A Timeline of Lucumí History by Stuart Myers Eguín Lade - Ócháni Lele
description
Transcript of A Timeline of Lucumí History by Stuart Myers Eguín Lade - Ócháni Lele
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #1
Timeline of Lucumí History
This timeline is an ongoing process; within it, I am hoping to document major
dates and events in Lucumí history, and eventually, the migration of various
lineages throughout Cuba, the United States, and the rest of the world. Because
a timeline is history in a capsule, the works referenced for this project should be
read individually to acquire a fuller grasp of the Lucumí movement throughout
Cuba and beyond. I will try to denote where major scholars are at odds on
important events; I will also notate which scholarship I trust, and for what
reasons. Conflicting data will be footnoted so the reader can do his or her own
research and come to his or her own conclusions. Also, as can be noted by
reading this timeline, I am dividing the yearly sections into events that occurred
on Cuban shores and events that occurred on United States shores. I have done
this to make it easier for the reader to follow. As I reach out into other areas of
the world influencing or having been influenced by Lucumí events, I will
continue to break the timeline down into even smaller subsections.
1492
On Cuban Shores
August 3: It was on August 3, 1492, that Cristóbal Colón (known also as
Christopher Columbus) set sail from Spain to find new trade routes.
1
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #2
October 27 – 29 (historical references vary on exact date): It was on October 27
- 29, 1492, that Cristóbal lands on the island that will later be named Cuba, and
claims it for the Spanish crown.
1508
On Cuban Shores
Explorers believed that Cuba was connected to North America; however, in
1508, Sebastián de Ocampo sailed around Cuba, proving it was an island.
1511
On Cuban Shores
Cristóbal Colón’s son, Diego, relocates to Cuba. Diego Velázquez is appointed
governor of the island by Spain. Note that when the Spaniards came in 1511,
the native Taino people offered a huge feast to welcome them. After the feast,
the Spanish soldiers turned on the natives. They were slaughtered and
disemboweled in a vicious attack. The Taino chief Hatuey was burned at the
stake after this carnage.
1513
2
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #3
On Cuban Shores
The Spanish crown allows Amador de Lares to bring four Africans as slaves
from Hispaniola. The names of the slaves are not remembered, however, this is
the first documented evidence that African slaves were brought to the island.
1514
On Cuban Shores
Pánfilo de Narváez establishes the city of Havana. It was named after a local
chief, San Cristóbal de Habana.
1517
On Cuban Shores
More Africans, kidnapped from their homeland, arrive in Cuba in small
numbers.
1519
On Cuban Shores
3
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #4
December 17, 1519: The first Catholic mass is celebrated in Havana, under a
Ceiba tree.
1520
On Cuban Shores
Seven years after the first small group of African slaves were brought to Cuba,
the first large group of African slaves, 300 in total, were brought to work in the
gold mines.
1526
The Spanish crown issues a royal writ allowing slaves who can afford to do so
to purchase their freedom.
1533
On Cuban Shores
The first documented slave uprising in Cuba happens this year: four unnamed
slaves from the Jobabo mines battle the military; they fight to their death. To
4
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #5
quell colonist’s fears, the heads of the four men are removed and displayed in
Bayamo.
1538
On Cuban Shores
Local slaves, assisted by French pirates, burn Havana.
Note that there were six Christian towns in Cuba at this time: Santiago (80
houses), Havana (between 70 – 80 homes), Baracoa, Puerto Príncipe, Santi
Spíritus, and Bayamo with 30-40 homes each.
1550
On Cuban Shores
The Spanish crown allows a rich merchant group to import African slaves to
Cuba.
1557
On Cuban Shores
5
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #6
May 14: Havana City Council issues a decree that prohibited African-owned
taverns or inns. It also prevented them from selling tobacco or wine. The
punishment for infraction was fifty lashes with a whip.
1568
On Cuban Shores
Cabildo Shangó is established in Havana. This is the first cabildo formed on the
island.1
1586
On Cuban Shores
September: A royal decree regulating the sale of tobacco states that penalties
for breaking this law are doubled if the law-breaker is a negro. In addition to
doubled penalties, the negro was to receive 200 lashes in public.
1600
On Cuban Shores
1 AfroCubaWeb, page 1.
6
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #7
There are 18 ingenias (sugar mills) established in the city of Havana. While all
employ slave labor, none has more than 26 slaves on its roster.2
1607
On Cuban Shores
Havana becomes the capital of Cuba.
1682
On Cuban Shores
Blacks, mulattos, and metis are forbidden, by Catholic Synode, to enter Church
orders. Blacks cannot seek asylum with the church, nor can they sing at
funerals.3
1687
On Cuban Shores
2 AfroCubaWeb, page 1. 3 AfroCubaWeb, page 1.
7
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #8
A papal synode instructs priests in Cuba to begin conversion of Africans to
Catholic beliefs.4
1708
The Spanish crown issued a decree allowing slaves to purchase their freedom.
Those who did so were to be known as cortados.
1727
On Cuban Shores
300 slaves revolt in Quiebra-Hacha, a sugar mill in the western part of Havana.
It took government and military intervention to sustain the revolt.
Note that sample populations of slaves in Cuba between 1760 and 1769 showed
that 8.22 percent of all slave labor was from Oyó (Lukumí, as described by
Miguel W. Ramos).5
1762
On Cuban Shores
4 AfroCubaWeb, page 1.5 Miguel W. Ramos, page 42.
8
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #9
Between1762 and 1838, roughly 391,000 slaves are brought to Cuba.
1763
On Cuban Shores
Widespread raiding of the Yoruba/Lucumí territories began in this year.
1764
On Cuban Shores
It was in 1764 that the custom of receiving African cabildos on the day of
kings, in the palace, began.6
1774
On Cuban Shores
The Cuban census of this year breaks down the island’s population as follows:
172,620 inhabitants. Of these there are: 96,440 whites, 31,847 cortados (free
blacks, as defined by Spain), and 44,333 African slaves.
6 AfroCubaWeb, page 1.
9
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #10
On Oyó’s Shores
During the reign of Alafin Abiodun, in 1774, Oyo’s interest in the slave trade
began.7
1775
On Cuban Shores
With its slave labor, sugar plantations produce 4,700 tons of sugar this year.
1789
On Cuban Shores
By 1789, the Yoruba were among the largest slave population in Cuba.
On Spanish Shores
May 31, 1789: King Charles III issues a new codex for slavery. It was titled
“The Royal Document on the Trades and Occupations of Slaves.” From the age
of 17 through the age of 60, blacks were to toil in Cuban fields. It allows only
270 work days per year. Masters are forced to feed and clothe slaves according 7 Miguel W. Ramos, page 41.
10
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #11
to accepted standards. They are forced to instruct them in Catholicism and
convince them to take Mass regularly. However, slave-master regulations were
not forced on a consistent basis.
1791
On Cuban Shores
One out of every 23 residents in Cuba is a black slave. Between 1791 and 1805,
91,211 slaves are brought in through Havana’s port.
1795
On Cuban Shores
Nicolás Morales, a free black, leads an uprising that starts in Bayamo and
spreads throughout the eastern part of Cuba. It is quickly suppressed by the
Spanish army. In A History of Cuba and its Relations with the United States,
Volume I, 1492-1845: “. . . what especially disturbed the slave-owners about
this uprising was that whites and negroes joined together in the revolt and
demanded, as in the Haitian revolution, equality between black and white.”
Cuba now produces 14,000 tons of sugar a year due to increased slave labor.
11
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #12
1800 through 1820: Slaves brought from ancient Oyó (Lukumí, as defined by
Miguel W. Ramos) total 8.38 percent of Cuba’s slave population.8
1805
On Cuban Shores
Cuba now produces 34,000 tons of sugar each year, due to increased slave
labor. That is a huge increase from 1795, in which national production was only
14,000 tons.
1806
On Cuban Shores
An Afro Cuban cabildo is founded in Matanzas.9 Remember that these are
African mutual-aid societies based on ethnic identity. Many in the cabildos
work to purchase the freedom of more influential members of their respective
societies, the priesthood.
1812
8 Miguel W. Ramos, page 42.9 AfroCubaWeb, page 2.
12
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #13
On Cuban Shores
José Antonio Aponte, leader of Negro uprising, and eight of his accomplices
are caught and put in prison. He was a free black man and militia commander
who organized a revolt of the slaves. This uprising was known as the Aponte
Conspiracy.
April 9, 1812, at 9:30 a.m.: José Aponte and the other accomplices are put to
the gallows. Aponte’s head is displayed in an iron cage in front of his house.
