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The X-Files (season 2)
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The X-Files (season 2)
DVD cover
Starring
David Duchovny
Gillian Anderson
Country of origin
United States
No. of episodes
25
Release
Original network
Fox
Original release
September 16, 1994 (1994-09-16) – May 19, 1995 (1995-05-19)
Season chronology
← Previous
Season 1
Next →
Season 3
List of The X-Files episodes
The second season of the science fiction television series The X-Files commenced airing on the Fox network in the United States on September 16, 1994, concluded on the same channel on May 19, 1995, after airing all 25 episodes. The series follows Federal Bureau of Investigation special agents Fox Mulder and Dana Scully, portrayed by David Duchovny and Gillian Anderson respectively, who investigate paranormal or supernatural cases, known as X-Files by the FBI.
The second season of The X-Files takes place after the closure of the department following the events of the first season finale. In addition to stand-alone "Monster-of-the-Week" episodes, several episodes also furthered the alien conspiracy mythology that had begun to form. Season two introduced several recurring characters—X (Steven Williams), an informant to Mulder; Alex Krycek (Nicholas Lea), Mulder's partner-turned-enemy; and the Alien Bounty Hunter (Brian Thompson), a shape-shifting assassin.
The storylines were widely affected by the pregnancy of actress Gillian Anderson; it was decided that Scully would be kidnapped and abducted by aliens, explaining her absence and allowing her to appear comatose two episodes later, which ultimately added more intricacies to the mythology. The season earned seven Primetime Emmy Award nominations. The premiere "Little Green Men", debuted with a Nielsen household rating of 10.3 and was viewed by 9.8 million households, marking a noticeable increase in viewership since the previous year. The series rose from number 111 to number 63 for the 1994–95 television year. In addition, the show's second season has generally received positive reviews from television critics.
Contents
[hide]
1 Plot overview
2 Production
2.1 Writing and development
2.2 Casting
2.3 Crew
3 Cast
3.1 Main cast
3.2 Recurring cast
4 Episodes
5 Reception
5.1 Ratings
5.2 Reviews
5.3 Accolades
6 DVD release
7 Notes
8 References
9 Bibliography
10 External links
Plot overview[edit]
See also: Mythology of The X-Files
Dana Scully (Gillian Anderson) is reassigned to teach at the FBI Academy while Fox Mulder (David Duchovny) is given lowly surveillance assignments. After he investigates extraterrestrial cases at the Arecibo Observatory in Puerto Rico,[1][2] Mulder is given a new partner, Alex Krycek (Nicholas Lea), and meets a secretive informant, X (Steven Williams).[3][4] Mulder is recruited to assist in a hostage negotiation when Duane Barry, an alien abductee, captures four people.[5][6] Barry eventually kidnaps Scully, believing that if he brings her to his original abduction site, Skyland Mountain, aliens will take her instead of him. Mulder follows but is delayed by Krycek, who is revealed to be a mole working for Cigarette Smoking Man (William B. Davis). When Mulder reaches Skyland Mountain, Scully is gone. Barry, who insists that aliens took him, dies soon after an interrogation by Krycek. When Krycek vanishes, Skinner re-opens the X-Files, claiming that is what the conspirators will fear most.[7][8]
Scully turns up comatose in a hospital three months later with no explanation about how she got there. X provides Mulder with information allowing him to take revenge on her captors, but Mulder is instead convinced by Scully's sister Melissa to visit her bedside. Scully recovers and returns to work shortly thereafter.[9][10] The agents later investigate a case involving alien biology being injected into teenagers in Wisconsin, and once again they encounter Deep Throat's killer, who is killed by the local sheriff.[11][12]
When investigating a case involving the murder of identical doctors, the agents come across a shapeshifting Alien Bounty Hunter (Brian Thompson) responsible for executing a series of alien clones. During this case a grown woman claiming to be Mulder's sister Samantha appears, telling Mulder of the Bounty Hunter's objectives and that she has the ability to identify him.[13][14] When Scully is kidnapped by the Bounty Hunter, Mulder is forced to trade Samantha for her. During a botched attempt to kill the Bounty Hunter, Samantha is killed. However, it is discovered that this was simply one of many alien clones of Samantha. With the help of X, Mulder pursues the Bounty Hunter to a submarine in the Arctic. Mulder is nearly killed when exposed to the Bounty Hunter's toxic blood, but is saved by Scully.[15][16]
When a hacker downloads decades' worth of classified information about aliens onto a digital tape, he gives it to Mulder, who finds that the entire tape is written in Navajo. Cigarette Smoking Man begins searching for the tape and visits Mulder's father, who calls Mulder to see him shortly afterwards. Before he can reveal anything to Mulder, however, he is murdered by Alex Krycek. Scully brings Mulder to New Mexico, where she introduces him to Albert Hosteen, a code-talker who can translate the digital tape. Albert's grandson shows Mulder a boxcar filled with alien corpses. Cigarette Smoking Man tracks Mulder's location, however, and orders the boxcar burned.[17][18]
Production[edit]
Writing and development[edit]
Gillian Anderson's pregnancy altered the storyline for the season (Pictured: Anderson pregnant with her third child, Felix, in 2008)
The season premiere was originally supposed to have been written by series creator Chris Carter. In his initial pitch, Mulder would have been sent to Moscow. In fact, the producers wanted to film the episode in Russia, but they were not able to secure the appropriate arrangements. In the end, Carter was unable to complete the script idea, which would have also featured the reopening of the X-Files.[19] Instead, co-executive producers Glen Morgan, James Wong and Howard Gordon penned the opening premiere, "Little Green Men"; the episode was the first entry to actually show an alien in the series.[20] This delay gave Carter time to write "Duane Barry", the start of the first two-parter and also the entry wherein the X-Files are re-opened.[19]
As the series ended its first season, a problem had arisen for the producers: the pregnancy of Gillian Anderson, who played Dana Scully. Some network executives wanted the role recast, which Carter refused to do.[21] Though they considered having Scully giving birth to an alien child, the producers decided to work around Anderson's pregnancy by having her abducted and appearing comatose several episodes later.[22] This was described by executive producer Frank Spotnitz as "the best thing that ever happened to the series" as it helped form the intricate mythology that would run throughout the show.[23] The writers decided to close the X-Files at the end of the first season and thus separate Mulder and Scully in the earlier episodes of the season.[22] To hide Anderson's pregnancy in the early episodes, the producers disguised it with "very fancy trick angles, trench coats, and scenes where she is seated rather than standing".[24] Anderson was not featured at all in the episode "3", as she was giving birth to her daughter at the time.[25]
Casting[edit]
The season introduced the character X, played by Steven Williams, who replaced Deep Throat as Mulder's informant, following Deep Throat's assassination in the first-season finale, "The Erlenmeyer Flask". X was originally intended to be a woman with Natalija Nogulich already cast in the role, but was replaced by Williams as the writers did not believe she had the "right chemistry" with her co-stars.[26] X was written to be different than Deep Throat; Deep Throat had been selfless, while X was intended to be selfish and scared.[27] Nicholas Lea, who had previously appeared in a small part in the season one's "Gender Bender", was cast as Alex Krycek.[28] Krycek was originally intended as a temporary replacement for Scully when she was abducted, but grew into a character who would last seven seasons on the show.[29]
During the production of the season, Duchovny asked Carter "wouldn't it be great if we had like an alien bounty hunter?"[30] Carter was positive towards the idea and acted upon it, creating with Spotniz the character of the Alien Bounty Hunter for the two-part episodes "Colony" and "End Game".[30] Actor Brian Thompson auditioned for the role in a casting session, where he was competing with another actor. Spotnitz and Carter did not have much time to cast the character, but they knew this casting would be important since they intended the character to become a recurring character. Thompson was chosen according to Spotnitz because he had a very "distinctive look" about him, most notably his face and mouth.[31] Megan Leitch also appeared in "Colony" and "End Game" as a grown-up clone version of Samantha Mulder, and would return to play Samantha or one of her clones over the other seasons. Carter did not want it to be the real Samantha, since that would have been "straight science fiction" and it was too "ridiculous" to give too many answers.[31] Darren McGavin, star of Kolchak: The Night Stalker, was sought out for the part of Senator Matheson in "Little Green Men" and Mulder's father in "Colony" and "End Game", but the roles went to Raymond J. Barry and Peter Donat respectively, while McGavin agreed to play X-Files founder Arthur Dales in season five.[32]
Crew[edit]
Carter also served as executive producer and showrunner and wrote seven episodes. Co-executive producers and writing team Glen Morgan and James Wong wrote five episodes for their final season as regular writers for the series, although they would both return as consulting producers for part of season four. Supervising producer Howard Gordon wrote five episodes. Frank Spotnitz joined the series, writing two episodes. Cast member David Duchovny collaborated with Carter for two episodes receiving story credit. Glen Morgan's younger brother Darin Morgan joined the series, contributing the story for an episode written by his older brother and James Wong, and writing another script solo. Paul Brown joined the series as a producer and wrote two episodes. Sara B. Charno, another staff writer, wrote two episodes. Vince Gilligan joined the series, writing one episode. Former supervising producer Alex Gansa returned to co-wrote one episode with writing partner Howard Gordon. Chris Ruppenthal returned to write one more freelance episode after last season. Steve De Jarnatt also contributed one freelance episode for the season. Line producer and production manager Joseph Patrick Finn was promoted to producer with this season. Paul Rabwin continued to serve as co-producer for the show.[33]
Producing-directors for the show included Rob Bowman, David Nutter, Kim Manners and co-executive producer R. W. Goodwin, who all directed the most of the season; Bowman with seven, Nutter with five, and Manners and Goodwin each with two.[33] Series creator Chris Carter directed one episode, making his directorial debut,[34] while Daniel Sackheim, Michael Lange, James Contner, James Whitmore, Jr., Michael Vejar, Nick Marck, Stephen Surjik and Win Phelps each directed one episode.[33]
Cast[edit]
Main cast[edit]
David Duchovny as Special Agent Fox Mulder
Gillian Anderson as Special Agent Dana Scullya
a ^ She does not appear in "3".
