FAQ LUKUMI SANTERIA

1.GENERAL QUESTIONS FROM OUTSIDERS/NEWCOMERS ABOUT LUKUMI (Santeria) a. W at i! L"#"$i% Lukumi (often spelled Lucumi), popularly known as Santeria, or La Regla de Ocha is a religious system brought to the New World island of uba by !oruba sla"es from #frica in the area that is now Nigeria $ &. W ere 'i' L"#"$i ()$e *r)$% %he roots of Lukumi are from the !oruba speaking peoples of West #frica & who had "arious sub& ethnic groups$ Lukumi e"ol"ed out of contact between ensla"ed #fricans brought to uba with other #frican ethnic groups, and the diffusion of the Roman atholic rituals of the sla"eholders$ %his process is often referred to as syncretism$ 'lements of contact with sur"i"ing indigenous aribs, and with hinese indentured labor on the island also affected Lukumi ritual practices$ (. W at i! Santeria% # popular name for the New World #frican based religion, Lukumi or La Regla de Ocha, which has incorporated elements of atholic worship$ Orisha are often popularly referred to as (saints(, howe"er & Shango is not Saint )arbara, nor is )abaluaye Saint La*arus$ '. W + ') +)" (a,, +)"r re,i-i)n .!anteria. an' +)"r!e,/e! .!antera/!anter)!. i* +)" ')n0t 1)r! i2 !aint!% Since sla"es +n uba were not allowed to practice their religions openly, and sla"es were also bapti*ed atholic by their Spaniard ensla"ers, the practice of !oruba religion had to incorporate elements of atholicism in order to sur"i"e$ O"er time & descendants of #fricans in uba continued to practice atholicism & but to also continued their earlier beliefs$ %here was diffusion of atholicism into !oruba belief$ Sla"es were allowed to ,oin societies called abildos, which were de"oted to specific saints$ -embers of the abildos paraded & and formed groups ostensibly de"oted to the atholic images, while still practicing as priests in the older !oruba tradition$ %hese Lukumi priests, as a result, were called .santeros/$ e. W at/1 ) are t e Ori! a% Orisha are deified ancestors & symbolic of both natural forces and energies who stand between the li"ing and the reator (Olodumare) in !oruba belief$ %heir energies directly interact with humans, since Olodumare is distant and remo"ed from human affairs$ *. W at are E-"n% Lineal ancestral spirits$ #ll ceremonies and rituals in the Lukumi religion begin with paying homage to one0s ancestors$ -. W + i! +)"r re,i-i)n !e(ret% )ecause it was repressed under sla"ery, its adherents arrested and persecuted, open worship was impossible both during ensla"ement and after emancipation$ 1ue to the ethnocentrism and racism

of practitioners of mainstream religions who did not recogni*e #frican systems of belief as religions, and to their attitudes towards animal sacrifice as part of ritual, Lukumi was banned$ When the hurch of the Lukumi )abalu #ye "$ ity of 2ialeah won a Supreme court case in 3445, it opened the doors for Lukumi worshippers to begin to practice openly in the 6nited States $ %here is still a le"el or fear and paranoia & heightened by media sensationalism, misinformation, and local ordinances that restrict Lukumi worshippers from openly declaring their faith and e7ercising their right to worship$ #s more scholarly books are published, as Lukumi0s become more pro&acti"e, this situation is changing$ %he +nternet has played a ma,or role in this process$ . 3)1 ') I 'ea, 1it a L"#"$i 2ra(titi)ner a! an e$2,)+er4 ()51)r#er4 tea( er4 ea,t 2ra(titi)ner4 ()rre(ti)n! )**i(er% %he same way you would deal with people of other faiths & with respect$ +f they are wearing bead necklaces & refrain from touching them$ +f they ha"e their heads co"ered & respect that the same way you would respect the yarmulke of a 8ewish person, the turban of a Sikh or the kufi of a -uslim$

6. QUESTIONS ABOUT LUKUMI AS A BELIEF S7STEM AND IN RELATIONS3I8 TO OT3ER RELIGIONS/FAIT3S a. D) +)" &e,ie/e in G)'% !es we belie"e in a reator who we call Olodumare$

