Obá Oriaté Willie Ramos, Ilarí Obá
Miami, Florida
Miami has been rocked by a recent incident involving Lukumí and traditional Yoruba priests and priestesses. At least two people already ordained in the Lukumí priesthood, have been re-ordained by a group of traditional Yoruba priests that have been causing unfortunate and destabilizing waves in this city. Despite the controversial nature of the ceremonies, to add insult to injury, the rites counted with the active participation of Lukumí olorishas and a Lukumí apuón and babalawo who has become relatively well known in the community since his arrival from Cuba three or four years ago.
Ultimately, while as a priest I may have my personal opinion about this incident, an opinion that seems to be shared by the majority of the Orisha community in this city, there is little I or anyone can do at this stage to revert this process. Clearly, the participants—the ordained and the traditional Yoruba olorishas that performed the ordination—made a choice and I will respect that choice, even if I disagree. My major conflict, however, is not with them, but with what is clearly a process that will subsequently bring about instability to our mutual religious traditions. Sadly, these olorishas are undermining the wellbeing of the Orisha religion, in Africa and in the Americas, with reckless disregard for the long-term consequences of their actions. This, too, is their choice, but it is an option that I and many other Lukumís in this city are not willing to accept acquiescently because at its core are issues of orthodoxy and validity.
As such, as an olorisha who for years has made numerable contributions to the expansion of Lukumí religion; toward promoting understanding, tolerance, and respect in a society that does not necessarily accept us, I join the growing number of olorishas in Miami that condemn the vile and offensive ridicule of the Lukumí Orisha tradition and the contemptible disrespect for our ancestors by all the participants in these ceremonies, but more so by those Lukumí that played an active part in this travesty. I stress that were it not for our foremothers and fathers, for those alagbás that laid the foundations of Orisha in Cuba and other areas of the New World, Traditional Yoruba priests and priestesses would not be able to function outside Africa today with the facility that they do. Whether they acknowledge it or not, and in spite our virtues and flaws, we, the Cuban Lukumí, laid the foundations in this region of the New World. If for nothing else, we must at least be given our due respect for this much.
I sincerely believe that those Lukumí olorishas that actively participated in these ordinations consciously mocked our Lukumí forebears and our religious heritage. Their direct participation in these initiations is reprehensible, irresponsible, and by all means unforgiveable because they perpetrate a direct and outrageous affront to us as a religious community. Their actions constitute a deplorable transgression against our religious legacy because they question and cast doubt on our validity and orthodoxy as a growing world religion. As such, I am not willing to sit idly while a misguided and injudicious group of people maliciously burrow at the foundations of our community, disregard its historical plight, destroy its stability, and question its legitimacy and validity, something that has taken the Lukumí and their descendants almost two hundred years to accomplish! We cannot allow the seeds of discord and instability to sprout among us—Traditionalists, Lukumí, and all Diasporan traditions—because instead of promoting understanding and mutual cooperation, these seeds will only evolve into confusion, tension and intolerance. Sadly, instead of seeking unification and cooperation, these initiations will only contribute to the further fractioning of the Orisha religion in Africa and the Americas.
Consequently, this disrespectful and unethical violation of our religious ethics has left me no choice but to unreservedly join the ranks of Lukumís that support those rightful critics that are calling for the outright censure and complete banishment from our rituals of those priests that participated in this insolent and odious travesty. While we cannot revoke their priesthood, given that this is Olodumare’s prerogative, we can reject them and refuse to allow them to benefit in any way from our rituals and celebrations. If our practices are not legitimate enough for these Lukumí olorishas to respect and defend, then they should not take any part at all in any Lukumí ceremony!
Nevertheless, the question of the long-term effects of these events still remains unanswered. By condemning these individuals and closing our doors to them we will not resolve the major issues at hand. This requires a completely different approach. For years, I and others have continuously stressed the need for the Diaspora and Africa to sit down and discuss our religious position and future. At this point, it is imperative that we do so before these and similar despicable offenses provoke an avalanche of controversies among our priests and priestesses that will only spread greater havoc and lead to further misunderstanding and divisionism.