Recurring cast[edit]
Mitch Pileggi as Walter Skinner
Steven Williams as X
William B. Davis as Cigarette Smoking Man
Nicholas Lea as Alex Krycek
Tom Braidwood as Melvin Frohike
Bruce Harwood as John Fitzgerald Byers
Dean Haglund as Richard Langly
Peter Donat as William Mulder
Sheila Larken as Margaret Scully
Megan Leitch as Samantha Mulder
Steve Railsback as Duane Barry
Brian Thompson as Alien Bounty Hunter
Raymond J. Barry as Richard Matheson
Nick Chinlund as Donnie Pfaster
Don S. Davis as William Scully
Lindsey Ginter as Crew Cut Man
Melinda McGraw as Melissa Scully
Rebecca Toolan as Teena Mulder
Floyd Westerman as Albert Hosteen
Episodes[edit]
See also: List of The X-Files episodes
Episodes marked with a double dagger ( ) are episodes in the series' Alien Mythology arc.[nb 1]
No.
overall
No. in
season
Title
Directed by
Written by
Original air date
Prod.
code [33]
U.S. viewers
(millions)
25
1 "Little Green Men" David Nutter Glen Morgan & James Wong September 16, 1994 (1994-09-16) 2X01 16.1[35]
With the X-Files shut down, FBI agent Fox Mulder (David Duchovny) finds his own belief in the truth waning. So when an old political ally (Raymond J. Barry) gives him a new reason to believe, he goes alone to an abandoned SETI program site—Arecibo Observatory—in Arecibo, Puerto Rico. Concerned for his safety, fellow FBI agent Dana Scully (Gillian Anderson) has to track down his whereabouts before someone or something else does.
26
2 "The Host" Daniel Sackheim Chris Carter September 23, 1994 (1994-09-23) 2X02 15.9[36]
When a man's decomposed body is found in the sewers of Newark, Mulder is given the supposed "grunt" work. But after Scully's autopsy turns up a parasite living inside the body and a sewer worker is attacked and bitten by something, it opens up a whole new can of worms. Guest starring Darin Morgan.
27
3 "Blood" David Nutter Story by : Darin Morgan
Teleplay by : Glen Morgan & James Wong September 30, 1994 (1994-09-30) 2X03 14.8[37]
Prompted by messages from digital appliances with instructions to kill, several residents of a small farming community suddenly turn violent and dangerous. Guest starring William Sanderson and John Cygan.
28
4 "Sleepless" Rob Bowman Howard Gordon October 7, 1994 (1994-10-07) 2X04 13.4[38]
An audio cassette hidden in his morning paper brings Mulder to request the case of a scientist's death consistent with burning, despite the lack of any evidence of any flames or burns. He is given his request along with a new partner, Agent Alex Krycek (Nicholas Lea). Guest starring Tony Todd.
29
5 "Duane Barry" Chris Carter Chris Carter October 14, 1994 (1994-10-14) 2X05 13.9[39]
An ex-FBI agent (Steve Railsback) escapes from a mental hospital and holds several people hostage in a travel agency. Mulder and Krycek are sent in to help with the negotiations since the man claims to have been a UFO abductee.
30
6 "Ascension" Michael Lange Paul Brown October 21, 1994 (1994-10-21) 2X06 15.5[40]
Continuing from the previous episode, Mulder races to Scully's house after listening to the recording of her attack on his answering machine. Duane Barry (Steve Railsback) has kidnapped Scully, determined to offer her to the aliens in his place. Mulder goes to great lengths to attempt to locate Scully.
31
7 "3" David Nutter Chris Ruppenthal and Glen Morgan & James Wong November 4, 1994 (1994-11-04) 2X07 15.0[41]
Walter Skinner (Mitch Pileggi) reopens the X-Files, but Mulder is finding it difficult to work without the missing Scully. When he recognizes a Los Angeles killing as the work of the Trinity murderers, a trio of killers with a fetish for drinking blood, it gives him work in which to immerse himself. Guest starring Perrey Reeves.
32
8 "One Breath" R. W. Goodwin Glen Morgan & James Wong November 11, 1994 (1994-11-11) 2X08 15.3[42]
When Scully mysteriously re-appears comatose in a hospital, Mulder fixates himself on finding the people responsible, though his quest for vengeance could make him exactly like those he despises.
33
9 "Firewalker" David Nutter Howard Gordon November 18, 1994 (1994-11-18) 2X09 15.2[43]
A malfunction in a robot designed for volcanic exploration yields evidence of a lifeform living in the caves. When this lifeform seemingly causes the death of a member of the research team, Mulder and a newly recovered Scully are flown out to the site in The Cascades to investigate before anyone else dies. Guest starring Bradley Whitford and Leland Orser.
34
10 "Red Museum" Win Phelps Chris Carter December 9, 1994 (1994-12-09) 2X10 16.1[44]
Several Wisconsin teens are found wandering in the woods in their underwear with "He Is One" scrawled on their backs. Mulder and Scully travel to investigate this aberrant behavior, though the strangest thing in this meat-producing area is a mysterious cult of vegetarian "walk-ins." The Crew Cut Man (Lindsey Ginter) returns, this time working alone. Several relics from the mythology like purity control and Deep Throat (Jerry Hardin) are revisited here.
35
11 "Excelsis Dei" Stephen Surjik Paul Brown December 16, 1994 (1994-12-16) 2X11 14.2[45]
Mulder and Scully's latest case begins with the rape and battery of a nurse (Teryl Rothery) in a Massachusetts nursing home - what makes it an X-File is her claim that her attacker was invisible. However, upon their arrival, they uncover strange secrets about the home and its residents.
