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OCHA, SANTERÍA, LUCUMÍ O YORUBA LOS RETOS DE UNA RELIGIÓN AFROCUBANA EN EL SUR DE FLORIDA

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OCHA, SANTERÍA, LUCUMÍ O YORUBA LOS RETOS DE UNA RELIGIÓN AFROCUBANA EN EL SUR DE FLORIDA DEPARTAMENTO DE ANTROPOLOGÍA SOCIAL OCHA, SANTERÍA, LUCUMÍ o YORUBA LOS RETOS DE UNA RELIGIÓN AFROCUBANA EN EL SUR DE FLORIDA TESIS DOCTORAL JESÚS FERNÁNDEZ CANO Director: Dr. ARTURO ÁLVAREZ ROLDÁN Granada, Diciembre de 2008 Editor: Editorial de la Universidad de Granada Autor: Jesús Fernández Cano D.L.: GR. 491-2009 ISBN: 978-84-691-9292-4 OBATALÁ IKU LOBI OCHA (la muerte) (da lugar) (al oricha) HERÁCLITO En algún sitio dice Heráclito «todo se mueve y nada permanece» y, comparando los seres con la corriente de un río, añade: Platón. Diálogos II (Crátilo). «no podrías sumergirte dos veces en el (Edit. Gredos 1992) mismo río». (Sócrates conversando con Hermógenes) ELEGUÁ “My curse be on ye for your disloyalty and disobedience, so let your children disobey you. If you send them on an errand, let them never return to bring you word again. To all the points I shot my arrows will ye be carried as slaves. My curse will carry you to the sea and beyond the seas, slaves will rule over you, and you their masters will become slaves”. (Johnson 1996 [1921]: 192). Maldición pronunciada por Aolè, el Alafin o emperador de Oyo, en la década de 1790 contra sus tropas rebeladas contra él. Tras emitirla, añadió: “Just as nobody mends broken china, nobody will be able to reverse my curse on the Yoruba people”. Tras lo cual se suicidó (Abimbola 2003: 101). Testimonio del babalawo Ifá Aremú Entrevistador. ¿Cómo llegaste a la religión? Ifá Aremú. Los rituales eran costumbre en la casa de mi abuela. Aprendí a reconocer a los orichas como si fueran miembros invisibles de mi familia. Yo tomaba a los orichas como un apoyo. Después me interesé por la mística, por eso desprecio un poco la religión. La única forma que yo veía era Ifá, por eso me sentí muy feliz, es la cosa mas grande que me pudo pasar en la vida. Nada pudo estar mas a tono con mis aspiraciones. Todo lo que yo quiero saber está aquí. Yo veo a Ifá como una puerta al conocimiento. La gente pensaba que el primitivismo tiene ideas demasiado groseras, pero ahí es donde está la verdadera filosofía, el verdadero pensamiento. Cuando tu te apartas del primitivismo, te empiezas a contaminar con la civilización. Aquí el contacto se establece con la mente. A nosotros, los que tenemos algún tipo de formación profesional nos crea un problema… Yo no estoy creyendo en esa piedra, si no en lo que representa esa piedra. Nosotros somos intermediarios, ni siquiera decimos Orula, si no Ifá. Yo no utilizo la palabra adivinar. AGRADECIMIENTOS Mi especial gratitud para el Dr. Rafael Martínez, gran conocedor y especialista de la ocha y de otras religiones afines como el palo y el vudú, por su gran ayuda y disposición para comentar y criticar mi trabajo, prestarme libros, vídeos y artículos sobre la religión, así como para mostrarme el mundo cubanoamericano de Miami. Permitirme asistir a uno de sus cursos en el Departamento de Policía de Miami, presenciar sus clases en la universidad, acompañarme a algunos tambores, e introducirme a la casa religiosa dirigida por su amiga Jacky, fue muy provechoso para mi. Sus críticas hacia algunas de mis ideas sobre la ocha, duras pero constructivas, han sido fundamentales para hacerme reflexionar y cuestionarme a mí mismo, obligándome a poner los pies en la tierra y a tener en cuenta aspectos de la ocha que yo tendía a minimizar. Así pues, su ayuda fue triple al haber contribuido a mi conocimiento del mundo de la ocha, del académico y del cubanoamericano en Miami, lo cual tuvo suma importancia en un trabajo de tipo holístico como ha sido esta investigación. La Dra. Mercedes (Cros) Sandoval, representó para mí la introducción al mundo de la ocha en Miami y a la problemática, y en cierto modo al drama, de los cubanoamericanos del exilio. A ella le deben muchos cubanoamericanos educados en el Miami Dade College su acercamiento a la antropología y también el conocimiento de la ocha. Su ayuda fue inestimable al introducirme a varias casas religiosas que fueron fundamentales para mi investigación, presentarme reconocidas figuras de la ocha, prestarme bibliografía sobre el tema y permitirme acercarme a su mundo académico y personal. Nuestras largas conversaciones fueron para mí muy positivas ayudándome a entender aspectos y posiciones sobre la religión que, a pesar de no compartirlas en la totalidad, me mostraron las diferentes formas de entender la ocha tanto entre los santeros como en los especialistas del tema. En cuanto a los religiosos, mi primer agradecimiento va dirigido a Osvaldo Díaz, hijo de Ochún y de tradición matancera, a su compañero Tony Prat (Yemayá) y a su ahijado y sobrino Jorge Fernández (Changó), quienes componen una casa reconocida por su seriedad y respeto a la religión. Los tres cooperaron con mucho interés en las entrevistas que llevé a cabo, me invitaron a varias ceremonias y tambores, abriéndome su casa y tratando