His hand is displayed in another street. The heads of his accomplices are also
displayed.
1792-1815
On Cuban Shores
Napoleonic wars bring prosperity to Cuba. Demand for sugar, tobacco, and
coffee increases, and more money is put to crop production by the crown. More
slaves are brought.
1817
13
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #14
On Spanish Shores
December: King Ferdinand VII of Spain writes, “the impossibility of finding
Indians . . . to do the work of breaking and cultivation of land demanded that
this work . . . be delivered into more robust arms.” Thus, he explained the
illegal increase of slaves (per the British agreement) on the island.
On Cuban Shores
A British-inspired agreement in 1817 ends the slave trade, but after the
agreement, slaves are imported illegally, and in greater numbers.
The new census breaks down the population thus: 239,000 whites and 331,000
non whites (blacks and those of mixed heritage).
Between 1821 and 1831, more than 300 expeditions bring over 60,000 slaves to
Cuba. Among these slaves (prior to 1930) were two men important to the
history of batá in Cuba and the rest of the world: Ño Juan el Cojo, Àyànbí, and
Ño Filomeno Garcia, Àtàndá Fálúbí. Ño Juan el Cojo was a babalawo,
osainista, and drummer. Filomeno Garcia was a babalawo, carver/sculptor, and
olúbàtá (chief of the drum). The work of these two men would restore the true
batá drums to Cuba.10
10 John Mason, pages 12-14.
14
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #15
1825
On Cuban Shores
It was about this year that Oyó practices became paramount in the religion.11
1826
On Cuban Shores
The Spanish schooner Minerva lands 6 boatloads of slaves in the port of
Havana at night. British authorities try to prosecute, however, General
Francisco Dionisio, captain general of Cuba, refuses because they were not
caught at high sea.12
1827
On Cuban Shores
The census for this year shows the following breakdown: 311,000 whites,
286,000 slaves, and 106,000 free negroes or mixed bloods. It lists 1,000 sugar
mills, 30,090 ranches, 5,534 tobacco farms, and 2,067 coffee plantations.
11 Miguel W. Ramos, page 51.12 AfroCubaWeb, page 2.
15
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #16
In the late 1820s, Oyó Ifá priest Ño Remigio Herrera, Addéchina, was enslaved
in Cuba. The exact year of his arrival is not known, for he arrived on one of the
undocumented slave-ships operating illegally at that time.13 He was put to work
in a sugar mill and worked as a slave for an unknown amount of time, however,
because of his status as a Lucumí Ifá priest, other slaves from Oyó quickly paid
for his freedom. The year that his freedom was bought was circa 1827. Within
a year of obtaining freedom, he created Cabildo Lucumí Santa Bárbara at 175
Dahoiz Street, on he corner of Manzaneda Street. His Cuban priesthood began
there, at the Cabildo he opened.14
1828
On Cuban Shores
Cabildo Lucumí Santa Barbara is established by Ño Remigio Herrera,
Addéchina. The address of this cabildo was 175 Dahoiz Street, on the corner of
Manzaneda Street.
1830
On Cuban Shores
13 Remember that the British-inspired agreement of 1817 made slave-trade illegal.14 Miguel W. Ramos, pages 45-46.
16
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #17
It was this year that both Ño Filomeno Garcia and Ño Juan el Cojo began
attending cabildo Alakisa. The name of the cabildo means, “the ragged ones.” It
was in Havana on Egido Street. The drums that were used there, however, were
not orthodox, and the two men wanted to correct his. Together, they built the
first set of properly constructed drums in Cuba, and named them Àyànbí after
Ño Juan el Cojo.
1832
On British Shores
British colonies abolish slavery in its entirety.
On Cuban Shores
Between 1790 and 1839, sugar haciendas increase from 400 to 800.
1836
On Oyó’s Shores
17
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #18
The Fulani Jihad causes ancient Oyo’s fall. Many Yoruba are sold into slavery
by conquerors and wound up, illegally, in Cuba.15 The kingdom of Oyo is
decimated and no longer exists within its original boundaries.16
On Cuban Shores
1840’s to 1850s: Miguel W. Ramos documents that sometime in this time
period, Ma Monserrate Apotó Gonzalez, Oba Tero, an Egbádo native, arrived
in Cuba. She was smuggled in one of the slave ships that operated illegally to
transport African slaves.17 For this reason, one is unable to determine the exact
year of her arrival.
1842
On Cuban Shores
The Cuban census reports: 1,037,624 people in Cuba. 448,291 are white,
152,838 are free blacks, and 436,495 are slaves. The number of slaves almost
matches that of whites. Please note that the total number of Africans on the
island now outnumbers whites by a total of 141,042 people. Those of mixed
heritage (biracial) are included in the count of free blacks by the census.
15 AfroCubaWeb, page 2.16 Miguel W. Ramos, 42. 17 Miguel W. Ramos, 43.
18
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #19
1843
On Cuban Shores
A slave named Carlotta picks up her machete (“a mad black woman!”) and
leads an uprising at Triunvirato, a sugar mill in Matanzas. Unfortunately, she is
killed by authorities.18
1849
On Cuban Shores
Yucatecan Indians from Mexico are imported for slave labor. At the same time,
Chinese contract workers are entering Cuba in large numbers. This is to offset
the difficulty of importing slave labor from African regions.
Whites enforce segregation in public to stress their superiority.
1850
On Cuban Shores
18 AfroCubaWeb, page 2.
19
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #20
Twenty years after the fall of ancient Oyó in the Yoruba provinces, the
population of Oyó natives and descendants (described as Lukumí by Miguel W.
Ramos) totals 35 percent of the slave population. They were the majority
among Cuba’s slaves.19
1853
On Cuban Shores
September 23, 1853: Spain appoints the Marquis Juan de la Pezuela as Captain
General of Cuba. He is against slavery, and is assigned the task of suppressing
it.
December 7, 1853: Diario de la Marina, a government newspaper, begins a
series of articles discussing slavery and slave trafficking. The articles stress the
advantage of a free labor system.
December 23, 1853: Marquis de la Pezuela issues decrees: Negroes “known by
the name of ‘emancipados’ are all free”; anyone caught importing Africans
would be heavily fined and banished from the island for two years; all
governors and lieutenant governors who fail to advice him of clandestine
landings in their respective provinces will be removed from office. At this time,
a black bought in Africa for 40 “duros” could be sold in Cuba for 700 “duros.” 19 Miguel W. Ramos, page 42.
20
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #21
Cuba’s long and broken coastline makes it difficult to prevent landings. Slave
traders continue to risk the established British blockades.
1854
On Cuban Shores
April: A number of influential slave owners meet in Havana with U.S. Consul
William H. Robertson to urge that he persuade U.S. President Pierce to send
American troops to Cuba to prevent slave emancipation.
May: All slave owners are instructed to make a full declaration of their slave
property. This includes name, age and sex of each slave, and purchase
information.
1863
On Cuban Shores
Timotea Albear, Latuán, arrived in Cuba in 1863. She and her Congo husband
Evaristo Albear were domestic slaves in the home of Colonel Francisco Albear
y Lara. She and her husband arrived on the same illegal slave ship in Matanzas,
and were brought to Havana..20
20 Miguel W. Ramos, page 47.
21
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #22
In the city of Havana, Andres Facundo Cristo de Dolores Petit begins initiating
white men into the Abakuá mysteries. These rituals and mysteries are derived
from the Efik and Efo tribes from the Cross River Delta in Nigeria. All of the
initiates are the children of rich white families, and are accused of conspiring
against Spain.21
1865
On Cuban Shores
March 25, 1865: An article in El Siglio by the Count of Ponzos Dulces (who
owned the paper), announced the formation of the Reform Party, adding that a
number of slave and property owners have joined intellectuals in favoring the
end of the slave traffic and the abolition of slavery.
November 25, 1865: A Royal Decree establishes a Colonial Reform
Commission to discuss proposals to reform the island. A Junta de Información
(Board of Information) is to discuss 3 issues: 1. Special laws already promised
and how they are to be founded; 2. How to regulate the work of blacks and
Asians and the encouragement of white immigration; 3. commercial treaties
and related tax reforms.
21 AfroCubaWeb, page 3.
22
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #23
By this time, Creole liberals are encouraged by the end of the Civil War in
North America, the Spanish defeat in the revolution of Santo Domingo, and the
victory of Juárez in Mexico. Many Cubans are more willing to oppose the
government, but most of the wealthy are still reluctant to risk their property in
radical measures. The fear of the Negroes in a revolution is one of the main
restraining factors.
