LA REGLA OCHA

SANTERIA
 

illé mío, ilé masó,
secuatá ilé
quindia acocó
 

(Yo vengo por un camino y saludo a los dueños de esta casa

las siete potencias

Ashe

Is a religious tradition of African origin that developed in Cuba and that was spread throughout the Caribbean and the United States by exiles of the revolution of 1959. Santería began in the nineteenth century when hundreds of thousands of men and women of the Yoruba people, from what are now Nigeria and Benin, were brought to Cuba to work in the island's booming sugar industry ... The Cuban Yoruba often used the iconography of Catholic saints to express their devotion to Yoruba spirits called orishas. The name Santería, "the way of the saints," is the most common Spanish word used to describe these practices and the word santero (m.) or santera (f.) indicates an initiated devotee. Later generations of santeros would construct elaborate systems of correspondences between orishas and saints, leading observers to see this Caribbean religion as a model for understanding religious syncretism and cultural change. Despite the frequent presence of Catholic symbols in Santería rites and the attendance of santeros at Catholic sacraments, Santería is essentially an African way of worship drawn into a symbolic relationship with Catholicism.

Santería's Roots

Santería evolved from a traditional African religion that began in the Nile Valley among a people called the Twa. The Twa split into four sub-groupings several thousand years ago. Those who moved to the north were called Ta-Merrians or Aegyptians. Those who settled to the south were known as Amazulus, while the branch that moved east were called Agikuyus. The final group, and the primary one to influence the emergence of Santería, was the Yoruba, who settled in the west. Specifically, the Yoruba settled in what is today known as southwestern Nigeria. They developed powerful kingdoms - the most important being Benin, Dahomey, and the Yoruba city states. These kingdoms remained intact from the twelfth century until the beginning of the seventeenth century. At that time the Ewe people made war against the Yoruba, forcing them to flee to the west coast of Nigeria. Shortly following their move to the west coast, literally thousands of Yorubas were captured by slave traders and brought to the new world. Something that could not be taken from them was their religious tradition. As thousands of slaves were transported to Cuba and Brazil, so were the beginnings of what is now called Santería. Today, all across Latin America, the descendants of those slaves, plus many Indians and millions of the descendants of the conquistadors, continue to practice a new form of the old religion.

                       

Although the local manifestations of Santería vary from country to country, and even from region to region in many nations, there appears to be a set of common beliefs held by all santeros. Following are some of them.
 Ashé (ah-SHAY) is defined as "Power, grace, blood, the life force of God, the orishas, and nature." Ashé is considered the source of everything. It is the force that maintains order and balance in the universe. When an individual or the group experiences emotional, spiritual, physical, or economic problems, it is a result of an imbalance in ashé. It then becomes necessary to consult an oracle to determine the cause and to find the solution. Raul Canizares explained ashé in this way:

The concept of ashé is central to understanding the right and wrong in Santería. Ashé - from the Yoruba Ase - is, like the Hindu term dharma, a dynamic and hard-to-define concept. While the word ashé has become part of the popular Cuban lexicon, meaning "luck" or "charisma," its ontological meaning is much deeper, referring to a sense of order and balance in the universe. Ashé is the ultimate source of everything.

In order to combat the forces that cause imbalance in ashé, the santero needs a power source. That source is the orishas. Orishas are personal manifestations of ashé. The Yoruba number more than 1,700 orishas among their pantheon of gods. However, only a very few are honored in varying degrees from village to village. The number of popular orishas in Caribbean and American Santería is fewer than two dozen, with only one dozen considered to be prominent. The most important orishas are those that are called the "siete potencias." In English, they are referred to as the seven empowering orishas, or the Seven African Powers. Only they can be ritually placed, or installed, inside the santero's head. They are considered manifestations of God and give the santero power to carry out desired actions. Their attributes and actions will be discussed more fully in a later chapter

Oludamare, also called Olofí, is the name given to God, the owner of all destinies. Santería teaches that Oludamare is the ultimate destiny of all creation. To know one's destiny is to experience order. This is accomplished through divination. Santería has given the name Ifa to the orisha Orula. This orisha chooses a priest, called a babaloa, to whom is given the power of divination. Ifa is not installed, or "seated", in the head of the santero. Rather he is received into his very soul. The babaloa then receives the ability to reveal a person's destiny through the many methods of divination. Thus, he is respected as one through whom the gods grant the inquirer an understanding of his destiny. Therefore, order is maintained.

