From time to time, we have posted histories and articles that have dealt with faith and religion, casting a wide net, covering contemporary issues and historic ones. Religions are imprtant sources of motivation, belief, and sustaining force for people in a variety of conditions. While currently the war in the Middle East has religious overtones, below is a remainder that religion can adapt and thrive when faces with the challegnes of oppression, armed force, legal sanctions, and even inhuman conditions of slavery. In this season of reflection, let us recall the true diversity of our religous heritage, giving thanks for all the sources of ideas that lead to our acceptance and preparation for our current faith. Let us too believe that this faith has its own special province of mystery and source of change that we allow it and us to continue to grow in the spirit. (griot/wr)          African Religions in the New World   One of the key components of the survival of African cultures in Latin America was the preservations of African traditions through spiritual beliefs and practices. One cannot fully speak of Afrolatino culture without mentioning the important role that the African religious traditions played in helping to preserve oral histories, music, rituals and language patterns of Africans in Latin America. Afrolatino music is heavily influenced by African religions which in turn are connected to the complete way of life of certain tribal groups in Africa. In this section there is information on the religions of west and central Africa that had a great influence on the shaping of Afrolatino culture in the New World.  Candomblé: Candomblé is an African spiritual tradition brought to Brazil by the Yoruba from Nigeria and Benin during the transatlantic slave trade. The Portuguese slave owners and Catholic officials tried hard to convert the African slaves and they prohibited their rituals. In order to continue their traditional practices while still appeasing their owners the Africans coupled their deities with corresponding personalities in Catholicism.  Oxalá, a male god of procreation and harvest, for instance, was identified with Jesus. Iemanjá, goddess of the sea, was associated with "Our Lady of Conception". Throughout the year, the two religions had many corresponding festivals. While the slaves kept their traditional observances (some native Indian beliefs were also added to candomblé), their owners celebrated too, apparently convinced that they and their slaves were practicing one faith.  The Catholic Church was hoping that, over the years, African tradition would eventually die out but this has not been the case. Candomblé is practiced all over Brazil especially in the regions of Salvador and Bahia.  Palo: The Congo and Bantu religions are a blending of the various cultures brought mainly to Cuba, Dominican Republic, Brazil and Haiti from the Congo basin. Their religion is also known in Cuba and the Dominican Republic as Palo, Palo Monte or Mayombe. Palo Mayombe is an ancestral belief system which concentrates on the forces of nature. Practices and worship in Palo deals with the prendas or nganga, which are consecrated pots that contain sticks, bones, dirts and herbs that are sacred to a particular Nkisi, the Gods and Goddesses of Palo. The Spirits of the Dead are called Muertos or Fumbi and are of much importance to the Palero. Paleros work with spirit guides to obtain information and wisdom. The spirits which are the most relevant to the Palo belief system are: the spirits of the Dead, the Spirits of Nature, (which inhabit trees, plants, rocks, animals etc.), and the Highest Entities which manifest themselves in the Forces of nature (the Wind, the Lightning, the Sea, etc.) and in man.  Santeria: The Afro-Cuban religion of Santeria is the product of the encounter between Yoruba Orisha worship and Spanish Catholicism in Cuba. Enslaved Africans hid their beliefs and customs with those imposed by the Spanish colonists.  From the 16th century through the 19th century, close to one million Africans from West and Central Africa were captured and transported to Cuba. The trade in African people increased during the late 18th and 19th centuries, with the growth of the island’s plantations. During this period, the Yoruba (from what is now southwestern Nigeria and eastern Benin) were one of the principal ethnic groups to be brought to the island. In Cuba the Yoruba, or Lukumí, had a major cultural influence on the Africans of various ethnic backgrounds. Cabildos: During slavery, the Africans were divided into mixed tribal groups to prevent communication and plotting. This created such depression among the Africans and loss of labor for the Spanish, that the system was rearranged along ethnic lines. The Spanish in counsel with the Catholic Church set up "Cabildos" (tribal community centers). The Church sponsored the cabildos and Afro-Cuban religions and identities continued on.  