In the name of civility, I call for a congress that counts with the participation of legitimate and reverent representatives from Yorubaland, Cuba, the United States, Brazil, Trinidad, and other areas of the Orisha Diaspora. I call for a meeting of the minds, one in which we can all come together to the table and speak as equals, free of condescension and arrogance. It is crucial that we sponsor an encounter in which we can openly engage the ways in which we as a religious community can achieve a common awareness, a mutual understanding, respect for our differences, and most importantly, the unification of a people that worship the same deities even if our approaches differ! If we cannot respect our own devotion, regardless of our ritual differences, then we cannot, and do not, respect Olodumare and the orishas!
Obá Oriaté Willie Ramos, Ilarí Obá
10 Responses to “An Editorial: The four-legged dog can only take one path at a time”
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The Lukumi community is long past due in the establishment of a congress to oversee the direction our religion goes in. We can not allow our traditions and heritage to become bastardized! We must take a stand. This is incredibly important. We need a way to identify those who are not following the protocols set forth by our ancestors. This is a time to act.
Respectfully,
Omoluwabi
Alafia,
From the time that the traditional Yoruba practitioners have landed on our shores, there has been this divide. Arrogance has been their calling card, not to offend, but it’s part of their character. I have heard many Yoruba express that they could not understand the Lukumi traditions and practices, as they were incorrect according to their knowledge.
Many Africans have observed the misinterpretations of certain Yoruba words and rituals, yet failed to recognize the efficacy of the Lukumi traditions in its sustainability. The true testimony of its legitimacy is that it is a religious practice that works and has called to many of all cultures; thus it has spread throughout the New World and become a New World Religion.
The Yoruba Worldview seems to be remiss in understanding that once a religious tradition leaves the shores of its origin, it is not solely of that land. New societal adaptations will be integrated into religious practices, and a new religious tradition will evolve. The Lukumi/Santeria integrated some of the Yoruba traditions to maintain the tradition with respect in their rituals and practices.
So often, I’ve heard about organizing panels of various religious traditions, but the interest seems to be sparse, for everyone wants to be the top dog, the “Righteous Religion,” The ego has no cultural boundaries. I’ve known many who have made Ocha in the Lukumi tradition and have made the transition to the Yoruba or Anago tradition.
Because we haven’t transcribed rules or religious mandates on paper, there is a big price to pay in remaining an oral tradition. The oldest religion in the world, Hinduism, was forced to have government intervention, so to identify their beliefs because the practices varied so much among regions and there were wars over the discrepancies. Did the people change their practices? No.
The Yoruba don’t share our discontent. For their cosmogony is a belief in constant change and integrating principals and beliefs. If a person is a Christian, they go to church, yet consult with a babalawo over a problem;in their view they are not disrespecting the Christian church. The Christian clergy may brainwash the African people to abandon their tradition, but many adhere to integrating both practices. It’s the Yoruba Worldview. Perhaps we could learn from their perspective.
When there is a initiation performed over the Lukumi, they consider it a separate ritual not an act of disregard or disrespect of the Lukumi ritual, for they believe theirs is the true religion. However, they are not exposed to as many philsophies, literature and teachings as we are here.
Of course, it is the decision of the elders to make the decision of whether to ostracize those who have initiated the Yoruba ritual over the Lukumi. Isn’t judgement the decision of Olodumare and the Orisas?
Remember, it is stated that there are 401 Orisas; the one stands for an infinite number. Perhaps our perspective needs to be more flexible. There is far too much emphasis on ritual and purity of practice rather than priests conducting themselves with purity of integrity and developed character. Conflicts over religious practices have been our problem for hundreds of years.