Sacrifice

Ebo, sacrifice, is central to the belief system of Santería. The orishas demand sacrifices as means of propitiation. Sacrifices may take on many forms such as feasts, baths, cigar smoke, initiations, and special food offerings. The santero believes that the ashé of the sacrifice is consumed by the orisha. Ashé is invisibly received in vegetable sacrifices while it is transmitted to the orisha through the blood of animal sacrifices.

Trance 

Each santero yearns for intimate encounters with his personal orisha. Through drums and dances, the orisha is invited to bajar el santo, or, in other words, to mount the head of the medium, also called "caballo" (horse). When this happens, the santero enters into a trance-like state and normally remembers nothing following the possession. The santeros believe that they are literally incarnated by the orisha. During this incarnation, they receive special powers that allow them to make amazing predictions about the per-sonal lives of inquirers.

Initiation

Joseph M. Murphy spoke of the importance of initiation. His words almost seem to describe an evangelistic role, although Santería claims to have no interest in evangelism. He said:

Santeros speak of "making" the saint ... Although I have used the word santero to refer to all santería devotees, only those who have made the saint can properly be called santeras or santeros. Their role is revealed in the Lucumí words iyalocha and babalocha. Iya means both mother and wife and baba both father and husband. Ocha is orisha. So initiates are both mothers and wives, fathers and husbands, of the orishas. They serve their orishas as spouses and give birth to orishas by making them in the heads of new initiates. Thus an orisha is in a continual process of rebirth, being made anew every time an iyalocha gives birth to a new godchild.

Initiation is the entrance into the life of a true santero. The only decision the initiate makes is to open himself up to possession by an orisha. The devotee has no choice regarding which orisha will be "seated upon" him or her. By means of consultation with the oracles through divination and by direct intervention of the orisha,the initiate discovers which "god" has laid claim to him

 

THE GODS OF SANTERIA

As cited earlier in this paper, the orishas, or the manifestations of the gods, number less than two dozen in Santería. Among them there are seven that are considered principle orishas. These are the seven that can be "seated" in the head of a santero. They are Obatalá, Elegguá, Chango, Ogun, Oshún, Yemaya, and Oya. In addition, Ifa, who chooses the babaloa, can also possess the santero.  There are other orishas that, while not worshipped to the extent of the "siete potencias," can be received by the santero. They are not "seated" in the head. Only a principle orisha can control the devotee. However, there are others that are received for the purposes of the other seven. They are known as "nature spirits" and are referred to as minor orishas. Other orishas are received and, unlike the minor orishas, are worshipped, but not "seated." Santeros believe that their ashé cannot be contained within the head because in the case of some it is too powerful, or too immature and unpredictable in regard to others.

THE "SIETE POTENCIAS"

Santería teaches that the seven powerful orishas, the "siete potencias," control every aspect of life. Each has different characteristics and play different roles. The immense power of the orisha is sought by individuals who pay homage to that particular one. At the same time, it is recognized that they act as a group to chart the destiny of each human life.

 
Obatalá

Obatalá is the god of peace and purity and the father of mankind. He is commonly called the "King of the White Cloth." Santeros believe that Obatalá controls the mind and all thought. This orisha is depicted as having both male and female attributes, although he is always referred to in the masculine. Often, santeros carry their offerings for Obatalá to the mountains, where they believe he lives.  Each orisha is fashioned in the form of an image. These images are not simply lined up side by side when santeros meet, nor are they confined to a single space. There is a definite hierarchy, depicted by the porcelain tureens being stacked one upon the other. Obatalá, considered the father of all orishas, occupies the top position.

