Orisha
FAQ
LUKUMI SANTERIA
1.GENERAL
QUESTIONS FROM OUTSIDERS/NEWCOMERS ABOUT LUKUMI (Santeria)
a.
What is Lukumi?
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
by Yoruba slaves from
Africa
in the area that is now
Nigeria
.
b.
Where did Lukumi come from?
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
with other African ethnic groups, and
the diffusion of the Roman Catholic rituals of the slaveholders. This process is
often referred to as syncretism. Elements
of contact with surviving indigenous Caribs, and with Chinese indentured labor
on the island also affected Lukumi ritual practices.
c.
What is Santeria?
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.
d.
Why do you call your religion "santeria" and yourselves "santera/santeros"
if you don't worship saints?
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
continued to practice Catholicism - but
to also continued their earlier beliefs. There
was diffusion of Catholicism into Yoruba belief. Slaves were allowed to join
societies called Cabildos, which were devoted to specific saints.
Members of the Cabildos paraded - and formed groups ostensibly devoted to
the Catholic images, while still practicing as priests in the older Yoruba
tradition. These Lukumi priests, as
a result, were called “santeros”.
e.
What/who are the Orisha?
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.
f.
What are Egun?
Lineal
ancestral spirits. All
ceremonies and rituals in the Lukumi religion begin with paying homage to
one’s ancestors.
g.
Why is your religion secret?
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
won a Supreme court case in 1993, it
opened the doors for Lukumi worshippers to begin to practice openly in the
United States
. There
is still a level or fear and paranoia - heightened by media sensationalism,
misinformation, and local ordinances that restrict Lukumi
worshippers from openly declaring their faith and exercising their right
to worship. As more scholarly books
are published, as Lukumi’s become more pro-active, this situation is changing.
The Internet has played a major role in this process.
h.
How do I deal with a Lukumi practitioner as an employer, co-worker, teacher,
health practitioner, corrections officer?
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.
2.
QUESTIONS ABOUT LUKUMI AS A BELIEF SYSTEM AND IN RELATIONSHIP TO OTHER
RELIGIONS/FAITHS
a.
Do you believe in God?
Yes
we believe in a Creator who we call Olodumare.
b.
Do you believe in the Devil?
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.
c.
Do you have a Church or place to worship?
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.
d.
Do you have a religious text like the Bible or Koran?
Yes
- but it was orally transmitted until recently.
This corpus of knowledge includes Odu Ifa and patakis (moral parables)
e.
Where can I find / read your sacred text? Who
wrote it?
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.
f.
Is Lukumi/Santeria a cult?
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
.
g.
Isn't Lukumi/Santeria voodoo?
No.
Voudou or Vodoun is an West African religion brought to the
New World
by the Fon people of
Dahomey
, and though they have similarities they
are different in genesis.
h.
What's the difference between Lukumi and Espiritismo?
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.
i.
Is Lukumi a Pagan religion and if not what makes Lukumi different?
If
you define Pagan as a pan-theistic folk tradition, then no - because Lukumi
Yoruba belief is mono-theistic and urban.
j.
Isn't Santeria/Lukumi brujeria(witchcraft)?
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.
l.
Who is the symbolic or de facto leader of your religion, i.e. - Pope, Dalai
Lama, Archbishop, Ayatollah, etc.?
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.
m.
What are the "unchanging truths" of your religion?
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.
n.
How old is your religion? Who
founded it?
This
question is debatable -many archeologists and historians have asserted that the
Yoruba migrated to what is now
Nigeria
around 1000 C.E.
The greatest influx of Yoruba slaves arrived in
Cuba
by the mid to late 1800’s so Lukumi
as it is practiced today has ancient roots with modern
New World
modifications.
o.
How many followers do you have, worldwide?
Estimates
range from 15 million to 40 million world wide.
Figures in the
US
are debatable - since there are still
many religionists who will not admit openly to their practice, due to prejudice
and legal suppression.
p.
Where can I go to find out more information?
See
book lists and suggested reading posts google group alt.religion.orisha
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.
3.
QUESTIONS ABOUT LUKUMI STRUCTURE AND ORGANIZATION
a.
What is a rama?
