Blasfemia*
An
Investigative Report on Fidel Castro’s
Intelligence Gathering Religious Front Group
L.
Ernesto Pichardo
K.B.
Forbes
Consejo
de Latinos Unidos
Washington, DC
September 12, 2006
*Spanish for blasphemy
Executive Summary
Key Findings
- The Yoruba
Cultural Association of Cuba appears to be nothing more than
a state-sponsored, intelligence gathering organization whose
sole objective is to suppress the legitimate religious
teachings and practices of Cuban Santeria, an Afro-Caribbean
religion.
- The annual Ifá, an
important religious forecast of Cuban Santeria, has been
manipulated, misinterpreted, or censored by the Castro
regime and the Yoruba Cultural Association for the purposes
of sustaining and furthering the authoritarian control of
the tyrannical regime.
- Individuals and
organizations in the United States associated with,
affiliated with or sponsored by the Yoruba Cultural
Association appear to be catalysts to weaken or subvert U.S.
laws against the Castro regime.
Recommendations
- The U.S.
government, specifically the U.S. Department of Homeland
Security and the U.S. Department of Treasury, should list
the Yoruba Cultural Association as a foreign subversive
organization.
- Known individuals
and organizations in the United States associated with,
affiliated with or sponsored by the Yoruba Cultural
Association and their activities should be thoroughly
investigated by the U.S. government. Opinion leaders and
media should identify these subversive agents and
sympathizers of the Castro regime as such and not as
“religious” or “cultural” leaders.
Introduction and Background
In May of 2005, the
Consejo de Latinos Unidos, a national non-profit advocacy group,
took on bogus religious entities and organizations that were
violating U.S. laws and offering tourism packages to Cuba under
the guise of “religious” travel. The U.S. has strict travel
policies to Cuba governed by the U.S. Department of Treasury.
At the time, the Consejo
“called on the [the Office of Foreign Assets Control (OFAC) of
the U.S. Department of Treasury] to investigate Sacerdocio
Lucumi Shango Eyeife (a Miami for-profit corporation) with ties
to the Yoruba Cultural Association (Asociación Cultural Yoruba
de Cuba)—an organization based in Havana, Cuba that appears to
collect hard-currency and useful intelligence for the
dictatorship of Fidel Castro while fraudulently masquerade
itself as a ‘cultural’ group [that] recruits members in the
U.S.”1
The Consejo also
informed OFAC officials about U.S. based groups that appeared to
have close ties to the Yoruba Cultural Association. “These
groups, and not Churches, appear to dish-out credentials to
anyone who claims to be clergy or a [Cuban] Santeria member,
even letting so-called adherents apply online at their website.
Since new, stricter travel guidelines to Cuba were established
[in 2004], some ‘religious’ organizations have been letting
pleasure seekers travel to Cuba by offering them ‘membership’ or
‘clergy status’ in exchange for a ‘donation.’ Some of these
so-called ‘religious groups’ have agreements and close ties with
the Cuban dictatorship.”2
In the past year,
working with officials of OFAC, the Consejo has successfully had
licensees of illegitimate “religious” entities either revoked or
not renewed.
Cuban Santeria
Cuban Santeria is an
ancient African religion variously known as Ayoba, Yoruba,
Santeria, Regla de Ocha, or Lukumi. Cuban Santeria originated at
least five thousand years ago in the country of Nigeria. It
arrived in the island of Cuba with slavery and to the United
States with refugees from the Cuban revolution. There are an
estimated one million adherents and ordained priest members in
the United States. Estimates from Cuba range between 75 to 78%
of the approximate 11.5 million Cuban population that are
members of African-based religions.3 The U.S.
Department of State notes that “Afro-Cuban religions, a blend of
native African religions and Roman Catholicism, are widely
practiced in Cuba.”4
Many adherents of Cuban
Santeria are harassed by the Castro regime because the faith is
not officially registered with the government and because
members are not part of the Cuban Council of Churches. As
experts write:
“While the Cuban
constitution recognizes the right of citizens to freedom of
religion, the government de facto restricts that freedom.
Twenty-two denominations, including Presbyterians,
Episcopalians, and Methodists, are members of the Cuban
Council of Churches (CCC). Most CCC members are officially
recognized by the State, though several, including the
Evangelical Lutheran Church, are not registered and are
recognized only through their membership in the CCC. Another
31 officially recognized denominations, including Jehovah's
Witnesses and the small Jewish community, do not belong to
the CCC. The government does not favor any one particular
religion or church; however, the government appears to be
most tolerant of those churches that maintain close
relations to the State through the CCC. Unregistered
religious groups experience various degrees of official
interference, harassment, and repression. The Ministry
of Interior engages in active efforts to control and monitor
the country's religious institutions, including through
surveillance, infiltration and harassment of religious
professionals and practitioners. The most independent
religious organizations…continue to operate under
significant restrictions and pressure imposed on them by the
Cuban regime. All registered denominations must report to
the Ministry of Interior's Office of Religious Affairs.”5
Yoruba Cultural
Association
Because Cuban Santeria
is so widely practiced in Cuba and because the Castro regime
wishes to control or eliminate all large and independent
entities it considers a threat to its power, the government
established the Yoruba Cultural Association of Cuba (Asociación
Cultural Yoruba de Cuba) as the official hierarchy and group
representing the views and practices of Cuban Santeria. The
Yoruba Cultural Association appears to be nothing more than
state-sponsored, intelligence gathering organization whose sole
objective is to suppress the legitimate religious teachings and
practices of Cuban Santeria.