&. D) +)" &e,ie/e in t e De/i,% No$ !oruba belief has no oppositional set up & good "ersus e"il, 9od "ersus a 1e"il$ One stri"es to de"elop good character and good works during your lifetime$ %here are concepts of negati"e energies howe"er & most generated by human foibles$ (. D) +)" a/e a C "r( )r 2,a(e t) 1)r! i2% Lucumi practitioners ha"e shrines and altars in their own homes, but come together for group worship in a "ariety of locations for specific e"ents$ %his is one of the main differences between Lukumi and andomble of )ra*il & a sister worship system, where there are terreiros or houses of worship$ '. D) +)" a/e a re,i-i)"! te9t ,i#e t e Bi&,e )r K)ran% !es & but it was orally transmitted until recently$ %his corpus of knowledge includes Odu +fa and patakis (moral parables) e. W ere (an I *in' / rea' +)"r !a(re' te9t% W ) 1r)te it% %here are numerous ethnographic te7ts compiling portions of Odu +fa, prayers (Oriki) and patakis (parables) as well as the body of religious ceremonial songs and drum patterns which are prayer as well$ No one te7t e7ists with the entire corpus since it is still oral and passed down from teachers to students$ *. I! L"#"$i/Santeria a (",t%

No$ . ult/ is a pe,orati"e term$ Lukumi is a religion$ +t has o"er :; million adherents in the New World when you include the branches in )ra*il $ -. I!n0t L"#"$i/Santeria /))'))% No$ <oudou or <odoun is an West #frican religion brought to the New World by the =on people of 1ahomey , and though they ha"e similarities they are different in genesis$ . W at0! t e 'i**eren(e &et1een L"#"$i an' E!2iriti!$)% %hey are completely different systems of belief$ Lucumi is a religion, 'spiritismo is the practice of mediumship, dealing with the dead and guardian spirits & based on =rench spiritism which became populari*ed in the New World in the early 34;;0s, particularly in >uerto Rico$ +n the 34?;0s and 34@;0s some practitioners of 'spiritismo also became Santeros & and ha"e grafted the two practices together$ i. I! L"#"$i a 8a-an re,i-i)n an' i* n)t 1 at $a#e! L"#"$i 'i**erent% +f you define >agan as a pan&theistic folk tradition, then no & because Lukumi !oruba belief is mono& theistic and urban$ :. I!n0t Santeria/L"#"$i &r":eria(1it( (ra*t)% No$ )ru,eria or witchcraft is the practice of contagious andAor sympathetic magic$ Lucumi prayer & like all world religions seeks the intercession of the di"ine$ #. I!n0t t e re,i-i)n 2"rer in A*ri(a % No$ +n #frica the religion has also been influenced by +slam and hristianity & and the decimation of the sla"e trade took a hea"y toll on #frican adherents$ # better way to phrase this is that both #frican and New World traditions are not static and change to ad,ust to "ariances in history, and contemporary socio&political conditions$ ,. W ) i! t e !+$&),i( )r 'e *a(t) ,ea'er )* +)"r re,i-i)n4 i.e. 5 8)2e4 Da,ai La$a4 Ar( &i! )24 A+at),,a 4 et(.% %here is no one leader$ %he Lukumi system is organi*ed around .iles/ (houses of worshippers) or .ramas/ (lineages of worshippers) and since the religion is hierarchical & the leaders are elders, or those with elder status from the "arious ramas or iles$ $. W at are t e ."n( an-in- tr"t !. )* +)"r re,i-i)n% Re"erence for the ancestors$ 'ach person is born with an Ori (or destiny) that they ha"e chosen$ )elief that there are mediators between oneself and Olodumare (the n. 3)1 ),' i! +)"r re,i-i)n% W ) *)"n'e' it% %his Buestion is debatable &many archeologists and historians ha"e asserted that the !oruba migrated to what is now Nigeria around 3;;; $'$ %he greatest influ7 of !oruba sla"es arri"ed in reator), called Orisha$

uba by the mid to late 3C;;0s so Lukumi as it is practiced today has ancient roots with modern New World modifications$ ). 3)1 $an+ *),,)1er! ') +)" a/e4 1)r,'1i'e% 'stimates range from 3@ million to ?; million world wide$ =igures in the 6S are debatable & since there are still many religionists who will not admit openly to their practice, due to pre,udice and legal suppression$ 2. W ere (an I -) t) *in' )"t $)re in*)r$ati)n% See book lists and suggested reading posts google group alt$religion$orisha %here are many more books a"ailable these days, and many online forums where one can talk with priests and practitioners$ # word to the wise & some of the books currently on the market are full of errors, some of the websites are run by charlatans$ %his is a religion that reBuires a relationship to teachers and guides$ +tDs not (do&it&yourself(, in either practice or initiation$ ;. QUESTIONS ABOUT LUKUMI STRUCTURE AND ORGANI<ATION a. W at i! a ra$a% # lineage of priests & dating back to one common initiated ancestor &. W at i! an i,e% # group of related priests, and godchildren (initiated and uninitiated) who come together to pray, to learn, and to perform ceremonies$ (. W at i! t e re,ati)n! i2 &et1een Ba&a,a1)! an' Santer)!% )abalawos are di"iners and herbalists who are priests of OrumilaA+fa who do not become possessed by Orisha and play a meditating role in Lucumi practice$ Some houses (iles) in Lucumi ha"e a close working relationship with )abalawos and others do not$ '. W at are t e 'i**erent ,e/e,! in t e re,i-i)n% Oluwo & # )abalawo (priest of +fa) who has also been initiated to a specific Orisha Oba/Oriate # priest highly trained in cowry shell di"ination who also functions as a -aster of ceremonies for ritual Iyalorishas and Babalorishas & priests who ha"e initiated godchildren Oloshas & priests who ha"e not initiated godchildren Omo Aa & # fraternity of male priests dedicated to playing the sacred #Ea drums (fundamento bata) Akpwon & an e7pert in ritual songs who leads the singing in ritual drumming and ceremonies Iyawos & initiates in their first year (see +yawo section)