A
lineage of priests - dating back to one common initiated ancestor
b.
What is an ile?
A
group of related priests, and godchildren (initiated and uninitiated) who come
together to pray, to learn, and to
perform ceremonies.
c.
What is the relationship between Babalawos and Santeros?
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.
d.
What are the different levels in the religion?
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)
4.
IYAWOS - BRIDES OF THE ORISHA
a.
What is a Iyawo?
A recently initiated priest. Iyawo means
“bride of the Orisha”
b.
Why is he/she wearing all white ?
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.
c.
Why can’t Iyawos take pictures?
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.
d.
Why can’t I touch a Iyawo?
Because they pick up other peoples’ energy.
e.
Why are they eating on the floor?
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.
f.
If I'm married, do I have to give up sex with my partner during my Iyawo year?
No.
g.
What taboos do you have to observe during your Iyawo year?
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.
f.
What do I do if my job has problems with me dressing in white?
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
5.
QUESTIONS ABOUT LUKUMI PRACTICE
a. What taboos are practiced in Lukumi?
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)
b. Why do you have taboos?
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
c.
What is ache?
Ache is a Yoruba concept for power and divine grace
d. Why do you sacrifice animals?
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.
e. Do you sacrifice people?
No.
f. What is possession?
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”.
g. Why do you burn candles?
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.
h. Why must women wear skirts?
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.
i. Why do you wear beads, (elekes, collares)? What do the beads mean?
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
j. Do you have to wear those bracelets?
The bracelets (ides or manillas)
are like the beads (elekes) - they represent different Orishas and are
consecrated.
k. Why can't I touch your necklaces (elekes)?
Because they are sacred.
l. How do you talk or pray to Orishas?
We say many types of prayers, called Oriki and for us
song is also prayer as is dance.
m. Can Orishas understand me if I speak English?
Orishas
understand the language of the heart.
6.
DIVINATION/READINGS
a. What is Lukumi divination?
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.
c. Do I have to join to get a reading?
No. Diviners
see clients who are not Aborisha.
d. How do I select a person to give me a reading?
Try to get a referral from someone with experience in
the religion who can recommend a qualified diviner.
e. What does it cost?
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.
f. What is ebo?
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.
g. Why do I have to do an ebo?
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?
h. Who will do one for me if I’m not a member?
The person who marked the Ebo for you
i. How do I find out my guardian Orisha?
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”.
7.
QUESTIONS ABOUT JOINING THE LUKUMI FAITH
a. Who can join? Can only Hispanics and African-Americans join?
Depending on the ile - some are predominantly
African-American or Afro-Caribbean, others predominantly Spanish speaking -
but many iles these days are multi-cultural.
b. Do I have to speak/learn Spanish?
It helps to learn some Spanish if you are going to
participate in the larger community.
c. Do I have to speak/learn Yoruba?
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
- but Orishas understand all languages.
d. How do I join, find
and choose a godparent?
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.
Three good introductory texts
are: Four New World Yoruba
Rituals, by John Mason, Finding Soul on the Path to the Orisha, by
Tobe Melora Correal and Santeria, by Joseph Murphy.
Second. After you have
done some reading, then start
looking for an ile and godparents, or at least a godparent. Orisha
traditions are communal and hierarchical. These are not "do-it-yourself"
traditions, and you cannot self-initiate. This is a lineage based system
- with levels of initiation, and it takes time to move through these levels and
be trained. Not everyone has a calling to the priesthood. Some
people are content to join an ile and stay as simple worshippers. Some
folks don't even go that far - they are simply "clients" looking for
advice. Be clear about what level of interest or involvement you want to
have. The godparent becomes your teacher and guide.
See alt.religion.orisha
post, I wrote entitled “Advice
to Newcomers to Orisha worship” at http://groups.google.com/group/alt.religion.orisha/browse_thread/thread/28178f4ae7d8ae28/1660d167477dbc9f#1660d167477dbc9f
for more specific details.
The same post is also located here on this site - with minor changes
- Advice to Newcomers .
e. How can I verify that someone is really a Lukumi priest?