Sometime in the late 1860s, Ma Monserrate Apotó Gonzalez, Oba Tero,
acquired her freedom.22
1866
On Cuban Shores
Remigio Herrera, Addéchina, moved to Havana and established Cabildo
Yemayá in Regla. The drums for this cabildo were also commissioned in
1866.23 Ño Juan el Cojo, Àyànbí, and Ño Filomeno Garcia, Àtàndá Fálúbí, were
the two who built these drums. They were named after Filomeno, Àtàndá.
Eventually, these drums Àtàndá are confiscated by Cuban authorities.24 It
would be quite some time before they were given back to the cabildo.25 Note
that many confuse the cabildo in Havana with the cabildo he established in 22 Miguel W. Ramos, page 45.23 Miguel W. Ramos, page 46.24 John Mason, page 14.25 As an irony, the original drums crafted by these two men and named after Juan, Àyànbí, were inherited after their death by Andres Roche first, and after Andres’ death, they fell into the hands of Andres’ son, Pablo Roche. After inheriting the original batá drums of Cuba from his father, Pablo inherited Àtàndá. The two drums named after their two creators were together again.
23
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #24
Matanzas, Cabildo Lucumí Santa Bárbara. While he helped establish both, they
remained separate entities in their respective areas. [Refer to the years 1827 and
1828.]
1872
On Cuban Shores
By 1872, Remigio Herrera, Addéchina, was established in Regla in a house on
23 San Ciprián Street.26
1873
On Cuban Shores
December 4, 1873: 27 Miguel W. Ramos documents that ere is the first historical
evidence of a tambor played with batá drums to Shangó on his feast day in
Cabildo Santa Barbara. The drums were played by Ño Remigio Herrera,
Addéchina. Miguel W. Ramos documents the following from correspondence
with Israel Molinar, a professional Matanzas historian. The letter was dated
October 6, 1999. Israel Molinar wrote to Miguel Ramos, “An inspector from
26 Miguel W. Ramos, page 46.27 Please compare this entry with that for the year 1830. Although this may be the first historical evidence of a batá played to Shangó on his feast day, the batá drums were first consecrated in 1830, and it would be ludicrous to think that no one played a tambor there for any orisha, or, for that fact, in cabildo Yemayá.
24
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #25
the town of San Francisco informed the Civil Governor of the city of Matanzas
about a significant incident in the Lucumí Cabildo Santa Bárbara, situated on
Manzaneda Street, on the corner of Velarde, where Ño Remigio Herrera
Addéchina played three strange drums he called batá, in the celebrations of
December 3.”28
AfroCubaWeb documents that the last slave ship disembarks in Cuba.29
1881
Ño Remigio Herrera, Addéchina, moved to 31 San Ciprián Street with his wife
Francisca Buzlet, his stepdaughter Eugenia Lausevio, his own daughter Norma
Josefa, and his son, Teodoro.30
1884
African Cabildos no longer have permission to come out on the Day of Kings.31
Around the 1890s to early 1900s, because the orishas requested it, Lucumí
adherents began sharing knowledge with the Arará. It was Ma Monserrate
Gonzalez who began teaching them about diloggún divination, and in turn, they
28 Miguel W. Ramos, page 45.29 AfroCubaWeb, page 4.30 Miguel W. Ramos, page 46.31 AfroCubaWeb, page 4.
25
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #26
taught her the secrets of Babaluaiye, Nanumé, Nana Buruku, and other Arará
orishas.32 Note that the Arará in western Africa had the secrets of cowrie-shell
divination, however, those that were brought to Cuba in slavery either did not
retain or did not pass on that knowledge, and by Ma Monserrate’s time, no one
in the Arará cabildos remembered the process or procedures.33
1896
José Roche (Oshún Kayodé) was ordained this year by Tranquilina Balmaseda
(Omi Yalé), and was provided with multiple orishas.34 Prudencia Alfaro
(Olympia Alfaro’s aunt, a famous priestess of Yemayá) was the ojigbona.35
According to the Lucumí historian Miguel Ramos, this is the first historical
evidence that the royal-centered Lucumí practices were in place.
1899
December 31, 1899: Remigio Herrera, Adeshina, was the first babalawo to pull
down an odu for the coming year. Six of his godchildren were with him when
he established this custom: Mark Garcia (Ifalola Ejiogbe Meji), Oluguere
(Oyekun Meji), Eulogio Rodriguez (Tata Gaytan Ogundafun), Jose Carmen
32 Miguel W. Ramos, page 60.33 Because the Arará today use the system of composites we use (which some refer to as tonti, such as Obara-tonti-Oché instead of Obara Oché), we can assume that by this time, in Cuba, orisha priests who formerly used only a single-odu system had begun the conversion to composites. But note that this is an unproven assumption, and not one that I would argue with any elder.34 Miguel W. Ramos, page 69.35 Ramos, Calling to the Heavens, 1-2.
26
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #27
Batiste (Obewene), Salvador Montalvo (Okanran Meji), and Bernardine Rojo
(Ireteuntendi).The very first letter of the year, for 1900, was Obara Meji. It
came with iré.
1901
December 16, 1901: Nicolas Valentín Angarica was born on December 16,
1901. He was the child of Rosalina Angarica and Ramón Rubio. He was born in
a province of Matanzas; it is said that his mother was of Lucumí descent. Both
of Rosalina’s parents came from the Oyó region of Africa. Rosalina even
retained the Lucumí name given to her at birth, Ayobo (the princess was
taught). The ancestry of his father is not known, however, it is claimed that he
was not of Lucumí descent. The parents were never married and he retained his
mother’s last name.
1902
Remigio Herrera suffered multiple health problems and was unable to practice
as an active Ifá priest.
December 31, 1902: Because Remigio Herrera suffered multiple health
problems, his godson Eulogio Rodriguez (Tata Gaytan Ogundafun) assumed
the responsibility of organizing the letter of the year. With him were the
27
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #28
following babalawos: Secundino Crucet (Osaloforbeyo), Bernabe Menocal
(Ejiogbe Meji), Quintin Lecon Garcia (Oturaniko), and Jose Asuncion
Villalonga (Ogundamasa). Others less noted also helped in the organization of
the letter of the year at this point.
1904
María Eugenía Pérez was born this year.36
1906
In 1906 Remigio Herrera (Adeshina) died and Bernardine Rojo became his
successor for organizing the letter of the year. Under the trusteeship of Tata
Gaytan he assumed all responsibility for the letter of the year.
Josefina Aguirre (Oshún Gere) was ordained by Tranquilina Balmaseda (Omi
Sanjá). She received multiple orishas in her ordination.37
December 31, 1906: Due to Remigio Herrera’s death, Bernardine Rojo assumed
all responsibility for organizing the letter of the year. Due to age and declining
health, Eulogio Rodriguez (Tata Gaytan Ogundafun) stepped down as an active
leader and guided Bernardine Rojo from behind the scenes. Juan Antonio
36 Miguel W. Ramos, page 69.37 Miguel W. Ramos, page 69.
28
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #29
Ariosa (Ogbetua), Tatica (Obararete), Joaquin Salazar (Osaloforbeyo), Cornelio
Vidal (Ogbeshe), Miguel Febles (Odika), and Aurelio Estrada (Ejiogbe Meji)
were all major organizers for the next few years, under Bernardine Rojo’s
leadership.
1907
Egbádo descendant and priestess of Shangó, initiated in Egbádo regions, Ma
Monserrate Apotó Gonzalez, Oba Tero, dies. Oral history recounts that she was
a centurion, well over 100 years old at her death.38
1910
In the year 1910, month and date unknown, the man who brought the mysteries
of the batá drums to Cuba, Ño Juan el Cojo, Àyànbí, died.39
1913
July 10, 1913: Felicita “Fela” Mendez was born in Loiza Aldea, Puerto Rico,
on July 10, 1913.40
1923
38 Miguel W. Ramos, page 43.39 John Mason, page 14.40 On February 20, 1955, Fela Mendez is ordained to Shangó. See the 1955 entry for more information.
29
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #30
July 23, 1923: María Eugenía Pérez was ordained on July 23, 1923, to Oshún.
