GENERAL QUESTIONS FROM OUTSIDERS/NEWCOMERS ABOUT LUKUMI (Santeria) ENGLISH VERSION
Lukumi (often spelled Lucumi), popularly known
as Santeria, or La Regla de Ocha is a religious system brought to the New World island
of Cuba Africa in the area that is now Nigeria
The roots of Lukumi are from the Yoruba
speaking peoples of West Africa - who had
various sub-ethnic groups. Lukumi evolved out of contact between enslaved
Africans brought to Cuba
A popular name for the New World African
based religion, Lukumi or La Regla de Ocha, which has incorporated elements of
Catholic worship. Orisha are often popularly referred to as "saints",
however - Shango is not Saint Barbara, nor is Babaluaye Saint Lazarus.
Since slaves In Cuba were not allowed to
practice their religions openly, and slaves were also baptized Catholic by
their Spaniard enslavers, the practice of Yoruba religion had to incorporate
elements of Catholicism in order to survive.
Over time - descendants of Africans in Cuba
Orisha are deified ancestors - symbolic
of both natural forces and energies who stand between the living and the
Creator (Olodumare) in Yoruba belief.
Their energies directly interact with humans, since Olodumare is distant
and removed from human affairs.
Lineal ancestral spirits. All
ceremonies and rituals in the Lukumi religion begin with paying homage
to one’s ancestors.
Because it was repressed under slavery,
its adherents arrested and persecuted, open worship was impossible both during
enslavement and after emancipation. Due
to the ethnocentrism and racism of practitioners of mainstream religions who
did not recognize African systems of belief as religions, and to their
attitudes towards animal sacrifice as part of ritual, Lukumi was banned.
When the Church of the Lukumi
Babalu Aye v. City of Hialeah United
States
The same way you would deal with
people of other faiths - with respect. If they are wearing bead necklaces -
refrain from touching them. If they have
their heads covered - respect that the same way you would respect the yarmulke
of a Jewish person, the turban of a Sikh or the kufi of a Muslim.
Yes we believe in a Creator who we call
Olodumare.
No.
Yoruba belief has no oppositional
set up - good versus evil, God versus a Devil.
One strives to develop good character and good works during your
lifetime. There are concepts of negative
energies however - most generated by human foibles.
Lucumi practitioners have shrines and
altars in their own homes, but come together for group worship in a variety of
locations for specific events. This is
one of the main differences between Lukumi and Candomble of Brazil - a sister
worship system, where there are terreiros or houses of worship.
Yes - but it was orally transmitted
until recently. This corpus of knowledge
includes Odu Ifa and patakis (moral parables)
There are numerous ethnographic texts
compiling portions of Odu Ifa, prayers (Oriki) and patakis (parables) as well
as the body of religious ceremonial songs and drum patterns which are prayer as
well. No one text exists with the entire
corpus since it is still oral and passed down from teachers to students.
No. “Cult” is a pejorative term. Lukumi is a religion. It has over 20 million adherents in the New World when you include the branches in Brazil
No.
Voudou or Vodoun is an West African religion brought to the New World by the Fon people of Dahomey
They are completely different systems of
belief. Lucumi is a religion,
Espiritismo is the practice of mediumship, dealing with the dead and guardian
spirits - based on French spiritism which became popularized in the New World
in the early 1900’s, particularly in Puerto Rico. In the 1940’s and 1950’s some practitioners
of Espiritismo also became Santeros - and have grafted the two practices
together.
If you define Pagan as a pan-theistic
folk tradition, then no - because Lukumi Yoruba belief is mono-theistic and
urban.
No.
Brujeria or witchcraft is the practice of contagious and/or sympathetic
magic.
Lucumi prayer - like all world religions
seeks the intercession of the divine.
k. Isn't the religion purer in Africa
?
No.
In Africa the religion has also been
influenced by Islam and Christianity - and the decimation of the slave trade
took a heavy toll on African adherents.
A better way to phrase this is that both African and New
World traditions are not static and change to adjust to variances
in history, and contemporary socio-political conditions.
There is no one leader. The Lukumi system is organized around “iles”
(houses of worshippers) or “ramas” (lineages of worshippers) and since the
religion is hierarchical - the leaders are elders, or those with elder status
from the various ramas or iles.
