RESOURCE BOOK

SECTION C SPIRITUAL INFLUENCES

Palo (religion)
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Jump to: navigation, search Palo, or Las Reglas de Congo are a group of closely related denominations or religions of largely Bantu origin developed by slaves from Central Africa in Cuba. Other names associated with various branches of this religion include Palo Mayombe, Kimbisa or Santo Cristo Buen Viaje. The word "palo" ("stick" in Spanish) was applied to the religion in Cuba due to the use of wooden sticks in the preparation of their altar, also call "la Nganga", "el caldero" or "la prenda". Adherents of Palo are known generally as "Paleros"or "Ngangeros". Membership is by initiation into a "house" or "Temple". The organizational structure follows the model of a family. During slavery when blood families often were broken up by slave holders, this model was particularly significant and taken literally.

Contents
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1 History 2 Belief system and rituals 3 Syncretism 4 Related religions 5 Pantheon o 5.1 Higher gods o 5.2 Mpungu 6 References 7 External links

History
Palo has its roots in the Congo basin of west, central Africa, from where large numbers of African slaves were brought to Cuba and the Americas, as well as to the colony of Santo Domingo, the present capital of Dominican Republic. Accordingly, a great part of Palo Monte's liturgical chants and invocations are in a mixture of the Spanish and Kikongo languages, other influences being introduced through their presence in Black Spanish-speaking Latin America. During the mid 19th century Palo began to spread out among the Hispaniola Island (Haiti and Dominican Republic) and Afro-Latino communities in the United States, Venezuela, Colombia, and Puerto Rico. Eventually, members of non-African Latino groups, as well as AngloAmericas, gained access to these traditions. The religion remains largely Afro-Latino in
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character. The most traditional form can be found in Cuba, Dominican Republic and Puerto Rico. The number of followers of Palo in Cuba and Dominican Republic is not known, though it is assumed that a slight majority of Cubans and Dominicans, particularly in the African-influenced cities, believe in all or part of its principles. In Puerto Rico the Palo Religion has grown among non-black people. In this Caribbean island, a commonwealth of the United States, an extensive study by Prof. Eric M Miletti, revealed that over 5,000 people are active as "paleros".

Belief system and rituals

The Palo belief system rests on two main pillars: 1. The veneration of the spirits of the ancestors. 2. The belief in natural ("earth") powers. Natural objects, and particularly sticks, are thought to be infused with powers, often linked to the powers of spirits. These objects are known as "nganga" and are the ritual focus of Palo's magical rites and religious practice. A certain number of spirits called Mpungu inhabit the Nkisi (sacred objects, also spelled Inquice, Inquise, and Enkisi). Mpungu are well-known in name and deed, and are venerated as gods. They are powerful entities, but they are ranked below the High God Zambi or Nzambi. The main worship and practice of Palo focuses upon the religious receptacle or altar known as a Nganga or Prenda. This is a consecrated vessel filled with sacred earth, sticks (palos), human remains, and other items. Each Nganga is dedicated to a specific spiritual Nkisi. This religious vessel is also inhabited by a muerto or spirit of the dead (almost never the direct ancestor of the object's owner), also referred to as "Nfumbe", who acts as a guide for all religious activities which are performed with the Nganga. The divination methods used in Palo are various. One, called Shamalongos utilizes shells or disks of various materials, often coconut shells. A more traditional method, Vititi Mens, is a form of envisioning or scrying, using a sanctified animal horn capped with a mirror.