36
12 "Aubrey" Rob Bowman Sara B. Charno January 6, 1995 (1995-01-06) 2X12 16.2[46]
When a detective mysteriously uncovers the remains of an FBI agent who disappeared in the 1940s while investigating a murder case eerily similar to a modern-day one she is investigating, Mulder and Scully believe that the original 1940s killer passed his genetic trait of violence to his grandchild. Guest starring Terry O'Quinn and Deborah Strang.
37
13 "Irresistible" David Nutter Chris Carter January 13, 1995 (1995-01-13) 2X13 14.7[47]
Someone is excavating graves in Minneapolis, removing body parts from the corpses. Mulder and Scully are contacted because the agent on the case believes it is the work of aliens; however Mulder quickly dismisses the idea, profiling the perpetrator as a fetishist. Later key evidence shows up and Scully realises the case is more personal than she thought. Guest starring Nick Chinlund and Bruce Weitz.
38
14 "Die Hand Die Verletzt" Kim Manners Glen Morgan & James Wong January 27, 1995 (1995-01-27) 2X14 17.7[48]
New Hampshire teenagers feign an occult ritual in an attempt to "score" and inadvertently cause the murder and mutilation of one of their group. When Mulder and Scully are called to look into the matter, the town's real worshippers attempt to hide their tracks, though it seems there is a mysterious force at work that even the worshippers are afraid of. Guest starring Susan Blommaert.
39
15 "Fresh Bones" Rob Bowman Howard Gordon February 3, 1995 (1995-02-03) 2X15 17.8[49]
One morning, after two gruesome hallucinations, Private Jack McAlpin crashes his car into a tree that has a voodoo symbol drawn on it; the second death of a marine in two weeks that has featured that symbol. The marines in question were guarding a processing centre for Haitian refugees, and when Mulder and Scully visit the centre they find the deaths were not as unexpected as they seemed.
40
16 "Colony" Nick Marck Story by : David Duchovny & Chris Carter
Teleplay by : Chris Carter February 10, 1995 (1995-02-10) 2X16 15.9[50]
At the beginning, a frozen Mulder is brought to a hospital. The episode flashes back to a scene two weeks before, where the crew of a research vessel find the wreckage of a UFO in the Beaufort Sea. The pilot who survives this crash walks out of the hospital and kills identical-looking doctors in various abortion clinics. Guest starring Peter Donat, Brian Thompson, Megan Leitch and Dana Gladstone.
41
17 "End Game" Rob Bowman Frank Spotnitz February 17, 1995 (1995-02-17) 2X17 17.5[51]
An alien bounty hunter kidnaps Scully and wants to trade her for Mulder's sister, Samantha Mulder (Megan Leitch). Mulder asks for Skinner's help in making the trade, and has the FBI Director set up a sniper to take down the bounty hunter. Guest starring Peter Donat, Brian Thompson and Megan Leitch.
42
18 "Fearful Symmetry" James Whitmore, Jr. Steve De Jarnatt February 24, 1995 (1995-02-24) 2X18 16.5[52]
The death of a federal construction worker and the destruction of various property can only be tied to an escaped elephant, yet the witnesses claim to have seen no animals which might have caused the turmoil. Soon, Mulder and Scully discover the local zoo whose claim to fame is that they've never had a successful animal birth.
43
19 "Død Kalm" Rob Bowman Story by : Howard Gordon
Teleplay by : Howard Gordon & Alex Gansa March 10, 1995 (1995-03-10) 2X19 17.1[53]
Mulder and Scully are called in when a boatload of survivors from a U.S. Navy destroyer escort are found. What particularly catches Agent Mulder's attention is that all of these Sailors appear to have aged many decades in the course of a few days. Mulder and Scully travel to Norway where they find a civilian fisherman who is willing to take them to the ship's last known position. Guest starring John Savage, David Cubitt and Vladimir Kulich.
44
20 "Humbug" Kim Manners Darin Morgan March 31, 1995 (1995-03-31) 2X20 15.7[54]
Mulder and Scully must find the paranormal among the abnormal when they are sent to investigate a long standing series of ritualistic killings which match no known patterns. The latest of which was the death of the "Alligator Man", just one of many sideshow acts around which the town of Gibsonton, Florida, is built.
45
21 "The Calusari" Michael Vejar Sara B. Charno April 14, 1995 (1995-04-14) 2X21 12.9[55]
A photograph taken just before the death of a two-year-old boy yields evidence of some supernatural intervention which piques Mulder's curiosity. When another death in the family occurs, the grandmother of the remaining child requests the aid of some Romanian ritualists (called "căluşari" or "horsemen") in order to cleanse the home of evil. Guest starring Helene Clarkson, Joel Palmer, Ric Reid, Lilyan Chauvin and Kay E. Kuter.
46
22 "F. Emasculata" Rob Bowman Chris Carter & Howard Gordon April 28, 1995 (1995-04-28) 2X22 14.0[56]
After several men in a prison die of a mysterious illness, Scully tries to discover the cause while Mulder attempts to find two escapees who could potentially spread the disease.
47
23 "Soft Light" James Contner Vince Gilligan May 5, 1995 (1995-05-05) 2X23 12.9[57]
An ex-student of Scully's (Kate Twa) asks the agents to help her with her first investigation concerning a number of disappearances with very few clues. Mulder ponders the idea of spontaneous human combustion but rethinks it when they find a man (Tony Shalhoub) who is afraid of his own shadow. The man is Dr. Banton, a scientist researching dark matter. Guest starring Tony Shalhoub, Kevin McNulty and Steven Williams as X.
48
24 "Our Town" Rob Bowman Frank Spotnitz May 12, 1995 (1995-05-12) 2X24 14.5[58]
Dudley, Arkansas, is the site of the latest investigation for Mulder and Scully, who are sent to find a missing poultry inspector. The case takes a twist when another poultry worker is shot after she goes insane, giving Mulder a hunch that the townsfolk really are what they eat.
49
25 "Anasazi" R. W. Goodwin Story by : David Duchovny & Chris Carter
Teleplay by : Chris Carter May 19, 1995 (1995-05-19) 2X25 16.6[59]
The trust that Mulder and Scully have is sorely tested when Mulder begins acting strangely. His aberrant behavior is compounded when the Lone Gunmen direct him to a hacker who managed to break into some very closely guarded files. The files are encrypted in Navajo and need to be decoded by a former Navajo code talker.