Several online sites can direct you to legitimate
priests
CLBA - Church of the Lukumi Babaluaye
http://www.church-of-the-lukumi.org/
Organization of Lukumi Unity
http://www.lukumiunity.org/
Santeria Lucumi Online
Community
http://santerialukumi.proboards49.com/index.cgi
and for
traditional Ifa try:
http://www.irunmole.org/
Beware of ANY site, or purported priest that
offers readings or initiations over the phone or by credit card.
f. What are the costs of joining an ile?
Costs vary from state to state and by region, but the
initial cost is in time - you have to be willing to spend time participating in
ile functions. If you decide to
receive elekes - the costs range from 121 to about 500 -
depending on the region and ile practices.
g. Why
isn’t everything free?
An ile is a church and congregation, and ritual
requires monetary support,
as well as the time contributed by members.
h. What is the responsibility of a godparent to a godchild?
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.
i. What is the responsibility of a godchild to a godparent?
To be receptive to learning, to respect the rules and
traditions of the ile.
j. Does everyone have to be a priest?
No.
k. What is an aleyo?
Aleyo
means stranger - but is a term often applied to members of the religion who are
not initiated. The proper term is
Aborisha
l. What are
the warriors?
Warriors are the Orishas Elegua, Osun, Ogun and
Ochosi who are often received together. This is a common initiation for
Aborishas (non-priests)
m. What is half-seated?
There is a debate about this term - but some iles
consider a person who has received beads and warriors as “half-seated” and
allow them to participate in certain rituals and to
receive training that is not considered to be appropriate for a newcomer.
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.
o. Can joining this religion fix all my problems (marital, sexual,
health, job related)?
No. No.
No.
p. Do you have to be baptized in church to join?
I have heard this from some heavily Catholic
influenced priests - but the answer is No. We
have our own rituals involving water.
q. Do you have to be a Catholic?
No. I
know priests that continue to practice Judaism, Islam, Buddhism, & Hinduism.
r. If I am Catholic do I have to quit?
No. Many
people practice parallel worship.
s. Can I be a vegetarian and join this religion?
Yes. But
there are times you will have to ritually taste small amounts of meat.
8.QUESTIONS
ABOUT ANCESTOR REVERENCE
a. How do I begin to honor my ancestors?
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.
.b. What is a boveda?
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.
c. How is an Egun shrine different from a boveda?
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
d. What is an Egun stick?
A tall wooden staff - usually about your height,
which is used to ceremonially call for the blessing of the ancestors.
e. Suppose some of my ancestors were bad people? Do I still honor them?
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.
g. What is a “misa” or spiritual mass?
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.
9.
RITUALS AND EVENTS IN THE RELIGION THAT ARE OPEN TO THE PUBLIC
a. Why do you have drummings?
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:
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.
c. Will I get possessed?
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.
d. How do you learn those songs?
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.
e. What do the songs mean?
They are praise songs to different Orishas, some
encouraging them to come amongst us.
f. What do the dances mean?
The dances are ritual invocations of the Orishas and
portray elements of the Orishas character and essence.
g. How do I learn them?
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.
10.
RULES OF BEHAVIOR FOR ALEYOS AND GUESTS AT LUKUMI EVENTS AND CEREMONIES
a. Are there different rules of
behavior and or protocols for members and
non-members?
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.
b.
Why are people prostrating themselves to the shrine or to priests?
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.
c.
What are the protocols for aborishas?
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".
d. What are
the protocols for an ocha birthday?
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.
11.Table manners/ FOOD, EATING, SERVING protocols
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.
12.
General descriptions of OTHER Lukumi
Ceremonies:
a.
Can Lucumi priests perform weddings?
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.
b. What other kinds of ceremonies are there other than drummings and
initiations?
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
c.
Are there other traditions practiced with Lukumi/Santeria?
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.
No
one FAQ can answer every question regarding a religion and its history, rituals,
and traditions but hopefully this will be a starting point for demystifying a
beautiful faith that has been misunderstood by many outsiders for several
hundred years.
original draft FAQ Dec 2005
updated
April 12, 2006
Written
by Denise Oliver-Velez
Many
thanks to those who contributed to this effort - folks from OLU, Afolabi, Jesse
and countless others.
You are welcome to use this material - but must cite the
author and source.
Thank you,
Denise
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