Archbishop Fidel
Castro?
The Yoruba Cultural
Association would be the equal of the Castro regime establishing
the Catholic Cultural Association and appointing Fidel Castro as
Archbishop. Although Fidel is not a true practitioner of any
religious faith and probably an atheist, the Castro regime’s
objective would be met: a bogus organization representing
Catholics is set up to dictate the official perspective in favor
of the brutal regime.
What is more insulting
though is that many media and opinion leaders around the world
accept the official line from the Yoruba Cultural Association as
legitimate perspective of the faithful of Cuban Santeria.
Fidel Castro’s Illness
This summer, the world
news media focused their attention on the announcement of Fidel
Castro’s illness and the temporary turnover of power to his
brother, Raul on July 31. Fidel Castro’s sudden disappearance
sparked a wave of political speculation that has evolved since
early August. The reactions, even today, are split between the
anti-Castro exile community and those sympathetic with Castro’s
regime.
Many in exile voiced
their skepticism and hope for the regime’s demise. On the other
hand, sympathizers of the Castro regime devoured the Cuban
government’s propaganda and expressed hopes of a quick recovery
and best wishes for Fidel’s 80th birthday.
Mysterious
Surgery
Castro’s illness was
considered a state secret, but government officials and the
government-controlled press provided a story line under the veil
of “surgery” without any independent confirmation of facts.
Some examples:
“National Assembly
Present Ricardo Alarcon said the government is under no
obligation to reveal Castro’s condition. And because he
said, the country is under constant threat from the United
States, ‘we have the right and the obligation to not play
their game. We are discreet, and we don’t disclose things
that are not indispensable at the determined moment,’ he
said.”6
“Castro’s chief of
staff announced Monday night that Castro had suffered
‘continuous intestinal bleeding’ and needed surgery.”7
“Former fighters in
Castro’s guerrilla group declared they are ready to fight
for their country while he recovers from surgery, leading
government newspaper Granma said Saturday.” 8
Stability and
Enforcement
Although there are
several ways to scrutinize this historic event, it is fair to
say that the government’s rehearsal in preparation for a
post-Castro era was successfully executed.
The government appears
to have masterfully controlled the information and media access.
The regime appears to have controlled the masses using various
means of enforcement and containment. Some examples from news
reports:
“‘There’s no danger
of destabilization in Cuba,’ Culture Minister Abel Prieto
said on the Cubavisión report.”9
“Military patrols
were beefed up and reservists called in. The police presence
increased on the streets, and members of neighborhood watch
patrols announced plans to deploy. But people kept working
and buses kept rolling. Only a quiet hush descended on
Havana as Cubans awaited word of what would happen.”10
“Police patrols
were quietly beefed up around the capital. Military
reservists and decommissioned officers were ordered to check
in. Communist Party rallies were organized daily in
neighborhoods and workplaces to whip up support for the
Revolution, including one Wednesday outside Miguel Enriquez
University Hospital.”11
“‘You choose the
wrong time and the wrong place to ask about those topics,’
said a woman named Lupe who, like most Cubans, did not give
her last name. ‘You could be plainclothes security…I don’t
want trouble. I just want to work and feed my family.’”
12
Even the Cardinal of
the Catholic Church in Cuba chimed in on stability:
“Cuba’s Bishops
Conference issued a statement calling on the islands
Catholics to pray for Castro’s recovery and ask God to
‘illuminate’ Raul Castro. ‘Above all, our plea is that
nothing breaks the concord among Cubans, nor disturbs the
peace among us,’ Cardinal Ortega said, adding that the
Church ‘would never accept in the least bit any foreign
intervention.’”13
The comments by the
Cardinal were echoed by Fidel Castro’s brother Raul, who has
taken temporary control of the country. Raul Castro seemed to
concur with the Catholic Cardinal on the issue of foreign
intervention:
“Raul says, ‘we
have always been disposed to normalize relations [with the
United States] on an equal plane,’ although, ‘some of the
empire's war hawks thought that the moment had come to
destroy the Revolution this past July 31. They should be
very clear that it is not possible to achieve anything in
Cuba with impositions and threats. We could not rule out the
risk of somebody going crazy, or even crazier, within the
U.S. government. What we do not accept is the arrogant and
interventionist policy frequently assumed by the current
administration of [the U.S.]’ Raul adds, ‘We would never
passively allow the consumption of that aggressive act…..’”14
On Sunday, August 13th,
a recovering Fidel Castro appeared in government media wearing a
red, white, and blue sweat suit and jogging shoes, holding a
copy of Granma newspaper.
