Regla de Ocha promotes worship of the Orisha (gods), and uses traditional oracles that originated in the old Yoruba city of Ile-Ife. The Regla de Palo Monte came from the Congo area. The term palo refers to the ritual use of trees and plants, which are believed to have magical powers.".

Over a lifetime of studying Cuban Santería and other religions related to Orisha worship—a practice also found among the Yoruba in West Africa—Stephan Palmié has grown progressively uneasy with the assumptions inherent in the very term Afro-Cuban religion. In The Cooking of History he provides a comprehensive analysis of these assumptions, in the process offering an incisive critique both of the anthropology of religion and of scholarship on the cultural history of the Afro-Atlantic World. Understood largely through its rituals and ceremonies, Santería and related religions have been a challenge for anthropologists to link to a hypothetical African past. But, Palmié argues, precisely by relying on the notion of an aboriginal African past, and by claiming to authenticate these religions via their findings, anthropologists—some of whom have converted to these religions—have exerted considerable influence upon contemporary practices. Critiquing widespread and damaging simplifications that posit religious practices as stable and self-contained, Palmié calls for a drastic new approach that properly situates cultural origins within the complex social environments and scholarly fields in which they are investigated.

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

Comparing Cuban American and African American religiosity, this book argues that Afro-Cuban religiosity and culture are central to understanding the Cuban and Cuban American condition. It interprets this saturation of the Afro-Cuban as transcending race and affecting Cubans and Cuban Americans in spite of their pigmentation or self-identification.

Religion is one of the most important elements of Afro-Caribbean culture linking its people to their African past, from Haitian Vodou and Cuban Santeria—popular religions that have often been demonized in popular culture—to Rastafari in Jamaica and Orisha-Shango of Trinidad and Tobago. In Afro-Caribbean Religions, Nathaniel Samuel Murrell provides a comprehensive study that respectfully traces the social, historical, and political contexts of these religions. And, because Brazil has the largest African population in the world outside of Africa, and has historic ties to the Caribbean, Murrell includes a section on Candomble, Umbanda, Xango, and Batique. This accessibly written introduction to Afro-Caribbean religions examines the cultural traditions and transformations of all of the African-derived religions of the Caribbean along with their cosmology, beliefs, cultic structures, and ritual practices. Ideal for classroom use, Afro-Caribbean Religions also includes a glossary defining unfamiliar terms and identifying key figures.

Afro-Cuban religions--especially the practice of santería, based on West African traditions--are an essential aspect of contemporary Cuban identity, Christine Ayorinde argues, and their existence has forced the current revolutionary state into bizarre and contradictory positions. Ayorinde's bold assertion confounds official pronouncements about the irrelevance of religion in a modern socialist state. The revolutionary leadership has acknowledged the centrality of Cuba's African heritage, while upholding the idea of a nationhood that transcends racial difference. Ayorinde proposes that the conflict between the desire to recognize the country's African roots and the official commitment to a secular state has created a complex, often paradoxical situation. Despite an ideological campaign to create a new, rational society, African-derived religions are emerging today for the first time from a position of marginality. Cuba now is beset with a sense of disorientation as well as a return to old habits and patterns, including racial inequality. Based mostly inside Cuba, Ayorinde's research includes interviews and conversations with individual Cubans, including practitioners of Afro-Cuban religions from different ethnic backgrounds. Some are movers and shakers in the liberal debate about contemporary religion, some are new initiates, others have been practicing for 50 years or more. Some have been members of the Communist Party; others never have been, and make their living from the practice of their religion. Ayorinde also interviewed both religious and atheist commentators on Afro-Cuban religions and culture, including academics, journalists, party officials, and members of governmental and nongovernmental institutions, many at the forefront of efforts to give santería greater recognition as a central component of the national culture. In addition, the book offers a fresh historical overview of changing religious forms and attitudes in Cuba, examining the encounter with European culture and the Roman Catholic Church, religious practice among slaves in the 19th century, the concept of racial fraternity articulated by Cuban patriot José Martí, and the witchcraft scares of the early decades of the 20th century, when religious practices were associated with criminality. Its emphasis on the period since 1959 and on the current decade, in which the government has begun to rethink aspects of the revolution, places it on the cutting edge of studies that examine contemporary Cuban culture.

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