de que yo captara cómo se practica la ocha de una forma seria en contraposición a lo que sucede en otras casas religiosas de Miami. ii También estoy en deuda con José Martínez (Eji Ogbe), babalawo muy particular, y con su esposa Vere. Ambos me recibieron casi como un hijo accediendo a mis entrevistas y aceptando mis visitas con el fin de hablar sobre la religión y todo lo que la rodea. Ambos me ayudaron en momentos difíciles para mi, José por medio de Ifá y Vere a través de su mediumnidad. Fueron ellos los primeros que me pusieron en contacto directo con el orun tratando de ayudarme sin ningún interés extrareligioso. José Manuel Casanova (Ifá Aremú), babalawo igualmente y psicólogo, supo captar desde un principio la importancia que podía tener para la ocha el que se escribiese una tesis que además de cumplir los obligados requisitos académicos, pudiera ofrecer una imagen lo más libre posible de tópicos, prejuicios y folclorismos. De ahí su empeño en mostrarme en las largas entrevistas los fundamentos más profundos de la ocha, algo que en sus propias palabras podía servir para mostrar una imagen más acorde con lo que es realmente esta religión, lo que mostraba una actitud reivindicativa. Natividad Torres (oní Changó), ha sido una informante muy especial para mí. Ella me abrió las puertas de su casa y no sólo permitió ser entrevistada, sino que me mostró muchos aspectos de la ocha, el espiritismo y todo lo relacionado con las religiones afrocubanas. Con ella he asistido a tambores, cajones, misas espirituales, conciertos, compras en una botánica y rituales en su propia casa. Natividad me enseñó muchas cosas referentes a la religión en la manera en que se hace con una ahijado, obligándome a adoptar una postura de respeto, humildad y disposición para el aprendizaje, lo cual me colocó sin apenas darme cuenta en situación de llevar a cabo una verdadera observación participante. Gracias también para Argel Machado (chino Eleguá), persona afable y religioso serio que desde mi aparición en Miami puso su interés para que yo adquiriese todo el concocimiento posible dentro de lo que me estaba permitido desde el punto de vista de los religiosos. Mi agradecimiento a Conny, con quien comparto la afinidad de dos de nuestros egun, y que siempre se portó muy bien conmigo, optando por evitar las entrevistas pero mostrándome la religión en su forma práctica. El agradecimiento se extiende a su compañero Luisito “oferere”, apuón e hijo de Changó pero que más bien parece que lo sea de Eleguá. Ambos me mostraron, junto con Natividad, el iii sentir y la problemática de los afrocubanos con respecto a la ocha, y al contexto cubano y estadounidense. Igualmente mi reconocimiento a Rafael López (Obatalá), Ignacio Granados (Changó), Jorge Pérez (Ochún) y Carlos León (Obatalá), por su cooperación en las entrevistas, en especial a Rafael por ayudarme con su mediumnidad a reconciliarme con el orun. Los oriatés Gerardo Durán (Obatalá) y Pedro Alfaro (Changó) merecen también mi reconocimiento por abrirme sus casas, presentarme a otros religiosos y permitirme asistir a algunas ceremonias. Por último, mi agradecimiento a todos aquellos religiosos que, sin haber servido de informantes, me recibieron positivamente permitiendo mis constantes preguntas y observaciones. Un agradecimiento muy especial para mi compañera, y víctima principal de esta investigación, Maria Schildkamp, quien ha tenido que sufrir mis ausencias, desmoralizaciones, dudas, reclusiones y angustias, quien además de leer, criticar y corregir muchas faltas, ha sabido darme ánimo y esperar con infinita paciencia la conclusión de este trabajo. Para terminar, mi profundo agradecimiento al director de esta tesis el Dr. Arturo Álvarez Roldán, quien tuvo la gentileza de recogerme como un huérfano, académicamente hablando, e incentivarme para poder terminar el trabajo tras la decisión, por agotamiento, de suspenderlo indefinidamente. A todos ellos, muchas gracias y mucho aché. iv LISTA DE DIAGRAMAS # 1 Dificultad en el acceso a los santeros……………………………………………………... 33 # 2 Teoría de los campos. Paradigma de Bourdieu aplicado a la religión…………………….. 43 # 3 Estructura del campo religioso según Bourdieu…………………………………………... 44 # 4 Compentencia dentro del campo religiosos según Bourdieu……………………………… 45 # 5 Posibles niveles de análisis en el culto a los orichas y ancestros…………………………. 50 # 6 Temas relacionados con ocha……………………………………………………………... 54 # 7 Categorías de análisis y su relación con los términos empleados por Bourdieu………….. 60 # 8 Niveles de análisis………………………………………………………………………… 70 # 9 Aspectos de los informantes a tener en cuenta……………………………………………. 72 # 10 Funcionamiento de la cultura yoruba antes y después del colonialismo………………… 93 # 11 Cosmogonía y ontogonía yoruba………………………………………………………. 98 # 12 La vida como centro de atención para los yoruba y los santeros………………………... 107 # 13 Relación entre Dios, orichas y creyentes y objetivos de éstos…………………………... 172 # 14 Algunos motivos que conducen al ingreso en la ocha…………………………………… 189 # 15 Relaciones religiosas de los santeros…………………………………………………….
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