Syncretism
Religious syncretism, in particular the use of the Christian cross and images of Catholic saints as representations of the Nkisi, can be seen in some houses of Palo, called Palo Cristiano, but in other houses, called Palo Judio, there is no syncreticization with Catholic imagery. The name Palo Judio literally means Jewish Palo, but the term "Jewish" as used here does not refer to the religion of Jews; rather it is metaphorical shorthand for "refusing to convert to Christianity," that is, in the case of Palo, "purely Congo African." It is important to note that because of European economic pressure the Kingdom of Kongo had officially converted to Catholicism while still an independent nation during the late 1400s and that the African-Catholic syncretic movement extended well into the era of slavery, reaching its height under the leadership of Kimpa Vita (1684 1706), who promoted Saint Anthony of Padua as "a second God." Thus it is obvious that
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much of Palo Cristiano's Christian syncretism, as well as Palo Judio's resistance to Christian syncretism, originated in "colonial" Africa, not in Cuba. The identity of the Nkisi is further clouded because authors, either outsiders to the religion or coming from houses of Palo Cristiano, have attempted to associate the Nkisi with the Orishas of Santeria, a different religion. Thus the entity "Nsambi Munalembe" (also known as "Nsasi", "Siete Rayos" and various other names) may be said by these authors to be the equivalent of Saint Barbara in Catholicism or Chango (Shango) in Santeria. Because of Kardecian syncretism in many houses of Palo, a spiritual Misa is often held before the initiation, in order to identify the main spirits which will help to develop one's life. These guides often speak also through possession, and may give direct advice.

Related religions
The religions of the Congo reached the Americas by other paths than through Cuba. In Brazil Congo religions are known as Umbanda, Quimbanda, Candombl de Congo, or Condomble de Angola. The one most closely related to the Cuban Palo Tradition is Quimbanda. In Jamaica, the Bahamas, and the Virgin Islands, Congo based religions are called Kumina, or when seen as a form of magic without liturgical worship, as Obeah. Closely related to Palo in practice, but, like Obeah, lacking Palo's theological and liturgical aspcts, a result of the type of slavery in north America a form of African American folk magic known as hoodoo, conjure, or rootwork. The reason for the striking similarity between these traditions is that the core beliefs underlaying hoodoo derive from Congo/Angola. While in Haiti there exists a Vodou denomination known as the Makaya, that shares many similarities to Palo.

Pantheon
The highest level of the Palo pantheon is occupied by the creator god, Nzambi. The Mpungu (plural kimpungulu) of Palo Mayombe are spirits or deities encapsulated in sacred vessels (Nkisi), representing aspects of nature, such as thunder, agriculture, wind. [1] Other sprits that can inhabit the Nkisi are Nfuri (wandering spirits or wraiths), Bakalu (spirits of ancestors), and Nfumbe (anonymous spirits).

Higher gods

Nzambi (Nsambi, Sambia, Nsambiampungo, Pungun Sambia, Sambia Liri, Sambia Surukuru, Sambi Bilongo) - not an actual Mpungu, but a higher god, creator of the cosmos. Equivalent to Yoruba Olorun. Lungombe (Lukankanse, Kadiampembe) - negative aspect of Nzambi, equivalent to yoruba Eshu.

Mpungu
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Kobayende (Cobayende, Pata Llaga, Tata Pansua, Tata Nfumbe, Tata Funde, Tata Fumbe, Pungun Futila, Tata Kaee) - king of the dead, god of diseases, associated with San Lazaro, eq. Babalu Aye. Mariguanda (Pungu Mama Wanga, Centella Ndoki, Yaya Kengue, Mariwanga, Mama Linda, Campo Santo) - gatekeeper between life and death. Associated with Santa Teresa & Oya Iansan Gurunfinda - god of forest and herbs. Associated with San Noberto non Nato or San Silvestre, eq. Ozain. Nkuyu (Nkuyo, Maunga, Lubaniba, Lucero) - Deity of woods and roads, guidance and balance. Associated with San Antonio, eq. Ellegua. M Lango (Madre de Agua, Kalunga, Mama Kalunga, Pungo Kasimba, Mama Umba, Mbumba Mamba, Nkita Kiamasa, Nkita Kuna Mamba, Baluande) - goddess of water and fertility. Known also as the Virgin of Regla, the patroness of Havana harbor, eq, Yemaja. Chola Wengue (Mama Chola, Chola nengue) - goddess of richness and pleasures. Associated with La Virgin de la Caridad del Cobre, the Patron Saint of Cuba, eq. Oshun. Kimbabula (Kabanga, Madioma, Mpungo Lomboan Fula, Nsambia Munalembe, Tonde, Daday, Munalendo, Padre Tiempo) - god of divination and winds. Associated with Saint Francis, eq. Orunmila. Watariamba (Watariamba, Nkuyo Lufo, Nguatariamba Enfumba Bata, Saca Empeo, Cabo Rondo, Vence Bataya) - god of hunt and war. Associated with John the Baptist, eq. Oxossi Nsasi (Nsambi Munalembe, Siete Rayos, Mukiamamuilo, Nsasi) - god of thunder and fire, equivalent to Santa Barbara, eq. Shango. Ma Kengue (Yola, Tiembla Tierra, Pandilanga, Mama Kengue) - spirit of wisdom and justice. This mpungo is associated with La Virgin de las Mercedes & Obatala. Sarabanda (Zarabanda, Rompe Monte) - deity of work and strength. Associated with Saint Peter, eq. Ogoun.