Aborisha (sometimes called aleyos) non& priest members of an ile e. W at ta!#! ') 2e)2,e in t e re,i-i)n ')4 )r !#i,,! ') t e+ ,earn/"ti,i=e% %he Lucumi community is e7tremely di"erse, and since the religion is not practiced in isolation, the community reBuires a "ariety of skills$ Crafting of articles for initiations or other functions: lothing makers, %hroneAaltar builders, >otters, )lacksmithsAiron workers & Woodworkers and car"ers, mask makers Sil"er and goldsmiths The Kitchen: ooks who are skilled in preparing foods presented to Orisha as well as cooking for large numbers of people$ >luckers, pot scrubbers, coconut openers, peelers, shredders and graters (kitchen prep) Musicians: singers, drummers, shekere and bellAhoe players$ Scholars, historians$ writers, F illustrators Herbalists and botanistsG 2erbalists in Lukumi are called (osainistas(, they work with the Orisha Osain, and ha"e a knowledge of herbs used for healing and cleansings$ Diviners: %here are se"eral different di"ination systems within Lukumi$ %he simplest is done with Obi (coconut)$ '7perienced di"iners use dillogun (shells) or if they are +fa priests, they use ikin (kola nut) >. I7AWOS 5 BRIDES OF T3E ORIS3A a. W at i! a I+a1)% # recently initiated priest$ +yawo means .bride of the Orisha/ &. W + i! e/! e 1earin- a,, 1 ite % =or the first year +yawos are spiritually "ulnerable and wear white to repel negati"ity, as a symbol of purity and to bear witness to the community at large that they ha"e been initiated to the priesthood$ (. W + (an?t I+a1)! ta#e 2i(t"re!% %hey are to a"oid all manifestations of "anity$ %his includes a"oiding looking in mirrors for a specific part of the +yawo year$ -ake&up, and perfumes are also forbidden during the year in white$ '. W + (an?t I t)"( a I+a1)% )ecause they pick up other peoples0 energy$ e. W + are t e+ eatin- )n t e *,))r% %he +yawo is considered to be a baby & since initiation is considered to be the .birth/ of a new priest$ onseBuently +yawos sit on the floor, are waited upon and do not eat with a knife or fork & only using a spoon or fingers$ *. I* I0$ $arrie'4 ') I a/e t) -i/e "2 !e9 1it $+ 2artner '"rin- $+ I+a1) +ear%

No$ -. W at ta&))! ') +)" a/e t) )&!er/e '"rin- +)"r I+a1) +ear% %hey "ary depending upon the specific di"ination recei"ed during initiation$ +yawos do not drink alcoholic be"erages, try to a"oid being out at night (unless their ,ob reBuires it) and wear white clothing$ Other prohibitions are specific to Odu$ *. W at ') I ') i* $+ :)& a! 2r)&,e$! 1it $e 're!!in- in 1 ite% 1iscuss this with your godparents$ -ost +yawos who hold ,obs that reBuire a uniform wear the uniform, but change into whites as soon as they get home from work @. QUESTIONS ABOUT LUKUMI 8RACTICE a. W at ta&))! are 2ra(ti(e' in L"#"$i% %aboos in Lukumi come from a "ariety of sources & some are cultural (influenced by #frican retentions or diffused into Lukumi from atholicism), some are related to an Odu of di"ination recei"ed by a specific person, others are gender related, and a few are uni"ersal$ =ew Lukumi will e"er dress completely in black clothing & since black attracts negati"ity$ remation is a burial taboo Women don0t play #Ea fundamento drums %here are numerous food taboos & some related to food that are ser"ed to Orisha (like no salt in food for Obatala) and others related to Odu (e7ample & not eating hot spicy foods) &. W + ') +)" a/e ta&))!% )ecause e"erything is a way of increasing or decreasing ache & and Odu can indicate things that will be detrimental to your ache, ,ust as it can indicate things that will enhance your ache (. W at i! a( e% #che is a !oruba concept for power and di"ine grace '. W + ') +)" !a(ri*i(e ani$a,!% %he ritual sacrifice of animals, though important, has been blown out of proportion by the media, and is not the main focus of Lukumi ceremonies$ %he animals are consecrated offerings, made sacred for communal meals, which are shared with the ancestors and Orisha$ %his is similar to 8ewish kosher meat (ritually slaughtered) or +slamic halal meats$ e. D) +)" !a(ri*i(e 2e)2,e% No$