Very rarely do I hear concern regarding the caliber of people making Ocha when priests are allowing their ase to be dissipated and disrespected on unsavory characters who want to elude prison sentences or enhance their pocket.
If this is a point of sensitivity and rage, then a religious ordinance should be constructed stating the rules that one must follow to become a priest and remain in the community as a respected elder.
Many go over to Africa who have made Ocha in the Lukumi system, and they’re told they can practice both as an Oriate and Babalawo. People are searching for different things,there is a preoccupation to find THE TRUTH! There are those that are hungry for power and seek an elevated position in the Orisa community, as if they’re obtaining various Orisa post graduate degrees. If they wish to practice in the Yoruba tradition that is their choice. However, we have our traditions,and there should be a mutual respect regardless of differences.Those choosing to practice in both systems must not expect to return to our shores and be welcomed into our rooms of Ocha and Ifa.
With Hope we Continue to
Follow the Way of the Orisa with their Many Roads!
Kathryn Forestal,Chicago
Yomi Yomi
Kathryn Forestal expressed well: there is no code or bible defining what is right in the religion of Orisha. Being born in Nigeria or by large in Africa is not certification of purity. Candomblé (my only experience) has served well the needs of generations and recent adepts.
Alafia!!
Living im Miami I know What this has done t our community. Although i was ordained many years ago bu Arabim Christobal Puertas, I have practised on my own because i have not felt comfortable with those out there.
I do agree that it is time for a Conclave , If you will, of our priest and prietsess in our to faith to establish once and for all the “rules”. I have seen this faith slowly take a very ugly turn.
http://viewmorepics.myspace.com/index.cfm?fuseaction=user.viewPicture&friendID=397671894&albumId=1428109
The above link displays the issue at hand.
I’ll leave the debate of “Power and Politics” to the future. According to my findings this incident is about the further deteriorization of “Lukumi identity and integrity.”
Moreover, it also strikes the integrity of a “traditional Yoruba” system, among the many Yorubaland regional differences. Nigeria’s regional differences should not be ignored or confused in our Diaspora operational language and definitions. There is not ONE but many regional differences among the traditional Yoruba. This case does not challenge the validity of Yoruba differences. The challenge comes the public perception of ordinations which on their face appear as “innovation.” Such innovations are highly questionable. To claim the ordinations as valid under the banner of “traditional Yoruba from the region of Lagos” needs to be proven. There is no complelling evidence that the [not Yoruba] officiating Awo and olorisha have been trained by their Yoruba elders in Nigeria. The integrity of the Lagos elders are at stake. What we know is that fragmented “traditional” knowledge blended with some Lukumi was used for these ordinations. Therefore, the innovation takes the form of an unknown or new system. A system that is not Traditional or Lukumi but makes the claim of being truth using the label of “traditional Yoruba.” We also know it is not Lukumi. For the moment I’ll coin the frase “Lukumi Babalawos gone Rogue.” Enough is enough. Since 1994, the increase of of a generation going rogue must be addressed. CLBA supports a meeting of the minds.
Alaafia:
Woww … unbelievable … I would not everrr .. reinitiate my Ori .. by anyone — Osa is Osa .. I was initiated in Africa — but my help came through a Lukumi Priest of many years and respected Yemonja in NYC with a huge house. Since I have came back I have been very respected by the Lukumi community!!! Questions of course .. but … my osa was really no different than their’s .., except the amount of orishas one receive.
Nothing has changed — except the river and the Drumming which is done during the entire ceremony!
The River was a wonderful wonderful awesome experience .. Oya’s River … I was initiated to Oya and I have her ase .. whether here or there ..
I cannot condone anyone re-initiating anyone .. the Crown has been ordained ONCE .. I see disprect here for traditions.
But, I have to say this … while we are upset about it .. it is really up to those individuals that allowed their Ori to be reinitiated.
Did not some priest in Cuba be initiated twice .. did not they call him Meji?
