Baba Who? Babalú!

In the religion, there is a long tradition of honoring the spirits once a week with simple offerings. The most famous of these offerings is tending the Warriors on Mondays. Pedro Abreu—Asonyanye taught me to tend Asojano and his family every Thursday.   Since Asojano only eats eat at night, so it has to be in the evening after dark. After placing a mat before Afrá , Nanú , and Asojano, you kneel and press your forehead to the floor. Then you do the Arará version of the invocation of God, the fodunces (orichas), the ancestors, and the living.    Unlike the Lucumí version that relies on the repeated use of the phrase “ mo juba,” the Arará invocation revolves around the phrases “ sofalú ” and “ emí chelé .” You can light incense if you want to. Next you make the simple offerings.   You spray Afrá with white wine or aguardiente (cane liquor, like rum). He also takes cigar smoke. Nanú and Asojano take white wine, rum, and gin. When you blow the alcohol from your mouth onto

When Ña Octavia Zulueta—Jundesi gave Babalú-Ayé to the nine-year-old Armando Zulueta , she taught him that they were Arará-Dajomé, and he in turn passed this idea down to his family and godchildren. This is interesting because in common parlance today, Armando’s Babalú is commonly referred to as Lucumí. While the Lucumí label may have come from the fact that Armando made santo much later in a Lucumí house, it also provides a short-hand description of differences in form and practice that matter a lot to some people. But I want to explore the idea that the Babalú-Ayé and the people who work him in Perico really are Arará-Dajomé. Aurora Zulueta-Omí Saidé was Armando’s favorite niece and goddaughter, and before she joined the ancestors in 2002, she told me that she had always known they were Arará-Dajomé. She reminded me that the Arará had their own language, and she explained that they did not “mojuba” the same way as the Lucumí. Instead of repeating “mo juba” to invoke each of

So why write about Güeró on Baba Who? Babalú! ?   Simply put, because the Arará-Sabalú consider him an important elder for Babalú-Ayé, or Asojano as they usually call him. Güeró is often thought to be married to Nana Burukú . For Pedro Abreu—Asonyanye, Nana is the mother of Ogún, Ochún, and Nanú , who in turn is the mother of Babalú-Ayé. By this logic, Güeró is the grandfather of Babalú, though we do not want to be too literal when discussing the paternity of the gods. In fact, Pedro is fond of pointing out that it is Güeró—and not Asojano—who is the patron of the Cabildo Arará Sabalú Nonjó in Matanzas City where he was initiated. And   Milagros Sequiera Palma, one of the oldest living members of the Cabildo, told me the same thing in 1998, comparing Güeró to Odudua rather than Oshumaré and describing how they used to celebrate his festival   each year in June with Arará drumming and a procession through the streets of the city. These days, Pedro decorates the white vessel

After Pilar Fresneda—Asonsiperaco joined the ancestors in the early 1960s, the Havana Arará cabildo passed to Ofelia Calixta Martínez Bonilla, who led the community from her home in the Pogolotti neighborhood of Havana. She had been made to Mase or Ochún by La Chata--Onojome and Matilde Sotomayor--Asoinque, who also gave her Asojano-Alua.  Although Ofelia--Alidémi had Ochún made, her elders had given her permission to give Asojano-Arará--a novelty to the Sabalú in Matanzas. She also received Nanú from both the Arará and Lucumí lineages. Although Ofelia's son, Octavio Hernández-Martínez--Ogunda Meyi has no explanation for this intriguing fact, her daughter-in-law Olga says she always attended to them differently and according to the way she had been taught. Ofelia de Pogolotti maintained the traditions that Pilar had established. With her extended family, she "took out" the cabildo every year on December 16th, parading through the streets with its symbols: a white

Last year I focused on the more public aspects of Cuban veneration for Babalú-Ayé at this time of year, writing about the spectacular festival celebrated at Rincón , but this year I want to draw attention to the more localized, more particular manifestations of that devotion. At the house of Armando Zulueta --Omí Toké, they are already preparing. They are planning a trip to the cemetery to cool the graves of Armando and his godmother Octavia--Jundesi. They are organzing the Lucumí and Arará drummers they need to play at the house. They are certainly worrying about how they will feed the hundred or more people who will enter the house. They are looking for an old goat to give to the Old Man and they are looking for a large pig to give to Nanú. They are buying dry white wine and rum, and they are toasting dried corn. The money they have in hand determines much of what is possible, but they do continue honor Babalú-Ayé with an elaborate set of ceremonies. Later this week, I will des

There are few specific stories about Nanú, but here are the ones I know. Among Yoruba- and Fon-speaking people in what is Benin, Nanú is thought of as the granddaughter of the Creator Goddess, Nana Burukú. In Arará-Sabalú communities in Cuba, Nana Burukú survives and is linked to the divinity known as Güeró. They in turn gave birth to the twins, Nanú and Dasoyí, the “father of the Babalú-Ayés.” These two met at the Agbogboji River in Benin and gave birth to the other roads of Babalú . (Below is a Sabalú vessel and já for Nana Burukú by Pedro Abreu.) Similarities in the names and iconography of Nanú and Nana Burukú have created confusion, and some people see them as the same divinity with different names. However, careful attention to their iconography and the ceremonies used to honor them show that they are really very different. Nanú is very much of the earth, while Nana Burukú is an ancient water deity. In most houses where Nanú is known, people give her white wine like Baba