Reception[edit]
Ratings[edit]
The second season of The X-Files debuted with "Little Green Men" on September 16, 1994. The episode earned a Nielsen household rating of 10.3, with a 19 share, meaning that roughly 10.3 percent of all television-equipped households, and 19 percent of households watching television, were tuned in to the episode.[60] The episode was viewed by 9.8 million households, an increase from the first season's finale, "The Erlenmeyer Flask", which was viewed by 8.3 million households.[60] "Little Green Men" was, at the time, the highest-rated episode of The X-Files to air.[60] As the season continued, ratings began to grow.[60] The season hit a high with the fifteenth episode, "Fresh Bones", which was viewed by 10.8 million households.[60] The season hit a low with the twenty-first episode, "The Calusari", which was viewed by 7.9 million households and received a rating of 8.3/16.[60] The season finale, "Anasazi", earned a Nielsen rating of 10.1, with an 18 share, and was viewed by 9.6 million households,[60] marking a 13.5 percent increase in households when compared to the previous season finale.[nb 2] The series was ranked as number 63 during the 1994–95 television season,[61] a significant increase in ratings when compared to the first season, which finished at number 111.[62]
Reviews[edit]
The DVD Journal gave the season four out of four stars, calling it a "memorable season". The review highlighted "The Host", "Duane Barry" and "Ascension", the cliffhanger finale "Anasazi", the "unforgettable" "Humbug", and meeting Mulder and Scully's families in "Colony" and "One Breath".[63] IGN gave the season a rating of 9 out of 10, with the reviewer noting it was an improvement upon the first as it had "started to explore a little" and the "evolution of the characters makes the product shine even though the plotlines have begun to seem familiar".[64] Robert Shearman and Lars Pearson, in their book Wanting to Believe: A Critical Guide to The X-Files, Millennium & The Lone Gunmen, rated several episodes across the season highly, awarding five stars out of five to "Little Green Men", "Duane Barry", "One Breath", "Irresistible", "Die Hand Die Verletzt", and "Anasazi". However, several episodes rated poorly, with "3", "Excelsis Dei", and "The Calusari" being considered particularly poor.[65]
Many critics considered the "Duane Barry"/"Ascension"/"One Breath" story arc to be the best part of the season. Shearman singled out the three-parter as the highlight of the season, noting that the "intimacy" and "sincerity [of] the emotion" of the episodes allowed the mythology of The X-Files to play out for a further seven seasons.[65] Tom Kessenich, in his book Examination: An Unauthorized Look at Seasons 6–9 of the X-Files named the story arc the top episode of The X-Files and wrote, "to this day, this remains the defining moment in the series run. So much sprang forth from this trio of episodes. ... Sensational."[66]
Accolades[edit]
The second season earned the series seven Primetime Emmy Award nominations, including its first for Outstanding Drama Series. The episode "Duane Barry" received four nominations for different categories; CCH Pounder for Outstanding Guest Actress in a Drama Series; Chris Carter for Outstanding Individual Achievement in Writing for a Drama Series; James Coblentz for Outstanding Individual Achievement in Editing for a Series – Single Camera Production; and for Outstanding Individual Achievement in Sound Editing for a Series. Other nominations included John S. Bartley for Outstanding Individual Achievement in Cinematography for a Series for "One Breath" and Stephen Mark for Outstanding Individual Achievement in Editing for a Series – Single Camera Production for "Sleepless".[67][68] This season would also earn the series its first of three wins for the Golden Globe Award for Best Television Series – Drama.[68][69]
DVD release[edit]
The X-Files – The Complete Second Season
Set details[33] Special features[33]
25 episodes
7-disc set
1.33:1 aspect ratio
Subtitles: English, Spanish
English (Dolby 2.0 Surround)
"The Truth About Season Two" documentary
Chris Carter talks about 12 episodes: "Little Green Men", "The Host", "Sleepless", "Duane Barry", "Ascension", "One Breath", "Irresistible", "Die Hand Die Verletzt", "Colony", "End Game", "Humbug", and "Anasazi"
Selected special effects clips
Deleted scenes
9 "Behind-the-truth" spots from F/X
49 promotional television spots
Release dates
Region 1 Region 2 Region 4
November 28, 2000 (2000-11-28) April 30, 2001 (2001-04-30) April 20, 2001 (2001-04-20)
Notes[edit]
Jump up ^ The episodes were included in the DVD collection The X-Files Mythology, Volume 1 – Abduction, released by Fox.
Jump up ^ "The Erlenmeyer Flask" was viewed by 8.3 million households whereas "Anasazi" was viewed by 9.6.[60] Subtracting the two figures and then dividing them by 9.6 million, which represents the largest possible audience, yields a percent increase of 13.5 percent.
References[edit]
Jump up ^ David Nutter (director); Glen Morgan and James Wong (writers) (September 16, 1994). "Little Green Men". The X-Files. Season 2. Episode 1. Fox.
Jump up ^ Lowry, pp. 161–163
Jump up ^ Rob Bowman (director); Howard Gordon (writer) (October 7, 1994). "Sleepless". The X-Files. Season 2. Episode 4. Fox.
Jump up ^ Lowry, pp. 169–170
Jump up ^ Chris Carter (writer and director) (October 14, 1994). "Duane Barry". The X-Files. Season 2. Episode 5. Fox.
Jump up ^ Lowry, pp. 171–172
Jump up ^ Michael Lange (director); Paul Brown (writer) (October 21, 1994). "Ascension". The X-Files. Season 2. Episode 6. Fox.
Jump up ^ Lowry, pp. 173–174
Jump up ^ R.W. Goodwin (director); Glen Morgan and James Wong (writers) (November 11, 1994). "One Breath". The X-Files. Season 2. Episode 8. Fox.
Jump up ^ Lowry, pp. 179–180
Jump up ^ Win Phelps (director); Chris Carter (writer) (December 9, 1994). "Red Museum". The X-Files. Season 2. Episode 10. Fox.
Jump up ^ Lowry, pp. 184–185
Jump up ^ Nick Marck (director); David Duchovny & Chris Carter (writers) (February 10, 1995). "Colony". The X-Files. Season 2. Episode 16. Fox.
Jump up ^ Lowry, pp. 199–201
Jump up ^ Rob Bowman (director); Frank Spotnitz (writer) (February 17, 1995). "End Game". The X-Files. Season 2. Episode 17. Fox.
Jump up ^ Lowry, pp. 202–204
Jump up ^ R.W. Goodwin (director); David Duchovny and Chris Carter (writers) (May 19, 1995). "Anasazi". The X-Files. Season 2. Episode 25. Fox.
Jump up ^ Lowry, pp. 225–227
^ Jump up to: a b Vitaris, Paula (December 1995). "X-Writers". Starlog Presents Eerie T.V.
Jump up ^ Hurwitz and Knowles, p. 55
Jump up ^ "About Gillian: Biography". The Official Website of Gillian Anderson. Gillian Anderson.ws. Retrieved November 14, 2011.
^ Jump up to: a b Lowry, p. 24
Jump up ^ Hurwitz and Knowles, p. 44
Jump up ^ Chris Carter (November 28, 2000). Chris Carter Talks About Season 2: "The Host" (DVD). The X-Files: The Complete Second Season: 20th Century Fox Home Entertainment.
Jump up ^ Lowry, p. 176
Jump up ^ Paul Rabwin (narrator). Deleted Scenes: Sleepless (DVD). The X-Files: The Complete Second Season: 20th Century Fox Home Entertainment.
Jump up ^ Lovece, pp. 28–29
Jump up ^ Carter, Chris et al. (2002). The Truth Behind Season 2 (DVD). 20th Century Fox Home Entertainment.
Jump up ^ Hurwitz and Knowles, p. 57
^ Jump up to: a b Frank Spotnitz et al. (2004). Threads of Mythology (DVD). The X-Files: The Complete Second Season: 20th Century Fox Home Entertainment.
^ Jump up to: a b Frank Spotnitz (2005). Audio Commentary for "End Game". The X-Files Mythology, Volume 1 – Abduction (DVD). 20th Century Fox Home Entertainment.
Jump up ^ Lowry, p. 162
^ Jump up to: a b c d e f The X-Files: The Complete Second Season (booklet). David Nutter, et al. Fox.
Jump up ^ Carter, Chris (2005). Audio Commentary for "Duane Barry" (DVD). The X-Files: The Complete Second Season, Disc 2: 20th Century Fox Home Entertainment.
Jump up ^ "'Girl' Helps ABC Start Fall Season on Top – Nielsen Ratings" (PDF). USA Today. September 21, 1994. p. 03D. Retrieved November 28, 2012.
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Jump up ^ "Regular Series Put ABC Back on Top – Nielsen Ratings" (PDF). USA Today. October 19, 1994. p. D3. Retrieved November 28, 2012.
Jump up ^ "'Grace' Leads ABC to Tie With CBS – Nielsen Ratings" (PDF). USA Today. October 26, 1994. p. D3. Retrieved November 28, 2012.
Jump up ^ "'Cagney & Lacey' Makes Winning Return – Nielsen Ratings" (PDF). USA Today. November 9, 1994. p. D3. Retrieved November 28, 2012.