Her name in ocha was Oshún Niké. She was crowned by Luisa Arango, Shangó
Ladé. Timotea Albear was the oriaté. In this ordination, the iyawó received all
the following orishas: Elegguá, Ogún, Ochosi, Obatalá, Yemayá, Shangó, and
Oshún, her crowning orisha. According to the Lucumí historian Miguel Ramos,
this is the earliest historical evidence we have that the Lucumí rituals used
today were in place, as María received all the orishas that a modern Lucumí
initiate would receive. [Note: in my own lineage, it is customary for Oshún to
go in with Aganyú. I need to recheck this information, however, with my
godfather.] Other olorishas ordained during this time period also received
multiple orishas: Aurelia Mora (Omi Dina), Basilia Cárdenas Massip (Omi
Dina), and Nemensia Espinoza (Oshún Miwá).41
1927
November 10, 1927: Olympia Alfaro was born in Havana, Cuba, in the Buena
Vista section of Marianao.42
1935
41 Miguel W. Ramos, page 69.42 Ramos, Calling to the Heavens, 1.
30
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #31
February, 1935: This is the month documented by Miguel W. Ramos that
Timotea Albear died.43
December, 1935: In December of 1935, on the series of Cuban radio shows
known as Cuatro Charlas Radiofónicas (Four Radio Chats), Gustavo Urrutia, a
black scholar, had batá played for the public for the first time.44
1936
An “ethnographic conference” including a live performance of Lucumí music
was performed in Cuba in 1936. Pablo Roché played Iyá, Aguedo Morales
played Itótele, and Jesús Pérez played Okónkolo.45
1939
May 1, 1939: Armando Franci was ordained to Yemayá by Josefa Masa, Babá
Funke, on May 1, 1939. His ojigbona was Clara Omisaya. In ocha, his name
was Omi Dina. The oriaté Domingo Aye Oba was his ocha twin. Note that
later, Armando would receive pinaldo from the hands of Domingo Aye Oba.
Tomas Romero was the oriaté for these ceremonies. As of the writing of this
timeline (today’s date is September 7, 2006) Armando Franci is still alive, well,
and working in Havana, Cuba.
43 Miguel W. Ramos, 53.44 John Mason, page 18.45 Schweitzer, 28.
31
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #32
1941
Nicolas Valentín Angarica was ordained by Lorenzo Octavio Samá. In ocha,
his name became Oba Tola. The month and day of this ordination are not
known to this author. He studied to become an oriaté with his godfather until
Obadimeji’s death in 1944.
1944
On Cuban Shores
January 27, 1944: Pancho Mora was initiated to Ifá on January 27, 1944. His
godfather in Ifá was babalawo Quintin Lecon.46 Pancho Mora’s Ifá name
became Mòrótì (Ifá’s knowledge pushes aside difficulty).
October, 1944: Lorenzo Octavio Samá, Obadimeji, dies.47
1946
46 Marta Moreno Vega, page 1.47 Please note that Lorenzo Octavio Samá, Obadimeji, was the first male oriaté in Cuba, trained by Timotea Albear. During his career, he trained only two other oriatés: Tomas Romero, Ewin Leti (the second male oriaté in Cuba), and Nicolas Valentin Angarica, Oba Tola. Tomas Romero’s training as an oriaté was the more complete of the two, and Lorenzo recognized him as his only equal (beyond his mentor Timotea) on the island. Nicolas was initiated in 1941, and had only studied for roughly 2-3 years with Lorenzo before his death in 1944.
32
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #33
On United States Shores
Pancho Mora, Ifá Mòrótì (Ifá’s knowledge pushes aside difficulty), immigrated
to the United States in 1946. He settled in New York. He established the first
ilé ocha in the city. He was also the first person in the United States to practice
Ifá divination.48
1947
On Cuban Shores
July, 1947: Josefa Herrera-Pepa, Eshubi, died. She was well into her 80s at her
death.
1950
On Cuban Shores
November 7, 1950: On November 7, 1950, Arturo Sardiña was initiated to
Yemayá by Rigoberto “de la Madruga” Rodriguez. His name in ocha became
Olomidara. The coronation was done in Madruga, Cuba.
1952
48 Marta Moreno Vega, page 1.
33
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #34
On Cuban Shores
Los Muñequitos de Matanzas, a folkloric group, formed in 1952. They toured
internationally in the 1980s, and in the United States in 1952. In 1996, they
would release a CD devoted to Lucumí rhythms, Ito Iban Echu.49
On United States Shores
Cuban-born Mercedes Nobles moved to New York in 1952.50
1953
Secular performances of batá in Las Vegas.51
1955
On Cuban Shores
February 20, 1955: Felicita “Fela” Mendez (born July 10, 1913, in Loiza Aldea,
Puerto Rico) was crowned to Shangó on February 20, 1955, in Cuba, by her
godmother Rita Miranda (Eguín Lade). Her ojigbona was Juana Nuñez (Eguín
Yemi). The oriaté for her ceremonies was Maximilian “Orda Ayicoi.” Her
49 Schweitzer, 181.50 Marta Moreno Vega, page 3.51 Schweitzer, 28.
34
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #35
name in ocha was Shangó Gumi. Her godson, Luis Rivera (Oke Ewe), became
the santero responsible for creating the lineage piraña.52
On United States Shores
There were probably no more than twenty-five santeros and babalawos in all of
New York City in 1955. Among these were the babalawo Pancho Mora.53
December 4, 1955: Francisco Aguabella and Julito Collazo attended their first
Lucumí ritual in New York City. Willie the Bolitero54 (numbers runner) gave
this celebration for Shangó. It took place at 111th Street and St. Nicolas Avenue
in Harlem, at the Palladium night club.55
1956
On United States Shores
According to Marta Vega, the first public orisha event occurred in this year.
She wrote, “In 1956, the Afro-Cuban percussionist Mongo Santamaria
organized the first public performance of orisha music and dance at the
52 Felicita Mendez herself was pimienta. In previous drafts of this timeline, I referred to Fela as the godmother to the piraña lineage; by that statement, I meant that she was the woman who crowned Luis Rivera, the man responsible for the actual lineage of piraña. It is Luis, I must emphasize, who was the first “piraña.”53 Marta Moreno Vega, pages 1-3.54 Willie el Bolitero was an Afro-Puerto Rican crowned by Pancho Mora’s sister. For more information, see the Marta Moreno Vega article referenced for this work.55 Marta Moreno Vega, page 2.
35
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #36
Palladium night club, in tribute to the Yoruba orisha Shangó. Julito Collazo
performed songs and dances for the orisha Shangó and made a broad audience
aware of this ancient African belief system.”56
1958
On Cuban Shores
Conjunto Folklórico Nacional de Cuba was formed with Jesús Pérez and
Lazaro Ros as two of its founding members.57
March 9, 1958: Mercedes Nobles was crowned in Cuba on March 9, 1958, by
Marina Ofún Tola. The ojigbona was Caridad Saldivar.58
December 31, 1958: The babalawos in Cuba brought down the odu Ofún Ogbe
in osogbo; it was determined that Olokun was ruling that year. As ebó, the
babalawos were to perform Olokun’s dance with masks, however, they were
afraid. Alternate ebós were offered. Olokun accepted.
1959
On Cuban Shores
56 Marta Moreno Vega, page 3.57 Schweitzer, 28.58 Barcadi, interview.
36
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #37
January 1, 1959: Fidel Castro begins his rise to power in Cuba.
May 9, 1959: In Cuba, Bernardine Rojo passed away.
August 5, 1959: Asunción Serrano, “Sunta,” was initiated to Obatalá in
Guanabacoa, Cuba, on August 5, 1959. Her name in ocha became Osá Aunko.
Some credit her as being the first Puerto Rican initiated in Cuba. Some also
credit her as being the first to initiate American blacks and whites into the
religion, and during her life, she worked closely with Walter King in the days
of the Yoruba Temple in New York City. She was born in the year 1902, and
died in 1986.
