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Introduction to Palo Mayombe Rituals and Initiations

The Palo religion is a living tradition of initiation passed from one generation to another orally from a teacher to a new member. Hence, Palo rituals and initiation can only be understood in terms of spiritual lineage (rama) and the house of origin (munanso). Each branch or house of the Palo religion has specific rituals for new members. For instance, every branch of the Palo religion has its own set of taboos, secret teachings, and a unique way of interacting with the spirits and nature. This means that it is impossible to provide a detailed description of Palo rituals and initiation. This chapter will provide an overview of the common initiation rituals and practices in the Palo religion with specific reference to the Mayombe denomination.

All branches or houses of the Palo religion believe in the existence of a single creator called Nzambi and the ability of humans to communicate with the spirits Nkisi through rituals that involve animal sacrifice. The belief in the existence of one powerful God forms the core of the Palo belief system. The Palo belief system traces its roots to the traditional religion of the Bakongo people living in the central African coast. Thus, Palo is classified as a Regla-Kongo religion by scholars. Nevertheless, the current Palo religion originated in Cuba when Bakongo slaves that had escaped mingled with the indigenous Caribbean people.

All Mayombe rituals involve the use of alters called prenda, nganga, or fundamento. The use of nganga is thought to have been influenced by the practice of keeping bones of ancestors in pots or baskets that was highly prevalent among the native Caribbean people. Palo Mayombe is not related to western African traditional religions like Lukumi, Ifa, Ocha, and Santeria. This means that Palo Mayombe rituals are based on unique magical practices that revolve around making pacts with ancestors (bakulu), the spirits of nature (basimbi), and the dead (nfumbe).

The belief in nature and the spirits, and the ability of the Palero (priest) to communicate directly with the spirits of the dead gives the Palero the authority to officiates in Mayombe rituals. The rituals are characterized by magic performed with the help of the spirits, which is a practice seen in many other African religions. The type of pact or oath administered in Palo depends on the event. For instance, blood pacts are made during the initiation of new members (ngueyo). Priest (Tata) and priestess (Yaya) also make a pact with the altar and the spirit of the dead. Several other pacts are made with the spirit of trees and plant in order to bring healing and bewitching (bilongo).

The word mpungu used to refer to the spirit of the dead in Palo is sometimes taken to mean saint or other spirits, for example, Kadi a Mpemba, the spirit of nature. This spirit is often equated to the “Devil” in western religions, especially Christianity. On the same note, god the creator Nzambi is likened to the Abrahamic god. This has made some scholars to view Palo as a fusion of witchcraft and western magic. However, Palo Mayombe and its rituals do not fit this definition. Palo Mayombe originated in Pinar del Rio highlands and has maintained some links with the Nkisi cult found in modern-day Angola.

In Palo mythology adopted from the Cabinda account, Kadi a Mpemba is the son of the spirit of death (Luffa) and the spirit of evil (mbi). Mbi is the grandson to the moon (Ngonde) and fire (tia), and the great-grandson of Ntoto (soil/earth) and Muini (sun). Muini rapes Lufuanesu (balance/harmony) to create Biawonsono (the pre-creation material world), which is destroyed by God (Nzambi) to create the organized world we currently inhabit. The spirit of nature, Kadi a Mpemba is highly revered in Palo because it originates from creation and it is a volatile and antagonistic force in the cosmos. Some Palo dominations in Haiti fear and respect the spirit of nature and treat him with extreme caution.

Kadi a Mpemba rules over “raw power” (Ndoki) and the cause of evil (mbi). Different branches of Palo have varying perceptions of Ndoki. Some Palo branches believe that Ndoki and Kadi a Mpemba are the same spirit while dominations with Catholic influence consider Ndoki a dark spirit. However, the practitioners of Palo Mayombe and other Bakongo religions consider Ndoki to be raw power and force, capable of commanding ancestral spirits. The word mbi is a Kikongo word that refers to the negative force that causes unpredictable changes in our daily lives and nature. Hence, anything that alters, invert or restrict nature is linked to Kadi a Mpemba.