So little is known about Nanú that many elders refer to her simply as “the mother of Babalú-Ayé,” “the mysterious one,” or “the stronghold” or “strength.” She is related to the other roads of Babalú-Ayé and has many of the same functions. She comes to remove obstacles to health and well-being, and she is treated in much the same way as other manifestations of Babalú: she is treated with great respect because of her awesome power. She is feared because death is always with her, and she too rules infectious disease. She is secretive, but provides important revelations. She is wealthy beyond our understanding. She lives in the wilds and wanders on the road. She struggles with how to express moral ideals in an imperfect world. She seems to be dead, only to rise again. Nevertheless, her iconography and ceremonies are slightly different from the other Babalú-Ayés. Nanú has a broom, which is received by her devotees the first time she eats goat. The já points to her work as cleans

I went to Havana on a mission, so I suppose you could say I was a missionary for Asojano. I went to feed my godfather’s Asojano and play for him. It was not a requirement but something that made sense to me, given the many blessings I have received lately from Asojano . My plane left Baltimore late, so I had missed my connection and spent three extra days in Jamaica trying to be patient. When I finally arrived in Havana, the customs officials interviewed me at length about why I was in Cuba, who I was visiting, what I was carrying. After forty-five minutes, they searched my two small bags and found exactly what I said they would find. I went straight from the airport to Calle Guasabacoa in Luyanó where the ceremony was to take place. The dramatic throne was already up, and Asojano was waiting for me with seven jaces . Fifteen minutes after I arrived, we started the ebó by feeding the ancestors with a rooster, a hen, and a dove. We gave cocos, they said Eyeife, good to go. Forty

Lázaro de la Caridad Zulueta Soa had just recieved the final installment of the derecho, and Concepción was going to undergo the initiatation for Babalú-Ayé and his mysterious mother, Nanú. A few days later, Lázaro had a dream: Standing before the altar for the Earth Dieties, he was packing the underside of the lid of Nanú's container with "carga"--the herbs, oils, earth from various places, and other natural objects. He sealed the ingredients in place with molten beeswax. Then he turned over and placed it on top of Nanú's pot, a secret source of aché no one would see. After the dream, Lázaro went before Nanú and asked her if he should pack the lid of Concepción's Nanú with carga, imitating what she had showed him in the dream. Naturally he would follow her advice.   (Photo (c) 2007 David Brown/Folkcuba.com)

Perico, Matanzas Province In 1932 when Armando Zulueta was nine, he began to pass Babalú-Ayé. Again and again the oricha would take his body in possession, and so one day the African-born Ña Octavia Zulueta initiated him into the mysteries of Babalú-Ayé. Known as Jundesi in the religion, Ña Octavia said she was Arará-Dajomé, meaning her ancestors came from Dahomey in West Africa. In the ceremony, Ña Octavia gave Armando the spokesman and guardian, Afrá. She gave him an Osun with a rooster on top. She gave him a deep low-fired water pot with the sacred stones of Nanú, the mother of Babalú. “Nanú is the mother of Babalú-Aye,” they say in Perico, “and she lives at this side.” And she gave him a covered dish with the stones of Babalú-Ayé-Afrimaye, a specific manifestation of the oricha. She also gave him Babalú’s ritual broom—the já—with three times sixteen cowry shells on it. After that, Armando became famous for his knowledge of Babalú and his aché in possession: they say he could

There are many forms of Babalú-Ayé found in Cuba. Some are common and some are unique. Perhaps the best known forms are Babalú-Lucumí and Babalú-Arará, who is sometimes called Asojano. On the surface the distinctions are quite simple. The Lucumí form has its roots in people of Yoruba descent. It is unsealed and speaks through cowry shells. The Arará form has its roots in people of Dahomean descent. It is sealed and speaks through Ifá divination. If you look a little deeper, the distinctions become more complex. The Lucumí form is usually covered, but not always. It can have one stone or seven. It often carries a protective Osun, but not always. Sometimes it comes with the special Elegguá called Afrá, but not always. Sometimes it comes with Nanú, the mother of Babalú, but not always. In fact, there are a variety of ceremonies used to consecrate it. The most famous Lucumí lineage descends from Armando Zulueta—Omí Toké, but even that’s complicated. Armando’s favorite neice and goddaught

Most knowledgeable people in Lucumí religion agree that Babalú-Ayé was born in the divination sign called Odí-Eyeunle. This fact fascinates me, because I have never heard the story of his birth recited when that sign comes out. Instead people just say, “This is the sign where the drum was born. This is the sign where Babalú-Ayé was born. This is the sign where smallpox was born.” Here is another example of Cuban laconics. But there is an Arará story about the birth of Babalú-Ayé. Dasoyi, the father of all the Babalú-Ayés, met Nanú, the mother of all the Babalú-Ayés, at the river in Dassa, Dahomey. They conceived a child, but when the child was born, he looked horrible. They named him Ason, meaning "sickness." He soon met death. They buried the child at the foot of a yamao tree at the edge of the water. When they conceived another child and the time of the birth approached, a bright red bird—a scarlet ibis—roosted in the same yamao where they had buried Ason. Every time th