August 26, 1959: Christopher Oliana and Walter Eugene King, two African
Americans from New York, were initiated as ocha twins in Jovellanos,
Matanzas Province, Cuba. Walter King was crowned to Obatalá and named
Oseijeman Adefunmi, making him the eldest and the first African American
initiated in the Lucumí system. Christopher Oliana was crowned to Aganyú and
named Obailumi, making him the second African American initiated in the
Lucumí system.59
On United States Shores
59 Babalorisha Obalorun Temujin Ekunfeo, page 1-2.
37
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #38
March 9, 1959: On Mercedes Nobles’ (Oban Yoko) first ocha birthday, March
9, 1959, Julito Collazo played her tambor.60
1960
On United States Shores
January, 1960: Walter King (Oseijeman Adefunmi), Christopher Oliana
(Obailumi), Clarence Robbins (who later crowned Elegguá), Royal G. Brown,
Bonsu, and Mama Keké (who later crowned Oshún), established the African
Theological Archministy, Inc.61
1961
On United States Shores
1961 (Month and date unknown to author): Mercedes Nobles, Obanjoko,
performed the first ordination in the United States, in New York City. She
crowned Julia Franco to Shangó. Oreste Blanco was the oriaté for her
ordination. The ceremonies occurred at 610 W 136th St in Manhattan. Many
came to know this address as “the basement” and many ordinations still occur
there today (2006).62
60 Marta Moreno Vega, page 3.61 Babalorisha Obalorun Temujin Ekunfeo, page 2.62 Barcadi, interview.
38
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #39
Yoruba Andabo, a rumba group, was formed from Havana dockworkers in
1961. Batá drummer Pancho Quinto was a founding member.63
Summer, 1961: Pancho Mora held a religious drum feast, a bembé, for the
orisha Shangó in Casa Carmen, a dance hall in the Bronx, New York City.
Julito Collazo led the drummers. They played batá abèrínkùlà.64 John Mason
mistakenly attributes this as the first bembé given in the United States in his
book Orin Orisa. My own research has shown the first bembé to be on
December 4, 1955; it was given by Willie The Bolitero in honor of Shangó. See
the December 4, 1955 entry for more information. As a note to myself: This
demands more research.
1963
Nicolas Valentín Angarica, Obatola, died in 1963.
1964
On Cuban Shores
63 Schweitzer, 159.64 John Mason, page 19.
39
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #40
July 28, 1964: Angel Pedro Bolaños Corrales (known as Angel Bolaños), a
folklore musician and professor of folkloric music in Havana, Cuba, was
ordained to Yemayá by his godmother “Bellita.”65
On United States Shores
In 1964, babalawo Pancho Mora held a public drum ceremony for the orishas
that attracted 3,000 people. Among those in attendance were Latin music
performers Julio Collazo and Machito.66
1967
December, 1967 (day unknown to author): Asunción Serrano, “Sunta,” initiated
Renaud Simmons (a.k.a. Teddy) in December of 1967. He was the first African
American oriaté in New York City; he was also an apuón and drummer.67
1968
July 25, 1968: Olympia Alfaro (born November 10, 1927 in Havana, Cuba) was
crowned by Carlos Garcia on July 25, 1968. She was made to Yemayá, and her
65 Schweitzer, 34-36.66 Marta Moreno Vega, page 3. 67 Barcadi, interview.
40
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #41
name in ocha became Omi Sanyá. She arrived in the US in 1969, and was one
of the more influential apuóns in the country.68
1972
August, 1972: On this date, Temujin Ekunfeo writes, “Walter King (Oseijeman
Adefunmi) was ordained into the Ifá priesthood with the Oluwa (King) of Ijeun
at Abeokuta, Nigeria.”69
1974
From the C.L.B.A. Resume 1974 – 1999: “Church of the Lukumi Babalu Aye
was founded in the state of Florida by: Iyalosha Carmen Pla, Babalosha Raul
Rodriguez, Oba Ernesto Pichardo, Babalosha Fernando Pichardo, Attorney
Gino Negretti. C.L.B.A. was created according to spiritual guidance and
mandates of Encarnacio De La Caridad y Rodriguez, an Oshún spirit, and
confirmations were established through divination with the orishas.”70
1975
On United States Shores
68 Ramos, Calling to the Heavens, 2. 69 Babalorisha Obalorun Temujin Ekunfeo, page 2.70 Ernesto Pichardo, page 1.
41
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #42
February 13, 1975: In the United States, the first set of Añá batá drums was
consecrated in Miami, Florida. Babalawo Pipo Peña (Ogbeyonu) consecrated
them with 16 babalawos and various olorishas present. Okilapá was the name
given to the drums; they were named after Pablo Roche, a famous Cuban batá
drummer. Not long after this, Peña, his sons Arturo and Reynaldo, and Julito
Collazo were consecrated as omó Añá.71
Note that in Orin Orisa, John Mason writes, “Àyàn (Mason’s preferred
spelling for Añá) was not to arrive until 1976 when the babalawo Olòsun and
omo Àyàn, ‘Pipo’ Pina, of Miami, brought a consecrated set from Cuba. This
set of Àyàn first came to New York in 1976 and was played in the Harlem
home of the well known ritual singer and Yemoja (Mason’s preferred spelling)
Priestess, Olympia Alfaro.”72 This is at odds with what the Cuban-American
scholar and Oba/Oriaté Miguel Ramos has written regarding the history of
these drums in “Calling to the Heavens: A Tribute to the Late Lukumí Apuón
Olympia Alfaro, Omí Sanyá.” [http://ilarioba.tripod.com/Callheaven.htm]. I
invite anyone with more information regarding these drums to write to me at
[email protected]; however, I trust the scholarship of Miguel Ramos
over that of John Mason regarding this issue, as he was a personal friend of
Olympia Alfaro until her death recently, and she was intimately entwined in the
history of this set of drums.
71 Ramos, Calling to the Heavens, 4-5.72 John Mason, page 19.
42
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #43
1976
On United States Shores
Date unknown, 1976: Okilapá, the batá drums born in Miami on February 13,
1975, were played in 1976 in New York for the first time at the home of apuón
Olympia Alfara, in Harlem. Julito Collazo played Iyá, Pipo played Itótele, and
Pipo’s son played Okónkolo. Antonio Gonzalez, a priest and mount of Yemayá,
danced Yemayá. New York initiates were finally presented to Añá.73
1978
On United States Shores
From the C.L.B.A. Resume 1974 – 1999: “First three day conference with
scholars, Catholic and Lukumi priests. Sponsored by Florida Endowment for
the Humanities, the University of Miami, and Dr. O. R. Dathorne director of
African American Studies. The first ordination to the patron orisha Babalu Aye
was performed at Oyo-Tunji African Village, founding of Babalu Aye site, and
the introduction of the orisha Oba.”74
1979-1982
73 John Mason, page 19, and Miguel Ramos, Calling to the Heavens, page 5. 74 Ernesto Pichardo, page 1.
43
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #44
On United States Shores
From the C.L.B.A. Resume 1974 – 1999: [These years of the C.L.B.A. were]
“Dedicated to academic research and presentations, thesis assistance, and
development of Church structure.”75
1980
On Cuban Shores
April: 10,000 Cubans go to the Peruvian embassy in Havana demanding
political asylum. These refugees leaves from the Mariel port to the U.S. This
exodus continues until September of this year, sending 125,000 refugees to US
shores.
Batá masters Orlando “Puntilla” Rios, Juan “El Negro” Raymat, and many
others came to both Miami and New York as a result of the Mariel Boat Lift.76
300,000 Haitians flee Haiti dictatorship and travel to Cuba. Cuba accepts all
refugees. These Haitians establish a form of Vodu on the island, much as the
75 Ernesto Pichardo, page 1.76 Schweitzer, 47.
44
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #45
Mariel boatlift helped to establish greater numbers of santeros and babalawos in
the US.
1981
On United States Shores
Temujin Ekunfeo writes, “. . . while presenting a paper at a conference on Orisa
tradition at the University of Ilé Ifé, Nigeria, [Oseijeman Adefunmi (Walter
King)] was presented to Okunade Sijuwade, Olubouse II, the Ooni of Ifé. The
Ooni ordered the chiefs of Ifé to perform the rites of coronation on him. He was
crowned, Oba Efuntola Oseijeman Adelabu Adefunmi I and given the
ceremonial sword of office inscribed with the name of his Liege Lord the Ooni,
which grants him the right to speak in the name of the Ooni. He is the first
African American to receive such an honor.”77
Throughout the early 80s, after arriving in New York in 1981, Orlando
“Puntilla” Rios forms Nueva Generación, a folkloric group that presented batá
rhythms in public venues.78
1983
77 Babalorisha Obalorun, page 2. 78 Schweitzer, 181.
45
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #46
On Cuban Shores
Lazara Cuesta makes Ifá with Miguel Febles, Odika. Lazara’s name in Ifá
becomes Iwori Bofun. He studies with Miguel until Miguel dies in December
of 1986.
On United States Shores
The first case in the United States regarding animal sacrifice was litigated in
New York. The case referenced is First Church of Changó v. American Society
for the Prevention of Cruelty to Animals; 134 A.D.2d 971, 621 N.Y.S.2d 356.