References
1. ^ Palo Mayombe beliefes

Lydia Cabrera. 1993 "El Monte". La Habana: Editorial Letras Cubanas. Lydia Cabrera. "Palo Monte Mayombe: Las Reglas de Congo" . Lydia Cabrera. "La Regla Kimbisa del Santo Cristo del Buen Viaje". Jess Fuentes Guerra and Armin Schwegler 2005.Lengua y ritos del Palo Monte Mayombe:... Natalia Bolvar Arstegui. "Ta Makuenda Yaya" Miguel Barnet. "AfroCuban Religions". Robert Farris Thompson. "Flash of the Spirit".

External links

The Palo and Lukumi Organization - General Palo Kongo information and Web Forum. Nganga.org, an introduction to Kongo religions including Palo by Dr. Eoghan Ballard. Palomayombe.com, general Palo information. DMOZ Open Directory - Palo, Congo, Inkisi
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Video of palo dance performed by Cutumba

Afro-American Religions
Candombl Hoodoo Kumina Obeah Palo Quimbanda Santera (Lukum) Spiritual Baptist Umbanda Haitian Vodou Louisiana Voodoo Winti Babalu Aye Eshu Iansan Mami Wata Obtl Ogun lrun Orunmila Deities un Shango Yemaja West African Vodun If, Oria (Yorb) Lwa (Dahomey) Nkisi (Kongo) Roots Catholicism (Portugal, Spain) Retrieved from "http://en.wikipedia.org/wiki/Palo_%28religion%29"