Reverence
for the ancestors.
Each person is born with an Ori (or destiny)
that they have chosen.
Belief that there are mediators between
oneself and Olodumare (the Creator),
called Orisha.
This question is debatable -many
archeologists and historians have asserted that the Yoruba migrated to what is
now Nigeria Cuba New World modifications.
Estimates range from 15 million to 40
million world wide. Figures in the US
There are many more books available
these days, and many online forums where one can talk with priests and
practitioners. A word to the wise - some
of the books currently on the market are full of errors, some of the websites
are run by charlatans. This is a religion that requires a relationship to
teachers and guides. It's not "do-it-yourself",
in either practice or initiation.
A
lineage of priests - dating back to one common initiated ancestor
A group of related priests, and godchildren
(initiated and uninitiated) who come together to pray, to learn, and to perform ceremonies.
Babalawos are diviners and herbalists
who are priests of Orumila/Ifa who do not become possessed by Orisha and play a
meditating role in Lucumi practice.
Some houses (iles) in Lucumi have a
close working relationship with Babalawos and others do not.
Oluwo - A Babalawo (priest of Ifa) who has also been initiated to a
specific Orisha
Oba/Oriate A priest highly trained in cowry shell divination who
also functions as a Master of ceremonies for ritual
Iyalorishas and Babalorishas - priests who have initiated
godchildren
Oloshas - priests who have not initiated godchildren
Omo Aña - A fraternity of male priests dedicated to playing the
sacred Aña drums (fundamento bata)
Akpwon - an expert in ritual songs who leads the singing in ritual
drumming and ceremonies
Iyawos - initiates in their first year (see
Iyawo section)
Aborisha (sometimes called aleyos) non- priest members of an ile
e. What tasks do people in the
religion do, or skills do they learn/utilize?
The Lucumi community is extremely
diverse, and since the religion is not practiced in isolation, the community
requires a variety of skills.
Crafting of articles for initiations or
other functions:
Clothing makers, Throne/altar builders,
Potters, Blacksmiths/iron workers - Woodworkers and carvers, mask makers Silver
and goldsmiths
The Kitchen:
Cooks who are skilled in preparing foods presented to Orisha as well as cooking
for large numbers of people. Pluckers, pot scrubbers, coconut
openers, peelers, shredders and graters (kitchen prep)
Musicians: singers,
drummers, shekere and bell/hoe players.
Scholars, historians. writers,
& illustrators
Herbalists and botanists:
Herbalists in Lukumi are called "osainistas", they work with
the Orisha Osain, and have a knowledge of herbs used for healing and
cleansings.
Diviners: There are
several different divination systems within Lukumi. The simplest is done with Obi (coconut). Experienced diviners use dillogun (shells) or
if they are Ifa priests, they use ikin (kola nut)
A recently initiated priest. Iyawo means “bride of the Orisha”
For the first year Iyawos are
spiritually vulnerable and wear white to repel negativity, as a symbol of
purity and to bear witness to the community at large that they have been
initiated to the priesthood.
They are to avoid all manifestations of
vanity. This includes avoiding looking in mirrors for a specific part of the
Iyawo year. Make-up, and perfumes are also forbidden during the year in white.
Because they pick up other peoples’ energy.
The Iyawo is considered to be a baby -
since initiation is considered to be the
“birth” of a new priest.
Consequently Iyawos sit on the floor, are waited upon and do not eat
with a knife or fork - only using a spoon or fingers.
They vary depending upon the specific
divination received during initiation.
Iyawos do not drink alcoholic beverages, try to avoid being out at night
(unless their job requires it) and wear white clothing. Other prohibitions are
specific to Odu.
Discuss this with your godparents. Most Iyawos who hold jobs that require a
uniform wear the uniform, but change into whites as soon as they get home from
work
Taboos in Lukumi
come from a variety of sources - some are cultural (influenced by African
retentions or diffused into Lukumi from Catholicism), some are related to an
Odu of divination received by a specific person, others are gender related, and
a few are universal.
Few Lukumi will
ever dress completely in black clothing - since black attracts negativity.