Jump up ^ "CBS' 'Scarlett' Sweeps to No. 1 – Nielsen Ratings" (PDF). USA Today. November 16, 1994. p. D3. Retrieved November 28, 2012.
Jump up ^ "'Scarlett,' CBS' Sweeping Epic – Nielsen Ratings" (PDF). USA Today. November 23, 1994. p. D3. Retrieved November 28, 2012.
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Jump up ^ "'ER' Rolls Into the No. 1 Spot – Nielsen Ratings" (PDF). USA Today. January 18, 1995. p. D3. Retrieved November 28, 2012.
Jump up ^ "Super Bowl Kicks ABC to the Top – Nielsen Ratings" (PDF). USA Today. February 1, 1995. p. D3. Retrieved November 28, 2012.
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Jump up ^ "Oscar Show, Celeb Chats Keep ABC on Top – Nielsen Ratings" (PDF). USA Today. April 5, 1995. p. D3. Retrieved November 28, 2012.
Jump up ^ "Nielsen Ratings" (PDF). USA Today. April 19, 1995. p. D3. Retrieved November 28, 2012.
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Jump up ^ "Nielsen Ratings" (PDF). USA Today. May 24, 1995. p. D3. Retrieved November 28, 2012.
^ Jump up to: a b c d e f g h Lowry (1996), p. 247
Jump up ^ "ABC Hits a 'Home' Run". Retrieved April 3, 2012.
Jump up ^ Mendoza, Manuel (June 17, 1994). "A Program That Goes to X-Tremes - Fox's 'X - Files' Blends Subtlety and Strangeness". The Dallas Morning News.
Jump up ^ JJB. "The X-Files: The Complete Second Season". The DVD Journal. Retrieved February 12, 2012.
Jump up ^ IGN Staff (December 7, 2000). "X-Files Season Two Gift Pack". IGN. Retrieved April 5, 2012.
^ Jump up to: a b Shearman and Pearson, pp. 32–55
Jump up ^ Kessenich, p. 220
Jump up ^ "Primetime Emmy® Award Database". Emmys.com. Academy of Television Arts & Sciences. Retrieved November 30, 2011.
^ Jump up to: a b Lowry. pp. 257–258
Jump up ^ "HFPA – Award Search". GoldenGlobes.org. Hollywood Foreign Press Association. Retrieved November 30, 2011.
Bibliography[edit]
Hurwitz, Matt; Knowles, Chris (2008). The Complete X-Files. Insight Editions. ISBN 1-933784-80-6.
Kessenich, Tom (2002). Examination. New York, US: Trafford Publishing. ISBN 1-55369-812-6.
Lovece, Frank (1996). The X-Files Declassified. Citadel Press. ISBN 0-8065-1745-X.
Lowry, Brian (1995). The Truth is Out There: The Official Guide to the X-Files. Harper Prism. ISBN 0-06-105330-9.
Shearman, Robert; Pearson, Lars (2009). Wanting to Believe: A Critical Guide to The X-Files, Millennium & The Lone Gunmen. Mad Norwegian Press. ISBN 0-9759446-9-X.
External links[edit]
Wikiquote has quotations related to: TXF Season 2
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Santería
From Wikipedia, the free encyclopedia
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For the Sublime song, see Santeria (song).
For the Marracash and Guè Pequeno album, see Santeria (album).
A Santería ceremony known as Cajón de Muertos. Havana, Cuba, 2011.
Santería, also known as Regla de Ochá, La Regla de Ifá,[1][2] or Lucumí, is an Afro-American religion of Caribbean origin that developed in the Spanish Empire among West African descendants. Santería is a Spanish word that means the "worship of saints". Santería is influenced by and syncretized with Roman Catholicism. Its sacred language is the Lucumí language, a variety of Yoruba.
Contents
[hide]
1 History
2 Rituals and ceremonies
2.1 Obtaining the ilekes
2.2 Medio Asiento
2.3 Los Guerreros
2.4 Asiento
2.5 Post-initiation
2.6 Clergy
3 Lucumí traditional healing practices
4 Current distribution
5 United States court rulings
6 See also
7 References
8 Further reading
9 External links
History[edit]
Santería is a system of beliefs that merges aspects of Yoruba religion brought to the New World by enslaved Yoruba people along with Christianity and the religions of the indigenous peoples of the Americas.[2] The Yoruba people carried with them various religious customs, including a trance and divination system for communicating with their ancestors and deities, animal sacrifice, and sacred drumming and dance.[3][4] The need to preserve their traditions and belief systems in a hostile cultural environment prompted those enslaved in Cuba, starting from as early as 1515, to merge their customs with aspects of Roman Catholicism.[4]
This religious tradition evolved into what is now recognized as Santería.
The colonial period from the standpoint of enslaved African people can be defined as a time of perseverance. Their world quickly changed. Tribal kings and their families, politicians, business and community leaders all were enslaved and taken to a foreign region of the world. Religious leaders, their relatives and their followers were no longer free people to worship as they saw fit. Colonial laws criminalized their religion. They were forced to become baptized and worship a god their ancestors had not known who was surrounded by a pantheon of saints. The early concerns during this period seem to have necessitated a need for individual survival under harsh plantation conditions. A sense of hope was sustaining the internal essence of what today is called Santería, a misnomer (and former pejorative) for the indigenous religion of the Lukumi people of Nigeria. In the heart of their homeland, they had a complex political and social order. They were a sedentary hoe farming cultural group with specialized labor. Their religion, based on the worship of nature, was renamed and documented by their slave owners. Santería, a pejorative term that characterizes deviant Catholic forms of worshiping saints, has become a common name for the religion. The term santero(a) is used to describe a priest or priestess replacing the traditional term Olorisha as an extension of the deities. The orishas became known as the saints in image of the Catholic pantheon.
—  Ernesto Pichardo, CLBA, Santería in Contemporary Cuba: The individual life and condition of the priesthood
In order to preserve and shield (mask) their traditional beliefs, the Lucumí people syncretized their Orichás with Catholic saints.[4] (As a consequence, the terms "saint" and "orichá" are commonly used interchangeably among practitioners.) Spanish colonial planters who saw the enslaved African people celebrating on saints' days did not know that they were actually performing rituals related to Orichás, and assumed that they were showing more interest in Catholic saints than in the Christian God—hence the derisory origin of the term Santería.[4]
The historical veiling of the relationship between Catholic saints and Orichás is compounded by the fact that the vast majority of santeros in Cuba, Puerto Rico, and the Dominican Republic, are also Roman Catholics, have been baptized, and often require initiates to be baptized in Roman Catholicism as well.