Religions

Categories: Afro-American religion | Religion in Cuba

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Santeria
Santeria means The Way of the Saints and is the common and popular name for this religion. La Regla Lucumi is still another term used to refer to the religion. Lukumi is used to refer to both the religion and the practitioners of Afro-Cuban worship of the Orishas (primary Gods) ; it is related to a Yoruba word meaning friend. Macumba is sometimes used as a synonym for Santeria. Macumba actually refers to a group of Brazilian religions that had their roots in West African Aboriginal religions, but evolved separately from Santeria. Regla de Ocha (The Rule of the Orisha) is the proper name for this religion. Ocha is an abbreviation. Santeria is the union of different principles and practices of different religions. It incorporates the beliefs of the Yoruba, and Bantu people of Southern Nigeria, Senegal and the Guinea Coast. These beliefs are combined with elements of worship from Roman Catholicism. Its origins date back to the slave trade (between 1700-1870) when Yoruba natives were forcibly transported from Africa to the shores of Cuba, Haiti, Puerto Rico, Trinidad as well as other Caribbean countries. Upon arrival, slaves were typically baptized by the Roman Catholic church and their native practices were suppressed. They developed a novel way of keeping their old beliefs alive by equating each of their primary Gods of their traditional religion with a corresponding Christian Saint. The primary Gods also shared some of the same physical characteristics of the Catholic saints. This made the slaves appear to be practicing Catholicism although they were actually practicing their native, African religions. Santeria is not a Satanic cult nor is the religion gang-related. God is referred to as Olorun, or Olodumare- the owner of heaven. Orishas (mysteries) are guardians created by Olorun; each has an associated Christian Saint, a principle, number, color, food, dance posture and emblem. Each Orisha has power over a group of healing and magical herbs. In order to accomplish something one needs to offer ebbo (prayer, rituals, offerings) to the proper Orishas in order to receive that Orishas ashe (power, divine power, the grace of God, the life force of God). Santeria is famous for its magick based on a knowledge of the Orishas and how to interact with them to better our lives and the lives of those who come to them for aid. Believers live under the premise that this world is a magical one. While there are many Orishas some are more prominent than others in the religion. Each is assigned a particular behavior alone with various items that are theirs alone. The rituals of Santeria are intended to reinforce and strengthen the Orisha while bestowing Ashe on the believer.
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They are sometimes compared to Catholic saints; just as certain saints are endowed with certain powers or spheres of influence same goes with the Orishas Various rituals accompany the practice of Santeria. Worshippers prepare altars with offerings to three different gods, knowing what offerings to leave, such as flowers, shells, candles, foods or candies, based on what a gods propensities are thought to be. In one such ritual, participants may put offerings to Orishas in a basket and kneel to pray before an altar and bowls of offerings. At the conclusion of the Santeria ceremony, offerings from the altar could be placed in the basket and then put into the sea. Orishas need food in the form of animal sacrifice and prepared dishes, as well as human praise in order to remain effective Like their worshippers, Orishas have their favorite foods and are extremely pleased to have them presented at offerings Each Orisha owns a collar of a specific color and shape. The Orishas child must wear it around his/her neck and take good care of it. When they are not being worn, they should be placed on Orishas tureen; if not possible, carefully laid on white cloth. Are not to be leant to anyone; Followers should never sleep, have sex, or shower with them on Child should wear clothes in the colors that are pleasing to Orisha One of the caseworkers here at BCCYS had a very positive experience working with clients who practice Santeria. A 12 year old boy was having behavioral problems when his mother became involved with Santeria. She had the boy referred to the Priest who preformed a cleansing ritual on him. This ritual was very expensive due to the fact that the boy had to wear all white for several weeks. His caseworker also had to advocate for the boy to wear the white clothing instead of his traditional school uniform. The boy met regularly with the Priest and learned how to be a better person and also how to become a man. In this boys case, the religion turned his attitude and behavior completely around and the family benefited from this greatly. The mother gave all credit solely to her religion. Veneration of Ancestors: Ones ancestors, called Ara Orun (People of Heaven) are referred to for moral guidance and example Ancestors names are recited at family ceremonies

Herbs: pine, plantains, mugwort, apple trees, leeks; eucalyptus, red pepper, black pepper, oak leaves; ginger, jasmine, guava, sage; plantain, marigold, basil, tobacco Most common resource for Santeria believers when confronted by a problem whose solution does not require an animal sacrifice is to prepare an herb bath (Ewe) Used externally as a body cleanser, spirit cleanser, or to clean the house and internally as medicinal potions
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The Day of the Week Each Orisha has a favorite day; most favorable time to make offerings, burn candles, consult oracles, and perform the rites specified through oracles Ritual sacrifices have been part of the practice of Santeria for more than 1000 years. Rhythmic sounds and feverish dancing during Santerian rituals are believed to lead to possession of the individual by the particular Orisha being invoked, during which the individual then speaks and acts as Orisha. Practices center around: Chickens and other small animal (no human) sacrifices are an integral part of many Santerian religious rituals at initiation and times of serious sickness or misfortune. Animals (no pets) that are sacrificed are killed in a safe and humane manner by trained priests. Animals blood is collected and offered to the Orisha. The animal is cooked and eaten afterward by the members of the community. Chickens tend to be the most common animal for sacrifices. Sacrifice is believed to please the Saints, and to bring good luck, purification and forgiveness of sins References http://www.santeriareligion101.com/videos.html http://www.mojomoon.net/santeria.html http://sparta.rice.edu/~maryc/Santeria Religious Tolerance http://religioustolerance.org/santeria.htm. Introduction to Santeria; Exploring the Culture of Little Havana by Chris Leonidashttp://www.education.miami.edu/ep/LittleHavana/Santeria/Leonidas_1/leonidas_ 1.html The following is a news clip describing a situation where police arrested a man for practicing Santaria http://www.youtube.com/watch?v=tBBQKsq5Zlg