Cremation is a
burial taboo
Women
don’t play Aña fundamento drums
There are
numerous food taboos - some related to food that are served to Orisha (like no
salt in food for Obatala) and others related to Odu (example - not eating hot
spicy foods)
Because
everything is a way of increasing or decreasing ache - and Odu can indicate
things that will be detrimental to your ache, just as it can indicate things
that will enhance your ache
Ache is a
Yoruba concept for power and divine grace
The ritual
sacrifice of animals, though important, has been blown out of proportion by the
media, and is not the main focus of Lukumi ceremonies. The animals are
consecrated offerings, made sacred for communal meals, which are shared with
the ancestors and Orisha. This is similar to Jewish kosher meat (ritually
slaughtered) or Islamic halal meats.
No.
Possession is a
state of being in which the conscious self is suppressed in order to allow for
the entry of the divine.
Some priests
and even non-initiates may become possessed, but it is not a requirement for
initiation. Possession takes place to
allow direct communication between Orisha and worshippers. A person who has the demonstrated capacity to
be possessed is called a “horse”(caballo), mount or “subidor”.
A candle is a
prayer in light - and represents the presence of the divine. We light them to
open ritual Orisha spaces and for the ancestors.
There are
traditional gender roles in the religion.
Female Orishas are portrayed in skirts and male Orishas in pants and
this tradition has been continued, even though in secular settings priests are
free to wear what they choose, out of respect for the tradition, we honor the
ancestral dress code.
The
multi-colored bead necklaces represent the energies of the Orishas, and are
consecrated. They provide spiritual
protection for the wearer - and also serve to identify co-religionists
The bracelets
(ides or manillas) are like the beads
(elekes) - they represent different Orishas and are consecrated.
Because they
are sacred.
We say many types
of prayers, called Oriki and for us song is also prayer as is dance.
Orishas
understand the language of the heart.
Lukumi’s use
three types of divination; merindilogun (16 cowry shells), divination with Obi
coconut , and Babalawos divine with palm nuts (ikin) and the divining chain
(okuele).
b.
What is the difference between get a reading from a Santero, Italero (Oriate),
and a reading from a Babalawo?
Santeros and
Italeros use 16 cowries. There are some
Odu that can only be read/interpreted by Babalawos using ikin (palm nuts) or
the divining chain.
No. Diviners see clients who are not Aborisha.
Try to get a
referral from someone with experience in the religion who can recommend a
qualified diviner.
The cost varies
- usually a preliminary 16 cowry reading is 21 dollars (East coast), 50 dollars
(west coast). Babalawo’s readings may be more costly.
Ebo is an
offering to the Orishas -it may be cooked food, flowers, fruits, or an animal.
Ebos are usually marked in a divination session.
You don’t HAVE
to do anything - but if you have gone to a reading and received advice on how
to rectify a situation,, and an ebo is marked - why not complete the process?
The person who
marked the Ebo for you
Unless you are
planning to become a member, the Orisha who is your guardian is Obatala - the
owner of all heads. Once you have
joined, and found godparents, when it is deemed necessary your guardian Orisha
is determined by divination, either with cowry shells, or by Babalawos in a
session called a “plante”.
Depending on
the ile - some are predominantly African-American or Afro-Caribbean, others
predominantly Spanish speaking - but
many iles these days are multi-cultural.
It helps to
learn some Spanish if you are going to participate in the larger community.
No. You will
learn to speak some Lukumi, because many aspects of the liturgy and ritual are
in Lukumi/Yoruba dialect, as are all the songs. There are practitioners who
have learned Yoruba, as spoken in Nigeria
You
need to find an ile, and godparents. Do some reading first. Be prepared -
don't just walk into the first botanica (ATR religious supplies store) you
find asking around, or send an email off
to a purported priest (anyone can claim to be an initiate on the internet )
Many are legitimate priests however - you just need to learn how to tell the difference.
Many are legitimate priests however - you just need to learn how to tell the difference.
To teach and
guide a person through the rituals, protocols and along their spiritual
path. No godparent should ever abuse
their position of authority and should have no sexual interaction with a
godchild.
To be receptive
to learning, to respect the rules and traditions of the ile.