These distinct nations had preserved their identity in the mutual aid associations and social clubs of the cabildos, societies of free and enslaved blacks from the same African nation, which later included their Cuban-born descendants. Soon after Emancipation in 1886, cabildos were required to adopt the name of a Catholic patron saint, to register with local church authorities and when dissolved, to transfer their property to the Catholic Church The Yoruba Deities: The Orishas are the deities that the Yoruba people honored, revered and called upon for guidance. The Orishas are all children of the most high god, Olodumare. The Orishas act as Olodumare's emissaries and handle problems for humans on earth. They rule over the forces of nature and are called upon for healing and blessings Elegba or Eleggua- He stands behind all doors and is the owner of all roads. The messenger between the human beings and the orishas, the owner of the crossroads and opportunities and choices made in life, nothing can be accomplished without Elegba and he is always the first Orisha to be honored and envoked during ceremonies. He is also known as the trickster and can be respresented as a child. He protects homes against danger. His favorite gifts are candies, candles, toys, rum and cigars. His colors are red, black and sometimes a little white.  Obatalá- The Orisha of peace, harmony and purity. He is the father of most of the orishas and the creator of humankind. He represents purity, cleanliness and wisdom. Obatala rules the head and his color is white. Obatala is said to have descended from heaven on a chain to mould the first humans. He fashioned human beings while he was under the influence of palm wine and created some humans with deformities. Because of this he is the patron of all deformed, crippled and handicapped people. He is the owner of all heads and the mind. He is the source of all that is pure, wise peaceful and compassionate.  Ogún- is the god of iron, war and labor. He is a warrior and blacksmith. He lives in the forest with his best friend Ochosi. Ogún is the guardian of the oath. He crafted tools and gave them to mankind in order that they might form civilization. He works with Elegba to clear the roads to make people's goals easier. His colors are green, black and sometimes a little red.  Oshosi- is the third member of the group known as the Warriors, and is received along with Elegba, Ogún and Osun in order to protect the warrior initiates and to open and clear their roads. Oshosi is the hunter and the scout of the orishas and assumes the role of translator for Obatalá with whom he has a very close relationship. His colors are blue and yellow. Orunmila- Orunmila the orisha of fate and destiny. Olodumare gave Orunmila the ability to know the destiny of each human being on Earth. His representatives are the Yoruba priests or Babalawos. Through the Table of Ifá his priests unfold the secrets of the universe and the secrets of the unfolding of our lives. His colors are green and yellow.  Oshún- is the goddess of love, fertility, beauty, sensuality and art. Her symbols are mirrors, jewelry, honey, golden silks and the peacock. She is the owner of sweet water: rivers, lakes, waterfalls, and rain. She is also known as "The Mother of Secrets". She is prayed to for love, marriage, fertility, and the delivery of healthy babies. The goddess is extremely generous to mankind but also possesses an extraordinary temper. In most cases, she teaches the people to overcome their difficulties through kindness and negotiation. Her colors are gold, bright yellow and orange. Her favorite foods or offerings are: honey, pumpkin, sweets, and champagne. Her number is 5. Oyá- is the ruler of the winds, the whirlwind and the gates of the cemetery. Her number is nine which recalls her title of Yansa or "Mother of Nine" in which she rules over the egun or dead. She is also known for the colors of maroon, flowery patterns and nine different colors. She is a fierce warrior who rides to war with Shangó (sharing lightning and fire with him) and was once the wife of Ogún. Shangó- He is one of the most 'popular' of the orishas, Shangó rules over lightning, thunder, fire, the drums and dance. He embodies passion, virility and power. He also symbolizes war and dance. He is a warrior deity and is often represented by a double headed axe. Shangó took the form of the fourth Alafin (supreme king) of Oyó on Earth for a time. He is married to Obba but has relations with the godesses Oyá and Oshún. The legend states that Chango traded the gift of divination which was his originally with Orunla whose gift was the gift of dance. He is an extremely hot blooded and strong-willed orisha that loves dance, drumming, women, song and eating. His colors are red and white and his numbers are four and six.  Yemayá- is the mother and the giver of life. She rules all the seas, oceans, lakes and naturally is the patron of sailors and fishermen. Being the great mother Yemaya also rules women and pregnancies. She, and the root of all the paths or manifestations, Olokun is the source of all riches which she freely gives to her little sister Oshún. Her number is seven for the seven seas, her colors are blue and white, and she is most often represented by the fish who are her children. Other resources: www.orishnet.com Candomble - Ilé Axé Opô Afonjá Awo Study Center  www.palo.org