Perspective On Cuba
"When the Wall
Comes Down"
By: Oba Ernesto Pichardo
CLBA Journal 1999-2006
Copyright 1997
Presented at Cuban Intergenerational Encounter
In reading this presentation, I invite you to a moment of reflection. At the present time we should look towards the past as a reminder of what the future should be. Our ancestors were enslaved for centuries. They suffered the de-humanization and re-humanization strategies of the colonial Spanish power as established in Cuba. Their basic human right of religious freedom was outlawed. Abolishment of slavery ending in 1886 was indeed a turning point towards the right direction. Cuba’s republican era presented a Constitutional right of religious freedom. Yet, our religion remained stigmatized as a primitive cult, never to be recognized as a religion up to 1959. What has really changed during the Castro regime?
I feel compelled to say, nothing much has changed. By 1965 many of our priests and priestesses were subjected to forced labor camps for rejecting participation in the newly formed Conjunto Folklorico Nacional. Our religion was to be forcefully sold as folklore to tourist. The 70s were a period of religious repression where many were taken to jail and had their religious belongings confiscated. Later our people were forced to request government permits every time to engage in religious practice. Ordinations of minors were outlawed, and practitioners could not hold a government job in an overnight atheist country. Again our religion was forced underground in many respects. Religious counseling, a basic human right of speech, was also restricted. Religious advice that may be perceived as conflictive with governmental interest became punishable. Priests were humiliated in Cuban prisons for years. Not one single organization has ever spoken of them. We do not know how many are still in Cuba’s prisons. Suddenly a new possibility came in the 80s.
The exodus of the labeled Marielitos shocked South Florida, with thousands of new arrivals many of whom came from Castro's prisons and mental institutions. Under the new stereotype our priests and priestesses were also considered Escoria-Scums. Our community rushed to their assistance and integrated them without seeking outside resources and media glorifications. It was our duty to do this because they are part of our religious community.
Little did they know that their religion in the US would soon be viewed as organized crime and be targeted by animal rights activists. By 1985 our religion in South Florida was experiencing the wrath of law enforcement for practicing animal offerings. Ordination rites to the priesthood were being raided; our sacred rooms & religious icons were damaged, our priests were charged with animal cruelty, and described in the media as an unwelcome cult. When the first Church of the Lukumi Babalu Aye tried to open its place of worship in the City of Hialeah in 1987, it was met with a unanimous opposition of City politicians, joined by the Christian community. Politicians proclaimed that they would not allow this cult in their city. The Christians paraded in front of the media singing hymns and waiving placards saying "Christ for Hialeah only", and called us devil worshippers. The new Catholic policy in Miami became anti-syncretic. Our people were no longer welcomed in their churches.
Cuba was ready for another challenge. Negotiations were on their way with Nigeria, Africa, the birth land of our faith. The ooni of Ile Ife, a pope-like figure of the Yoruba faith, expressed his interest to visit Cuba and meet with the religious descendents, the Santeros (a colonial misnomer). Cuba welcomed the ooni disguised as cultural exchange. Cuba’s interest was not just a new form of religious exploitation; they were looking for deals on Nigerian oil. Cuba allowed our senior Ifa priests to establish an organization named Ifa yesterday, Ifa today, Ifa tomorrow. The purpose of the organization was to establish an apolitical exchange. Once the ooni left Cuba, government intervention caused the organization to collapse and a new government cultural organization emerged, the now called Asociacion Cultural Yoruba de Cuba.
Plagued by decades of government manipulations, our religion in Cuba has been presented as one in support of the regime, and as a syncretic cult. Unlike its counterpart in the US, the Catholic Church of Cuba continues to promote syncretism in order to display popular support for their faith. The Cuban church attracts our people through humanitarian aid and syncretic tolerance. At one point, they even invited our Bata drummers to play at one Church using it as propaganda.