No.
Aleyo means stranger - but is a term
often applied to members of the religion who are not initiated. The proper term is Aborisha
Warriors are
the Orishas Elegua, Osun, Ogun and Ochosi who are often received together. This
is a common initiation for Aborishas (non-priests)
n.
How is my family going to deal with me joining? (they are Catholic, Baptist,
Pentecostal, Jewish, etc.)
It depends -
don’t expect them to be enthusiastic unless they have prior knowledge or are
very open-minded. The stereotypes they
have been fed by the media, will probably take time for them to unlearn - and
some family members may never accept your choice - but its your life. There are
many families who were initially opposed but after attending open
rituals were moved to acceptance.
No. No. No.
Though this may
sound off topic - the first thing to do is identify them and learn to call their names.. Many people who come into an ancestral
religious system enter without thinking about the fact that we are living as a
result of the actions of those who went before us - who supplied our DNA. As such you should sit down and begin to draw
up a simple family tree. There are
currently many websites and services that are available on the internet that
can help you research your lineage.
Find
a space in your home that you can
delineate as a small shrine, which is
often on the floor, to your family dead,
and place upon it items that may represent them or be symbolic of who they
were, this can include photos, but doesn’t have to. See John Mason’s Four New world Yoruba
Rituals for a description of African derived ancestral shrines. You can place flowers, make food offerings
and light candles at this altar. When
making a big meal - it is customary to place the first food to the ancestors
prior to serving the living. Food is
usually served on a chipped or cracked plate.
A boveda is a
spiritual altar, never on the floor, covered with a white cloth, that has
glasses of water on it - one, or seven or nine usually, and very often other
items from the realm of Espiritismo.
Egun are family
members who are deceased, a boveda is more
an altar for spiritual guides, who may not be related to you by
blood
A tall wooden
staff - usually about your height, which is used to ceremonially call for the
blessing of the ancestors.
We are not here
to judge the actions of the dead. They
had all the flaws humans have, but since they are deceased, they are no longer
in this realm. We pray for the elevation
of all our dead, and in so doing learn to be less judgmental in life.
f. What if I don’t have
recent African ancestors? How do I honor European, Native American, or Asian
ancestors?
Find
items that are symbolic of their religious beliefs and culture to place on your
shrine, and give food offerings that they would have eaten when living.
A séance where
mediums and participants come together to clarify issues dealing with your family
dead or spiritual guides.
Misa protocols:
People usually
wear white, and have their heads covered.
. Keep your
feet flat on the floor. Never sit with you legs or ankles crossed because this
stops, or blocks the
"corriente". At a misa -
persons approach the table - to clean themselves at the correct time - in the
order that they are seated in the circle - not by age order. In front of egun/spirits/muertos - there are
no elders or youngers.
If you get up
from your chair to leave the room for some reason, leave something in your
chair.
No one wears
beads/elekes at a misa. If you have them
on when you get there - take them off and put them in a safe place.
Be
prepared to stay until the misa closes.
It is not a good idea to leave before all spirits have been consulted,
everyone has been cleaned, and closing prayers are read.
To play and
sing for the Orisha, or Egun, for both song and dance are prayer. And to invite them to come among us and speak
to us, through their mounts or caballos.
b. What is a bembe, tambor, guiro, or fundamento drumming? Are they different?
There are different
types of drummings:
Guiro - one conga drum, 3 shekeres and a bell
Bembe - three conga drums - tumbadora, tres golpe and quinto, cowbell and maybe a shekere
Fundamento bata - consecrated Aña drums - Iya, Okonkolo. Itotole, and an achere(maraca) played only in religious ceremony, by Aña priests of various levels of initiation.
Aberikula - unconsecrated bata drums used in both religious and secular (jazz & rumba) settings.
Both fundamento and aberikula have an order:
Oro seco - no vocals
Oro cantado - salutation of heads and saluting of drums by priests . During both these parts of the ceremony - oro seco and oro cantado it is not appropriate to dance. Both of these sections are directed towards the Orisha and are prayer.
Wemilere - open festival dancing
A bata drummer cannot play or touch a fundamento drum unless his hands are “washed” (a ritual giving them entry into the fraternity). Aña drums are Orisha.