The judge ruled that there was no legal protection for religious animal
sacrifices, and they were prohibited under New York state anti-cruelty law.79
1983 – 1984
On United States Shores
From the C.L.B.A. Resume 1974 – 1999: “Established the first academic and
religious group called Institute for New World Studies. The group acquired
funding through the Florida Endowment for the Humanities, to carry out
workshops on Afro-Caribbean religions for law enforcement, hospitals, mental
health professionals, and cultural organizations. Implemented the first local 79 Author Unknown, page 1.
46
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #47
ABC news series on Afro-Cuban forms of worship. Our first film contract came
through Soto Productions of California. This was a PBS national documentary
on Miami, which included Santeria. CLBA and Dade County School Board
representatives met, and established religious exemptions for newly ordained
students, during a school calendar year.”80
1985
On United States Shores
From the C.L.B.A. Resume 1974 – 1999: “CLBA developed and established
the first courses on Afro-Caribbean religions offered through Miami Dade
Community College. The first book titled Odúduwa, and a Lukumí Divination
educational video, were produced. Universal Studios producer of the series
Miami Vice contracted our representatives and consultants for a pilot episode.
As did Tri-Star motion pictures on a film titled Band on the Hand. CLBA
intervention delivered victory on cruelty to animal charges on thirteen Ifá
priests.”81
1986
On United States Shores
80 Ernesto Pichardo, page 1.81 Ernesto Pichardo, page 2.
47
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #48
Asunción Serrano, “Sunta,” died in 1986 in New York City.
In the United States, from the C.L.B.A. Resume 1974 – 1999: “A presentation
for the State of Florida Folk-life Festival was done. Mental Health Association
of Dade County began as sponsors in conjunction with CLBA to provide
accredited law enforcement training. Our first organizational committee of
sixteen members was formed, for the purpose of development and
implementation of a community church, and educational center. CLBA offered
its first courses on Bata drums, divination, and Yoruba history. CLBA began its
first general support campaign for the purpose of recruiting members and
officers among senior priests and priestesses of Dade County.”82
On Cuban Shores
December, 1986: Miguel Febles, Odika, dies. He had been the elder Ifá priest in
Cuba since the early 1970’s.
December, 1986: La Comision Organizada is officially organized and named.
It’s purpose is to take out the letter of the year in honor of Miguel Febles,
Odika, who died in December of this same year. Normally the ceremonies are
held in a house in the municipality of 10 de Octubre. This organization operates 82 Ernesto Pichardo, page 2.
48
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #49
independently of the state and has no official ties to Fidel Castro. Since 1986,
the Comisión Organizadora de la Letra del Año Miguel Febles Padrón has
performing this ceremony for Cuba and the rest of the world.
1987
On Cuban Shores
Ifá Ayer, Ifá Hoy, and Ifá Mañana (Ifá yesterday, Ifá today, and Ifá tomorrow)
was formed in 1987. It’s original founders were Feliberto O’Farril, Manuel
Ibañez, Reinaldo Blayo, and others, with Eustaguio Delgado “Tatica” as its
head. This group gathered with the blessings of Fidel Castro, and participated in
the welcoming of the Oni of Ifé when he visited Cuba in the late 1980s. This
organization quickly fell apart.
On United States Shores
June 9, 1987: The city council of Hialeah, Florida, held an emergency public
council meeting regarding the opening of the Church of the Lucumí of Babalu
Aye. They adopted resolution 87-66. In this resolution, it was written that, “. . .
certain religions may propose to engage in practices which are inconsistent with
49
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #50
public morals, peace, or safety . . . the City reiterates its commitment to a
prohibition against any and all acts of any and all religious groups which are
inconsistent with public morals, peace, or safety.” Following resolution 87-66,
they then enacted an emergency ordinance, Ordinance 87-40. This ordinance
was in reference to anyone who, “unnecessarily or cruelly . . . kills any
animal.”83
Mid-July, 1987: Responding to the Hialeah city council’s request for more
information regarding the Florida State Statutes regarding animal cruelty laws,
the attorney general of Florida wrote back to the city council, “ritual sacrifice of
animals for purposes other than food consumption [are not] necessary . . . “
Therefore, the attorney general reasoned, religious practices of the Lucumí faith
were prohibited by state statute 828.12.84
August 4, 1987: Awó Osún was formed, an egbe established by initiates of
Oshún in NYC. It is the first and oldest egbe orisha in the city.85
September, 1987: The city council of Hialeah, Florida, created the following
statutes to foil the Lucumí practices of animal sacrifice: Ordinance 87-52,
Ordinance 87-71, and Ordinance 87-72. A definition of sacrifice was provided
in ordinance 87-52: “to unnecessarily kill, torment, torture, or mutilate an
animal in a public or private ritual or ceremony not for the primary purpose of
83 Justice Kennedy, page 1.84 Justice Kennedy, pages 1-2.85 Diaz, conversation.
50
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #51
food consumption.” Exemptions were provided for non-ritual situations.
Ordinance 87-71 declared, “it shall be unlawful for any person, persons,
corporations, or association to sacrifice any animal within the corporate limits
of the City of Hialeah, Florida.” Ordinance 87-72 gave a definition of slaughter:
“the killing of animals for food.”86
September/October, 1987: CLBA and Ernesto Pichardo filed suit in the United
States District Court, Southern Florida District. Hialeah, the mayor, and
individuals of the city council were named as defendants.87
In the United States, from the C.L.B.A. Resume 1974 – 1999: “CLBA
celebrated its pre-opening as an established Lukumí community church. A
general educational curriculum was implements. After several months of
political controversy, the order to Florida Power & Light, and Department of
Water and Sewer to stop services, came from city officials. CLBA had its
victory and officially opened as the first Lukumí Church in the United States.
The controversy, heated by the enactment of three city ordinances banning
ritual animal sacrifices, caused CLBA to sue the City of Hialeah claiming the
ordinances violated First Amendment rights. National and international media
took intense interest on this landmark case. During the Papal visit to Miami,
ABC world news presented CLBA as the authentic competitor of the Catholic
86 Justice Kennedy, page 2.87 Justice Kennedy, page 2.
51
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #52
Church, among Hispanics. The editorial board of the Miami Herald published
its first support on behalf of CLBA pertaining to its legal rights.”88
1988
On United States Shores
From the C.L.B.A. Resume 1974 – 1999: “CLBA relocated to a storefront
across from Hialeah City Hall. Pending litigation in Federal Court, this location
was vandalized numerous times. Law enforcement entered Church premises
daily. Members were stopped leaving the Church. Christian denominations
protested frequently, and its activists implemented in a hate campaign, joined
by several animal rights organizations.”89
Olympia Alfaro and Miguel W. Ramos appeared in two stage productions in
Miami, Florida: Wemilere, Fiesta a los Orishas and Ibolorun, Paraiso Yoruba.
They were the apuóns for these two productions.90
On Cuban Shores
88 Ernesto Pichardo, page 2. 89 Ernesto Pichardo, page 2. 90 Ramos, Calling to the Heavens, 5.
52
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #53
December 31, 1988: The Organizing Commission meets in Havana, Cuba, to
determine the letter of the year for 1989.
1989
On Cuban Shores
January 1, 1989: The Organizing Commission declares the odu Ejiogbe Meji to
be the letter of the year for 1989.
On United States Shores
From the C.L.B.A. Resume 1974 – 1999: “Joined by the support of American
Civil Liberties Union, and Attorney Jorge Duarte, CLBA went to trial at the US
Federal District Court. In support of city interests Attorney Michael J.
Neimand, office of the Attorney General, for the State of Florida, joined with
Amicus Curiae. Followed in support as witnesses by Michael Fox and Mark
Paulhus, from the United States Humane Society.”91
1990
On Cuban Shores
91 Ernesto Pichardo, page 3.
53
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #54
Sometime in the 1990s, Yoruba Cultural Association is born from the ashes of
Ifá Ayer, Ifá Hoy, and Ifá Mañana.
Havana, Cuba, batá drummer Pancho Quinto was interviewed for a
documentary El País de los Orichas. Clips of Pancho’s drumming and dancing
were included, as was the group Yoruba Andabo, whose performances were
featured in the film.92
1992
On Cuban Shores
Yoruba Andabo collaborates with Jane Bunnett, a Canadian saxophonist, on her
CD Spirits of Havana.93
1993
On United States Shores
Christopher Oliana, Obailumi, dies in 1993 in New York city.