To assure stability,
the media strategy continued with the following story line:
Venezuelan President Hugo Chavez visited Fidel Castro, joined by
Raul Castro, in the first public appearance of the Castro
brothers since the announcement of the illness.
“Assuring that the
recovery will not take long and that [to claim] there are no
additional risks would be absolutely wrong, [Fidel] pointed
out and exhorted his people and friends to be optimistic but
prepared for any adverse notice.”15
Unknown changes
impacting on the stability of the society were not the only
concern. Any changes in Fidel Castro’s authority would raise
concerns regarding the economy as well. Most experts seem to
agree that Fidel’s illness may lead to a change to a more open
society. One in many such opinions is reflected by the dissident
Oscar Espinosa Chepe:
“‘You have to
remember [that] up to 70 percent of the people were born
after 1959. They don’t understand anything different,’
dissident economist Oscar Espinosa Chepe said by phone from
Havana. ‘They don’t know whether what is to come is good or
bad, though most people think that if Raul maintains
control, there would be some change, at least economically.’
Raul Castro and the new ruling group are expected to remain
steadfast in their communist ideology, but at the same time
try to find ways to put more food on Cubans’ tables –even if
it means reforms toward a less centrally controlled
economy.”16
Cuban Santeria and Ifá
Further observations of
news reports from August showed a preoccupation with religious
activities in support or against Fidel Castro.
Interestingly, the
media failed to present and examine Cuban Santeria’s annual Ifá
forecasts.
What is Ifá?
Ifá is the central
dogma of Cuban Santeria. To believers, the Ifá forecast is an
annual event that reveals the word and will of God and
establishes guidelines to be followed by Cuban Santeria
adherents.
Published annually, the
Ifá forecast is anxiously awaited every year by most Cubans, and
its recommendations are taken seriously since it is considered a
road map of possibilities that unfold during the year.
Therefore, the forecast
is a major religious event that has significant importance in
the Cuban population. The published forecast are formatted to
reflect general guidelines specific to important changes in
—social, political, health, natural phenomenon, economy, family,
and relationship to divine sources. Most Cubans seek person to
person details of the forecast, and adherents comply with what
is believed to be divine instructions to maintain stability.
For analysis, we had
Cuban Santeria experts and followers review information on the
Ifá forecasts from the past three years.17 We had
them focus on factors that may have substantive meaning in terms
of the politics and social control of the island nation. The
experts synthesized these published pronouncements with written,
gospel passages which are called Pataki by adherents of Cuban
Santeria.
Their conclusion:
“After reviewing
these passages, we believe that the annual Ifá forecasts did
foretell Castro’s slow down, a possible transition in
government and a more relaxed economic policy. The
possibilities of chaos, invasion, foreign intervention,
distrust, power struggle, and loss of sovereignty are also
reflected in all three of the annual forecasts.”18
The Yoruba
Cultural Association
The Yoruba Cultural
Association, the state-sponsored, intelligence gathering entity
which is the “official” Cuban Santeria organization in Cuba toed
the line during the transfer of power and Fidel’s intestinal
surgery and recovery.
The most shocking
evidence is the comments made by the leader of this fraudulent
front group to the international media which confirms
unequivocally that the Yoruba Cultural Association is an agency
of the tyrants of Havana.
“[Yoruba Cultural
Association] President Antonio Castañeda declined to provide
details of ceremonies being held, ‘but many [rituals] are
being held for the benefit of the country and many people
have called us worried about the commandante.’”19
“According to news
reports unidentified members of the Yoruba Cultural
Association said they were collecting money to buy animals
to sacrifice for Castro’s health. ‘Our position is to follow
the plans of the gods, which are to understand and support
the decisions taken by our maximum leader.’”20
“At the Yoruba
Cultural Association of Cuba, which represents 3,700
babalawos [high priests of the faith], president Antonio
Castañeda declined to provide details of ceremonies being
held…”21
Maximum leader?
Commandante? It is obvious that Castañeda and his cronies are
counterfeit followers of Cuban Santeria and serve as mouthpieces
for the repressive regime.
Manipulating the
Ifá
The most egregious
actions by the Yoruba Cultural Association have been to issue an
annual Ifá that subverts or goes counter to independent Ifá
forecasts. Their goal is to reaffirm devotion to the Castro
Regime.