The spread of Santería beyond the Spanish-speaking parts of the Caribbean, including to the United States, was catalyzed by the Cuban Revolution of 1959.[4] In 1974, the Church of Lukumi Babalu Aye became the first Santería church in the United States to become officially incorporated.[5]
Rituals and ceremonies[edit]
Santería does not use a central creed for its religious practices; though it is understood in terms of its rituals and ceremonies.[6]:102 These rituals and ceremonies take place in what is known as a house-temple or casa de santos (house of saints), also known as an ilé. Most ilés are in the homes of the initiated priests and priestesses. Ilé shrines are built, by the priests and priestess, to the different orichás, which creates a space for worship, called an igbodu (altar).[6]:102 In an igbodu there is a display of three distinct thrones (draped with royal blue, white, and red satin) that represent the seats of the queens, kings, and the deified warriors.[7]:168
Each ilé is composed of those who occasionally seek guidance from the orishas, as well as those who are in the process of becoming priests.[8]:6
The many cabildos and casas that bridged the 19th and 20th centuries are fondly remembered by contemporary priests as the origins and strongholds of Cuban Lucumí culture and religion.[8]:57
To become a Santero or Santera (Priest or Priestess of Santería), the initiator must go through an intensive week-long initiation process[7]:165 in which the teaching of the ritual skills and moral behavior occurs informally and nonverbally. To begin with, the initiator goes through what is called a cleansing ritual. The initiator's Padrino (godfather) cleanses the head with special herbs and water. The Padrino rubs the herbs and water in a specific pattern of movements into the scalp of the head. However, if a person is entering Santería for the need of healing, they will undergo the rogación de la cabeza (blessing of the head), in which coconut water and cotton are applied on the head to feed it.[9]:26–28 Once cleansed, there are four major initiation rituals that the initiator will have to undergo: obtaining the elekes (beaded necklace), receiving Los Guerreros (the Warriors), making Ochá (Saint), and Asiento (ascending the throne).[6]:107
Obtaining the ilekes[edit]
The first ritual is known as the acquisition of the beaded necklaces (known as ilekes); according to De La Torre, "the colors and patterns of the beads on the ilekes will be those of the orichá that serves as the iyawo's (bride) ruling head and guardian angel and so the first thing that must be done is to determine who the orichá is. The ilekes necklace is bathed in a mixture of herbs, sacrificial blood, and other potent substances and given to the initiated.[6]:107
The initiate most often receives the necklace of the five most powerful and popular oricha, as the multicolored beads of the elekes are each patterned for the primary Orichás (Eleguá, Obatalá, Yemayá, Changó, and Ochún), and they serve as a sacred point of contact with these Orichás. When the necklace is received, the initiated must bow over a bathtub and have his/her head washed by the olo orichá. The elekes[9]:28 serves as the sacred banners for the Orichás and act as a sign of the Orichá's presence and protection; however, it must never be worn during a woman's menstruation period, nor during sex, nor when bathing.[6]:107
Medio Asiento[edit]
The second important ritual is known as medio asiento, the creation of an image of the orichá Eleguá. The individual will go through a consultation with a Santero, where all the recipients' life, past, present, and future, will be reviewed. During the consultation, the Santero determines which path of Eleguá the recipient will receive. Then, based on his findings, he chooses materials that will be used to construct the image of the Eleguá, a sculpture that is used to keep evil spirits away from the initiator's home. This ritual is only prepared by men as the orichás take some of the Santero's "manly" spirit in the process.[10]:xi
Los Guerreros[edit]
The third ritual, known as "receiving the warriors", is a ritual where the initiated receives objects from their padrino that represents the warriors; Iron tools to represent Ogún; an iron bow and arrow to represent Ochosi; and an iron or silver chalice surmounted by a rooster to represent Osún.[6]:112 This ritual begins a formal and lifelong relationship that the initiate will have with these Orichás, as the orichás devote their energies to protecting and providing for the initiate on their path.
Asiento[edit]
The last ritual of the initiation process is known as Asiento (ascending the throne), and is the most important and the most secretive ritual in Santería, as it is the ceremony where the iyawo (bride of the oricha) becomes "born again" into the faith. This ritual is a culmination of the previous rituals, and cannot be made unless the others have been completed. Asiento is a process of purification and divination whereby the initiated becomes like a newborn baby and begins a new life of deeper growth within the faith.[6]:112
Post-initiation[edit]
Once the initiation is completed, depending on the individuals "house", there is a year-long waiting period, known as iyaboraje, in which the newly appointed Priest and Priestess can not perform cleansings and other remedies.[11] It is a time where the Iyawo or Bride of the Orichá must follow a strict regimen of wearing all white and must avoid physical contact with those who have not been initiated. Once the ebo del año has been completed there will be an end of year ceremony, which will enable the Priest or Priestess to consult clients, perform cleansings, provide remedies and perform initiations. And according to Gonzalez: "they are also regarded as royalty in the religion, as they are considered representatives of the Orichás and are vested with the power to work with the forces of those Orichás in full."[10]:xi
With Santería rituals there are musical ceremonies and prayers that are referred to as bembé, toque de santo, or tambor. It is a celebration dedicated to an Orichá, where the batá drums (set of three drums known as the iya (the largest drum), itoltele, and okonkolo) are played in the Orichá's honor.[12]:11 Through these sacred drums, messages of worshippers reach the orichás and the orichás respond to their devotees. These drums are used only by men and must always be treated with respect; for example, dancers must never turn their backs towards the drums while dancing, as it is considered disrespectful.[6]:118
Clergy[edit]
Priests are commonly known as Santeros or Olorichas. Once those priests have initiated other priests, they become known as babalorichás, "fathers of orichá" (for men), and as iyalorichás, "mothers of orichá" (for women). Priests can commonly be referred to as Santeros (male) and Santeras (female), and if they function as diviners (using cowrie-shell divination known as Dilogun) of the Orichás they can be considered Italeros, or if they go through training to become leaders of initiations, Obas or Oriates.
Lucumí traditional healing practices[edit]
Lucumí traditional healing practices are rooted in the spiritual influences of America, Europe, and West Africa. Having a strong spiritual component, these traditional healing practices also use the pathways of the herbalist, psychologist, ethicist, and that of a respected spiritual medium interceding between God and human beings. Du Toit refers to Cuban traditional healing practices as ethnomedicine, which taps on the biodynamic chemical properties of certain plants, from which some commercial drugs were derived, such as the cardiac medications, digitalis, quinine, and curare – chemicals causing neuromuscular paralysis.[13]:19 Du Toit categorizes Cuban ethnomedicine as having health specialists, which are el yerbero (the herbalist), el curandero (the curer), el santero (the religious healer), and el conocedor (the botanist). Du Toit continues, "Cuba is one of the regions in which a great deal of ethnographic and ethnobotanical research has been conducted."[13]:21
Du Toit cites the studies of Lydia Cabrera on the religious and healing role of indigenous medicinal plants, and Jose Gallo on the 900-page compilation of folk medicine, and also mentions that with the 31 herbs prescribed as bronchodilators, only Datura candida was effective, due to its contents of scopolamine and atropine in the leaves. Lemongrass or caña de limón is used for low blood pressure and anti-inflammatory effects. Thyme tea and castor oil are used to speed the delivery of babies and the broomweed (Corchorus siliquosus) induces the quick expulsion of the placenta.[13]:21 Herbs are also used to create a trance possession using the hallucinogenic properties of Datura metel and Datura stramonium (both have scopolamine and atropine, causing amnesia), the psychoactive ingredients from the cane toad (Bufo marinus).[13]:23
Aside from being herbalist, Santería traditional healing practice has a spiritual aspect. Santería has a holistic approach, acknowledging the connection with heart, mind, and body.[14]:50 In Santería, the world flows with the primal life energy called aché or growth, the force toward completeness and divinity. Aché is the current that Santería initiates channel so that it empowers them to fulfill their path in life, because aché is connected to all that has life or exhibits power; aché comprises blood, grace, and power.[6]:12 When a person is sick, the healer thinks, interprets and reacts, considering the illness not just a physical dysfunction but also an interface with suffering and bad luck in life, believed to be brought on by the activity of bad spirits.
Prevalent in Caribbean cultures, espiritismo is a part of the Latin American traditional healing practice. Du Tout reveals that Santería has a "strong element of spiritism."[13]:26 McNeill also concurs that some Santeros have the power to communicate with spirits asking for guidance to improve the situation of a person consulting.[15]:69 However, in general, the Santeros of the Regla de Ochá primarily turn to religion as their practice to address personal challenges and identify means to improve a situation.[15]:77 Many people may go and see espirititas who don't see a Santero. Also, espiritistas may work hand in hand with Santeros.