Blackmind Book Boutique releases El País de los Orichas in Brooklyn.94
92 Schweitzer, 159.93 Schweitzer, 159.94 Schweitzer, 159.
54
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #55
June 11, 1993: Ernesto Pichardo, on his website, wrote, “United States
Supreme Court in a unanimous landmark ruling overturned the lower courts, in
favor of CLBA. The decision established that Hialeah laws were
unconstitutional, and religious animal sacrifices of the Lukumí faith are
constitutionally protected. This ruling is applicable in all States. For research
purposes, net search under “Church of the Lukumí of Babalu Aye” or “Animal
Sacrifice.” There are many sites available that present the documentation. In a
settlement agreement, Hialeah agreed to pay approximately five hundred
thousand dollars for CLBA legal fees. CLBA never sued for compensation on
damages. A one dollar compensation was paid to CLBA by acting Mayor Julio
Martinez as a symbol of reconciliation. Nationwide all pending cruelty to
animal cases related to our faith were dismissed.”95
1994
On Cuban Shores
December 31, 1994: The Organizing Commission meets in Havana, Cuba, to
determine the letter of the year for 1995.
1995
95 Ernesto Pichardo, page 3.
55
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #56
On Cuban Shores
January 1, 1995: The Organizing Commission declares Ejiogbe Meji to be the
letter of the year for 1995.
December 31, 1995: The Organizing Commission meets in Havana, Cuba, to
determine the letter of the year for 1996.
On United States Shores
From the C.L.B.A. Resume 1974 – 1999: “The first historic group of forty
senior Ifá, Oriate, Iyalosha, Babalosha, priests and priestesses became officially
certified as clergy members of the Lukumi/Ayoba religion through CLBA.”96
1996
From the C.L.B.A. Resume 1974 – 1999: “CLBA established the first Lukumi
radio program, with weekly transmissions for adherents in Cuba, through La
Voz Del Cid.”97
Callejón de los Rumberos is released by Yoruba Andabo.98
96 Ernesto Pichardo, page 3.97 Ernesto Pichardo, page 3.98 Schweitzer, 159.
56
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #57
January 1, 1996: The Organizing Commission declares Ejiogbe Meji to, again,
be the letter ruling the year.
December 31, 1996: The Organizing Commission meets in Havana, Cuba, to
determine the letter of the year for 1997.
1997 – 1998
From the C.L.B.A. Resume 1974 – 1999: “CLBA relocated to one block south
of Hialeah City Hall. Performed our first Lukumí marriages in Miami and
Washington; newborn naming ceremony, and reestablished an extensive
educational and cultural curriculum. CLBA has become the only established
Lukumí Church in the US, with the largest membership of adherents, priests,
and priestesses of all ranks, in this hemisphere. Performed several religious
services for adherents in the Federal Correctional institution. Established our
internet site.”99
1997
January 1, 1997: The Organizing Commission declares Odí Trupon to the letter
of the year for 1997.
99 Ernesto Pichardo, page 3.
57
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #58
Chamalongo is released by Jane Bunnett, a Canadian saxophonist. Pancho
Quinto appears in her recordings.100
December 31, 1997: The Organizing Commission meets in Havana, Cuba, to
determine the letter of the year for 1998. The Ifá priests Frank Cabrera, Lazaro
Cuesta, David Cedron, Raul Sotero, Raul Dominguez, Cesar Baguez, Ricardo
Guerra and others officiated at the ceremony.
1998
January 1, 1998: The Organizing Commission declares Ejiogbe Meji to the
letter of the year for 1998. Obatalá ruled, accompanied by Yemayá. The flag
was white with blue borders.
January: Papal visit to Cuba. Jaime Ortega, the cardinal of Havana refuses to
allow a meeting between the Pope and Afro Cuban religious representatives.
Meetings are arranged with Protestants and Jews.
Pancho Quinto records his own album, En el Solar la Cueva del Humo.101
1999
100 Schweitzer, 159.101 Schweitzer, 159.
58
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #59
The Yoruba Cultural Association invites the Organizing Commission to join its
ranks. The Organizing Commission declines because the administration (the
government) and not the babalawos would be in control of the organization.
Pancho Quinto records with Omar Sosa on Spirit of Roots and Bembón.102
Abbilona, a batá ensemble from Havana, Cuba, begins releasing CDs of batá
music. Over time, they come to release a total of 16 CDs.103
2000
Pancho Quinto records again with Canadian saxophonist Jane Bennett in Ritma
& Soul.104
December 31, 2000: The Yoruba Cultural Association meets to determine the
letter of the year for 2001. It was pulled at the following address: Prado No.
615, entre Monte y Dragones, Municipio Habana Vieja.
Olympia Alfaro appears in the HBO movie For Love or Country: The Arturo
Sandoval Story.105
102 Schweitzer, 159.103 Schweitzer, 182.104 Schweitzer, 159.105 Ramos, Calling to the Heavens, 5.
59
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #60
July 2000: Juan Garcia Fernández replaced Teresa González as the director of
Conjunto Folklórico Nacional. He served from July 2000 until April 2004.
2001
January 1, 2001: The Yoruba Cultural Association announces that the letter of
the year for 2001 is Iroso Ogbe. The witnesses were Ogbe Oché and Oché Bile.
The prophesy was: Iré ariku oyale lese Orunmila (A blessing of heath given to
us by Orunmila). Yemayá ruled, accompanied by Elegguá. The flag was blue
with red and white trimming.
Pancho Quinto records with the Puente Brothers in Morumba Cubana.106
September 11, 2001: Lazaro Ros was nominated for the Best Folk Album in the
Latin Grammy Awards.
December 31, 2001: The Organizing Commission of the Letter of the Year of
Miguel Febles Padrón pulled down the letter of the year for 2002. As they have
done since the year 1986, for Cuba and the world in general. in the temple-
house located in Av. 10 de Octubre # 1509 between Josefina and Gertrudis,
Víbora, Municipio 10 de Octubre, Habana City, Cuba. The ceremony was
presided by the Ifá priest Guillermo Diago “Ogbe Weñe”.
106 Schweitzer, 159.
60
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #61
December 31, 2001: The Yoruba Cultural Association met to pull the letter for
the year 2002. It was pulled at the following address: Prado No. 615, entre
Monte y Dragones, Municipio Habana Vieja.
2002
January 1, 2002: The Organizing Commission determined Ogbe Yono to be the
odu ruling 2002. Shangó governed, accompanied by Yemayá. The flag was red
with blue borders.
January 1, 2002: The Yoruba Cultural Association determined Oché Meji was
the letter of the year for 2002. Prophecy: iré arikú elese Oshún. Yemaya
governed, accompanied by Orúnmila. The flag was blue with a green border.
March 5, 2002: Renaud Simmons, the first African-American oriaté in New
York City, passed away on March 5, 2002.107
July 16, 2002: Lazaro Ros receives the Fernando Ortiz prize in Cuba for his
musical accomplishments.
December 31, 2002: On December 31, 2002, the Yoruba Cultural Association
met to determine the letter of the year for 2003. It was pulled at the following
address: Prado No. 615, entre Monte y Dragones, Municipio Habana Vieja. 107 Barcadi, interview.
61
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #62
December 31, 2002: On December 31, 2002, the Organizing Commission
gathered to determine the letter of the year for 2003, with 817 priests of Ifá met,
in representation of the immense majority of the branches of families in Cuba,
in addition counting on the endorsement of priests of Ifá in the following
countries: Brazil, Belgium, Colombia, Costa Rica, Spain, United States,
Mexico, Italy, England, Panama, Puerto Rico, and Venezuela, in the house
temple located in Avenue Tenth of October #1509 between Josefina and
Gertrudis, Viper, municipality: Tenth of October, Havana City, Cuba. The
ceremony was presided over by the Ifá priest Guillermo Diago, “Ogbe Weñe.”
2003
January 1, 2003: On January 1, 2003, the Yoruba Cultural Association
announced the letter Okana Oché was the odu for the year. The prophecy: iré
arikú yale tesi elese Orúnmila (firm luck and health at the feet of Orúnmila).
Obatalá ruled, accompanied by Oyá. The flag was white with stripes of color.
The ebó was: One rooster, two pigeons, and two hens (to Obatalá and Oyá),
hair from one’s head, used rope, stripes of colors, trash from one’s house, dirt
from a road, a read parrot feather, sand from a river, raspadura de las
herramientas de Ogún, ewe de Osain, rum, red palm oil, smoked fish and jutía,
toasted corn, a candle, a coconut, and opolopowo.