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The following is a description of the most popular Orishas: ELEGGUA Also known as Echu, is the guardian of the crossroads. All rituals are first begun by invoking Eleggua. He is known to punish those who do not respect him. He is a restless god, and for his own amusement causes much annoyance to mortals. It seems that even among the other deities, he is a bit of a practical joker, though at times not very funny. The colors of Eleggua are red and black. His numbers are 3 and 21. OBATALA He is considered the creator of the world. The father of all the Orishas and the god of peace. His color is white and the numbers are 8 and 16. YEMAYA Queen of the seas and goddess of motherhood. She is depicted as a virtuous mother, prudent, intelligent, and at the same time warm, human and happy. Her colors are blue and white and the number is 7. CHANGO God of virility and strength, also of thunder and lightning. Above all he is representative of unbridled sexuality. There is no deity more vehement nor energetic. His color is red and white and the numbers are 4 and 6. OGGUN The god of all things made of iron and mineral. A warlike god. He is symbolized by machetes, picks, shovels, hammers, and any object made of steel or iron. His colors are green and black and the number is 7. BABALU AYE God of illnesses and seer who can look into the future. His colors are purple and brown or purple and yellow and the number is 17. OCHOSI He is the god of hunters and spell casters. He is also known as a god of justice. He is frequently associated with the police, the jails, and the legal system. His color brown and beige and the number is 3. Chango- a.k.a. Santa Barbara Chango is the god of thunder but also a lustful God.. He's fire much like the mythic Aries Also an African warrior King Days of the week: Friday also Dec.4 th Number: 6 Color: red & white, his beads would be 6 red, 6 white Animals: pigs ,roosters, goat, rabbits sometimes horses and bulls
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Foods: corojo butter, cactus, corn meal, apples, red wine Ogun- (St. Peter & St. Miguel) Days of the week: Tuesday Number: 7 Colors: green & black, his beads would be 7 green, 7 black Animals: roosters, bulls Foods to be given: smoked fish, water from ponds, yams w/blood. Ogun- is a warrior god and enemy of Chango, god of technology Oya-(Santa Virgen de la Candelaria & St. Theresa) Days of the week: Wednesday Colors: black & white Numbers: 9 Animals: birds Foods to be given: eggplant, rain water Oya - Is a goddess that has powers over spirits, the dead, To look at her will make you blind or madness within the mind She is a warrior goddess. Oshosi -a.k.a St. Norbert Days of the week: Tuesday Color: green Numbers: none Animals: roosters, pigs, goats Foods: mango, smoked fish Oshosi - is a hunter god who lives in the wild Orula -(Orunmila)a.k.a St Francis Days of the week: Thursday Colors: green/blue & yellow Numbers: none Animals: goats (virgin) Foods: plum & yams Orula - is a god of great importance, one who knows the future of all people. Also a warrior god.

The people who practice Santeria have struggled with the Supreme Court on issues regarding their animal sacrifices. Church of Lukumi Babalu Aye v. City of Hialeah a case in which the U.S. Supreme Court found an ordinance passed in Hialeah, Florida unconstitutional. This ordinance forbade the "unnecessary" killing of "an animal in a public or private ritual or ceremony not for the primary purpose of food consumption." The
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law was enacted soon after the city council of Hialeah learned that the Church of Lukumi Babalu Aye, which practiced Santeria, was planning on locating in the city. The Church filed a lawsuit in federal court, seeking for the Hialeah ordinance to be declared unconstitutional.

