Baba Who? Babalú!

More for the Wikipedia entry on Babalú ... The narratives and rituals that carry important cultural information about Babalú-Ayé include various recurring themes. 1. Transcending different domains: Babalú-Ayé regularly appears as a complex, even liminal, figure who unites various realms. Strongly associated with powerful herbs used for poisons and panaceas, he is sometimes associated with Osain and the powerful acts of magicians. Strongly associated with the Earth and the ancestors buried within it, he is sometimes ritually honored with the dead (Herskovits 1938, Vol. 2:142). At the same time, he is widely included as an orisha or a fodun , as the Arará traditionally call their deities in Cuba ( Mason 2009 ).  Similarly the dogs strongly associated with Babalú move from the house, to the street, to the forest and back with relative facility. In Lucumí traditions, Babalú-Ayé is said to have traveled from the land of the Lucumí to the land of the neighboring Arará. Babalú-Ayé transce

I am still trying to figure out how to talk about my recent trip to San Francisco to lead a public awán for Babalú-Ayé. I am still a bit uncomfortable with the fact that I don’t have a big, overarching narrative that wraps the whole thing up, but I have a number of small stories that show how delightful it was to be in service to the Old Man. I wanted to do something special for Babalú-Ayé at this awán, so several weeks prior I learned a new rezo , a fast-paced and verbally complex chant to invoke him. I had been practicing for several weeks. My plane arrived early, and as I waited for my ride, I practiced the chant outside in the arrivals area: Ago yéme du quina quina su salva su gome du quina Ago yéme du quina quina su salva su gome du quina quina Mero goyeme dupe-un pe-un Mero goyeme duquina Mero goyeme duquina quina Mero goyeme dupe-un Gudun bite kodo kiodo ni sawa ni soniye Gudun mite kodo kiodo ni sawa ni soniye mode ni amo emanoso ijenoso Ella keleguesun keleg

I have written before about the road of Babalú-Ayé called Soyaya , who is strongly associated with Olocun, the oricha of the bottom of the sea. While these two share deep mysteries and untold wealth, I have wondered about their connection, and this week I think I understand it a bit better. Being in San Francisco for the Earth Medicine Alliance Conference , I decided to spend some time at UC Berkeley exploring the papers of the anthropologist William Bascom, who spent the summer of 1948 researching Africanisms in Jovellanos, Matanzas Province. He spent days discussing Lucumí and Arará traditions with the famous Esteban Baró, an African-born child of Ochumaré, the oricha of the rainbow, who is also known as Dan or Güeró. At some point, their conversation turned to Olocun, and Baró explained laconically, "Olocun is the Earth of the sea, oldest of all the orichas."

As I prepared to travel to San Francisco to teach people about Babalú-Ayé and lead a public awán, I had an interesting little dream: I was sprinkling fresh, green leaves on top of Babalú. Simple enough till you starting thinking through the associations and implications. First, I should say this sort of thing actually happens. At the end of the awán , someone leaves the ritual (no pun intended) and carries the basket and the sack cloth bundle to the forest. After depositing the bundle with the offering, she gathers fresh, green leaves in the basket, and upon returning to the house, these are sprinkled on top of Babalú’s vessel. I was taught that this was to cool Babalú, who is sometimes called Ilé Gbona (The Hot Earth) by the Yoruba. It is not that Babalú is angry at the end of the awán, just that he is hot by nature. The whole exchange removes heat and negativity, only to replace it with freshness, coolness. Most elders know specific ceremonies to cool other orichas, usually when