Syncretism

Syncretism is defined as any attempt to reconcile disparate—and sometimes opposite—beliefs and practices. It represents a blending of schools of thought and is often associated with establishing analogies between two or more discrete or formerly separate traditions. Most academic studies of syncretism focus on the blending of religion and myths from various cultures. Viewed positively, syncretism seeks underlying unity in what appears to be multiplicity and diversity. It is common in language, literature, music, the arts, technology, politics, social organization and kinship, and economics. Anthropologist Jonathan Friedman has also suggested that the term syncretism may be useful in the study of social organizations, material culture, and processes of localization and globalization. Viewed negatively, syncretism is a contentious concept and has undergone many transformations. Among some religious leaders, for example, the term syncretism often implies impurity or contamination. Disagreements center on the word itself and on the history of its applications.

Contemporary celebrations of Christmas, Easter, and Halloween offer examples of syncretism in practice. Syncretism is not a new phenomenon. The ancient Romans adopted pagan Yule traditions that eventually made it into Christmas celebrations (Christmas trees, Yule logs, and the like),and Roman Catholics in Central and South America integrated elements from indigenous Latin American and North American religious traditions.

The Ancient Greek prefix “syn” means “with” and the word “krasis” means “mixture.” Thus, the term “synkrasis” meant “a mixture or compound.” The Greek words σνγκρητισµο ζ(synkretismos) and σνγκρητίζειν (synkretizen) do not appear in classical literature until the time of Plutarch (AD 45–125). Plutarch used a political meaning of the term in an essay titled “On Brotherly Love” (Peri Philadelphias), [Page 2151]which appeared as a chapter in his Moralia. In searching for the origin of the word “syncretism,” Plutarch claimed to have found an example of syncretism in the Cretans, who reconciled their differences and came together in an alliance whenever they were faced with an external threat. He labeled this coming together as “their so-called ‘syncretism’.” For Plutarch, syncretism was not only a testament to political expediency but also fostered peace and brotherly love. Greek culture was a mixture of Persian, Anatolian, Egyptian, and later Etruscan-Roman elements into an overall Hellenic framework.

Throughout the 19th century, overt syncretism in folk beliefs was seen as a strong indication of the cultural acceptance of alien or earlier traditions. By the end of the 19th century, however, identities were no longer predicated on the existence of continuous and immutable cultures, and the concept of syncretism came to the forefront largely because it blurred local distinctions—a characteristic that made it useful for the rulers of multicultural nation-states. At the same time, the rejection of syncretism or “anti-syncretism” in the name of purity or orthodoxy helped to legitimize a desire for cultural unity.

Among American anthropologists, the term syncretism is most closely associated with Melville J. Herskovits, who is best known for his research on the survival of African cultural traits among blacks in the Americas. Herskovits advocated an appreciation of what he called “syncretized Africanisms” and focused on various types of “acculturation” in order to address more general issues of culture contact. Syncretism is apparent in New World religions such as Brazilian Candomble, Haitian vodun, and Cuban Santeria. These religions analogized various Yoruba and other African gods and selected Roman Catholic saints. Perhaps the most syncretized New World religion is Brazilian Umbanda, combining African deities,French spiritualism (Kardecismo), local aboriginal spirits, African and Hindu deities, and North American aboriginal leaders.

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