Santeria isn't just about magic or voodoo which is a common misconception Santeria is a religion readily encountered among Hispanic populations in the United States. It is important for police officers as well as caseworkers to remember that this religion by itself does not foster overt criminal activity. Police officers often encounter ceremonial sites in homes in the course of serving warrants or conducting other unrelated investigations. Depending on local ordinances, there may be violations related to animal cruelty due to ritual animal sacrifice. Recent U.S. Supreme Court ruling has allowed for the ritual sacrifice of animals that does not involve animal torture or cruelty. The Saint: The Catholic persona assumed by African Deity to escape the wrath of inquisition

Source: Presentation by Berks County Children & Youth Student Interns: Rachel Paisley, LaToya Battle, Alana Cordisco & Lauren Erney Spring 2008

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The Tree of Life

The Tree of Life is an important symbol in nearly every culture. The branches extend into the sky and the roots merge deep into the earth linking heaven, earth and the inner world, uniting what is above and what is below. It is a feminine symbol as well as a masculine one representing a union between them. To the Mayas, the tree of life Yaxche [also known as the Foliated Cross] whose branches support the heavens. It is believed that the souls of the righteous may dwell under it for eternity. [The Ceiba tree, found in many pre-Columbian villages, generally has 4 branches representing the four cardinal directions.]

MexicanFolkArt PhotoSource:Retrieved12/8/08fromAbout.com: PhotoSource:Retrieved12/8/08from AlternativeReligions LearningAboutRockArt http://altreligion.about.com/library/graphics/tol23.jpghttp://www.angelfire.com/trek/ /archaeology/tree.html

The tree has other characteristics which lend easily to symbolism. Many trees take on the appearance of death in the winter: losing their leaves, only to sprout new growth with the return of spring. This aspect of the tree makes the tree a symbol of the [Christian] resurrection. A tree also bears seeds or fruits, which contain the essence of the tree, and this continuous regeneration is a potent symbol of immortality. The tree provides fruit as a gift to the world. This aspect of the tree as a giver of gifts and spiritual wisdom is also quite common. Another common form of the Tree of Life in Southwestern rock art features a [seven branch] candelabra-like [Jewish] menorah and is considered to be the most ancient form of the symbol, found in both the Old and New Worlds. The number of branches relate directly to the Great Journey, [the days of creation] or the repeating cycle of birth, life and rebirth. The symbol requires two parts: reaching down into the earth for nourishment and grounding (physical needs) and branches reaching upward to the sun for light (spiritual
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needs). The symbol suggests that Life is sustained by the gifts of Mother Earth and Father Sky. The Tree of Life symbolizes rebirth, fertility, abundance and the cycle of life and death. It evolved from both indigenous and Spanish cultural traditions and has been used to represent political, historical, religious and personal stories.
Sources: NationalStaffDevelopmentandTrainingAssociation.(2007).EffectiveChildWelfarePracticewithLatino Families.Cimarron,KS:UniversityofKansasSchoolofSocialWelfarewithButlerInstituteforFamiliesat DenverUniversityGraduateSchoolofSocialWork. Retrieved12/8/08fromAnswers.comhttp://www.answers.com/topic/menorah.