*. W at i! 2)!!e!!i)n% >ossession is a state of being in which the conscious self is suppressed in order to allow for the entry of the di"ine$ Some priests and e"en non&initiates may become possessed, but it is not a reBuirement for initiation$ >ossession takes place to allow direct communication between Orisha and worshippers$ # person who has the demonstrated capacity to be possessed is called a .horse/(caballo), mount or .subidor/$ -. W + ') +)" &"rn (an',e!% # candle is a prayer in light & and represents the presence of the di"ine$ We light them to open ritual Orisha spaces and for the ancestors$ . W + $"!t 1)$en 1ear !#irt!% %here are traditional gender roles in the religion$ =emale Orishas are portrayed in skirts and male Orishas in pants and this tradition has been continued, e"en though in secular settings priests are free to wear what they choose, out of respect for the tradition, we honor the ancestral dress code$ i. W + ') +)" 1ear &ea'!4 (e,e#e!4 (),,are!)% W at ') t e &ea'! $ean% %he multi&colored bead necklaces represent the energies of the Orishas, and are consecrated$ %hey pro"ide spiritual protection for the wearer & and also ser"e to identify co&religionists :. D) +)" a/e t) 1ear t )!e &ra(e,et!% %he bracelets (ides or manillas) are like the beads (elekes) & they represent different Orishas and are consecrated$ #. W + (an0t I t)"( +)"r ne(#,a(e! (e,e#e!)% )ecause they are sacred$ ,. 3)1 ') +)" ta,# )r 2ra+ t) Ori! a!% We say many types of prayers, called Oriki and for us song is also prayer as is dance$ $. Can Ori! a! "n'er!tan' $e i* I !2ea# En-,i! % Orishas understand the language of the heart$ A. DIBINATION/READINGS a. W at i! L"#"$i 'i/inati)n% Lukumi0s use three types of di"inationH merindilogun (3I cowry shells), di"ination with Obi coconut , and )abalawos di"ine with palm nuts (ikin) and the di"ining chain (okuele)$

&. W at i! t e 'i**eren(e &et1een -et a rea'in- *r)$ a Santer)4 Ita,er) (Oriate)4 an' a rea'in- *r)$ a Ba&a,a1)% Santeros and +taleros use 3I cowries$ %here are some Odu that can only be readAinterpreted by )abalawos using ikin (palm nuts) or the di"ining chain$ (. D) I a/e t) :)in t) -et a rea'in-% No$ 1i"iners see clients who are not #borisha$ '. 3)1 ') I !e,e(t a 2er!)n t) -i/e $e a rea'in-% %ry to get a referral from someone with e7perience in the religion who can recommend a Bualified di"iner$ e. W at ')e! it ()!t% %he cost "aries & usually a preliminary 3I cowry reading is :3 dollars ('ast coast), @; dollars (west coast)$ )abalawo0s readings may be more costly$ *. W at i! e&)% 'bo is an offering to the Orishas &it may be cooked food, flowers, fruits, or an animal$ 'bos are usually marked in a di"ination session$ -. W + ') I a/e t) ') an e&)% !ou don0t 2#<' to do anything & but if you ha"e gone to a reading and recei"ed ad"ice on how to rectify a situation,, and an ebo is marked & why not complete the processJ . W ) 1i,, ') )ne *)r $e i* I?$ n)t a $e$&er% %he person who marked the 'bo for you i. 3)1 ') I *in' )"t $+ -"ar'ian Ori! a% 6nless you are planning to become a member, the Orisha who is your guardian is Obatala & the owner of all heads$ Once you ha"e ,oined, and found godparents, when it is deemed necessary your guardian Orisha is determined by di"ination, either with cowry shells, or by )abalawos in a session called a .plante/$ C. QUESTIONS ABOUT DOINING T3E LUKUMI FAIT3 a. W ) (an :)in% Can )n,+ 3i!2ani(! an' A*ri(an5A$eri(an! :)in% 1epending on the ile & some are predominantly #frican&#merican or #fro& aribbean, others predominantly Spanish speaking & but many iles these days are multi&cultural$ &. D) I a/e t) !2ea#/,earn S2ani! % +t helps to learn some Spanish if you are going to participate in the larger community$ (. D) I a/e t) !2ea#/,earn 7)r"&a%