The trend of the 90s is most interesting. In June 1993, the first Church of the Lukumi Babalu Aye won in the US Supreme Court with a unanimous decision. Our religious practices are finally recognized and the Church has re-opened in the city of Hialeah. On the other hand, our priests are not recognized in Cuba. They cannot travel to the US with a religious visa, while Catholic’s and others can. This has provided a foundation to a new phenomenon, "las mulas", the mules; these are a new breed of persons that travel to Cuba as couriers supplying Cuba’s religious and general material needs. We had the Guantanamo experience. On that highly populated military base filled with our priests and practitioners, their religious belongings were disposed of, and only Christian missions were permitted. Those arriving at the shores of South Florida were forced to leave their religious belongings behind by US Officials. Not one word has ever been publicly spoken of such violations. We now face the rising trend of flying to Cuba for ordination rites and other ceremonies, many have had their religious belongings disposed of on return by US Officials and Bahamian Officials. No other religion has reported a similar incident.
The Cuban Catholic Church has been engaged in a millionaire’s restoration process of their assets. The government has not granted the right to form an apolitical Lukumi Church in Cuba. Similar to colonialism with the Cabildos, the government only grants token cultural associations with restrictive parameters that serve government interest. The Vatican and the Cuban Church in my point of view are challenged by the implementation of a Redemptive Movement. In religious politics this means that a process of re-colonialism is now present, where religion attempts to change the people over a long period of time, and avoids changing the political order. To do this, they must make numerous concessions and outlive the existing political structure. The reward is a new opportunity for Cuba’s Catholic Church to re-position itself in the future political and social power structure. The Church can easily accomplish this goal because it is a State and a religious entity.
In conclusion, I present my theory on "when the wall comes down" and the movement towards a new democratic Cuba. Although the Lukumi/Ayoba represents the overwhelming majority of the Cuban people, our political limitations are severe. Presently, this provides the Cuban Catholic Church with an open playing field to re-colonialize Cuba. A redemption movement would require a popular centralization source, which the Church can provide and maintain by sponsoring syncretism. The infrastructure is provided by the established Churches throughout the national territory. Concessions have been made by the Cuban government, which allows the Church to open numerous social work centers and organize humanitarian aid. The Vatican in this respect can negotiate with the US government and acquire concessions based on a viable peaceful transition towards democracy. This places the Church in a unique position benefiting from both Countries as mediators. The Church will then have a direct influence in the re-shaping processes of the present and future Political and Social order.
If my theory is correct, the Catholic Church of Cuba will secure its longstanding power base in Cuba’s future, thanks to the religious fervor that was preserved by our Lukumi/Ayoba community during decades of atheist rule. When the wall comes down, our religious community will be mislead into the belief that the Pope & Church delivered democracy.
The questions at this juncture are: Will the Lukumi of Cuba, which is in the majority today, have an equal representation in the political and social order in a new Democratic State? Will other religions have an equal representation as well?
It is my belief that during these next two years Cuban Government & Church relations will deliver important changes. Already we see the outspoken Catholic priests in the US and in Cuba curbed by the Vatican. A new breed of clergy are playing a supportive role in the redemptive movement. I predict in this theory that we can expect Immigration laws and applications to be more restrictive for the purpose of containment. A block of institutionalization attempts of our faith in Cuba will persist. This will be in hopes that our community would remain under control through the Catholic power structure. A feeling of commonality, return to traditions, reconciliation of all Cuban people’s as Christians, and afro-Cuban support during the Papal visit next year, is already part of the propaganda.
My proposal for a peaceful democratic Cuba is as follows: A reconciliation of the Cuban people cannot be carried out by rules of marginalization. The assumption that afro-Cubans are truly syncretic is erroneous. To believe that present-day Cuba is primarily Christian is an obvious error. I propose that all religious denominations in the US with adherents in Cuba first begin to practice democracy here. A religious counsel of denominations should be formed in the US. The council should engage the present and future concerns from the standpoint of equal representation for all religions. The setting of a foundation for religious freedoms for all is a requirement.
It’s my belief that a council of churches for equal representation can be a powerful God loving statement of hope and believable reconciliation in principle. I challenge all ministers of God, regardless of their denominations, to take this step forward so that together, we can all transform, and birth a new peaceful democratic future for Cuba. I pray that "when the wall comes down" this time, it will be with respect for all faiths.