There should not be a divide .. I know my place in the community .. I am Traditional … and that is where I will stay .. but, my friends are Lukumi and I love them and I love their lineage .. and I have some of that lineage in my home Fermita Gomez! Ase Ase Ase … probably more …, I cannot ever ever say that my Lukumi tradition is not Traditional because it is ..!!! My Orisha Lukumi are my heart and soul .. as well as my teachers from my past! They brought me up to respect Osa … and that I will always do.
I will always dobale the Orisha on all priest and priestest heads .. whether Lukumi or African Traditional — Osa is Osa!
I draw the line at pointing fingers .. I pray one day that we all respect each other.
Iyawo Oyapidan
Alafia Oba Ramos,
You may remember me from another list which we both took part in some years ago. I knew and worked with your father in in Ochas in New York. A dear friend copied this link to me and after reading it I feel obligated to offer my comments both on your position and the core issue. This is a very important subject which I have a very deep feelings about. However, before offering my comments I think it would appropriate to give an overview of bit my background in the religion as I have initiations in both Lucumi and Traditional practices.
I was crowned Shango with oro for Aganju in 1969 by Polo “Oshaweye” Gonzales ibae. As you surely know he was a well known Oriate in Cuba before relocating to the States. Some 30 years after making Ocha I finally had the opportunity to finally realize something that been noted in my very first reading which was to pass to Ifa. As is customary in Lucumi the shells of Aganu were brought to the floor to ask permission to pass to Ifa in which he gave his blessings. I also asked where it should be done New York, Miami, Cuba or Nigeria. I was told to go to Nigeria which is what I did. In the years as an Olorisha I worked many Ochas assisting many of the New York elders and also worked with many of the Oriates most of which have since made their transition. Being a drummer I played at many bembes in New York and also knew most of the noted Cuban drummers in New York who played bembes. Ethically, I am an African American who took the time to learn enough spanish to be reasonably conversant because I knew that too much was going on around me that I needed to understand. Doing so, I developed a better understanding of the cuban culture as a whole which, in turn earned me the respect of most of the latin community I encountered in the religion.
I offer this brief background on myself to make light of the fact that I have been in Lucumi for a long time and also of the fact that I am well familiar with both the protocols of Lucumi as well and the various peculiarities of the latin community to include their social prejudices. I should note that many of the social prejudices have eroded over the years as more ethnic interaction has taken place in the religion. While I do think that latin prejudices are in some way related to the problems noted in the core topic, I also feel that their are also other issues contributing to this very big and important problem that are even more important.
Let me preface my remarks by saying that I love all manifestations of Yoruba belief. Especially the Lucumi and African versions of which I have initiations in. I love the African for genius of these religious concepts and for being the founders of the tradition. The Lucumi for keeping it alive in the western world under unbelievably harsh conditions and for developing forms of practice that take into account the social structure of the west. They have both played a role in bringing African religion to the brink of being a “world class religion”.
Let me also say that I share your insult in what has taken place with these re-initiations. Ashe is ashe and if the Lucumi initiation was done properly there is no need or valid reason for another initiation. I also agree that there is a need for true elders in both traditions to come together to resolve these issues. That is the first problem. Who will be acknowledged as being qualified to represent each side. Let me also highlight some of the issues that have contributed to the core of this problem.
1. It needs to be fully understood that African desindents in the western world are not the sole vicitums of the slave trade. The slave raids in Africa caused tremendous social and religious upheavel in Africa. The point is that those who think that Nigeria was left with an intact religious system that has continued unchanged in the aftermath of slavery do not understand the impact of slavery in Africa. Just as the Cubans and Brazilians had to reconfigure their practices so did the Africans.
2. African practices have many regional elements and were and still not homogeneous throughout Nigeria. To a large extent this also accounts for the lineage differences in early Cuban practices. In many of the Ocha houses here in the States the differences in the way things are done are not the result of true lineage differece but are the result of the godparents not knowing how things are done in their line so they rely on the guidence of Oriates who are not fully trained to set false policy.
