Hailing from the eastern part of the island of Cuba in the Caribbean is in closest proximity to the island of Ayiti known as Dominican Republic and Haiti. Oriente, Cuba was where the tradition of Briyumba (a branch of Palo Mayombe known for the use of a kiumba or skull) was known for its fiercest revolutionary cauldron bearing necromantic Congolese based "witches" lived.
But also these Haitians who call their priests Mambo and Houngan. The magic of the Congo similarily runs through Vodou beside its West African Pantheon and preservation of mixed tribes. (See previous blog entry about lineages of Voodoo as the Dahomey Arara were also represented through Orisha Cuban Lucumi traditions). Like most people they did not call it Voodoo, they called it El Haitiano, The Haitian way.
If a person was in Kimbisa ( another branch of Palo) near the capitol city of Havana instead, one could initiate a person into this seperately. The Haitians likewise have Haitian Palo now but instead of cauldrons use prepared skulls in the sense of cultural exchanges. Still Vodou being done as mainly a family tradition in this manner only initiating others only within Cuba doing its own variant notably after the Haitian revolution and subsequent waves of migration.
As there has been questions and interest here is what can be said, they were of Haitian origin that mixed into the local population in Cuba. This area was the absolute poorest and looked down as unsavory by the pinnacle of Ifa groups there etc so they did not mix further or saw it as something to study and was a cultural clash otherwise.
The Cubans who practiced Vodou had the same 3 drum set as the Asson Asogwe "Haitian Vudu" lineage which they would make of wood and animal skin, but instead only used a Maraca or Tcha because of access to the gourd. So it became its own branch in several ways.
They could make a head pot to represent ones main spirit Lwa or with other spirit representations within.
They could also make "cuvee Lwa" which is a container for a single Lwa, several if desired commonly in a smallish metal cauldron however access to materials was an issue. Fegai could be represented with St Jacques aka Ogou Balendjo ( St Jacques) used instead a wooden mortars secrets or with a different object placed nearby.
They had not alot of saint statues but a painted representation on a wall perhaps often St Michael, St Jacques and Metresili. Instead of a figure for Erzulie Freda they would maybe even use a Caridad de Cobre or Virgin de Regla borrowed from Ochun/Yemaya/Catholic supply.
They generally hid things under a picture frame ontop, pots under a table with a sheet, however regions in the East of Cuba were also very dangerous rugged mountain areas and remote, so were not as accessible being maroon society. There were not even many churches outside of other cities. City of La Tunas, San Santiago ( a name/form of Ogun Balendjo) and Guantanamo are noted.
As Cuba turned to Communism, religion, even Catholicism was met with suspicion and so not even rosary were worn about, but some mentions of Santeria was tolerated for political gain and folk cultural identity.
This is what I learned from my mentor who is a Houngan and Kimbisero, but also what I saw in one practitioner coming from Briyumba.
I hope you enjoyed this article,
Contact sancista7crossroads@gmail.com
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