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Acknowledgments ACKNOWLEDGMENTS Moyuba Olorun, Moyuba Olofin, Moyuba Olodumare Moyuba Baba, Moyuba Yeye Moyuba ara, Moyuba ilé Araonu iba’ye baye tonu Theresita Ariosa Ochun Funke (iba’ye) Belen Apoto Gonzales Ochun Alaibo (iba’ye) Luisa “La China Sylvestre” Ochun Miwa (iba’ye) Jose Urquiola “Jose Pata Palo” Echu Bi (iba’ye) Aurora La Mar Obá T’ola (iba’ye) Antonia Terry Shango oro Agayu Shango L’aye (iba’ye) Juana Nuñez Banguala (iba’ye) Rita Miranda Ewin L’ade (iba’ye) Felicita (Fela) Mendez Shango Gumi (iba’ye) Luis Rivera Oke Ewe (iba’ye) Wifredo Cruz Ode Ilu (iba’ye) Roberto Clemente Aña Bi Osun (iba’ye) Iba’ye baye tonu gbogbo egun araonu orí Iyatobi Ode Lenu Iba’ye baye tonu gbogbo egun araonu orí Baba Ala Esu Iba’ye baye tonu gbogbo egun araonu orí Okandekun Iba’ye baye tonu gbogbo egun araonu orí Ogun Gbemi Iba’ye baye tonu gbogbo egun araonu orí emi nani Chango Dina . In every undertaking in the Lukumi religious traditions, we begin by honor- ing those who have come before us. In this manner I acknowledge the many who assisted in the creation of this book by first reciting praise and gratitude in a shortened form of a traditional prayer. I pay homage to God, my biologi- cal parents, the earth and my house, priests in my lineage who are no longer liv- ing, and the ancestors and spiritual guides of my godmother, ayubona, oriaté, and myself. I thank also Elegua, Ogun, Ochosi, Obatalá, Oya, Oshun, Agayu, the Ibeji, Olokun, Yemaya, and Chango. And I thank my first Lukumi godfather, Clay Keck Afolabi (Shloma Rosenberg), iba’ye. As for the living, I thank my godmother, who took me under her wing when I was in need; offered consistently sane, smart, and witty advice; and taught me patiently. I appreciate her years of encouragement while I was writing this book, for looking over parts of my manuscript, and for honoring me with the gift of the ix x Acknowledgments beautiful cover art that includes Orisha from whom mine were born. Similarly, I wish to thank Gloria Chaidez Okandekun, my adoptive ayubona, for taking me in, for generously teaching me, and for always treating me like family. I have been blessed with near and extended godkin and those I have met and communed with along the Ocha road— Afefe Alada, Eshu Okan Lade, Oya Leti, Oshun Alade Koide, Omi L’ade, Omi Ala, Odofemi, Ala Bero, Ade Kola, Omi Laye, Omi Tokunbi, Omi Lana, Omi Saide, Omi Tola, Obadi Meji, Omi Dina, Odula Aja- gun, and all the others too numerous to list here. These people have offered me emotional support, reassurance, guidance, inclusion, laughs, and inspiration. I thank also my biological family and close friends for being there for me. A mounted Obatalá once said of me, “You love books but you need people.” To the extent that book writing requires a modicum of sanity, I do need people. I thank Mom, Ari, Melanie, Laura, T. J., Amara, Peter, Beth, Joey, Tom, Chris, Marah, and Selwa for companionship and for bearing with me even when it wasn’t easy. This book is an undertaking I began a decade ago, and there are many in the academic world I must acknowledge for assistance in its writing. I thank Seton Hall University for a University Research Council Research Grant in 2006 and the Foundation for the Scientific Study of Sexuality for a Grants-in- aid Research Grant in 2007 that paid for most of the interview transcription I needed. I also thank Seton Hall University for a one- semester sabbatical in 2008, during which I was able to draft several chapters, and for a small grant to pay for professional indexing services. I received professional assistance to redraw many of the figures used in this book from Christopher Petruzzi at Seton Hall’s Teaching, Learning and Technology Center. The book was improved by the generous priests, scholars, professionals, and the occasional friend who assisted me. Obás Ernesto Pichardo and Miguel “Willie” Ramos both consulted with me at different points in the creation of the book. I am grateful to have a gem of a colleague, Peter Savastano; I thank him for comments on many chapter drafts and for years of scholarly counsel and friend- ship. Another wonderful colleague, Leslie Bunnage, provided encouragement after reading pieces of my book in a writing group. I am beholden to an anony- mous peer reviewer whose tough yet encouraging critique caused me to rethink several aspects of the text; s/he turned my attention especially to the importance of terminology. I am indebted to Salvador Vidal- Ortiz, who read the entire man- uscript a second time after his anonymous peer review of the manuscript helped me create an improved draft. I thank Christopher McGinn for helping me shape the book title. I also thank my editors at Rutgers University Press, Peter Mickulas and Carrie Hudak. The book was also improved by the many comments of copy editor, Kate Babbitt. Although many have assisted in the creation of this book, its faults are, of course, all my own. Acknowledgments xi Finally, without the many olorishas, iyawos, aleyos, and oluwos who inter- viewed with me, passed on announcements about the project, and answered my survey, this book could not have been written. Although some knew me, to others I was a stranger they entrusted with detailed and intimate stories. In the context of a tradition with a history of secrecy, persecution, and stigma, these offerings to me (and through me to you) at times required courage and trust. Many gave so generously of their time, words, advice, and stories that on several occasions I have been overwhelmed with gratitude. It is to the many research participants of this book that I owe the greatest debt. Kinkamashe Sarah Jones Ode Lenu Kinkamashe Nina Baba Ala Eshu Kinkamashe Gloria Chaidez Okandekun Kinkamashe Maria Concordia Ogun Gbemi Kinkamashe Rosa Parilla Eshu Alaiwo Kinkamashe gbobo olorisha of my ilé Kinkamashe gbobo oyaremi Kinkamashe orí emi nani Chango Dina Kinkamashe gbogbo abure, ashire, Oluwo, Iyalosha, Babalosha. I ask that no misfortune befall my godmother, my ayubona, my oriaté, the olori- shas of my house, my family, and myself. For all who come to these pages, I wish omi tutu, ona tutu, ashé tutu— refreshing water, a cool path, and divine grace. A YEAR IN WHITE .
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