Elegguá

Knowledge of the attributes and characteristics of Elegguá is fundamental for the practitioner of Santería. This orisha is the revealer of the way to the other orishas. Raul Canizares explained the role of Elegguá as follows:

Elegguá is a mischievous, childlike, theriomorphic figure in the Yoruba/Santería pantheon. Both loved and feared, he is an orisha of vast importance. He has many manifestations, more than any other orisha. Elegguá is the Lord of the Crossroads, a title that alludes to the orisha's control over people's destinies. As Guardian of the Gates, Elegguá protects homes and opens the gates of opportunity for those he favors. Elegguá is also God's messenger and as such is the only orisha other than the great Obatalá to know the secret place where God Almighty, Oludamare, resides. Because of all his attributes, wherever the orisha are revered, Elegguá is the first orisha to be propitiated. Keeping Elegguá happy is a major concern to all santeros.

Santeros believe that all of the orishas have power to bless and to curse. However, all offerings and homage paid to the others will be useless if Elegguá has not been satisfied first. Success in pleasing Elegguá can result in victory over the worst situations, while failure to make him happy can bring calamity upon the most powerful and contented people.

Chango

Without a doubt, the most popular orisha in Santería is Chango (sometimes spelled "Shango"). Chango is the ruler of violent storms. Santeros believe that he can harness the forces of nature and transform them into peace and under- standing. Migene González-Wippler described how the followers of Chango, whether the Yoruba of Africa or the san- teros of Latin America, seek to capture his power. She said:

As in Santería, the shrines of Chango in Oyo preserve the orisha's power in the thunderstones (piedras de rayo in Santería), which are collected by the priests when lightning falls. The thunderstones are kept inside a calabash (a wooden batea or bowl in Santería), which sits upon a wooden mortar or odo Chango (known as pilon in Santería). On the orisha's festival, the mortar is washed in water containing the crushed leaves of several plants sacred to Chango, the juice of a snail, and palm oil (epo). Then a rooster is sacrificed and its blood poured upon the thunderstones. Later on, the blood of a ram, which is Chango's sacred animal, is also poured on the stones. During the sacrificial offering, the priest touches the mortar and asks Esu (Elegguá), who is the bearer of all sacrifices, to carry the sacrifice to Chango. These practices have survived, with very few changes, in Santería.

Besides being the source of power, Chango is also exalted as the giver of courage. He provides courage for any change that men face in life and in death. For example, it is believed that Oya opens the doors to the realm of death.  It is Chango that provides the courage to enter death's domain.

Ogun

The patron of all metals is Ogun. He is called the "ironworker." Ogun seems to have a split personality. He ensures employment for his followers and protects them from criminals. However, he is given credit for all car and railroad accidents that result in bloodshed. González-Wippler said:

As a symbol of war, Ogun is much feared and respected in Santería. Some santeros say that he is the father of all tragedy, a symbol of all the pain and horror caused by war and violence. The orisha is worshipped and propitiated so that he will protect his followers from the very things he represents.

Oshún

Oshún takes her name from the Oshún River that is found in the region of Oshogo in Nigeria. She is the goddess of the river. She is the orisha of rivers and fresh water. Because life without water is impossible, allegiance to her is considered indispensable for a happy life. Oshún's powers extend to the womb. It is believed that she controls the abdominal area. Whenever there are problems in regard to pregnancies, she is consulted. Oshún plays an important role in the passage of new initiates into Santería. As part of the initiation ceremony the iyawo (initiate) is taken to a clear mountain stream. As he enters the waters, he is stripped of all clothing to indicate that his old life and all of its impurities are being removed. An offering of honey, palm oil, shrimps, and cornmeal is scattered in the waters. Santeros believe that this act entices Oshún to sweeten the passage into Santería for the initiate. A santera described her time in the waters of Oshún this way:

The experience in the river was beautiful ... it was a beautiful place ... I've never been able to find it again. And the water was nice and warm. I wasn't afraid, but I felt so different from that moment on. And going in silence and coming back in silence made me feel like I was a new person already.