3. New world African practices are even worst. Many new initiates return from Africa with no full understanding of their practice nor training only to be guided by an African with a title who himself is not a trained Orisha initiate. Many come back and just invent a proceedure with no one to question the correctness.
4. The economical situation in Africa is very depressed. Traditional practioners who don’t have a western education which usually comes from a church or islamic run school are at the bottom of social and economic chain. In many instances westerners coming for initiations are viewed as a chance to make money from people who do not understand the culture nor speak the language. Ritual correctness is such instances is often not a concern. Africa is not alone in this as I have also heard of this happening in Cuba as well.
5. There are also nationalistic predjudices as well. African practioners saying they are the “real deal”. Cubans saying that the religon is dead in Africa and they are the one’s who presevered it in tact. The first statement is only true if you find a truly dedicated source for learning. The second statement is absolute fullishness. Any Cuban who says that all of the religion was exported to Cuba via the slave trade can very easily be disprooved. Slavers were after fairly young able body people to do very hard labor. We all know that the sages and grand repsositors of our religion are the old people. That being the case all of the information about the religion was not exported out. Nor was a great deal of it passed on because in many instances the young who would be taught were no longer there.
6. Oba Ramos I don’t have to tell you of the many inventions that are now taking place among the Lucumi here in the states. Yes, the religon has grown tremendously here in the states but is has not been a healthy growth. Everyone wants to have a big house with lots of godchildren but few want to truly do the real work and study to fully understand the religion. Maybe you see a different aspect but much of what I see today I don’t recognize. I am greatly saddened by this trend.
7. On the African side of the fence I see Babalawos with no training in Ocha making Orisha to people or directing the initiations. That is not the case in Africa. Babalwos practice Ifa and leave the Orisha making to the elder Olorisha. This is a core problem here in the states and surely is what happened in the case that caused you to raise this issue. Many Olorisha who made Orisha in Africa have returned with very little training and are now accepting godchildren. The result of this is harendous.
8. Again on the Lucumi side there is the issue of young Oriates who are not fully trained or properly seated in that poisition conducting Ochas. You and I both know that being able to sing an Osian, paint a head and paint Osun on the floor is not all that is requiered to be a true Oba Oriate. All too often Olorishas co sign invalid practices by either taking part in them or by staying in the ceremony.
This is a long post but I have not exhausted the issues to be considered but have only highlighted some that come to mind. I know that I have stepped on a lot of toes on both sides. However, I know what I have stated is true and at some point must be delt with. My intent was not to hurt or insult anyone. I just wanted to point out some of issues I have seen that need to be addressed. Again, I share your insult and concern over this issue. However, there is correcting to be done on both sides of the fence.
Best regards,
“Facundo” Oluo Ifajoye Ojoawo
Okú ishé Oluwo Ifajoye Ojoawo.
Hope all is well. Congratulations on your ordination to Ifá.
I have no qualms with most of what you are saying, and I feel you have touched on many of the key issues at hand. As far as the criticism of Yoruba and Lukumí practice is concerned, and may I add Brazilian practice to that equation, we all have our virtues and flaws, and I duly recognized that in the editorial. However, the point the editorial is trying to make is that in spite of these obstacles, we as religious communities have maintained a degree of legitimacy and orthodoxy that is now being threatened not only by the recent occurrence, but by numerous issues such as the ones you have pointed out in your commentary.
Nonetheless, I think that our current positions—again Yoruba, Cuban Brazilian and other Diasporan peoples—on this humungous crossroad we have come to needs to be re-evaluated and set forth in a respectful tone; one in which the numerous traditions that were able to survive the onslaught of our foes in Africa and the Diaspora are recognized and respected as legitimate forms of worship. If we are to advance beyond this stage of partitioning that is affecting our future position as a world religion, we need to begin with the development of religious ethics and mutual respect. This is why I am calling for some sort of action beyond Internet chat rooms and websites.