Apart from the spirit of nature, the Palo religion has many other grand spirits that are invoked during rituals and initiations. One of the spirits is Lucero Mundo that is invoked in ceremonial beginnings, when one is in crossroads, or when one desires to accomplish a goal through trickery. Let us look at some of the commonly invoked spirits in Palo initiation rituals and celebrations.

The Commonly Invoked Spirits in Palo Rituals and Celebrations

Palo is a nature-based religion just like Shamanism and other religions that believe in the forces of nature. The feathers, bones, sticks, and blood used in Palo initiation and rituals are all from nature. All spiritual work revolves around the Prenda, which is a hollow cauldron filled with soil, bones, sticks, herbs, and other sacred items. The spirits of the dead inhabit the Prenda. 

One of the deities whose name is invoked in Palo rituals is Centella Ndoki, the protector of children and the fiercest of all the warrior gods. She presides over the market place, the dead, the wind and all nocturnal creatures. This goddess likes sangria, eggplant, and plums as offerings.

Lucero is another god/spirit that is invoked in Palo rituals. This god presides over doors and roads and knows how and where to find staff. Lucero is considered a young, rouge man who enjoys rum, candy, cigars, possum, and fish. His favorite color is white, black and red. The spirit Lucero can rescue believers from tight situations if invoked. The gifts offered to this god are often left in the woods.

Another commonly invoked spirit in Palo rituals is Madre Agua, the spirit that presides over the seas and all the creatures that live in them. This spirit loves offerings such as seashells, fans and all the things found in the sea. The offerings to Madre Agua are taken to the ocean, or a lake if the ocean is far away. This spirit likes blue, coral and crystal. 

The spirit Mama Chola is a witch presiding over beauty, rivers, love, and money. Mama Chola is a feminine spirit, she is a goddess of sensuality, gracefulness, and sexuality. The offerings to this spirit are left by the river. The spirit likes mirrors, eggs, white wine, and peacock feathers. The colors the spirit likes include orange, amber and yellow. 

The spirit Siete Rayos, also known as the seven lightning bolts is another commonly invoked spirit in Palo initiations and rituals. The spirit is the ruler of sex, fire, justice, and lightning. Siete Rayos is a warlike spirit and a strong protagonist, but crafty and charming at the same time, and overflowing with male sexual energy. The offering to this spirit is supposed to be left in the woods. The spirit is swift in administering justice and punishes an offender immediately. This spirit like bananas, wine, and colors white and red. When working with the spirit Siete Rayos, a skull and ram horns must be present in the Prenda.

The spirit Zarabanda is the ruler of iron, conflict, war, protection, and knives. This deity is known to be very temperamental, fierce, protective and powerful. This spirit has the power to remove serious problems and do away with negative things. This spirit is known to be very generous and giving sometimes. The offerings to this spirit are places on railroad tracks. This spirit likes plantains, machetes, rum, and cigars. The spirit-like colors black, coral and green.

TaTa Fumbi is one of the most revered spirits in Palo religion. This spirit is a powerful magician and a healer. This spirit is known to reward those who treat others with respect and kindness with wealth. The spirit likes white and blue striped beads with brown, yellow and natural colors. The offering to the spirit includes beans, cigars, rice, and white wine. The spirit is deeply concerned with cleanliness and requires those appearing before the alter to be cleansed spiritually and physically. Some of the things that are placed on the alter include a broom, white candles, and crutches among others. The offerings of this spirit should be taken to the field.

The spirit discuss above are sometimes invoked in Palo and sometimes Santeria, but Palo is Not Santeria. People confuse the two religions because some practices have been blended by erroneous priests. To understand the fundamental differences between the two religions, it’s important to briefly understand their origins. As mentioned earlier, Palo is a religion developed by the Bakongo people from Congo, Africa who were brought to Cuba as slaves. The slaves were among the first to arrive in the Americas and established the Palo religion long before Santeria appeared. 