Some people give Egun feasts - where music is played to the ancestral line of the person. This can include specific songs to Egun in Lucumi/Yoruba, songs in Lucumi/Yorubs to Orisha, and also music of that persons ethnic heritage.
Other drummings and music:
Guiro - one conga drum, 3 shekeres and a bell
Bembe - three conga drums - tumbadora, tres golpe and quinto, cowbell and maybe a shekere
Fundamento bata - consecrated Aña drums - Iya, Okonkolo. Itotole, and an achere(maraca) played only in religious ceremony, by Aña priests of various levels of initiation.
Aberikula - unconsecrated bata drums used in both religious and secular (jazz & rumba) settings.
Both fundamento and aberikula have an order:
Oro seco - no vocals
Oro cantado - salutation of heads and saluting of drums by priests . During both these parts of the ceremony - oro seco and oro cantado it is not appropriate to dance. Both of these sections are directed towards the Orisha and are prayer.
Wemilere - open festival dancing
A bata drummer cannot play or touch a fundamento drum unless his hands are “washed” (a ritual giving them entry into the fraternity). Aña drums are Orisha.
Some people give Egun feasts - where music is played to the ancestral line of the person. This can include specific songs to Egun in Lucumi/Yoruba, songs in Lucumi/Yorubs to Orisha, and also music of that persons ethnic heritage.
Other drummings and music:
There are also
Ibeji parties .and feasts with drumming for specific Orisha.
Sometimes after religious ceremonies some people do "rumbas" (secular drumming & dancing)
There has been a lot of diffusion of Lukumi religious music into a secular context. Well known singers like Celia Cruz, who was not a priestess , sang both "religious" and more secular adaptations of Orisha music. There is even a hip-hop group now named Orisha - who pay tribute to their roots in Lukumi in contemporary style.
Rumba has incorporated some lyrics from Lucumi sacred sources, and has a number of styles - Yambu, Guaguanco and Columbia.
Sometimes after religious ceremonies some people do "rumbas" (secular drumming & dancing)
There has been a lot of diffusion of Lukumi religious music into a secular context. Well known singers like Celia Cruz, who was not a priestess , sang both "religious" and more secular adaptations of Orisha music. There is even a hip-hop group now named Orisha - who pay tribute to their roots in Lukumi in contemporary style.
Rumba has incorporated some lyrics from Lucumi sacred sources, and has a number of styles - Yambu, Guaguanco and Columbia.
Doubtful, if
you are not an initiate. But it has happened.
Usually to people who did something they shouldn’t - like dance up in
front of the drums. Better to take a
back seat and observe. You may feel the energy or “corriente” (current) that runs through the room while the music is playing.
Ritual songs
are led by the Akpwon in a call response format.
There are many
good cds available of Lukumi religious music, but the best place to learn is in
your ile, and at a religious event.
They are praise
songs to different Orishas, some encouraging them to come amongst us.
The dances are
ritual invocations of the Orishas and portray elements of the Orishas character
and essence.
By watching or
taking classes. But a word of warning -
those people who are not initiated should never dance directly in front of the
drums at a religious event. This place
is reserved for priests.
And the dances
taught at dance classes, are for performances.
There is nothing sillier than people who have taken a few Orisha dance
classes and then shows up at a tambor prepared to perform them. They don’t understand the purpose of the
dance, which is to honor Orisha and to prepare the way for a horse to be
mounted.
h. What
should a non-initiate wear to a bembe?
You do not have
to wear white, unless the invitation has that specific instruction. If at a
bembe, suggest you have your head covered.
Women should be wearing skirts that cover the knees and no low cut
blouses or revealing attire. Men should
be presentable, not wearing only an undershirt, and no one should be wearing
all black.
Yes there are,
and it would be too complicated to list them all, but the most important thing
is to enter with respect, be dressed respectfully, and to carry yourself the way you would in any church, mosque,
temple or synagogue.
Called “Foribale”, the act of prostration is saluting the
Orishas, and their priests and is
performed by priests and aborishas. Non priests or non members can simply cross
their arms to an altar or shrine and ask the Orishas for their blessings.