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Milagros symbols: Match the meaning with the correct symbol. Symbol 1. Womans Head 2. Mans Head 3. Girl 4. Boy Meaning A. Strength, husbanding, protection, stamina, endurance B. Loyalty, protection C. Ones father or husband; any faithful or fervent man D. Worries over a heart condition; love; Sacred Heart of Jesus or Sacred Heart of Mary E. Workhorse, travel, prayer about a journey F. Ones mother or wife; another faithful or fervent woman; prayers of a woman; female saint G. Nourishment; bringing home the bacon; attempt to erase Negative ways of being such as lack of control of ones eating habits/lack of manners/self-control H. Strengths, concept of travel, journey, safe trips I. Ones own home; blessing on the home/the family that lives there; hope of having ones own home; blessings at parents home; home away from home J. Ones own hen, seeking blessing so she might always lay good eggs; human qualities like a mother hen; mothering K. Concept of watching; a departed one watching over us L. A woman; womans head, mind or spirit M. Man; mans mind, spirit or condition (like a headache) N. Female child, niece, or grandchild; childlike qualities in anyone, even oneself; nurturing ones inner child; prayers for a girl child O. Strength; ones ability to work; ones job P. Bible verses about sheep like Lamb of God; togetherness; fealty one feels for ones groups or family; attempt to erase effects of peer

___ ___ ___ ___

5. Arm 6. Leg 7. Heart

___ ___ ___

8. Eyes 9. Praying Woman

___ ___

10. Praying Man

___

11. Dog 12. Pig 13. Hen 14. Bull

___ ___ ___ ___

15. Horse 16. Mule

___ ___

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pressure/concern of a parent over involvement in a cult. 17. Sheep ___ Q. Workhorse; travel; prayer about a journey; prayer to overcome stubbornness R. Male child, nephew, or grandchild; childlike qualities in anyone, including oneself; nurturing ones inner child; prayers for a boy child

18. House

___

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Milagros symbols answers. Symbol 1. Womans Head 2. Mans Head 3. Girl 4. Boy Meaning A. Strength, husbanding, protection, stamina, endurance B. Loyalty; protection C. Ones father or husband; any faithful or fervent man D. Worries over a heart condition; love; Sacred Heart of Jesus or Sacred Heart of Mary E. Workhorse, travel, prayer about a journey F. Ones mother or wife; another faithful or fervent woman; prayers of a woman; female saint G. Nourishment; bringing home the bacon; attempt to erase Negative ways of being such as lack of control of ones eating habits/lack of manners/self-control H. Strength, concept of travel, journey, safe trips I. Ones own home; blessing on the home/the family that lives there; hope of having ones own home; blessings at parents home; home away from home J. Ones own hen, seeking blessing so she might always lay good eggs; human qualities like a mother hen; mothering K. Concept of watching; a departed one watching over us L. A woman; womans head, mind or spirit M. Man; mans mind, spirit or condition (like a headache) N. Female child, niece, or grandchild; childlike qualities in anyone, even oneself; nurturing ones inner child; prayers for a girl child O. Strength; ones ability to work; ones job P. Bible verses about sheep like Lamb of God; togetherness; fealty one feels for ones groups or family; attempt to erase effects of peer

__L._ _M.__ __N._ __R._

5. Arm 6. Leg 7. Heart

__O._ __H._ _D.__

8. Eyes 9. Praying Woman

__K._ __F._

10. Praying Man

__C._

11. Dog 12. Pig 13. Hen 14. Bull

__B._ __G._ _J.__ __A._

15. Horse 16. Mule

_E.__ _Q.__

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pressure/concern of a parent over involvement in a cult. 17. Sheep _P.__ Q. Workhorse; travel; prayer about a journey; prayer to overcome stubbornness R. Male child, nephew, or grandchild; childlike qualities in anyone, including oneself; nurturing ones inner child; prayers for a boy child

18. House

__I._

Sources: http://www.collectorsguide.com/fa/fao52.shtml http://www.faustosgallery.com/milagros/ National Staff Development and Training Association. (2007). Effective Child WelfarePractice with Latino Families.

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Forfurtherinformation,referto: PewHispanicCenterandPewForumonReligion&PublicLife.(4/27/07)ChangingFaiths: LatinosandtheTransformationofAmericanReligion.Retrieved11/17/08from http://pewhispanic.org/reports/report.php?ReportID=75. SustainingHope:CreatingOpportunitiesHispanicImmigrantsandAmericanFaithInstitutions. Retrieved11/27/08fromhttp://www.aecf.org/upload/publicationfiles/ir3622h186.pdf.

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