Dr. E.: First, I'd like to thank you for taking time to stop by my blog and chat with my readers. You've written a book titled "Teachings of the Santer'ia Gods", forthcoming by Destiny
'OCH'aNI: Dr. E., I'd like to thank you for hosting me on my virtual blog tour! When I first found this religion one of the things that intrigued me were the stories, the sacred myths known as patak'is. They were vibrant, powerful, filled with drama and intrigue. I'd always loved mythology and folktales. I grew up reading about Greek, Roman, and Egyptian mythology, and when I was quite young I remember hiding in my bed with a flashlight (so my parents wouldn't know I was up) reading the original tales from the Brothers Grimm. But these were stories from ancient times that had no connection with the present. The people who knew the Grimm tales were long dead, and the civilizations that worshipped the Greek, Roman, and Egyptian gods stood in ruins. The orishas, however, were alive and well; and their worshippers had an unbroken chain to an ancient past. I was amazed.
While other aleyos and aborishas were asking their godparents, "What eb'os does Osh'un like? What is Osh'un like? Tell me how many roads Obatal'a has?" I was asking my godparents (and any priest who would talk to me), "Why doesn't Obatal'a like palm oil? Why doesn't Obatal'a like liquor? Is there a patak'is for that?" Sometimes they would look at me like I was crazy, but sometimes I would actually be told a story. I found that through those brief stories I learned more about the nature of the orisha than any amount of pompous dialogue could teach. And when I learned that almost each and every patak'is was paired with an odu in the dilogg'un... well... that deepened my understanding of those patterns as well.
But knowledge of these ancient stories is severely lacking in this faith among both initiates and laity. Storytelling seems to be a dying art, and people are starved for this knowledge. I believe that if we don't start writing down the stories we know about the orishas, the odu, and the people who lived and died following the orishas, one day these things will be lost. The death of each elder priest or priestess represents the destruction of an entire folkloric library that simply cannot be rebuilt if these stories are not shared.
DR. E.: Which brings me to this: How did you do the research for your book?
'OCH'aNI: Research for this book has been a lifelong process. It began with my first reading at a very small botanica in Miami, Florida, in 1989. The santero who read me that day preferred to recite patak'is and let his client draw his own conclusions. I made copious notes of every session, and I must have taken the greyhound bus to Miami at least once every two months for a year and a half to be read - not because I needed to be read that much, but because I needed to learn and record the stories he told. Along the way I picked up a few poorly written Spanish pamphlets in the botanicas that spoke of the odu and gave a few poorly written patak'is to go with the signs that were discussed.
With the opening of the internet to the public in the mid 90s came the various newsgroups and chat rooms dedicated to the religion. I made a lot of virtual friendships during those days, and I would spend hours online with various priests and priestesses discussing the myths and stories of this religion. Some of those became real-life friendships, and we traded notes copiously. But I think my greatest resource has been my own godfather. When we first met we spent hours discussing the orishas, the odu, and the patak'is that spoke of both. We still do. I don't think he realizes how much he has taught me since we first met online back in 2000 (or maybe it was 1999?). He is a living, breathing folkloric library.
Also, every time I work the religion, whether I'm divining in my home with other priests present, or if I'm working an ocha in someone's house, or even if I'm doing ceremonies for my own godchildren (with either my godfather or grandfather in ocha working as the oriat'e), each ceremony becomes a chance to not only ask questions and learn, but also to listen to the conversations of others and learn. Every single person in this faith has some knowledge, and when we come together and share we weave this wonderful tapestry of wisdom. I think, by working the religion, I have learned more than any applied study or research I've done.
DR. E.: From what I've gleaned in reading your book, odu is a vast and rich volume of information. What tips do you have for someone starting to learn the meanings of each odu?
"'OCH'aNI: First, while it's been said over and over again that one cannot learn anything of value in this religion by reading a book, I have to argue that those times are changing. They changed in the year 2000 when I published The Secrets of Afro-Cuban Divination - How to Cast the Dilogg'un, the Oracle of the Orishas". My book was the first one in English to speak in any depth of this oracular system; and since that book was published, I've tried to find other So for someone wanting to learn the basics of how to cast the dilogg'un, I would start with that book. It is a step-by-step guide to the process of divination. It shows the apprentice diviner how to properly manage the more heated signs of the dilogg'un; and, it gives detailed directions for closing the session and the odu so osogbo is not left behind in the diviner's home. It is how I read; it is how my godfather reads, and it is how most responsible diviners read.
"For a more in depth study of the dilogg'un and its odu, I'd recommend that students follow up with my volume The Dilogg'un: the Orishas, Proverbs, Sacrifices, and Prohibitions of Cuban Santer'ia." It takes the novice diviner into a higher level of skill with the opening and closing manipulations of the oracle, and it gives more in depth knowledge of the root odu and their accompanying composites. If a student can master the material in both DR. E.: Which of the patak'is in your book is your favorite and why?
'OCH'aNI: It is difficult for me to pick one - so I'll have to pick two stories. My second favorite is the story titled "The Story of Elegede." Unraveling that patak'is took a lot of work, and I detail that process in chapter six of my book: Obara - Six Mouths on the Mat. After the manuscript was edited and finalized for publication, my godfather taught me a second version of that patak'is, and towards the fall I might offer that second version on my blog at Amazon buys in bulk and gets the best deals because of that, so if you're looking for a bargain price check there.
Also, my book was scheduled for release on August 15, 2010, but it looks like it will be available on July 7, 2010. So if you preorder expect your copy a bit early.
And, as always, because I deal with a traditional brick-and-mortar publisher, this book will be available anywhere DR. E.: Again, for my readers, that was 'Och'ani Lele, the author of quite a few
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