Again, for analysis, we
had Cuban Santeria experts review information on the Ifá
forecasts from both the Yoruba Cultural Association and
independent adherents. These published Ifá forecasts were issued
the past three years.22
We had the experts and
followers of Cuban Santeria focus on factors that may have
substantive meaning in terms of the politics and social control
of the island nation. Both the independent and government issued
Ifá were examined. The experts synthesized these published
pronouncements with written, gospel passages which are called
Pataki by adherents of Cuban Santeria.23
Our experts concluded:
“The Yoruba
Cultural Association intentionally issued Ifá forecasts that
established a devotion not to the will or word of God, but a
devotion to the will and word of the government of Fidel
Castro.” 24
Our experts looked at
various pronouncements from the Yoruba Cultural Association’s
Ifá. Here is an example of the Yoruba Cultural Association’s
work to help preserve the Cuban regime through the Ifá they
issue. From our experts:
“Using the Yoruba
Cultural Association’s Ifá from 2006, we were able to
synthesize the pronouncement to the Pataki, or written
gospel, about the horse and the wild boar. What is this
passage about? Simply, a horse was being disturbed by a wild
boar. The horse became tired of putting up with it. The
horse went for divination. The diviner said to the horse you
want vengeance but you should not because you can lose your
liberty trying. The horse rejected the advice. The horse
continues with his desire for vengeance and meets a hunter.
The hunter agrees to help with the unbearable condition. The
horse allows the hunter to attach a restraint, saddle, and
ride on his back. The horse was blinded by his desire for
vengeance. Together the horse and hunter pursued the wild
boar until they killed him. Being satisfied by his vengeance
the horse asked for his liberty but the horseman was
Eshu—the divinity that guides destiny. Eshu realized how
useful the horse was for hunting animals denied the petition
and steered him to a stable where he tied the horse.”25
As with many religions
with faith-based stories, a highly probable interpretation is
made:
“In this passage
the powerful horse can be defined as a person living among
its group freely. The wild boar can be defined as a single
source that over time of continued abuse motivates the
victim to cross the line of toleration resulting in plot and
assassination at all cost. It depicts covert or mercenary
operation that targets one source. Eshu [the horseman] can
be defined as a single provider for the success of the plot.
Eshu depicts an undercover or covert operative. His
utilitarian ability and deception gains him an involuntary
recruit [horse] for future assassinations. The passage can
be applicable to governments, marginalized groups, and
underworld figures.”26
For political reasons,
the passage alludes to the Castro regime.
“The Yoruba
Cultural Association uses the following proverb in their
Ifá: ‘Intelligence is more valuable than brutality.’ This
refers to the character Eshu. In political terms it is wiser
for the operative to await and bait, then gain a
controllable valuable asset. Under the recommendations
section of the Yoruba Cultural Association’s Ifá, the advice
places the Cuban regime in Eshu’s character—divinity that
guides destiny.”
The Yoruba Cultural
Association espouses a wide range of recommendations and
guidance in their Ifá, but the real goal is to preserve loyalty
to the Castro regime among adherents of Cuban Santeria. The
religious teachings and holy writings of Cuban Santeria are used
by agents of the Castro government as blasphemy.
To allude to Castro
(“the maximum leader,” “the commandante”) as divinity that
guides destiny is blasphemy to followers of the faith.
Agents Abroad
Last year, the Consejo
had uncovered a web of affiliated agents of the Yoruba Cultural
Association that offered tourism packages to Cuba under the
guise of religious travel. From San Francisco to Philadelphia,
from San Pedro to Miami, we worked with the U.S. Department of
Treasury to shut down these illegal operations.
Now, today, this very
moment, many organizations and individuals associated with the
Yoruba Cultural Association are working to impact and weaken
U.S. laws against the Cuban regime. We believe these subversive
individuals and organization are a threat to our national
security and trade laws.
Conclusion
Reviewing recent
events, media coverage, and analysis from experts, we conclude
that the Yoruba Cultural Association of Cuba appears to be
nothing more than a state-sponsored, intelligence gathering
organization whose sole objective is to suppress the legitimate
religious teachings and practices of Cuban Santeria, an
Afro-Caribbean religion.
In addition, our experts have
confirmed that the annual Ifá, an important religious forecast
of Cuban Santeria, has been manipulated, misinterpreted, or
censored by the Castro regime and the Yoruba Cultural
Association for the purposes of sustaining and furthering the
authoritarian control of the tyrannical regime.
We also believe that
individuals and organizations in the United States associated
with, affiliated with or sponsored by the Yoruba Cultural
Association appear to be catalysts to weaken or subvert U.S.
laws against the Castro regime.
We recommend the
following:
- The U.S.
government, specifically the U.S. Department of Homeland
Security and the U.S. Department of Treasury, should list
the Yoruba Cultural Association as a foreign subversive
organization.
- Known individuals
and organizations in the United States associated with,
affiliated with or sponsored by the Yoruba Cultural
Association and their activities should be thoroughly
investigated by the U.S. government. Opinion leaders and
media should identify these subversive agents and
sympathizers of the Castro regime as such and not as
“religious” or “cultural” leaders.