Each ile has its own rules regarding the code of conduct
and attire of members. This is
determined by the godparents.
For
aborishas at all gatherings - in the homes of santeros or at rituals - the
altar, or throne, or Orishas are saluted FIRST.
Then your
godparent is saluted. No matter their
age - even if there is a room full of elders.
Your godparent will then show you who to salute next - this is done in
order of age - eldest first and down the line.
Being lifted is a blessing - and as my Ifa godfather explained - one is
saluting the Orisha of that persons head - not them - and by lifting you the
person is giving you a bit of their ashe and health.
There are
elders who will stop you from throwing yourself. This is usually an indication that they are
ill - and cannot deplete their own energies.
In that case, you simply cross you arms and hug and say
"Bendicion" or “Alafia”.
There are
some elders who don't want aborishas to
throw themselves to be lifted, only want to be greeted with the crossed arms
salute. If in doubt ask the person who
brought you, godparent or friend about the specific protocols of that ile.
In some
houses you do not even salute someone's Orisha unless you are told you can do
so - you don't even ask if you can do so.
You wait until it is offered to you.
Saluting
a Babalawo is done differently. They are saluted by leaning over and touching
the ground with the tips of the fingers of your
right hand as you say
"Iboru, Iboya, Ibochiche".
An ocha
birthday is a yearly celebration of the anniversary of a priest’s initiation,
and the birth of his or her Orisha.
These celebrations usually have a mix of persons present, some
initiated, but many are just friends, co-workers and family from the lay
community. If you are attending one for
the first time, ask the person whose
birthday it is the appropriate protocols observed in their ile.
There
will be times when you will be invited to sit and eat with Priests - whether at
an ocha birthday or at after a ceremony. There are protocols - Lukumi etiquette,
related to the sharing of food together.
Food is served from the bowls on the table by
lifting the plate - the actual container of food is not lifted. (exceptions are things like salt and pepper,
butter, etc which can be passed around).
This is sometimes a hard
rule to learn if you come from a family
where serving bowls and platters were always passed around the table.
The theory
behind this is that if the serving bowl/platter is not lifted there will always be plenty - one's plate can
always be filled. This may stem from
early practice of eating seated on the ground - the "container"
having contact with the earth - the source of plenty
Elders
are served first.
One waits
to begin to eat for the eldest priest at the table to begin.
One asks
permission to leave the table from the eldest.
The
eldest - when finished taps their plate to indicate all can rise.
When
clearing the table the person whose plate is being cleared has to tap the plate
or table before you whisk their plate away to the kitchen - and you can NEVER
place their plate or someone else's on top of it on the way to the
kitchen. If you ever worked in the past
as a waiter or waitress - you may be used to stacking as many plates as you
could in your arms and clearing the table.
A big no -no. Plates can be
stacked AFTER they are scraped - to be put in the sink, or on the sideboard
waiting to be washed. (Explanation:
placing a plate on top of that of another "cuts off" that persons
energy.)
At very formal meals, when an Oba/Oriate or
Babalawo is at the table - all food scraped from the plates goes into a
palangana (bowl) which is considered to be an offering to Egun (the ancestors)
.
Prior to
the meal - a bit of each food prepared
goes on a plate (usually a cracked one) and is placed in front of egun.
Yes. States vary according to
certification required.
There are priests in the religion who perform Lukumi/Yoruba ceremonies. Contact any of the groups mentioned in this
FAQ for more information.
There are healing rituals, funerary
rites, and rituals honoring deceased godparents
Healings (awans).
Two Orishas - Olokun and Babaluaye have ceremonies open to non-priests
where one receives spiritual cleansing
and healing energies.
Death - The final ceremonies for priests are called
the Itutu and are conducted by an Oba/Oriate.
Honras - a
drumming and feast held in celebration of the life of a deceased priest by the
godchildren of that priest
Yes, but this
varies from ile (house) to ile. Some
iles place heavy emphasis on Espiritismo (Spiritism), others have many members
who also concurrently practice Palo Mayombe.
It is important to note that neither Espiritismo nor Palo are Lukumi
practices. The close proximity and
parallel practice has caused a lot of confusion about the distinctions, and there has
also been borrowing between and among the varying systems.
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