No$ !ou will learn to speak some Lukumi, because many aspects of the liturgy and ritual are in LukumiA!oruba dialect, as are all the songs$ %here are practitioners who ha"e learned !oruba, as spoken in Nigeria & but Orishas understand all languages$ '. 3)1 ') I :)in4 *in' an' ( ))!e a -)'2arent% !ou need to find an ile, and godparents$ 1o some reading first$ )e prepared & donDt ,ust walk into the first botanica (#%R religious supplies store) you find asking around, or send an email off to a purported priest (anyone can claim to be an initiate on the internet ) -any are legitimate priests howe"er & you ,ust need to learn how to tell the difference$ %hree good introductory te7ts areG =our New World !oruba Rituals, by 8ohn -ason, =inding Soul on the >ath to the Orisha, by %obe -elora orreal and Santeria, by 8oseph -urphy$ Second$ #fter you ha"e done some reading, then start looking for an ile and godparents, or at least a godparent$ Orisha traditions are communal and hierarchical$ %hese are not (do&it&yourself( traditions, and you cannot self&initiate$ %his is a lineage based system & with le"els of initiation, and it takes time to mo"e through these le"els and be trained$ Not e"eryone has a calling to the priesthood$ Some people are content to ,oin an ile and stay as simple worshippers$ Some folks donDt e"en go that far & they are simply (clients( looking for ad"ice$ )e clear about what le"el of interest or in"ol"ement you want to ha"e$ %he godparent becomes your teacher and guide$ See alt$religion$orisha post, + wrote entitled .#d"ice to Newcomers to Orisha worship/ at httpGAAgroups$google$comAgroupAalt$religion$orishaAbrowseKthreadAthreadA:C3LCf?aeLdC ae:CA3II;d3IL?LLdbc4fM3II;d3IL?LLdbc4f for more specific details$ %he same post is also located here on this site & with minor changes & #d"ice to Newcomers $ e. 3)1 (an I /eri*+ t at !)$e)ne i! rea,,+ a L"#"$i 2rie!t% Se"eral online sites can direct you to legitimate priests L)# & hurch of the Lukumi )abaluaye httpGAAwww$church&of&the&lukumi$orgA Organi*ation of Lukumi 6nity httpGAAwww$lukumiunity$orgA Santeria Lucumi Online ommunity

httpGAAsanterialukumi$proboards?4$comAinde7$cgi and for traditional +fa tryG httpGAAwww$irunmole$orgA

)eware of #N! site, or purported priest that offers readings or initiations o"er the phone or by credit card$ *. W at are t e ()!t! )* :)inin- an i,e% osts "ary from state to state and by region, but the initial cost is in time & you ha"e to be willing to spend time participating in ile functions$ +f you decide to recei"e elekes & the costs range from 3:3 to about @;; & depending on the region and ile practices$ -. W + i!n?t e/er+t in- *ree% #n ile is a church and congregation, and ritual reBuires monetary support, as well as the time contributed by members$ . W at i! t e re!2)n!i&i,it+ )* a -)'2arent t) a -)'( i,'% %o teach and guide a person through the rituals, protocols and along their spiritual path$ No godparent should e"er abuse their position of authority and should ha"e no se7ual interaction with a godchild$ i. W at i! t e re!2)n!i&i,it+ )* a -)'( i,' t) a -)'2arent% %o be recepti"e to learning, to respect the rules and traditions of the ile$ :. D)e! e/er+)ne a/e t) &e a 2rie!t% No$ #. W at i! an a,e+)% #leyo means stranger & but is a term often applied to members of the religion who are not initiated$ %he proper term is #borisha ,. W at are t e 1arri)r!% Warriors are the Orishas 'legua, Osun, Ogun and Ochosi who are often recei"ed together$ %his is a common initiation for #borishas (non&priests) $. W at i! a,*5!eate'% %here is a debate about this term & but some iles consider a person who has recei"ed beads and warriors as .half&seated/ and allow them to participate in certain rituals and to recei"e training that is not considered to be appropriate for a newcomer$ n. 3)1 i! $+ *a$i,+ -)in- t) 'ea, 1it $e :)inin-% (t e+ are Cat ),i(4 Ba2ti!t4 8ente()!ta,4 De1i! 4 et(.) +t depends & don0t e7pect them to be enthusiastic unless they ha"e prior knowledge or are "ery open&minded$ %he stereotypes they ha"e been fed by the media, will probably take time for them to unlearn & and some family members may ne"er accept your choice & but its your life$ %here are many families who were initially opposed but after attending open rituals were mo"ed to acceptance$