Obá Oriaté Willie Ramos, Ilarí Obá
Alafia,
In the short years of my priesthood I’ve come to the realization that some people are just full of it…
I would never claim to know anything other than what I learn on a day to day. I have wonderful teachers and respect my elders to the fullest.
I believe that if I choose to become initiated in the Lukumi tradition of Cuba then there is where I should stay. There is nothing wrong with complimentry Orishas or rituals but the fact is that you just can’t go and recrown some one who already has Osha done. It’s one thing if you know something was done incorrectly but another all together when said individual has even been seen mounted by said Orisha, ten goes and gets recrowned. It’s utterly direspectful and intolerable. Again to compliment is one thing: to “erase” and redo is something totally diferent. I pray that Olodumare and the Orishas are merciful.
I believe the congress is a good thing I pray it happens.
Oba Yemi
Willie,
It is a very sad day for me today to hear of this going on here in our community. I have to admit that I myself have seen changes and wrong turns taking place amongst some prationers. This has made me choose to attend ordinations that are being performed by people that I know for sure they share the same phylosophy and practice as mine.
Unfortunately, I have to agree with comments made by many that have responded to this article.
1. The hunger for power and money has greatly damaged this community. People get ordained so they can go out and ordain others to obviously forefill their empty egos. They want to shine. Unfortunately, 99% have no clue what lucumi traditions are all about. Saying that, what happened to the respect to the elders? It is the elders that you truly learn from.
2. Their is an absence of respect and convictions to Ocha. Absence of respect and honor to your elders and the alagbalagbas. If this continues the word “respect” will be eliminated from the diccionary.
3. There is much disinformation being given to alayos by “supposedly” ordained priests which has really tarnished our religion in this community. Much of this disinformation is coming mainly from babalaos that want to involve themselves on the Osha side (like Mr. Know it all), when Ocha is not their practice or concern. Ifa is what they should concentrate on. They need to leave the Ocha practice to the ordained priests/priestess. Lately, I have heard of people that visit babalaos, get warriors and mano de orula, without ever having been initiated appropriately to Regla de Ochar, which is to receive elekes first. Then proceed to receive warriors. The funny thing of eliminating the elekes practice is that these people complain of not finding the solutions or “truth” they are in search of – Why – Because where is their “medio asiento” – Why- Because they are victims of the disrespect of the babalaos to the Olorishas.
Then they wonder where do these people do not come back. I have to add that the same goes viceversa.
I could continue to point out various misfunctions that are happening. All which saddens me because I many times wonder where is my precious religion going to.
For those that decided to re-ordain themselves, it is of my opinion, that apparently their concept of what lucumi faith is was not properly disiminated to them by their elders. If I am incorrect in saying this, I apologize to the elders. But, I have to believe that there is a lack of convictions, love and respect to the Ocha and your elders to make such a choice. Having said that, the question we should ask these people is “What motivated you to be ordained as a lucumi?”
As for the perpetrators of re-ordaining lucumi priest to African Yoruba priest. SHAME ON YOU!! You are truly disrespectful. Obviously, you have no honor to the elder, no respect to the Ori of the person and the Ocha. You must be very ignorant to not know that once you are ordained that ordination is sacret. Do you know the meaning of Ashe? You lack of knowledge of possibly both sides of practices.
When the slave trade happened in Africa, do you really think that all the knowledble elders stayed in Africa. Please…..We must be grateful that the elders that arrived in Cuba, trying to survive in a new world, where able to implant and flourish this beautiful religion of ours.
I am a lucumi priest ordained to Obatala. I will stay that way until I die.
I agree that the meeting of the minds must take place. But, realistically How can we achieve this?
Willie I salute you in bringing this to light and agree with you 100%.
May Chango keep enlightening you as he always does.
Ileana