Religion and Spirituality in Cuba
Raisa Parnell
For some, religion is something that has to be professed and broadcast to everyone they come into contact with. In the U.S., one’s religion (generally Christianity) is written on bumper stickers, t-shirts, key chains, tattoos, jewelry, and even shopping bags at retail stores and fast food restaurants. One’s religion has to be stated; boundaries have to be set and lines have to be drawn. Not only are there constant clashes in the U.S. between various religious groups, but also within them – Christian denominations and the splintering of churches illustrates the underlying mindset of religious exclusivity. In contrast, the Cuban religion of Regla de Ocha (also known by non-believers as Santeria) seems to be much less concerned with labels, denominations, exclusivity, hierarchies, or even the scholarly debates about Santeria; Santeria simply is.
As an American, and as someone who has done some research on the Regla de Ocha, I was in awe of how commonplace religious expression was in public. It was not uncommon to see people on the streets dressed completely in white – getting ready for their initiation to become a Santero or Santeria (one has to wear solely white for a period of time ranging from one month to a year depending on the person), refrain from certain activities, while maintaining a host of other stipulations). Wearing necklaces (Illekes) or bracelets with the colors of one’s Oricha (Santeria deities) was just as common as any other jewelry. Clothing, art, entertainment, and even tourist attractions commonly had Oricha motifs, colors, or representations. It was also not uncommon to see sacrifices to the Orichas in various places. Along the Malecon, fruits can be seen washed ashore – offerings to either Yemaya, the sea goddess, or Olokun, the deity representing depths of the seas. At the foot of a tree in Havana Vieja, shown below, were coconuts, chicken feathers, and the hooves of two goats and the head of one. These were not hidden, or broadcast; they were neither in designated spots of the city or locked behind closed doors. Again, Santeria simply is. Moreover, it simply is a part of Cuba.
Raisa Parnell
For some, religion is something that has to be professed and broadcast to everyone they come into contact with. In the U.S., one’s religion (generally Christianity) is written on bumper stickers, t-shirts, key chains, tattoos, jewelry, and even shopping bags at retail stores and fast food restaurants. One’s religion has to be stated; boundaries have to be set and lines have to be drawn. Not only are there constant clashes in the U.S. between various religious groups, but also within them – Christian denominations and the splintering of churches illustrates the underlying mindset of religious exclusivity. In contrast, the Cuban religion of Regla de Ocha (also known by non-believers as Santeria) seems to be much less concerned with labels, denominations, exclusivity, hierarchies, or even the scholarly debates about Santeria; Santeria simply is.
As an American, and as someone who has done some research on the Regla de Ocha, I was in awe of how commonplace religious expression was in public. It was not uncommon to see people on the streets dressed completely in white – getting ready for their initiation to become a Santero or Santeria (one has to wear solely white for a period of time ranging from one month to a year depending on the person), refrain from certain activities, while maintaining a host of other stipulations). Wearing necklaces (Illekes) or bracelets with the colors of one’s Oricha (Santeria deities) was just as common as any other jewelry. Clothing, art, entertainment, and even tourist attractions commonly had Oricha motifs, colors, or representations. It was also not uncommon to see sacrifices to the Orichas in various places. Along the Malecon, fruits can be seen washed ashore – offerings to either Yemaya, the sea goddess, or Olokun, the deity representing depths of the seas. At the foot of a tree in Havana Vieja, shown below, were coconuts, chicken feathers, and the hooves of two goats and the head of one. These were not hidden, or broadcast; they were neither in designated spots of the city or locked behind closed doors. Again, Santeria simply is. Moreover, it simply is a part of Cuba.
Within the African diaspora, what some have labeled “Africanisms” can be seen almost everywhere, in varying degrees. When those Africanisms are blended equally with another belief system, it is called a syncretic religion, due to the syncretism that has happened between two or more belief systems. In Cuba, Santeria is a syncretic tradition, blending together West African traditional spiritualties, Catholicism, and Native American beliefs in many cases. Most prominent, however, are the African and Catholic elements. Palo Monte, another spiritual tradition in Cuba, pulls many elements from the Congo region of Central Africa and Native American belief systems, whereas Santeria is largely influenced by the Yoruba of present-day Nigeria and Benin. Not only are there no conflicts between the Palo Monte and Santeria practitioners, but many Santeros (initiates into Santeria) are also Paleros (initiates into Palo Monte)! Again, the blending, mixing, and incorporations of different traditions into the Cuban religious environment isn't grounds for heated debates and strife - it simply is.