Santeria is also known as Lukumi and originates from Yoruba people from West Africa (Nigeria) who were brought to Cuba as slaves. The practitioners of the two religions have been in constant struggle and considered each other bitter rivals caught in spiritual warfare. The practices of the two religions are completely different from each other.

The Mysteries of Palo Mayombe Initiations

Unlike other religions, Palo Mayombe is a solitary religion that is practiced in secrecy without any in-house worship and no method of keeping track of worshippers. The reason religion is practiced in secrecy has nothing to do with evil acts. Authorities in most western societies still misunderstand the religion because they think that the practitioners use dead bodies during worship. Moreover, Palo Mayombe is still considered “black magic” as opposed to religion in most cycles.

Nevertheless, one of the Mayombe practices that have remained controversial is the use of human skulls in worship. The use of skulls and other human bones in worship does not encourage killing or disregard to life in any way. The bones simply act as a medium of communicating with the spirits. This is in line with the belief that the remains of the dead even small finger bones can be used to the sermon and keep the spirit of the dead person. If the spirit is successfully summoned, then it should be fed regularly with animal blood obtained from the sacrifice of small animals. Paleros (priests) can command the enslaved spirits to execute his/her wishes whether good or bad.

Despite the negative publicity linked to Palo Mayombe, religion has continued to attract many followers even in major American cities like New York. Practitioners of Palo Mayombe in major cities mostly use their garages and basements to house the alters (nganga). Most ngangas are iron cauldron where Paleros keep the remains of the dead and feed them with blood obtained from sacrificing small animals, especially birds. However, most Paleros never admit to owning human remains because it is a guarded secret.

Another mystery of the Mayombe religion that has baffled westerners is the keeping of relics, animal horns, feathers, and religious African statues that sometimes stink. Keeping the objects is what makes some people think that the Mayombe religion is only meant to do evil. On the contrary, most Palo Mayombe priests insist that religion is used to do well most of the time and evil on rare occasion. 

This view contradicts that held by most anthropologists and people claiming to be experts on the religion. However, most Palo priests have admitted that they make their living selling black-magic spells to followers. Some scholars who have studied the religion have reported that the most expensive spell costs $5,000 and kills its victim. Some Paleros have been heard bragging they can kill someone with a spell in 24 hours.  

Palo Mayombe Initiations and Rituals 

The Common Procedures in Palo Initiations 

Palo initiations are all carried out in the presence of the prenda or alter. The alter is a pot or shrine filled with sacred earth, sticks, and human bones. The initiation ceremony begins with the preparation of the altar and the initiate. The preparation of the alter entails filling it with sacred earth, stones, human bones, and sticks. A special mixture of herbs and animal blood may be sprinkled or smeared on the prenda. 

The next step is to prepare the initiate. The initiate removes his/her shirt to allow the officiating palero/priest to make tiny cuts with a blade on the initiate’s back. Some palero may use a machete to softly tap the initiate’s body, especially the arms and the tongue. After both the prenda and the initiate are ready, the initiate is blindly led to the altar to take an oath. It is believed that when the initiate is being blindly led to the altar, the spirits of the dead escort him/her. This is the reason animals, especially goats and fowls are sacrificed during the initiation ceremony.

The animals are sacrificed when the initiate is blindfolded to protect him/her from malicious spirits that cause harm. This means that paleros that officiate in Palo Mayombe initiation strictly forbids the initiate from watching as the animals are slaughtered. A violation of this rule means that the spirits will cross the spiritual world and make the new member suffer harm such as problems with love life and finances. For example, an initiate that watches as the animals are slaughter may start losing money; one dollar comes in, two leaves.

