Literature and Culture
- Social Sciences › Anthropology › Anthropological Studies and Insights
- Social Sciences › Arts and Humanities › Visual Arts and Performing Arts › Arts and Performance Studies
- Keywords
- Santería, co-presence, embodied epistemology, racialization, enslavement, ritual, anthropology of religion, universalism
About these checks
Registry, retraction, Cites and statistics results are computed, not judged, with one exception: a printed reference that no index lists is read once by a model before it counts as a citation error. Claims are extracted by a model and kept only when their quote appears verbatim in the text; each cited source is then checked, with a model’s help, for whether it says what the claim relies on. Those verdicts can be wrong — read the claim’s quote and the cited source before relying on one.
A language model drew the claims from the paper on 2026-11-08, under version 3 of the claim definition (model deepseek-v4.1-flash, prompt extract-v3).
A second model labelled each claim on 2026-11-08 (model jev-1.13-20260917, definition revision gold-guideline-v0.2).
Cited sources are checked with a language model’s help (gpt-6-sol).
Statistics and arithmetic are recomputed, not judged.
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