In scholarly and laymen’s debates, many have attempted to place Regla de Ocha into one of two categories – an African spirituality with a bit of Christianity, or a Christian religion with African spiritual remnants; European or African. More often that not, however, it is claimed as an African spirituality considering the Yoruba language is still used in many ceremonies and many of the spiritual elements are still practiced in West Africa, as well as many other locations in the African diaspora. In reality, Regla de Ocha is not African, nor is it European – it is Cuban. Santeria is a mix, an amalgamation, a gathering, and a blending of various elements, histories, traditions, political movements and religious conversions.
Having been raised a Christian and in the Bible Belt, I can recall age 7 being the last age I celebrated Halloween. My mother, being a devout nondenominational Christian, invoked the passage in the Bible that commands Christians not to deal with witchcraft and sorcery. Halloween and all the activities that went with it. Even when done in the light spirit of fun it – was viewed as “witchcraft”. Thus, ceasing my costumed, candy-scavenging nights for the rest of my childhood. For my parents, and for many Christians, there is no blending that is not seen as sin and there certainly are not any African elements that are acknowledged or proudly proclaimed by most Black American Christians. While it is difficult to understand an entire population of people blending these traditions seamlessly, without an apparent conflict, it simply made sense in Cuba. And while it is always wise to stay clear of romanticizing any religious tradition - considering they all have their pros, cons, complicated histories, and marginalized communities – it is still difficult not to romanticize the fluidity and religious tolerance I experienced in Cuba.
In scholarly and laymen’s debates, many have attempted to place Regla de Ocha into one of two categories – an African spirituality with a bit of Christianity, or a Christian religion with African spiritual remnants; European or African. More often that not, however, it is claimed as an African spirituality considering the Yoruba language is still used in many ceremonies and many of the spiritual elements are still practiced in West Africa, as well as many other locations in the African diaspora. In reality, Regla de Ocha is not African, nor is it European – it is Cuban. Santeria is a mix, an amalgamation, a gathering, and a blending of various elements, histories, traditions, political movements and religious conversions.
Having been raised a Christian and in the Bible Belt, I can recall age 7 being the last age I celebrated Halloween. My mother, being a devout nondenominational Christian, invoked the passage in the Bible that commands Christians not to deal with witchcraft and sorcery. Halloween and all the activities that went with it. Even when done in the light spirit of fun it – was viewed as “witchcraft”. Thus, ceasing my costumed, candy-scavenging nights for the rest of my childhood. For my parents, and for many Christians, there is no blending that is not seen as sin and there certainly are not any African elements that are acknowledged or proudly proclaimed by most Black American Christians. While it is difficult to understand an entire population of people blending these traditions seamlessly, without an apparent conflict, it simply made sense in Cuba. And while it is always wise to stay clear of romanticizing any religious tradition - considering they all have their pros, cons, complicated histories, and marginalized communities – it is still difficult not to romanticize the fluidity and religious tolerance I experienced in Cuba.
Every religion and spirituality of a community influences and is influenced by culture and I have always been fascinated by the ways in which religion shapes culture and vice versa. In Cuba, this can be seen in the ways in which sexuality is viewed, lived, performed, and understood.
During a visit and discussion at the CENESEX center, we had an in-depth discussion about sexuality that went into detail about rates of sexual assault, domestic violence, and social ideas that lead to those issues such as slut-shaming, gender stereotypes, homophobia, and transphobia. In the U.S., the sexuality of women, especially when not controlled in some way by men, is generally seen negatively, whereas in Cuba it generally is not. Henry Heredia, one of our mentors/instructors, pointed out that the spirituality of Santeria influences this lack of rigidity and sexist thinking.
Each of the Orichas, or gods in the Regla de Ocha tradition have their own particular personalities and stories (pataki). Ochun, for example, is the goddess of sexuality, femininity, and love who has been romantically involved with various male Orichas. Oya, the goddess of wind, transformation, and death left her husband Ogun, to be with Chango. Chango, the god of male sexuality and thunder and lightning, is married to Ochun, Oya, and Oba. While there is one Oricha who represents chastity and fidelity (Yewa), this is one of many Orichas.