The Consejo de Latinos
Unidos had the Church of the Lukumi Babalu Aye review,
synthesize, and interpret the published versions of the annual
Ifá forecasts. In Cuban Santeria, gospel passages are called
Pataki. Note that there is the independent version of the Ifá
and then the Ifá issued by the state-sponsored Yoruba Cultural
Association.
PART
ONE: 2006 (INDEPENDENT VERSION)
Version:
Comisión Organizadora-10th of October group [Independent
by G. Diago.]; ODU/Subchapter: OGUNDA IRETE; Ofun Sa and
Ogunda Bi Ode [in witness]
Prophetic Direction: Osogbo Arun Otorunwa
(Diseases that suddenly appear from unknown and unexpected
causes).
Diseases:
- Presence of diseases unknown to medical science.
- Presence of diseases of the brain- vascular related, in many
instances with problems of sexual orientation.
- Presence of skin diseases.
- Stomach diseases.
- Serious upsets of the central nervous system
- Dysfunctions in hormones.
Social Interest:
- Modifications within the penal system.
- Ruptures of agreements.
- Sign that speaks of the danger of an increase in violence.
- Organizing economic negotiations to prevent loss of money.
Recommendations:
-Being careful with extreme confidence when delegating
responsibility.
-Looking for the unity among neighbors and avoiding problems
that could affect the cohabitation.
Proverbs:
- The one that confided his secret became a slave of it.
- Discretion is the biggest virtue of man.
- We can not deceive each other face to face amongst ourselves.
Metaphoric Message:
- The road became distant toward a neighboring land.
- The new leaves of
Ikin Palm touch the ground and sprout again.
Synthesis of Pataki
This detailed section
is normally excluded from published text. It has been included
in this appendix as a reference point. Forecast interpretations
derive from these stories that are called Pataki. The political
examples are plausible interpretations by the Oba (high priest)
of the Church of Lukumi Babalu Aye.
Section One
In this passage
Babá Lofun [Obatalá] senior among all earth divinities is
the authority figure. Haughtiness had made him ill. He had
no stability. And his head was ill. Under severe pain
Orunmila encounters him and rituals were performed. Babá
Lofun recovered his health.
Political
Example (1): Obatalá can be defined as a political
head of state that becomes ill and recovers. Haughtiness
alludes to a condition of illness that requires a reduction
of activity or work. A sudden downtime caused by illness can
be viewed as an opportunity for political adversaries. A
temporary condition or political vacuum was not clearly
stated in the annual forecast. To clearly express it can be
interpretive as supporting the strengthening of regime
weakness. To clearly state it would be reason to be charged
with a crime against the state.
In this passage
Ogunda Keté was a soldier. The opposing forces killed the
military chief and were winning the war. Ogunda Keté put on
his dead leader’s hat, directed the army, and won the
battle. At the end other chiefs debated over the supreme
chieftaincy. But all of the soldiers proclaimed Ogunda Keté
as the supreme commander for his valor and dexterity. He
became supreme chief.
Political
Example (2): This passage alludes to the possible
downfall of the ruling authority and unexpected replacement
of authority. Fidel’s illness caused temporary absence and
turnover of power to his brother. This possibility was not
addressed in the annual forecast. To clearly express it can
be interpretive as supporting the strengthening of regime
weakness. To clearly state it would be reason to be charged
with a crime against the state.
In this passage the
central figure is an Awo who had ailments of the blood,
chest, and respiratory system. He was well liked when he was
healthy but when he became ill, he got rejected. The awo was
very fond of Babalu Aye who was also fond of him. He told
Babalu what was happening. Babalu told him to spread sesame
seeds on the roof of each of his enemies’ homes. When the
sun came out the seeds began to pop and a grand epidemic
began to spread over the land. The son of Olu Popo was
expelled. The people engaged in a counter ritual and that’s
how they saved themselves.
Political
Example (3): Awo can be defined as an elder
may it be-state, social, or religious. The awo is associated
with Babalu Aye who has a powerful authority over human life
related to illness. The rejection of the leader [awo] can be
cause for retaliation against the entire—society or
community. Retaliation in form of brutal force or
ruthlessness can be sufficient cause for overthrow of the
leader [awo]. This possibility was not clearly addressed in
the forecast. To clearly express it can be interpretive as
supporting the strengthening of regime weakness. To clearly
state it would be reason to be charged with a crime against
the state.
Section One;
Subsection A
(Known as Ofún Sá:
secondary witness odu)
In this passage
Orunmila is the authority figure and the tiger his godchild.
The tiger became Orunmila’s enemy and began to draw his
claws. Orunmila noticed and did a ritual with a razor. He
cut the tiger’s foot and his hair entered his wound. The
tiger saw the blood and died.