). Can :)inin- t i! re,i-i)n *i9 a,, $+ 2r)&,e$! ($arita,4 !e9"a,4 ea,t 4 :)& re,ate')% No$ No$ No$ 2. D) +)" a/e t) &e &a2ti=e' in ( "r( t) :)in% + ha"e heard this from some hea"ily atholic influenced priests & but the answer is No$ We ha"e our own rituals in"ol"ing water$ E. D) +)" a/e t) &e a Cat ),i(% No$ + know priests that continue to practice 8udaism, +slam, )uddhism, F 2induism$ r. I* I a$ Cat ),i( ') I a/e t) E"it% No$ -any people practice parallel worship$ !. Can I &e a /e-etarian an' :)in t i! re,i-i)n% !es$ )ut there are times you will ha"e to ritually taste small amounts of meat$ F.QUESTIONS ABOUT ANCESTOR REBERENCE a. 3)1 ') I &e-in t) )n)r $+ an(e!t)r!% %hough this may sound off topic & the first thing to do is identify them and learn to call their names$$ -any people who come into an ancestral religious system enter without thinking about the fact that we are li"ing as a result of the actions of those who went before us & who supplied our 1N#$ #s such you should sit down and begin to draw up a simple family tree$ %here are currently many websites and ser"ices that are a"ailable on the internet that can help you research your lineage$ =ind a space in your home that you can delineate as a small shrine, which is often on the floor, to your family dead, and place upon it items that may represent them or be symbolic of who they were, this can include photos, but doesn0t ha"e to$ See 8ohn -ason0s =our New world !oruba Rituals for a description of #frican deri"ed ancestral shrines$ !ou can place flowers, make food offerings and light candles at this altar$ When making a big meal & it is customary to place the first food to the ancestors prior to ser"ing the li"ing$ =ood is usually ser"ed on a chipped or cracked plate$ $&. W at i! a &)/e'a% # bo"eda is a spiritual altar, ne"er on the floor, co"ered with a white cloth, that has glasses of water on it & one, or se"en or nine usually, and "ery often other items from the realm of 'spiritismo$ (. 3)1 i! an E-"n ! rine 'i**erent *r)$ a &)/e'a% 'gun are family members who are deceased, a bo"eda is more an altar for spiritual guides, who may not be related to you by blood '. W at i! an E-"n !ti(#%

# tall wooden staff & usually about your height, which is used to ceremonially call for the blessing of the ancestors$ e. S"22)!e !)$e )* $+ an(e!t)r! 1ere &a' 2e)2,e% D) I !ti,, )n)r t e$% We are not here to ,udge the actions of the dead$ %hey had all the flaws humans ha"e, but since they are deceased, they are no longer in this realm$ We pray for the ele"ation of all our dead, and in so doing learn to be less ,udgmental in life$ *. W at i* I ')n?t a/e re(ent A*ri(an an(e!t)r!% 3)1 ') I )n)r E"r)2ean4 Nati/e A$eri(an4 )r A!ian an(e!t)r!% =ind items that are symbolic of their religious beliefs and culture to place on your shrine, and gi"e food offerings that they would ha"e eaten when li"ing$ -. W at i! a G$i!aH )r !2irit"a, $a!!% # sNance where mediums and participants come together to clarify issues dealing with your family dead or spiritual guides$ -isa protocolsG >eople usually wear white, and ha"e their heads co"ered$ $ Oeep your feet flat on the floor$ Ne"er sit with you legs or ankles crossed because this stops, or blocks the (corriente($ #t a misa & persons approach the table & to clean themsel"es at the correct time & in the order that they are seated in the circle & not by age order$ +n front of egunAspiritsAmuertos & there are no elders or youngers$ +f you get up from your chair to lea"e the room for some reason, lea"e something in your chair$ No one wears beadsAelekes at a misa$ +f you ha"e them on when you get there & take them off and put them in a safe place$ )e prepared to stay until the misa closes$ +t is not a good idea to lea"e before all spirits ha"e been consulted, e"eryone has been cleaned, and closing prayers are read$

I. RITUALS AND EBENTS IN T3E RELIGION T3AT ARE O8EN TO T3E 8UBLIC a. W + ') +)" a/e 'r"$$in-!% %o play and sing for the Orisha, or 'gun, for both song and dance are prayer$ #nd to in"ite them to come among us and speak to us, through their mounts or caballos$
&. W at i! a &e$&e4 ta$&)r4 -"ir)4 )r *"n'a$ent) 'r"$$in-% Are t e+ 'i**erent%

%here are different types of drummingsG 9uiro & one conga drum, 5 shekeres and a bell