62
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #63
Pancho Quinto records with Jane Bennett again: Cuban Odyssey.108
January 1, 2003: The Organizing Commission announced that Ogundá Ogbe
was the odu ruling 2003. The prophecy was: Osogbo Ikú intorí arojé (Death due
to complaints, debates, and offenses) Olófin Onire (Olófin blesses and
defends). The ebó was an offering to Eshu, 3 balls of cooked cornmeal with
canary seeds. Elegguá ruled the year, accompanied by Oshún. The flag was half
white and half black with yellow borders.
June 5, 2003: Baldomero Ricardo Cané Gómez, a senior member of Los
Muñequitos de Matanzas and initiate of Shangó, died in the Provincial Hospital
of Matanzas. He was 54 years old.
November 2003: The United States begins denying entrance to all Cuban
musical groups. All visas for performance artists are systematically denied. The
Bush administration quoted “security concerns” as the reason for all denials.
December 31, 2003: Organizing Commission of the Letter of the Year of
Miguel Febles Padrón pulled down the letter of the year for 2004, as they have
done since the year 1986, for Cuba and the world in general. in the temple-
house located in Av. 10 de Octubre # 1509 between Josefina and Gertrudis,
Víbora, Municipio 10 de Octubre, Habana City, Cuba. The ceremony was
presided by the Ifá priest Guillermo Diago “Ogbe Weñe”. The youngest priest 108 Schweitzer, 159.
63
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #64
drew the letter, counting with the presence of a great number of national and
international renown and capable Ifá priests, whose analysis and valuations are
summarized in the orientations that the following document exposes.
December 31, 2003: The Yoruba Cultural Society of Cuba met to determine the
letter of the year for 2004.
2004
January 1, 2004: The Organizing Commission declares Babá Ejiogbe Meji to be
the ruling letter of the year for 2004. Prophecy: Iré Omá Alaye Umbelaye lowo
Olokun: Blessing of intelligence for the incapable that lives of richness. Obatalá
reigned, accompanied by Oshún. The flag was White with yellow border or
trimming. This information was not readily available to the world, as it was
blocked by Fidel Castro and the YCA
January 1, 2004: The Yoruba Cultural Society of Cuba determines the letter of
the year to be Ogundá Meji. For its part, the Sociedad draw Ogunda Meyi with
the prophecy Iré Arikú oyale tesi lese Orúnmila (a firm blessing of good health
because of Orúnmila) and for them Oshún rules accompanied by Obatalá. Their
flag was yellow with a white border.
64
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #65
January 2, 2004: La Sociedad Cultural Yoruba de Cuba gave its press
conference to release the letter of the year. The Organizing Commission was
not able to release its letter of the year, due to financial and state-imposed
constraints, until January 6, 2004.
January 11, 2004: The Organizing Commission held a tambor in honor of the
letter of the year, in honor of the reigning Orishas at the Temple-House at Calle
39 # 9018, between 90 and 92, Marianao (House of Bernardo Rojas).
April, 2004: Manoclo Miller replaced Juan Garcia Fernández as the director of
Conjunto Folklórico Nacional.
May 21, 2004: The first ocha was crowned in Calhoun, Georgia by Ajesola
Aganyú and Oba Ala Efun (Eduardo Cruz); Nelson “Pupi” Yemayá was the
oriaté. The person crowned was Milocha (real name) Oni Yemayá.109
December 31, 2004: The Yoruba Cultural Association met to determine the
letter of the year for 2005.
December 31, 2004: The Organizing Commission met to determine the letter of
the year for 2005.
2005109 Barcadi, interview.
65
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #66
January 1, 2005: The Yoruba Cultural Association declares the odu Irosun Meji
to be the letter ruling 2005. The prophesy was: Ire arikú yale elese Orúnmila.
They declared Obatalá as ruler, accompanied by Oshún. The flag was white
with a yellow triangle in the center.
January 1, 2005: The Organizing Commission determined the letter of the year
to be Ofún Tempola (Ofún Otura), sometimes called “Ofún calls the corojo.”
The prophecy was: Ire aiku lowo Shango (Good health/long life at the hands of
Shangó). Shangó ruled the year 2005, accompanied by Oyá. The flag for the
year was completely red. The ebó was: Chicken for Eleguá, palm oil, cocoa
butter, lard [that is, three kinds of oil]; the spine of a fish with head and tail
attached, worn clothes, salt, and the other ingredients (the ebó goes to the
bush).
July 16, 2005: The first tambor fundamiento in Georgia state was played by
Tomas Antonio Biggieri de Barcadi (Otá Omi) for the Obatalá of Eduardo Cruz
(Oba Ala Efun). Aña was played by Juan “el negro” and danced by “Kiki”
Obatalá, both from Florida. The akpon who sang was Anibal Tejada “Scorpion”
(Obairawo). 110
December 31, 2005: The Yoruba Cultural Association met on this date to
determine the letter of the year for 2006.110 Barcadi, interview.
66
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #67
December 31, 2005: The Organizing Commission met on December 31, 2005,
to determine the letter of the year for 2006.
2006
January 1, 2006: The sign announced as ruling 2006 was announced by Yoruba
Cultural Association to be Oyekun Obara. Prophecy was iré arikú lowo
Orúnmila (Orúnmila gives good health). The governing orisha was determined
to be Ogún, and he was accompanied by Oshún. The flag is a dark purple with a
yellow border. The ebó that was marked was: 1 rooster, 2 pigeons, a horse bit,
water from the ocean, water from the river, trap, arrow, raw corn, grass
scrapings off the horse’s harness, rum, 1 candle, 2 dry coconuts, palm oil, cocoa
butter, honey, cascarilla, smoked fish and jutía.
January 1, 2006: The Organizing Commission determined the letter of the year
to be Ogundá Irete. The prophesy: Osogbo arun otorunwa (Diseases that appear
at the moment by unknown, unexpected causes) Orúnla onire. Obatalá ruled,
accompanied by Oshún. The flag was white with its borders in green. The ebó:
3 chickens, 3 nails, a flowerpot, 7 coconuts, 7 kepis (hats), and other
ingredients, all for Eshu. Rogate to Orúnmila with 2 painted coconuts.
February 4, 2006: Nina Pérez, Igbín Koladé, died.
67
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #68
August 11, 2006: Alberto Romero Díaz, singer with los Muñequitos, died of
cancer at 58 years of age.
68
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #69
Sources Cited:
Author Unknown. “Introduction to Santeria and Animal Sacrifice.”
[http://www.animal-law.org/sacrifice/sacrfe.htm]. August 10, 2006. Page 1.
Babalorisha Obalorun Temujin Ekunfeo. “When was Aborisha, Orisha
Worship, First Practiced by African Americans in the United States?”
[http://www.church-of-the-lukumi.org/temujinhist.htm]. November 11, 2002.
Mason, John. 1992. Orin Orisa: Songs for Selected Heads. New York: Yoruba
Theological Archministry.
Justice Kennedy. “Church of the Lucumí Babalu Aye, Inc. v. City of Hialeah
Supreme Court of the United States.”
[http://www.law.umkc.edu/faculty/projects/ftrials/conlaw/lukumi.html].
January 2, 2005.
Marta Morena Vega. “The Yoruba Orisha Tradition Comes to New York City.”
]http://www.findarticles.com/p/articles/mi_m2838/is_n2_v29/ai_17534773/
print]. September 23, 2006.
Miguel W. Ramos. “La división de la Habana: Territorial Conflict and Cultural
Hegemony in the Followers of Oyo Lukumí Religion, 1850s – 1920s.” [Project
Muse. http://muse.jhu.edu]. 18 February 2004.
69
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #70
Miguel W. Ramos. “Calling to the Heavens: A Tribute to the Late Lukumí
Apuón Olympia Alfaro, Omí Sanyá.”
[http://ilarioba.tripod.com/Callheaven.htm]. 30 August 2006.
Oba Ernesto Pichardo. “History: C.L.B.A. Resume 1974 – 1999.”
[http://www.church-of-the-lukumi.org/history.html]. November 11, 2002.
Babalorisha Tomas Antonio Biggieri de Barcadi (Otá Omi), interview by the
author, Winter Park, Florida, 2006.
Kenneth George Schweitzer. “Afro-Cuban Batá Drum Aesthetics: Developing
Individual and Group Technique, Sound, and Identity.” PhD dissertation,
University of Maryland, College Park, 2003.
Olorisha Calvin J. Diaz (Oshún Niye), conversation with the author, August 30,
1966.
AfroCubaWeb. “Afro Cuban History: A Timeline.”
[http://www.afrocubaweb.com/history.htm]. September 3, 2006.
70
A Timeline of Lucumí History; Author – Stuart Myers/Eguín Lade (Ócháni Lele); page #71
71