In spite of testimonies like this one, it must be emphasized that devotees of Oshún do not bask in wonderful feelings of warmth and security. Oshún is Chango's wife. Because she is, Santeros believe that she understands the problems of love and marriage and that she is particularly adept at solving money problems. However, those who solicit her help walk in fear. They believe that if she is not approached correctly, she can just as easily take money as give it.

Yemaya

Yemaya is Oshún's sister. She is the goddess of the sea waters. This orisha ranks as one of the most popular in Santería. She is the orisha of maternity, and is even credited with taking care of Oshún's children (initiates). Santeros believe that Oshún is too busy with her constant love affairs to spend much time with her children. Yet, she is not considered a bad mother. To the contrary, Oshún is a good mother because she knows that Yemaya loves children and, therefore, is willing to entrust the care of her own to Yemaya. As the goddess of the seas, Yemaya is worshipped as the mother of all life. When she is summoned, it is believed that she endows the worshippers with love and tenderness as she possesses them. Those who are possessed by Yemaya immediately dress themselves in a long white gown, dance to the music of drums, and sway with motions that mimic the movement of ocean waves. As the beat of the drums quicken, the devotee dances like "the waves of a hurrcane."

One interesting fact about Yemaya that seems to contradict her reputation as a goddess of tenderness, beauty, and love has to do with a very unusual behavior. Cockroaches are her favorite food. When she possesses a santero, he will eat every cockroach in sight. Because the insect is favored as messengers by other gods as well, care is taken to be sure that cockroaches are not in view when Yemaya is summoned. This seems to indicate that this "tender" orisha has a crude and dark side as well

.

Oya

Oya is the orisha of storms and the ruler of the dead. She is a complex orisha and the only one that has power over the dead. Luis Manuel Nuñez said:

Since she is a compassionate orisha, she has allowed many dying children to live as a gift to their parents. Cemeteries are known as "ile yansan," Oya's house. Any- one who uses dead bodies or parts of dead bodies in their ceremonies must render payment and homage to Oya. When- ever there is a haunting, Oya is summoned to dismiss the spirit. Sacrifices must be made to ensure that she takes an interest in the matter. Oya is the orisha of tornadoes and twisting storms, hurricanes and gales. The four winds are dominated by Elegguá, Orunmila, Obatalá, and Oya. Oya has such a terrible face that anyone looking on it will be stricken mad or blind. In ceremonies where Oya descends, no one looks upon her. When she possesses someone, she puts on a red crepe dress or a flowered dress and weaves multicolored ribbons around her head. She only dances warrior dances. When her "children" enter trance, some of them can handle live coals with their bare hands.

LA REGLA OCHA

En esta ocasión describiremos en apretada síntesis, la Regla de Ocha, conocida popularmente en Cuba como santería. El término santería es cubano y quien primero lo utilizó para calificar el culto a la Regla de Ocha en la Isla fue Rómulo Lachatañeré, ilustre santiaguero graduado de Doctor en Farmacia en la Universidad de La Habana y cuyos aportes al estudio de las religiones afrocubanas son reconocidos internacionalmente. Según él nos la describe:

"… la santería constituye el sistema religioso de los afrocubanos y a la presencia en Cuba de los esclavos lucumí -negros procedentes de Yoruba- se debe la existencia de tales creencias, agrupadas por los afrocubanos en la santería.