)embe & three conga drums & tumbadora, tres golpe and Buinto, cowbell and maybe a shekere =undamento bata & consecrated #Ea drums & +ya, Okonkolo$ +totole, and an achere(maraca) played only in religious ceremony, by #Ea priests of "arious le"els of initiation$ #berikula & unconsecrated bata drums used in both religious and secular (,a** F rumba) settings$ )oth fundamento and aberikula ha"e an orderG Oro seco & no "ocals Oro cantado & salutation of heads and saluting of drums by priests $ 1uring both these parts of the ceremony & oro seco and oro cantado it is not appropriate to dance$ )oth of these sections are directed towards the Orisha and are prayer$ Wemilere & open festi"al dancing # bata drummer cannot play or touch a fundamento drum unless his hands are .washed/ (a ritual gi"ing them entry into the fraternity)$ #Ea drums are Orisha$ Some people gi"e 'gun feasts & where music is played to the ancestral line of the person$ %his can include specific songs to 'gun in LucumiA!oruba, songs in LucumiA!orubs to Orisha, and also music of that persons ethnic heritage$ Ot er 'r"$$in-! an' $"!i(J %here are also +be,i parties $and feasts with drumming for specific Orisha$ Sometimes after religious ceremonies some people do (rumbas( (secular drumming F dancing) %here has been a lot of diffusion of Lukumi religious music into a secular conte7t$ Well known singers like elia ru*, who was not a priestess , sang both (religious( and more secular adaptations of Orisha music$ %here is e"en a hip&hop group now named Orisha & who pay tribute to their roots in Lukumi in contemporary style$ Rumba has incorporated some lyrics from Lucumi sacred sources, and has a number of styles & !ambu, 9uaguanco and olumbia$ (. Wi,, I -et 2)!!e!!e'% 1oubtful, if you are not an initiate$ )ut it has happened$ 6sually to people who did something they shouldn0t & like dance up in front of the drums$ )etter to take a back seat and obser"e$ !ou may feel the energy or .corriente/ (current) that runs through the room while the music is playing$ '. 3)1 ') +)" ,earn t )!e !)n-!% Ritual songs are led by the #kpwon in a call response format$

%here are many good cds a"ailable of Lukumi religious music, but the best place to learn is in your ile, and at a religious e"ent$ e. W at ') t e !)n-! $ean% %hey are praise songs to different Orishas, some encouraging them to come amongst us$ *. W at ') t e 'an(e! $ean% %he dances are ritual in"ocations of the Orishas and portray elements of the Orishas character and essence$ -. 3)1 ') I ,earn t e$% )y watching or taking classes$ )ut a word of warning & those people who are not initiated should ne"er dance directly in front of the drums at a religious e"ent$ %his place is reser"ed for priests$ #nd the dances taught at dance classes, are for performances$ %here is nothing sillier than people who ha"e taken a few Orisha dance classes and then shows up at a tambor prepared to perform them$ %hey don0t understand the purpose of the dance, which is to honor Orisha and to prepare the way for a horse to be mounted$ . W at ! )",' a n)n5initiate 1ear t) a &e$&e% !ou do not ha"e to wear white, unless the in"itation has that specific instruction$ +f at a bembe, suggest you ha"e your head co"ered$ Women should be wearing skirts that co"er the knees and no low cut blouses or re"ealing attire$ -en should be presentable, not wearing only an undershirt, and no one should be wearing all black$

1K. RULES OF BE3ABIOR FOR ALE7OS AND GUESTS AT LUKUMI EBENTS AND CEREMONIES a. Are t ere 'i**erent r",e! )* &e a/i)r an' )r 2r)t)(),! *)r $e$&er! an' n)n5 $e$&er!% !es there are, and it would be too complicated to list them all, but the most important thing is to enter with respect, be dressed respectfully, and to carry yourself the way you would in any church, mosBue, temple or synagogue$ &. W + are 2e)2,e 2r)!tratin- t e$!e,/e! t) t e ! rine )r t) 2rie!t!% alled .=oribale/, the act of prostration is saluting the Orishas, and their priests and is performed by priests and aborishas$ Non priests or non members can simply cross their arms to an altar or shrine and ask the Orishas for their blessings$ (. W at are t e 2r)t)(),! *)r a&)ri! a!% 'ach ile has its own rules regarding the code of conduct and attire of members$ %his is determined by the godparents$