By: Oba Ernesto Pichardo
CLBA Journal 1999-2006
Copyright 1997
Presented at Cuban Intergenerational Encounter
In reading this presentation, I invite you to a moment of reflection. At the present time we should look towards the past as a reminder of what the future should be. Our ancestors were enslaved for centuries. They suffered the de-humanization and re-humanization strategies of the colonial Spanish power as established in Cuba. Their basic human right of religious freedom was outlawed. Abolishment of slavery ending in 1886 was indeed a turning point towards the right direction. Cuba’s republican era presented a Constitutional right of religious freedom. Yet, our religion remained stigmatized as a primitive cult, never to be recognized as a religion up to 1959. What has really changed during the Castro regime?
I feel compelled to say, nothing much has changed. By 1965 many of our priests and priestesses were subjected to forced labor camps for rejecting participation in the newly formed Conjunto Folklorico Nacional. Our religion was to be forcefully sold as folklore to tourist. The 70s were a period of religious repression where many were taken to jail and had their religious belongings confiscated. Later our people were forced to request government permits every time to engage in religious practice. Ordinations of minors were outlawed, and practitioners could not hold a government job in an overnight atheist country. Again our religion was forced underground in many respects. Religious counseling, a basic human right of speech, was also restricted. Religious advice that may be perceived as conflictive with governmental interest became punishable. Priests were humiliated in Cuban prisons for years. Not one single organization has ever spoken of them. We do not know how many are still in Cuba’s prisons. Suddenly a new possibility came in the 80s.
The exodus of the labeled Marielitos shocked South Florida, with thousands of new arrivals many of whom came from Castro's prisons and mental institutions. Under the new stereotype our priests and priestesses were also considered Escoria-Scums. Our community rushed to their assistance and integrated them without seeking outside resources and media glorifications. It was our duty to do this because they are part of our religious community.
Little did they know that their religion in the US would soon be viewed as organized crime and be targeted by animal rights activists. By 1985 our religion in South Florida was experiencing the wrath of law enforcement for practicing animal offerings. Ordination rites to the priesthood were being raided; our sacred rooms & religious icons were damaged, our priests were charged with animal cruelty, and described in the media as an unwelcome cult. When the first Church of the Lukumi Babalu Aye tried to open its place of worship in the City of Hialeah in 1987, it was met with a unanimous opposition of City politicians, joined by the Christian community. Politicians proclaimed that they would not allow this cult in their city. The Christians paraded in front of the media singing hymns and waiving placards saying "Christ for Hialeah only", and called us devil worshippers. The new Catholic policy in Miami became anti-syncretic. Our people were no longer welcomed in their churches.
Cuba was ready for another challenge. Negotiations were on their way with Nigeria, Africa, the birth land of our faith. The ooni of Ile Ife, a pope-like figure of the Yoruba faith, expressed his interest to visit Cuba and meet with the religious descendents, the Santeros (a colonial misnomer). Cuba welcomed the ooni disguised as cultural exchange. Cuba’s interest was not just a new form of religious exploitation; they were looking for deals on Nigerian oil. Cuba allowed our senior Ifa priests to establish an organization named Ifa yesterday, Ifa today, Ifa tomorrow. The purpose of the organization was to establish an apolitical exchange. Once the ooni left Cuba, government intervention caused the organization to collapse and a new government cultural organization emerged, the now called Asociacion Cultural Yoruba de Cuba.
Plagued by decades of government manipulations, our religion in Cuba has been presented as one in support of the regime, and as a syncretic cult. Unlike its counterpart in the US, the Catholic Church of Cuba continues to promote syncretism in order to display popular support for their faith. The Cuban church attracts our people through humanitarian aid and syncretic tolerance. At one point, they even invited our Bata drummers to play at one Church using it as propaganda.