While psychotherapy tends to use mostly allopathic principles, spiritism uses homeopathic principles that aim to reduce the anxiety, or permit the patient to acknowledge pent-up emotions, unexpressed guilt, or repressed behavior through catharsis meant to release emotions the patient may not even be aware of.[13]:25 It is said that "healing can occur when the spirit medium assists the sufferer to come into harmony with the spirit world so as to change his or her physical condition, emotions, way of life, or destiny."[13]:25
The reputation of espiritistas was tinged with negativity, being accused of witchcraft because they deal with health through the unfamiliar paradigm of the spirit world, which was not understood by either the medical doctors or the Catholic priests. Consequently, espiritistas or traditional healers of Santería and other Latin American cultures working with healing through the spirit world are attacked as "works of the devil" from the pulpits of the Catholic Churches and labeled as "quackery" from the journals of the medical profession. This unique system of knowledge is appreciated as ethnopharmacology or ethnomedicine.[13]:25
Aligning and harmonizing with the forces of nature, practitioners of the Regla de Ochá invoke on the guidance of Orichás. There are three foremost orichás that are predominantly concerned with folk-healing, however, other orichás may be invoked to help a person with a specific problem. These main orichás are: Osaín, the orichá of the herbs; Babalú-Ayé, the orichá of contagious and epidemic diseases; and Inle, the patron of physicians. Osaín is the patron of curanderos or traditional herbal healers, also called Osainistas.[6]:78 According to de la Torre, Osaín is believed to be embodied in the omiero, which is a combination of "blood from sacrifices offered during the ceremony and juices extracted from herbs that are sacred to the Orichás with water (from rain, rivers, or seas) honey, aguardiente, powdered eggshell, corojo, and cocoa butter."[6]:78 The forest has everything that would maintain a robust health and keep a person away from malevolence, thus, Santería practitioners would agree that no spell will be able to work without the sanction of Osaín, the master herbalist commanding the healing secrets of plant life.[6]:50 Osaín is syncretized with Saint Joseph, Saint Benito, or Saint Jerome. Babalú-Ayé is revered by its victims and survivors like smallpox, leprosy, and skin diseases. Babalú-Ayé has become the guardian of those with HIV/AIDS. He is syncretized with Saint Lazarus.[6]:78 Inle is the patron of physicians, known as a healer who favors scientific methods. Inle is ranked as one of the orichás that is approached for very specific health issues. Thus, Inle is also known as the protector of homosexuals and feminosexuals.[6]:82
People go to a consulta for many reasons, mainly for health-related issues. Divination is a means that traditional healers utilize to inquire further on the details of a problem. Divination may articulate the origin/cause of the problem; in addition, it may include prescriptions for solutions/suggestions to certain difficulties.[8]:96 Divination establishes an interpretative frame for the situation a person finds himself in.[8]:97 Hence, the Santeros offer cowrie-shell divination or other appropriate traditional practices. Rituals, or the reading of patakís may be done to clarify a problem, of which sometimes the person consulting may not even be aware. Passed orally from many generations, patakí are parables used by diviners to guide or give insights or moral lessons to a person who came for consultation.[11] The patakí recited by the Santero corresponds to the number that the cowrie shell divination brings.
Aside from the use of herbs and divination, the Santería traditional healing is achieved through rituals that include animal sacrifice, offerings, altar building, music, dance, and possession trance.[16]:108 When the patient is a child, the Santero uses the curative system known as santiguo, which means "to heal by blessing". Perceiving health problems, most Santeros recommend that the client seeks a medical doctor. Parallel to the medical treatment, the patient might be prescribed some herbal teas, cleansing baths, or a special diet from the traditional healing practice. Sometimes, a Santero might advise a client to receive omiero, whose efficacy is widely disputed by many in the medical community. An omiero is claimed by believers to be a sacred mixture that is made for specific Santería ceremonies and to embody the orichá ruler of herbs, Osaín.[6]:108 Most clients who see Santeros would never be told to drink it.[11]
Santería traditional healing is just one of the many traditional healing practices used in Caribbean and Latin American cultures. Traditional healing practices are practiced side by side with mainstream medical practices through the Cuban healthcare system. Traditional healers recognize but do not compete with Western medicine.
Current distribution[edit]
Santería is mainly found in the Spanish speaking Americas (notably the Caribbean), including but not limited to Cuba, Puerto Rico, Dominican Republic, Panama, Colombia, Venezuela, and Mexico, as well as in the United States, mainly as a result of migration from these countries, especially Cuba and Puerto Rico.
In 2001, there were an estimated 22,000 practitioners in the US alone,[17] but the number may be higher as some practitioners may be reluctant to disclose their religion on a government census or to an academic researcher. Of those living in the United States, some are fully committed priests and priestesses, others are godchildren or members of a particular house-tradition, and many are non-committal clients seeking help with their everyday problems.
A similar religion of Yoruba origin called Candomblé Queto is practiced in Brazil, Argentina, and Uruguay. This is referred to as "parallel religiosity".[18]
United States court rulings[edit]
In 1993, the issue of animal sacrifice in Santería was taken to the Supreme Court of the United States in the case of Church of the Lukumi Babalu Aye v. City of Hialeah. The court ruled that animal cruelty laws targeted specifically at Santería were unconstitutional.[19]
In 2009, legal and religious issues that related to animal sacrifice, animal rights, and freedom of religion were taken to the United States Court of Appeals for the Fifth Circuit in the case of Jose Merced, President Templo Yoruba Omo Orisha Texas, Inc., v. City of Euless. The court ruled that the Merced case of the freedom of exercise of religion was meritorious and prevailing and that Merced was entitled under the Texas Religious Freedom and Restoration Act (TRFRA) to an injunction preventing the city of Euless, Texas, from enforcing its ordinances restricting his religious practices relating to the use of animals,[20] (see Tex. Civ. Prac. & Rem. Code § 110.005(a)(2)) without the court having to reach his claims under the First and Fourteenth Amendments. After the court case was settled, a news article was published in the Dallas Observer documenting the volume and brutality of the animal sacrifices.[21]
See also[edit]
Candomblé Queto
Ifá
Cuba portal
Religion portal
References[edit]
Jump up ^ "Santería". Religions of the World. Retrieved January 4, 2009.
^ Jump up to: a b "Lucumí Religion". New Orleans Mistic. Archived from the original on May 28, 2008. Retrieved January 4, 2009.
Jump up ^ Lois Ritter, Nancy Hoffman (April 18, 2011). Multicultural Health. Jones & Bartlett Learning. p. 268.
^ Jump up to: a b c d e Abiola Irele, Biodun Jeyifo, ed. (April 27, 2010). The Oxford Encyclopedia of African Thought, Volume 1. Oxford University Press. p. 305.
Jump up ^ Richard Fausset (August 10, 2008). "Santeria priest won't let Religious Freedom be sacrificed". Los Angeles Times. Retrieved August 10, 2008.
^ Jump up to: a b c d e f g h i j k l m n o Miguel A. De La Torre (2004). Santería: The Beliefs and Rituals of a Growing Religion in America. Wm. B. Eerdmans. ISBN 978-0802-84973-1.
^ Jump up to: a b David H. Brown (2003). Santería Enthroned: Art, Ritual, and Innovation in an Afro-Cuban Religion. University of Chicago. ISBN 978-0226-07610-2.
^ Jump up to: a b c d Michael Atwood Mason (2002). Living Santería: Rituals and Experiences in an Afro-Cuban Religion. Smithsonian. ISBN 978-1588-34052-8.
^ Jump up to: a b Michael Atwood Mason (Winter 1994). ""I Bow My Head to the Ground": The Creation of Bodily Experience in a Cuban American Santería Initiation". Journal of American Folklore. 107 (423): 23–39. JSTOR 541071.
^ Jump up to: a b Miguel Gonzalez-Wippler (2007). Rituals and Spells of Santería. Original Publications. ISBN 978-0942-27207-9.
^ Jump up to: a b c Dr Cynthia Duncan (2010). "About Santería". University of Washington, Tacoma.