=or aborishas at all gatherings & in the homes of santeros or at rituals & the altar, or throne, or Orishas are saluted =+RS%$ %hen your godparent is saluted$ No matter their age & e"en if there is a room full of elders$ !our godparent will then show you who to salute ne7t & this is done in order of age & eldest first and down the line$ )eing lifted is a blessing & and as my +fa godfather e7plained & one is saluting the Orisha of that persons head & not them & and by lifting you the person is gi"ing you a bit of their ashe and health$ %here are elders who will stop you from throwing yourself$ %his is usually an indication that they are ill & and cannot deplete their own energies$ +n that case, you simply cross you arms and hug and say ()endicion( or .#lafia/$ %here are some elders who donDt want aborishas to throw themsel"es to be lifted, only want to be greeted with the crossed arms salute$ +f in doubt ask the person who brought you, godparent or friend about the specific protocols of that ile$ +n some houses you do not e"en salute someoneDs Orisha unless you are told you can do so & you donDt e"en ask if you can do so$ !ou wait until it is offered to you$ Saluting a )abalawo is done differently$ %hey are saluted by leaning o"er and touching the ground with the tips of the fingers of your right hand as you say (+boru, +boya, +bochiche($ '. W at are t e 2r)t)(),! *)r an )( a &irt 'a+% #n ocha birthday is a yearly celebration of the anni"ersary of a priest0s initiation, and the birth of his or her Orisha$ %hese celebrations usually ha"e a mi7 of persons present, some initiated, but many are ,ust friends, co&workers and family from the lay community$ +f you are attending one for the first time, ask the person whose birthday it is the appropriate protocols obser"ed in their ile$ 11.TABLE MANNERS/ FOOD4 EATING4 SERBING 8ROTOCOLS %here will be times when you will be in"ited to sit and eat with >riests & whether at an ocha birthday or at after a ceremony$ %here are protocols & Lukumi etiBuette, related to the sharing of food together$ =ood is ser"ed from the bowls on the table by lifting the plate & the actual container of food is not lifted$ (e7ceptions are things like salt and pepper, butter, etc which can be passed around)$ %his is sometimes a hard rule to learn if you come from a family where ser"ing bowls and platters were always passed around the table$ %he theory behind this is that if the ser"ing bowlAplatter is not lifted there will always be plenty & oneDs plate can always be filled$ %his may stem from early practice of eating seated on the ground & the (container( ha"ing contact with the earth & the source of plenty 'lders are ser"ed first$ One waits to begin to eat for the eldest priest at the table to begin$ One asks permission to lea"e the table from the eldest$

%he eldest & when finished taps their plate to indicate all can rise$ When clearing the table the person whose plate is being cleared has to tap the plate or table before you whisk their plate away to the kitchen & and you can N'<'R place their plate or someone elseDs on top of it on the way to the kitchen$ +f you e"er worked in the past as a waiter or waitress & you may be used to stacking as many plates as you could in your arms and clearing the table$ # big no &no$ >lates can be stacked #=%'R they are scraped & to be put in the sink, or on the sideboard waiting to be washed$ ('7planationG placing a plate on top of that of another (cuts off( that persons energy$) #t "ery formal meals, when an ObaAOriate or )abalawo is at the table & all food scraped from the plates goes into a palangana (bowl) which is considered to be an offering to 'gun (the ancestors) $ >rior to the meal & a bit of each food prepared goes on a plate (usually a cracked one) and is placed in front of egun$ 16. GENERAL DESCRI8TIONS OF OT3ER LUKUMI CEREMONIES G a. Can L"("$i 2rie!t! 2er*)r$ 1e''in-!% !es$ States "ary according to certification reBuired$ %here are priests in the religion who perform LukumiA!oruba ceremonies$ ontact any of the groups mentioned in this =#P for more information$ &. W at )t er #in'! )* (ere$)nie! are t ere )t er t an 'r"$$in-! an' initiati)n!% %here are healing rituals, funerary rites, and rituals honoring deceased godparents 2ealings (awans)$ %wo Orishas & Olokun and )abaluaye ha"e ceremonies open to non&priests where one recei"es spiritual cleansing and healing energies$ 1eath & %he final ceremonies for priests are called the +tutu and are conducted by an ObaAOriate$ 2onras & a drumming and feast held in celebration of the life of a deceased priest by the godchildren of that priest (. Are t ere )t er tra'iti)n! 2ra(ti(e' 1it L"#"$i/Santeria% !es, but this "aries from ile (house) to ile$ Some iles place hea"y emphasis on 'spiritismo (Spiritism), others ha"e many members who also concurrently practice >alo -ayombe$ +t is important to note that neither 'spiritismo nor >alo are Lukumi practices$ %he close pro7imity and parallel practice has caused a lot of confusion about the distinctions, and there has also been borrowing between and among the "arying systems$

N) )ne FAQ (an an!1er e/er+ E"e!ti)n re-ar'in- a re,i-i)n an' it! i!t)r+4 rit"a,!4 an' tra'iti)n! &"t )2e*",,+ t i! 1i,, &e a !tartin- 2)int *)r 'e$+!ti*+in- a &ea"ti*", *ait t at a! &een $i!"n'er!t))' &+ $an+ )"t!i'er! *)r !e/era, "n're' +ear!.
original draft =#P 1ec :;;@ updated #pril 3:, :;;I Written by 1enise Oli"er&<ele* -any thanks to those who contributed to this effort & folks from OL6, #folabi, 8esse and countless others$

!ou are welcome to use this material & but must cite the author and source$ %hank you, 1enise