Political
Example (4): This passage alludes to betrayal or
treason by the closest or most trusted [tiger] sub-authority
figure. It’s where the sub-authority may attempt to replace
the leader resulting in death to sub-authority. It can be
defined as the under estimation of a sub-authority resulting
in loss of life or authority status. This was addressed in
the annual forecast. Although it can be interpretative in
support of the regime it actually warns of a failed
attempt.
In this passage the
central figure is the day and the night was the rival. The
owl was intelligent and the days secretary. The day confided
the secrets to the owl. The monkey was the most loyal friend
of the owl. There was a time the day called upon the owl to
prepare a ritual to take away the light from the night so
that the night would have to pay tribute for having the
light of the sun. The day had all of the heavenly body on
his side except the moon who was the most proud. The day
called charge the owl with a contaminated letter inviting
the moon to a party. On the way to deliver the letter the
owl met the monkey and told what the day was attempting to
do. But the vulture was listening, flew away, and told the
moon. In defense of the night the moon emitted its radiant
light. The sun in defense of the day came out and a
tremendous discord began to emerge. The sun learned that the
owl and monkey had spoken and understood that what had
happened to them was well employed because nothing that’s to
be done should be trusted in others. The owl was cursed and
became a creature of the night. The monkey got scared and
lost his speech. As punishment one can become blind, mute,
physical imperfection, etc. Those that lend themselves to
wrong doing have a punishment of nature.
Political
Example (5): The authority figure is the day. It can
be defined as a greedy attempt to overpower or dominate
another powerful opposing force without prior provocation.
Failure of such attempt may be caused by intelligence leak,
espionage, lack of discretion, or mishandling of top secret
information. Those responsible for failure get severe
punishment. This was not clearly addressed in the annual
forecast. In part, it was presented in the recommendation
and proverb sections. To clearly express it can be
interpretive as supporting the strengthening of regime
weakness. To clearly state it would be reason to be charged
with a crime against the state.
In this passage
Obatalá is the central figure and the monkey was his
confidant. The monkey knew all of Obatala’s secrets. Obatalá
got a consultation where it was said that a person very
close to him was going to betray him. Obatalá became annoyed
and said the only one of his confidence was the monkey and
he would never be betrayed by him. On the same day the
monkey said in public that Obatalá had vices and bad habits
which was slander but the people believed the monkey. The
monkey had said this because he wanted Olofin to demote
Obatalá and make him the governor. Obatalá did a ritual and
was summoned by Olofin. The monkey accused Obatalá of being
a drunk. Olofin realized that the monkey had lied and curse
the monkey resulting in loss of speech.
Political
Example (6): In this passage Olofin is the authority
figure, Obatalá is secondary. The passage alludes to slander
or accusations by an assistant or confidant attempting to
replace the secondary authority. It can be applicable to
high political figures like—General Assembly, Ambassadors,
Cabinet members, and others. This was not clearly addressed
in the annual forecast. To express it can be interpretive
as supporting the strengthening of regime weakness. To
clearly state it would be reason to be charged with a crime
against the state.
Section One,
Subsection B
(Known as Ogunda Bi
Ode: third witness odu)
In this passage
Metaolofin is the authority figure with the powers to test
mouthy, arrogant leaders. All the leaders failed the test
and were incarcerated. Only Ogunda Bi Ode succeeded raising
his stature and gaining the release of his relatives.
Political
Example (7): Metaolofin can be a head of state or
any other authority with the powers to incarcerate
sub-leaders at will -detain, test, or challenge
capabilities, including the powers to restore sub-leaders
status. The passage alludes to the need for testing
capabilities, the need for assuring submission and
humbleness, and restructure of capable leadership among
sub-leaders. The main authority [Metaolofin] depicts
actionable powers in non-democratic societies. This was not
clearly addressed in the annual forecast. To express it can
be interpretive as supporting the strengthening of regime
weakness. To clearly state it would be reason to be charged
with a crime against the state.
In this passage
Shango was the King of Oyo. There was a forest full of rams
and their king was a black ram by the name Asusu Masa. He
presumed of being a witchdoctor with the ability of calling
upon spirits of the night and commands them to destroy all
of the enemies. In time Asusu’s fame reached the King Shango
who began to war against Asusu. Orunmila was Shango’s
diviner and he became gravely ill from Asusus’s magic.
Ogunda Bi Ode was Orunmila’s secretary and he appeared.
Orunmila recovered. Shango joined by Ogun and a weak
Orunmila succeeded in killing Asusu.
Political
Example (8): This passage alludes to escalating
factors leading in to war by two opposing powerful states or
groups. This can be defined as the US and allied nations
being provoked by opposing nations or groups effectively
causing invasion or war. It depicts a weakening period of
the US and allies, recovery, and success in defeating
opposition. This was not addressed in the annual forecast.
To clearly state it would be reason to be charged with a
crime against the state.
