{"id":2552,"date":"2015-08-21T17:00:33","date_gmt":"2015-08-21T22:00:33","guid":{"rendered":"https:\/\/iis.unam.mx\/?p=2552"},"modified":"2021-06-16T16:04:20","modified_gmt":"2021-06-16T21:04:20","slug":"santeria-campo-religioso-transnacional-con-multiples-nodos","status":"publish","type":"post","link":"https:\/\/www.iis.unam.mx\/blog\/santeria-campo-religioso-transnacional-con-multiples-nodos\/","title":{"rendered":"Santer\u00eda: campo religioso transnacional con m\u00faltiples nodos"},"content":{"rendered":"<p><strong>* La santer\u00eda se ha desarrollado en los m\u00e1rgenes del sistema de creencias mexicano bajo fuertes estigmas sociales.<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p><strong>M\u00e9xico, D.F., 21 de agosto de 2015.-<\/strong> La santer\u00eda, que se ha desarrollado en los m\u00e1rgenes del sistema de creencias mexicano, es producto de la circulaci\u00f3n trasatl\u00e1ntica de la religi\u00f3n africana Yoruba que se mezcl\u00f3 con creencias cat\u00f3licas en Cuba durante el siglo XIX.<\/p>\n<p>Se ha expandido a diversos pa\u00edses, pero no a trav\u00e9s de la migraci\u00f3n cubana, sino a partir de la movilidad de otros actores como es el caso de mexicanos que viajan a Cuba o a Nigeria para ser iniciados, se\u00f1al\u00f3 Nahayeilli Ju\u00e1rez, investigadora del CIESAS Peninsular, durante su participaci\u00f3n en el seminario \u201cCultura y Representaciones sociales\u201d, coordinado por <a href=\"https:\/\/iis.unam.mx\/investigacion\/investigadores\/dr-gimenez-montiel-simeon-gilberto\/\">Gilberto Gim\u00e9nez<\/a> y <a href=\"https:\/\/iis.unam.mx\/investigacion\/investigadores\/dr-suarez-suarez-hugo-jose\/\">Hugo Jos\u00e9 Su\u00e1rez<\/a>, investigadores del Instituto de Investigaciones Sociales de la UNAM.<\/p>\n<p>La investigadora afirm\u00f3 que \u00e9ste fen\u00f3meno puede estudiarse a partir de la noci\u00f3n de <em>campo religioso transnacional<\/em>, el cual se refiere a un conjunto de procesos y actores articulados en una red social que trasciende al menos dos lugares. Este campo est\u00e1 formado por diferentes nodos con densidades variables que conectan pa\u00edses como Nigeria, Cuba, Estados Unidos, Brasil y M\u00e9xico.<\/p>\n<p>La doctora Ju\u00e1rez se\u00f1al\u00f3 que en M\u00e9xico el desarrollo de la santer\u00eda ha seguido tres etapas; la primera que inicia en la primera mitad del siglo XX hasta la revoluci\u00f3n cubana, en la que se dio a conocer por medio de pel\u00edculas y los circuitos de baile; la segunda que abarca los a\u00f1os sesenta hasta los ochenta, en la que se convierte en noticia medi\u00e1tica de nota roja y se comienzan a realizar iniciaciones de mexicanos de clase alta; y la tercera que inicia a partir de los a\u00f1os noventa en la que tiene un impulso tur\u00edstico importante y mayor visibilidad debido la ampliaci\u00f3n de sus canales de divulgaci\u00f3n.<\/p>\n<p>Asimismo, la investigadora se\u00f1al\u00f3 que la ciudad de M\u00e9xico y su zona metropolitana constituyen el principal nodo desde el cual se ha expandido esta pr\u00e1ctica religiosa al resto del pa\u00eds. Esta expansi\u00f3n ha contribuido a su diversificaci\u00f3n, ya que actualmente se identifican tres principales tendencias; la <em>criolla<\/em> que sigue los principios cubanos; la <em>reafricanizada<\/em>, vinculada a redes que buscan sus or\u00edgenes en Nigeria; y la <em>mexicanizada<\/em>, la cual adopta creencias populares mexicanas como el espiritismo, afirm\u00f3 la investigadora.<\/p>\n<p>La actual edici\u00f3n del seminario permanente \u201cCultura y representaciones sociales\u201d tiene como tem\u00e1tica general <em>las creencias y fe religiosa en tiempos de incertidumbre y de riesgo global. <\/em>Sus sesiones se llevan a cabo con una periodicidad mensual en el Instituto de Investigaciones Sociales de la UNAM, y su acceso es abierto a todas las personas interesadas en el tema.