2007-01-22
Issue 27 - January 2007.- La Regla Lucumí, more commonly known as
Santería, [1] [1] is a belief system which unites African deitiesand
beliefs with some Roman Catholic practices and symbols. When slaves of
Yoruba and Bantu descent were brought to Cuba, they disguised their
traditional beliefs by assigning a Catholic saint to each deity or Orisha.
This Afro-Cuban religion wields a tremendous amount of influence in
Cuban society. Cuba's ethnic composition is currently 62% black or
mulatto. [2] [2] While many who practice Santería do not fall into these
ethnic categories, the social impact of the belief system among
Afro-Cubans is particularly strong. Estimates vary regarding the number
of Santería devotees in Cuba. One religious database claims 1,950,160
adherents. [3] [3] Other sources place the number closer to 3,000,000,
[4] [4] while still others claim that up to 70 percent of the population
practice Santería in some form, whether through occasional offerings or
truly devout following. [5] [5]
Regardless of the actual number, the influence of Santería is undeniably
strong, and is perhaps the dominant religious practice on the island,
surpassing Catholic and Protestant groups. There are more Santería
priests in Havana alone than Catholic priests in all of Cuba. [6] [6]
Recognized and Infiltrated
The Cuban government has recognized this influence, which has taken
measures to keep a watchful eye on the practitioners of Afro-Cuban
religion. Reports abound of infiltration within religious communities
and spiritual leaders serving as informants for the Ministry of the
Interior (MININT), the state organ of domestic repression. Confessions
to babalawos, or sprirtual leaders – protected by the same sacred
confidentiality as in Catholic circles – are often reported to MININT
personnel. [7] [7] A former MININT official revealed that government
infiltration of religious organizations is prevalent, and that
Afro-Cuban religious groups are an even higher priority for infiltration
than political opposition organizations. [8] [8]
While opposition and dissident groups are small and isolated, these
religious groups offer a common belief system, a social network,
widespread recognition and opportunities for grassroots organization.
This combination is a dangerous cocktail which is seen as a threat to
the stability of the regime.
La Letra del Año
Every New Year, adherents of Afro-Cuban religion on the island anxiously
await "La Letra del Año," a prophetic document authored by a group of
babalawos, with predictions for the coming year. In Cuba, there are two
main groups that produce these unique documents. The Organizational
Commission for the Letra del Año "Miguel Febles Padrón" is widely
recognized as an authoritative source, and one relatively independent
from government influence. The government-sponsored Yoruba Cultural
Association also releases predictions.
Selected Predictions for 2007
The Organizational Commission for the Letra del Año "Miguel Febles Padrón":
- a "funereal" in 2007 with military interventions and conflict.
- recognition of the harsh living conditions, particularly the food
situation: "We feel that the bag (symbol of the coming year) should be
filled with guidance, but also with potatoes, with malanga, with beans,
to resolve urgent nutritional needs."
- a call for better treatment of the youth: "because today's youth will
be called to rule from a house to a country in the not-too distant
future."[9] [9] (This is a politically loaded statement which was
received with some surprise in Cuba; these documents are historically
apolitical.)
Yoruba Cultural Association:
- legal problems and their repercussions which could lead to an increase
in corruption and crime: "all crimes should be justly punished."
- recommendation for "good relations between neighboring countries."
While the accuracy of these predictions remains to be seen, their impact
is significant. The millions of faithful are mindful of these
prophecies, and follow many of the documents' suggestions regarding
personal behavior. As a result, the expectations that the government
also respect these spiritual statements and fulfill some of the needs of
the population will likely be high in 2007.
The CTP can be contacted at P.O. Box 248174, Coral Gables, Florida
33124-3010, Tel: 305-284-CUBA (2822), Fax: 305-284-4875, and by email at
ctp.iccas@miami.edu. The CTP Website is accessible at
[1][1] The term "Santería" was originally a derogatory term used to
ridicule what was erroneously perceived as Afro-Cuban obsession with
Catholic saints. The term has recently been embraced by practitioners
and is used interchangeably with more traditional names of the faith.
[2][2] CIA World Factbook.
https://www.cia.gov/cia/publications/factbook/geos/cu.html
#People
[3][3] Accessed in the Association of Religion Data Archives
www.thearda.com, and collected by the World Christian Database.
[4][4] "Cuba's Next Revolution," John W. Kennedy, Christianity Today,
Jan. 12, 1998, pg. 23.
[5][5] "Cuba's Real Religion," Newsweek, January 19, 1998, pg. 42.
[6][6] "Cuba's Next Revolution."
[7][7] "Havana and Miami: United by Distrust," Ann Louise Bardach,
Washington Post, January 25, 2004.
[8][8] International Religious Freedom Report 2006, US
Department of State. http://www.state.gov/g/drl/rls/irf/2006/71456.htm
[9][9] "Cuba's Santería priests predict 'funereal' future," Rui
Ferreira, El Nuevo Herald, January 3, 2007.
http://origin.miami.com/mld/miamiherald/news/
world/cuba/16371110.htm?source=rss&channel=miamiherald_cuba
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