PART
ONE: 2006 (YORUBA CULTURAL ASSOCIATION VERSION)
Version:
Yoruba Cultural Association; Odu/Subchapter: Oyeku Obara;
Note: Witness odu’s were not published.
Prophetic
Direction: Ire Ariku Lowo Orunmila [Blessing of
health by divinity Orunmila];
Proverbs:
-The horse and the ox, only their master understands.
-Two people cannot sit on a chair at the same time.
-If one averts the rope, you'll never become tied.
-Intelligence is more valuable than brutality.
Missing in the
original text:
*A tough guy schemes
another tough guy.
*The horse only serves
its master.
*What can be done today
with less, can be costly tomorrow.
Odu Synthesis:
-Brutal force should not be utilized instead use intelligence.
-It is a sign of war where intelligence shall always be
victorious.
Recommendations:
-What we desire to obtain cannot be acquired through brutal
force, rather with humility, astuteness, and intelligence.
-Preserve our secrets with more jealousy and rigor.
-We should guard from manipulation of skilful people, these can
bear arrears y legal problems.
-Conjugate in a manner appropriate -to work with repose to avoid
those illnesses linked to nerves [stress], mental,
cardiovascular; respiratory, digestive, and dental.
Synthesis of Pataki
Again, this detailed
section is normally excluded from published text. It has been
included in this appendix as a reference point. Forecast
interpretations derive from these stories that are called
Pataki. The political examples are plausible interpretations by
the Oba (high priest) of the Church of Lukumi Babalu Aye.
In this passage
there was a horse being disturbed by a wild boar. The horse
became tired of putting up with it. The horse went for
divination. The diviner said -you want vengeance but you
should not because you can lose your liberty trying. The
horse rejected the advice. The horse continues with his
desire for vengeance and meets a hunter. The hunter agrees
to help with the condition that the horse allows him to
attach a restraint, saddle, and allow the hunter to ride on
his back. The horse blinded by his desire for vengeance
agreed. Together they pursued the wild boar until they
killed him. Being satisfied by his vengeance the horse asked
for his liberty but the horseman was Eshu [divinity that
guides destiny] realized how useful the horse was for
hunting animals denied the petition and steered him to a
stable where he tied the horse.
Political
Example (9): In this passage the powerful horse can
be defined as a person living among its group freely. The
wild boar can be defined as a single source that overtime of
continued abuse motivates the victim to cross the line of
toleration resulting in plot and assassination at all cost.
It depicts covert or mercenary operation that targets one
source. Eshu [the horseman] can be defined as a single
provider for the success of the plot. Eshu depicts an
undercover or covert operative. His utilitarian ability and
deception gains him an involuntary recruit [horse] for
future assassinations. The passage can be applicable to
governments, marginalized groups, and underworld figures.
The proverb “intelligence is more valuable than brutality”
refers to the character Eshu. In political terms it is wiser
for the operative to await and bait, then gain a
controllable valuable asset. Under the recommendations
section—first point, the advice places the Cuban regime in
Eshu’s character.
Elegba wanted to
enslave the horse but he was small and he couldn’t because
the horse the tall and strong. Elegba went for divination
and was told he wanted to obtain some thing that could not
be done by force. In order to succeed it had to be with
humbleness and intelligence. Elegba spread corn kernels by a
tree while observing the horses. One horse wondered over and
asked Elegba for some corn kernels. He agreed in exchange
for the horse allows to be mounted and tie a rope in order
to direct him through the path. The horse accepted and
that’s how the horse became dominated.
Political
Example (10): This passage differs to the previous.
Here Elegba takes the initiative -wanted to enslave
[dominate] the powerful horse. The covert strategy and
tactic is successful. In political terms it can be defined
as conquering the superior or more powerful government
through intelligent planning, strategies, patience, and
tactical ability. It is covert, espionage, coercive, well
thought deceptive scheme instead of open hostility. After
the cold war the Cuban government has stated it is now a war
of ideas. This position is applicable to this passage.
PART
TWO: 2005 (INDEPENDENT VERSION)
Version:
Comisión Organizadora-10th of October group
[Independent]
ODU/Subchapter: Ofun
Otura
Prophetic
Direction: Ire ariku lowo Shangó (Benefit of good
health or long life at the hands of the giver of waters).
Illnesses to
Be Aware of:
-Contagious diseases. Be care of Leprosy or diseases that
present similar symptoms.
-Neurological diseases
-Disturbances in the throat and vocal cords
Events of Social Concern:
-Great epidemics that can propagate across extensive areas or
nations.
-Alteration in interpersonal relations and tragedies between
neighbors.
-The rupture of agreements between friends through the
machinations of a third party.
-Military interventions
Recommendations:
-Comply with the religious obligations you acquired
-Sign of espionage.
-A sign of sentencing.