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>* La santer\u00eda se ha desarrollado en los m\u00e1rgenes del sistema de creencias mexicano bajo fuertes estigmas sociales. &nbsp; M\u00e9xico, D.F., 21 de agosto de 2015.- La santer\u00eda, que se ha desarrollado en los m\u00e1rgenes del sistema de creencias mexicano, es producto de la circulaci\u00f3n trasatl\u00e1ntica de la religi\u00f3n africana Yoruba que se mezcl\u00f3 con [&hellip;]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"ocean_post_layout":"","ocean_both_sidebars_style":"","ocean_both_sidebars_content_width":0,"ocean_both_sidebars_sidebars_width":0,"ocean_sidebar":"","ocean_second_sidebar":"","ocean_disable_margins":"enable","ocean_add_body_class":"","ocean_shortcode_before_top_bar":"","ocean_shortcode_after_top_bar":"","ocean_shortcode_before_header":"","ocean_shortcode_after_header":"","ocean_has_shortcode":"","ocean_shortcode_after_title":"","ocean_shortcode_before_footer_widgets":"","ocean_shortcode_after_footer_widgets":"","ocean_shortcode_before_footer_bottom":"","ocean_shortcode_after_footer_bottom":"","ocean_display_top_bar":"default","ocean_display_header":"default","ocean_header_style":"","ocean_center_header_left_menu":"","ocean_custom_header_template":"","ocean_custom_logo":0,"ocean_custom_retina_logo":0,"ocean_custom_logo_max_width":0,"ocean_custom_logo_tablet_max_width":0,"ocean_custom_logo_mobile_max_width":0,"ocean_custom_logo_max_height":0,"ocean_custom_logo_tablet_max_height":0,"ocean_custom_logo_mobile_max_height":0,"ocean_header_custom_menu":"","ocean_menu_typo_font_family":"","ocean_menu_typo_font_subset":"","ocean_menu_typo_font_size":0,"ocean_menu_typo_font_size_tablet":0,"ocean_menu_typo_font_size_mobile":0,"ocean_menu_typo_font_size_unit":"px","ocean_menu_typo_font_weight":"","ocean_menu_typo_font_weight_tablet":"","ocean_menu_typo_font_weight_mobile":"","ocean_menu_typo_transform":"","ocean_menu_typo_transform_tablet":"","ocean_menu_typo_transform_mobile":"","ocean_menu_typo_line_height":0,"ocean_menu_typo_line_height_tablet":0,"ocean_menu_typo_line_height_mobile":0,"ocean_menu_typo_line_height_unit":"","ocean_menu_typo_spacing":0,"ocean_menu_typo_spacing_tablet":0,"ocean_menu_typo_spacing_mobile":0,"ocean_menu_typo_spacing_unit":"","ocean_menu_link_color":"","ocean_menu_link_color_hover":"","ocean_menu_link_color_active":"","ocean_menu_link_background":"","ocean_menu_link_hover_background":"","ocean_menu_link_active_background":"","ocean_menu_social_links_bg":"","ocean_menu_social_hover_links_bg":"","ocean_menu_social_links_color":"","ocean_menu_social_hover_links_color":"","ocean_disable_title":"default","ocean_disable_heading":"default","ocean_post_title":"","ocean_post_subheading":"","ocean_post_title_style":"","ocean_post_title_background_color":"","ocean_post_title_background":0,"ocean_post_title_bg_image_position":"","ocean_post_title_bg_image_attachment":"","ocean_post_title_bg_image_repeat":"","ocean_post_title_bg_image_size":"","ocean_post_title_height":0,"ocean_post_title_bg_overlay":0.5,"ocean_post_title_bg_overlay_color":"","ocean_disable_breadcrumbs":"default","ocean_breadcrumbs_color":"","ocean_breadcrumbs_separator_color":"","ocean_breadcrumbs_links_color":"","ocean_breadcrumbs_links_hover_color":"","ocean_display_footer_widgets":"default","ocean_display_footer_bottom":"default","ocean_custom_footer_template":"","ocean_post_oembed":"","ocean_post_self_hosted_media":"","ocean_post_video_embed":"","ocean_link_format":"","ocean_link_format_target":"self","ocean_quote_format":"","ocean_quote_format_link":"post","ocean_gallery_link_images":"on","ocean_gallery_id":[],"footnotes":"","_links_to":"","_links_to_target":""},"categories":[276,6],"tags":[30,44,45,49,60,226],"class_list":["post-2552","post","type-post","status-publish","format-standard","hentry","category-informativos","category-articulos","tag-iis-unam","tag-gilberto-gimenez","tag-sociedad-y-cultura","tag-hugo-jose-suarez","tag-actores-y-procesos-sociales","tag-cultura-y-representaciones-sociales","entry"],"acf":[],"yoast_head":"<!-- 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