Jump up ^ Diane Elizabeth Caudillo (2007), Prayers to the Orishas: A look at Santería (PDF)
^ Jump up to: a b c d e f g h Brian du Toit (2001). "Ethnomedical (Folk) Healing in the Caribbean". In Margarite Fernandez Olmos and Lizabeth Paravisini-Gerbert. Healing Cultures: Art and Religion as Curative Practices in the Caribbean and its Diaspora. New York: Palgrave Macmillan. ISBN 978-0-312-21898-0. CS1 maint: Uses editors parameter (link)
Jump up ^ Margarite Fernandez Olmos and Lizabeth Paravisini-Gerbert (2003). "The Orisha Tradition in Cuba". Creole Religions of the Caribbean: An Introduction from Vodou and Santeria, to Obeah and Espiritismo. New York University Press. ISBN 978-0-8147-2719-5. CS1 maint: Uses authors parameter (link)
^ Jump up to: a b Brian McNeill, Eileen Esquivel et al. (2008). "Santeria and the Healing Process in Cuba and the United States". In Brian McNeill and Joseph Cervantes. Latina/o Healing Practices: Mestizos and Indigenous Perspectives. New York: Routledge, Taylor & Francis Group. ISBN 978-0-415-95420-4. CS1 maint: Uses authors parameter (link) CS1 maint: Uses editors parameter (link)
Jump up ^ Johan Wedel (2004). Santeria Healing: A Journey into the Afro-Cuban World of Divinities, Spirits, and Sorcery. University Press of Florida. ISBN 978-0-8130-2694-7.
Jump up ^ "American Religious Identification Survey, 2001" (PDF). City University of New York.
Jump up ^ Andrés I. Pérez y Mena (March 1998). "Cuban Santería, Haitian Vodun, Puerto Rican Spiritualism: A Multicultural Inquiry into Syncretism". Journal for the Scientific Study of Religion. 37 (1): 15–27. JSTOR 1388026.
Jump up ^ "Church of Lukumi Babalu Aye v. City of Hialeah, 508 U.S. 520". FindLaw.com. June 11, 1993. Retrieved October 25, 2012.
Jump up ^ "Merced v. Kasson, United States Court of Appeals, Fifth Circuit". FindLaw.com. July 31, 2009. Retrieved October 25, 2012.
Jump up ^ Kimberly Thorpe (October 22, 2009). "A court case forced a Santería priest to reveal some of his religion's secrets. Its ritual of animal sacrifice he revealed on his own". Dallas Observer.
Further reading[edit]
J. Omosade Awolalu (1979). Yoruba Beliefs and Sacrificial Rites. Prentice Hall. ISBN 978-0582642034.
Miguel R. Bances. "Santería: El Nuevo Manual del Oba u Oriaté" (in Spanish).
William Bascom (1980). Sixteen Cowries: Yoruba Divination from Africa to the New World. John Wiley & Sons. ISBN 978-0253-35280-4.
Lydia Cabrera (1968). El Monte, Igbo, Finda, Ewe Orisha, Vititi Nfinda. Rema Press. ISBN 978-0-89729-009-8. OCLC 644593798.
Baba Raul Canizares (1999). Cuban Santeria. Destiny Books. ISBN 978-0892-81762-7.
Miguel A. De La Torre (2004). Santería: The Beliefs and Rituals of a Growing Religion in America. Wm. B. Eerdmans. ISBN 978-0802-84973-1.
Dr Cynthia Duncan (2010). "About Santería". University of Washington, Tacoma.
Gary Edwards (1985). Black Gods: Orisa Studies in the New World. Yoruba Theological Archministry. ISBN 978-1881-24402-8. CS1 maint: Uses authors parameter (link)
Ifayemi Elebuibon (1994). Apetebii: The Wife of Orunmila. Athelia Henrietta Press. ISBN 978-0963-87871-7.
James T. Houk (1995). Spirits, Blood, and Drums: The Orisha Religion of Trinidad. Temple University Press. ISBN 978-1566-39349-2.
Baba Ifa Karade (1994). The Handbook of Yoruba Religious Concepts. Red Wheel / Weiser. ISBN 978-0877-28789-6.
John Mason (1996). Olóòkun: Owner of Rivers and Seas. Yoruba Theological Archminstry. ISBN 978-1881-24405-9.
John Mason (1992). Orin Orisa: Songs for selected Heads. Yoruba Theological Archminstry. ISBN 978-1881-24400-4.
Mozella G Mitchell (2006). Crucial Issues in Caribbean Religions. Peter Lang. ISBN 978-0820-48191-3.
David M O'Brien (2004). Animal Sacrifice and Religious Freedom: Church of the Lukumi Babalu Aye v. City of Hialeah. University Press of Kansas. ISBN 978-0700-61302-1.
Baba Esù Onàrè. "Tratado Encilopedico de Ifa".
Andrés I Pérez y Mena (1982). Socialization by Stages of Development into a Centro Espiritista in the South Bronx of New York City. Teachers College, Columbia University. OCLC 10981378.
Andrés I Pérez y Mena (1991). Speaking with the Dead: Development of Afro-Latin Religion Among Puerto Ricans in the United States. AMS Press. ISBN 978-0404-19485-7.
Andrés I Pérez y Mena (1996). "Religious Syncretism". In Richard and Rafael Chabran. The Latino Encyclopedia. Salem Press. ISBN 978-0761-40125-4. CS1 maint: Uses editors parameter (link)
Andrés I. Pérez y Mena (March 1998). "Cuban Santería, Haitian Vodun, Puerto Rican Spiritualism: A Multicultural Inquiry into Syncretism". Journal for the Scientific Study of Religion. 37 (1): 15–27. JSTOR 1388026.
Andrés I Pérez y Mena (1999). "Animal Sacrifice". In Wade Clark Roof. Contemporary American Religion. Macmillan Publishers. ISBN 978-0028-64928-3.
Andrés I Pérez y Mena (1999). "Santería". In Wade Clark Roof. Contemporary American Religion. Macmillan Publishers. ISBN 978-0028-64928-3.
Andrés I Pérez y Mena (2000). "John Paul II Visits Cuba". Great Events of the Twentieth Century. Salem Press.
Andrés I Pérez y Mena (February 2000). "Understanding Religiosity in Cuba". Journal of Hispanic/Latino Theology. 7 (3): 6–34.
Anthony M Stevens Arroyo and Andrés I Pérez y Mena, eds. (1995). Enigmatic Powers: Syncretism with African and Indigenous Peoples' Religions among Latinos. Bildner Center for Western Hemisphere Studies. ISBN 0-929972-11-2. CS1 maint: Uses editors parameter (link)
Robert Farris Thompson (1983). Flash of the Spirit: African and Afro-American Art and Philosophy. Random House. ISBN 978-0394-50515-2.
González-Wippler, Migene (1990). Santería: African Magic in Latin America (2nd ed.). Original Productions. p. 179. ISBN 0942272048.
External links[edit]
Wikimedia Commons has media related to Lukumí and Santería.
Library resources in your library and in other libraries about Santería
Furius Santería DB, A database of the rhythms and chants found in recordings
Joseph M Murphy. "Santería". Encyclopædia Britannica.
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value: سانتيرية – Arabic

value: Сантерия – Bulgarian

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https://ca.wikipedia.org/wiki/Santeria
Santeria – Catalan
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ca
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https://da.wikipedia.org/wiki/Santeria
Santeria – Danish
da
da
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https://eo.wikipedia.org/wiki/Santerio
Santerio – Esperanto
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value: سانتریا – Persian

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https://fr.wikipedia.org/wiki/Santeria
Santeria – French
fr
fr
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https://it.wikipedia.org/wiki/Santeria
Santeria – Italian
it
it
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https://pl.wikipedia.org/wiki/Santeria
Santeria – Polish
pl
pl
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https://pt.wikipedia.org/wiki/Santeria
Santeria – Portuguese
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pt
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Santeria – Finnish
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