In the U.S., Christianity is the major religion and sexuality, - especially that of women, - is rarely discussed in positive and affirming ways. And in turn, it is largely repressed within our society. In contrast, within Regla de Ocha, sex is mentioned in patakis and creation myths, almost every Oricha has a lover or spouse and children, and having sex with more than one person is not uncommon. And in turn, sexuality is not generally seen as something one should be ashamed of or as something men are encouraged to do while women are shunned for even considering it. Ultimately, the religious ideals of sex, sexuality, and even marriage amongst practitioners of Santeria is one without rigid, repressive, and oppressive models centered around chastity. The sexual freedom practiced by the Orichas is the same general sexual freedom embodied by many practitioners.
Furthermore, Santeria is understood and practiced with a certain individualism. Individualism, not in an anti-social sense, but with the understanding that what works for one person may or may not work for another. While Christianity (as it is practices and understood in the U.S., at least) idealizes one feminine archetype with specific gendered norms and sexual orientation and presents this image as one everyone should strive to embody, Santeria idealizes one’s individual Oricha, while also taking into account their own personal spirit. One person may discover in a reading that their personal spiritual path is a monogamous one, while that may not be the case for someone else. These orientations seem to be given the same respect. This openness speaks directly to the similar tolerance of Santeria.
*The photo on top is Ellegua - one of the oldest deities of the crossroads and communication. Ellegua must be appeased in order for there to be communication between the gods, humans, ancestors, and spirits. The cigars are common offerings. Here, Ellegua was underneath a chair made from recycled materials at the Callejon de Hamel, again showing how commonplace these religious expressions and imagery are.
During a visit and discussion at the CENESEX center, we had an in-depth discussion about sexuality that went into detail about rates of sexual assault, domestic violence, and social ideas that lead to those issues such as slut-shaming, gender stereotypes, homophobia, and transphobia. In the U.S., the sexuality of women, especially when not controlled in some way by men, is generally seen negatively, whereas in Cuba it generally is not. Henry Heredia, one of our mentors/instructors, pointed out that the spirituality of Santeria influences this lack of rigidity and sexist thinking.
Each of the Orichas, or gods in the Regla de Ocha tradition have their own particular personalities and stories (pataki). Ochun, for example, is the goddess of sexuality, femininity, and love who has been romantically involved with various male Orichas. Oya, the goddess of wind, transformation, and death left her husband Ogun, to be with Chango. Chango, the god of male sexuality and thunder and lightning, is married to Ochun, Oya, and Oba. While there is one Oricha who represents chastity and fidelity (Yewa), this is one of many Orichas.
In the U.S., Christianity is the major religion and sexuality, - especially that of women, - is rarely discussed in positive and affirming ways. And in turn, it is largely repressed within our society. In contrast, within Regla de Ocha, sex is mentioned in patakis and creation myths, almost every Oricha has a lover or spouse and children, and having sex with more than one person is not uncommon. And in turn, sexuality is not generally seen as something one should be ashamed of or as something men are encouraged to do while women are shunned for even considering it. Ultimately, the religious ideals of sex, sexuality, and even marriage amongst practitioners of Santeria is one without rigid, repressive, and oppressive models centered around chastity. The sexual freedom practiced by the Orichas is the same general sexual freedom embodied by many practitioners.
Furthermore, Santeria is understood and practiced with a certain individualism. Individualism, not in an anti-social sense, but with the understanding that what works for one person may or may not work for another. While Christianity (as it is practices and understood in the U.S., at least) idealizes one feminine archetype with specific gendered norms and sexual orientation and presents this image as one everyone should strive to embody, Santeria idealizes one’s individual Oricha, while also taking into account their own personal spirit. One person may discover in a reading that their personal spiritual path is a monogamous one, while that may not be the case for someone else. These orientations seem to be given the same respect. This openness speaks directly to the similar tolerance of Santeria.
*The photo on top is Ellegua - one of the oldest deities of the crossroads and communication. Ellegua must be appeased in order for there to be communication between the gods, humans, ancestors, and spirits. The cigars are common offerings. Here, Ellegua was underneath a chair made from recycled materials at the Callejon de Hamel, again showing how commonplace these religious expressions and imagery are.