Del contacto entre las religiones africanas y el catolicismo, surgió una deidad novísima, consecuencia de las identidades entre las deidades africanas y los santos del panteón católico, a la que se le dio el nombre de el santo; así como a la nueva forma de adoración nacida en este proceso, se le dio el nombre de santería. De suerte que ésta, agrupando las distintas creencias africanas transformadas en el ambiente, ha de reconocerse como la expresión de un sistema de cultos con características locales -en lo que a Cuba se refiere-, y cuyo elemento esencial responde a la adoración de el santo o a la original deidad nacida en el sincretismo.

Los otros rasgos, como las influencias llamadas mayombe, brujería de congo, palo, etc., establecen, precisamente, la diferencia entre la santería como un sistema religioso y la brujería…"

Las sedes fundamentales de la santería en Cuba son las provincias de Matanzas y Ciudad de La Habana. En Matanzas se trabaja la santería con mayor presencia arará (material) y en La Habana lucumí (espiritual). Lo cierto es que el trabajo de los santeros con arará se considera de mayor poder que el espiritual del lucumí y sus ceremonias son más costosas, como por ejemplo sería recibir un San Lázaro o Babalú Ayé en lucumí o arará.

Los santeros se agrupan en familias religiosas o casas templos, alrededor del padrino o madrina y sus ahijados, existiendo relaciones entre estas familias, pero no reconociéndose subordinación alguna entre ellas. El culto al santo es personal y de ahí que esta religión no cuente con iglesias.

El Obba es como el sacerdote de la Regla de Ocha, calificado por su preparación y conocimientos de los 16 oddun o signos, que constituyen como una especie de biblia para la religión yoruba. Sin embargo, el santero no puede trabajar más allá del signo 13, estando obligado a trasladar a un babalawo o sacerdote Ifá a quien durante una consulta espiritual, le salga cualquiera de los oddun entre el 14 y el 16.

El oráculo fundamental del santero es el diloggún o caracoles, que también se le conoce con los nombres de echarse los caracoles, registrase o hacerse una visita, aunque al igual que el babalawo trabaja con los cocos. Los cocos (obi), que también se usan para adivinar, tienen un uso limitado en el quehacer adivinatorio, limitándose su uso a responder negativa o afirmativamente las preguntas que se les hace. No se usa para preguntar otros temas. Ningún santero puede trabajar los oráculos del culto a Ifá, ni el tablero ni el ekuele. Incluso quien practique la santería, porque su signo en su Ita así se lo predijo, no puede ser jamás babalawo.

La antigüedad y prestigio de un santero no está dado solo por su edad o conocimientos o poderes adivinatorios, sino por la fecha que se hizo santo. Por ello un joven que le hicieron santo cuando niño tiene mayor nivel en la santería que un hombre adulto o hasta anciano que se haya asentado el santo en la cabeza unos pocos años antes. Usted nace para la Regla de Ocha cuando se hace santo, a partir de ahí comienza su nueva vida, como si naciese o viniese al mundo de nuevo.

La ceremonia fundamental de la santería es lo que se denomina hacerse santo (kariosha), la cual puede durar de 5 a 7 días y debe estar precedida de las misas espirituales. Asimismo, nadie puede afirmar que se ha hecho santo si posteriormente no cumple con el ebbó de los tres meses. Mientras no lo haga sigue estando como se dice sentado. Aunque estas ceremonias son secretas, podemos decirles que entre sus aspectos fundamentales están el llamado día del medio, la coronación del aleyo y la lectura de su itá. Todo aquel que vaya a iniciarse en la santería, debe recibir primero los guerreros y la mano de orula si es hombre o el kofa de orula si es mujer, ocasión en que el sacerdote Ifá le define cual es su santo de cabecera.

El iniciado está obligado a vestir de blanco durante un año y a un número de restricciones que de violarlas no solo molestaría a su deidad o santo, sino que también le restaría prestigio a la casa o familia donde se consagró. Toda cubana quiere ser Ochún (vírgen da la Caridad del Cobre, patrona de Cuba) y todo cubano Changó (Santa Barbará), pero deberá hacerse el santo que defina su ita.

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