The trend of the 90s is most interesting. In June 1993, the first Church of the Lukumi Babalu Aye won in the US Supreme Court with a unanimous decision. Our religious practices are finally recognized and the Church has re-opened in the city of Hialeah. On the other hand, our priests are not recognized in Cuba. They cannot travel to the US with a religious visa, while Catholic’s and others can. This has provided a foundation to a new phenomenon, "las mulas", the mules; these are a new breed of persons that travel to Cuba as couriers supplying Cuba’s religious and general material needs. We had the Guantanamo experience. On that highly populated military base filled with our priests and practitioners, their religious belongings were disposed of, and only Christian missions were permitted. Those arriving at the shores of South Florida were forced to leave their religious belongings behind by US Officials. Not one word has ever been publicly spoken of such violations. We now face the rising trend of flying to Cuba for ordination rites and other ceremonies, many have had their religious belongings disposed of on return by US Officials and Bahamian Officials. No other religion has reported a similar incident.
The Cuban Catholic Church has been engaged in a millionaire’s restoration process of their assets. The government has not granted the right to form an apolitical Lukumi Church in Cuba. Similar to colonialism with the Cabildos, the government only grants token cultural associations with restrictive parameters that serve government interest. The Vatican and the Cuban Church in my point of view are challenged by the implementation of a Redemptive Movement. In religious politics this means that a process of re-colonialism is now present, where religion attempts to change the people over a long period of time, and avoids changing the political order. To do this, they must make numerous concessions and outlive the existing political structure. The reward is a new opportunity for Cuba’s Catholic Church to re-position itself in the future political and social power structure. The Church can easily accomplish this goal because it is a State and a religious entity.
In conclusion, I present my theory on "when the wall comes down" and the movement towards a new democratic Cuba. Although the Lukumi/Ayoba represents the overwhelming majority of the Cuban people, our political limitations are severe. Presently, this provides the Cuban Catholic Church with an open playing field to re-colonialize Cuba. A redemption movement would require a popular centralization source, which the Church can provide and maintain by sponsoring syncretism. The infrastructure is provided by the established Churches throughout the national territory. Concessions have been made by the Cuban government, which allows the Church to open numerous social work centers and organize humanitarian aid. The Vatican in this respect can negotiate with the US government and acquire concessions based on a viable peaceful transition towards democracy. This places the Church in a unique position benefiting from both Countries as mediators. The Church will then have a direct influence in the re-shaping processes of the present and future Political and Social order.
If my theory is correct, the Catholic Church of Cuba will secure its longstanding power base in Cuba’s future, thanks to the religious fervor that was preserved by our Lukumi/Ayoba community during decades of atheist rule. When the wall comes down, our religious community will be mislead into the belief that the Pope & Church delivered democracy.
The questions at this juncture are: Will the Lukumi of Cuba, which is in the majority today, have an equal representation in the political and social order in a new Democratic State? Will other religions have an equal representation as well?
It is my belief that during these next two years Cuban Government & Church relations will deliver important changes. Already we see the outspoken Catholic priests in the US and in Cuba curbed by the Vatican. A new breed of clergy are playing a supportive role in the redemptive movement. I predict in this theory that we can expect Immigration laws and applications to be more restrictive for the purpose of containment. A block of institutionalization attempts of our faith in Cuba will persist. This will be in hopes that our community would remain under control through the Catholic power structure. A feeling of commonality, return to traditions, reconciliation of all Cuban people’s as Christians, and afro-Cuban support during the Papal visit next year, is already part of the propaganda.
My proposal for a peaceful democratic Cuba is as follows: A reconciliation of the Cuban people cannot be carried out by rules of marginalization. The assumption that afro-Cubans are truly syncretic is erroneous. To believe that present-day Cuba is primarily Christian is an obvious error. I propose that all religious denominations in the US with adherents in Cuba first begin to practice democracy here. A religious counsel of denominations should be formed in the US. The council should engage the present and future concerns from the standpoint of equal representation for all religions. The setting of a foundation for religious freedoms for all is a requirement.
It’s my belief that a council of churches for equal representation can be a powerful God loving statement of hope and believable reconciliation in principle. I challenge all ministers of God, regardless of their denominations, to take this step forward so that together, we can all transform, and birth a new peaceful democratic future for Cuba. I pray that "when the wall comes down" this time, it will be with respect for all faiths.