-Make sacrifices to achieve your purposes
-Take care when giving shelter to strangers
-Only faith and prayer save
PART
TWO: 2005 (YORUBA CULTURAL ASSOCIATION VERSION)
Version:
Yoruba Cultural Association; Odu/Subchapter: Iroso Meji
Prophetic
Direction: Ire Ariku Oyale Elese Orunmila [Benefit
of good health or long life through the divinity Orunmila]
Health
Concerns:
-Vision, psychological,
suicide, nervous system, skeletal, arterial hypertension.
Recommendations:
-Efforts shall need to be doubled to achieve the objectives that
are pursued.
-It is recommended to
the highest governmental hierarchy and of other sorts to take
the necessary measures so not to become victims of attempt on
life that place physical integrity in jeopardy.
-Financial difficulty
is forthcoming in general. It will be necessary to be careful
with signing agreements and negotiations in order to avoid
important effects on the economy.
-It is a sign of traps. We should be careful not to fall into
them.
-We should be persevering in order to reach our objectives.
PART
THREE: 2004 (INDEPENDENT VERSION)
Version:
2004 Comisión Organizadora-10th of October group
[Independent]. Odu/Chapter: Baba Eyiogbe
Prophetic
Direction: Ire Oma Alaye Unbelaye lowo Olokun
[Benefit of intelligence through divinity Olokun]
Health
Concerns:
-Cardiac
-Pulmonary (tuberculosis in particular)
-Neurological disorders, embolism,
-Serious central
nervous system disorder motivated by stress.
Social
Interest:
-Loss of religious elders and public personalities.
-Increase in foreign investments.
-Destitution of charge
-Treason or betrayal in high hierarchy.
-Radical changes in all social levels.
-Increase in the war for power.
Religious
Orientation:
-Ifá demands from the religious to conduct themselves with
decorum and dignity and not assume attitudes that can cause
reason for religious or moral censure.
PART
THREE: 2004 (YORUBA CULTURAL ASSOCIATION VERSION)
Version:
Yoruba Cultural Association; ODU/Chapter: Ogunda Meji;
Witness: Baba Ejiogbe
Prophetic
Direction: Ire arikú oyale tesi timbelaye lese
Orúnmila (Benefit of health or long life, through divinity
Orúnmila)
Proverbs:
-Two that fight over same thing.
-The cut and transplanted plant reproduces resemblance to its
original trunk.
-To know how to hope is of wise person.
Health Concerns:
Birth of the surgery,
arterial hypertension, castration, toxic effects, hypertension
arterial, ulcers varicose, care of mouth, stomach ulcers,
digestive complications.
Recommendations:
-Ifá: That it foretells the increase of crimes. Therefore, it is
recommended to stay within the law.
-Ifá: That we must
avoid the lack of self respect, which creates discrepancies,
aggressions and violence.
-Ifá: That it
recommends the respect to the other people's right, considering
this in social, religious, personal and governmental aspects.
-Ifá: That we do not have to use arms of any type.
-Ifá: That it recommends to always undertake the straight way
not to fail.
-Ifá: That we must be careful of accidents and tragedies because
the life or the health for always can be lost.
-Ifá: That to overcome the enemies, it recommends to clean the
house with watercress, golden purl, paradise and honey of bee.
-Ifá: Countries that do not respect limits of territorial
borders and that usurp the natural resources and others, they
will enter international conflicts.
About the Consejo
The Consejo de Latinos
Unidos, a national nonprofit organization which educates and
assists Latinos and others in the areas of health care,
immigration, education, and police protection, is supported
almost exclusively by non-profit organizations. Consejo’s
national headquarters is located in East Los Angeles,
California. Consejo receives no funding from insurance
companies, political parties, or labor unions. In 2003, Consejo
was credited by The Wall Street Journal with “a big win”
after forcing the nation’s second largest hospital chain, Tenet
Healthcare, to change its aggressive billing practices against
the uninsured by charging the uninsured the same prices
insurance companies pay for the exact same care. In March of
2005, CBS’ 60 Minutes profiled the Consejo’s work on
behalf of uninsured patients.
About the Authors
L. Ernesto Pichardo is a Member
of the Board of Directors of the Consejo de Latinos Unidos.
Pichardo is an Oba Oriate [a Lukumi/Santeria high priest],
president of Church of the Lukumi Babalu Aye, and leading U.S. –
Cuba religious freedom advocate of his faith. He is best known
for the unanimous ruling landmark case in the U.S .Supreme Court
[no. 91-948] June 11th, 1993, and has been subject of
numerous academic works and books.
K.B. Forbes is the
Executive Director of the Consejo de Latinos Unidos. Forbes has
been interviewed by numerous leading media outlets including the
Washington Post, The New York Times, The Denver
Post, CBS’ 60 Minutes, CNN, ABC, NBC, Univision,
Telemundo, and the FOX News Channel. A former journalist,
communications strategist, and English as a Second Language
teacher near Watts, Los Angeles, he is the son of a Latino
immigrant. Forbes is the author of eight other Consejo
investigative reports.
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