Upon reaching the altar, the blindfold is removed. The officiating priest then goes ahead to administer the oath by laying hands on the initiate, striking parts of his/her body and making the initiate drink a special potion. One of the common potions is ram from the head of the goat that was offered as a sacrifice. The officiating priest then gives the new initiates a new name. The reason new initiates are given new names is to protect them from malevolent spells from that day onwards because spells cast using the initiate’s real name would not work.

The sacred name the new member receives is only known to the godfather or godmother and the initiate. The spiritual name given to a new member is written in a book so that the initiate does not forget it. The only way a malicious individual can harm a Palo Mayombe initiate is by penetrating the protection placed upon them if they have their secret name. This is the reason paleros strictly forbids new initiates from sharing their names or the book that contain their sacred names with anyone. After the initiation process, the new convert is free to take part in Palo Mayombe rituals and all other religious ceremonies without any restrictions. 

In some Rayamiento/initiation practices, the initiate is subjected to a pre-ritual ceremony called the presentacion. This ritual involves taking the person to be initiated into the mountains to be introduced to the spirits of nature. 

The Role of Tata Nganga in Palo Mayombe Initiations

The priest or Tata Nganga holds the key to the cosmos, and he/she is united with a variety of spirits that affects our lives. The title Tata Nganga is the highest attainable position in the Palo Mayombe religion. The title is bestowed upon an old member after undergoing all the initiations, training, and mastering all the secrets and alters (nganga) that godparents pass down to their godchildren. One of the key roles of a Tata Nganga is nurturing and teaching new initiates who study under him/her. For the priest to successfully nurture initiates, he/she must be knowledgeable on certain aspects of Mayombe rituals.

For instance, a Tata Nganga must be versed in the Mambos (songs), herbs and prayers (Bikanda) to bring healing to the sick. The priest is also required to attend shrines (nganga) daily. This helps the priest to forge a close relationship with the spirits. A knowledgeable Tata Nganga is a master of spiritual arts such as mediumship, divination and working with the spirits.

In most Mayombe rituals divination is done using coconut shells (chamalongos) plus horns filled with mysterious secrets and big cowrie shells called Nkobo Viti. These vessels enable the priest to communicate with the spirits that like passing messages in mysterious ways. Tata Ngangas who have practiced for many years have vast experience and have initiated and nurtured many. Tata Nganga presides over the initiation ceremony known as Rayamiento, which is a highly secretive ritual whose details cannot be disclosed anywhere.

During the initiation ceremony, the Tata “scratches” or initiates the new member by making ancient tribal marks on the initiate’s skin. The priest then makes the oath by offering a blood sacrifice to the gods (mpungo) and the ancestors (Bakulubambutu). The ancestors include all the dead priest and house spirits (Nfumbe) who act as intermediaries between the dead and the living. The pact made during initiation also binds the new member to the tata or godfather who becomes the initiate’s guide and counsel throughout his/her life.

Most Tata Nganga strictly warns new initiates not to leave Palo Mayombe because the consequences are catastrophic. During the initiation, a blood pact is made, and blood is life. Violating such an oath means rejecting oneself or one’s life. This means that there is a heavy price to pay if one leaves the religion. Luckily most initiates never leave.

Mayombe priests do not believe in the Judeo-Christian doctrine of evil or the devil. Mayombe practitioners believe in the existence of God the creator. Nsambi or God the creator work with the spirits Kimpangulu to create life, but the devil doesn’t exist. Mayombe practitioners believe in the connectedness of life and consider both darkness and light sacred, and each has its own spirits and mysteries. The two cannot be separated because even when there is sunlight, shades still exist.

Tata Ngangas have continued to safeguard the details of Palo Mayombe initiations with their lives, and can never disclose them to anyone. Some deep Palo Mayombe rituals have helped people recover from their death bed and this why Palo Mayombe is the most feared black magic on earth. Nevertheless, just like most traditional African religions, Mayombe practitioners believe in the dark forces that create obstacles in people lives. This ensures balance in the cosmic world.

For the cosmic world to achieve a balance, light, and dark must be present. The forces of darkness are meant to test and challenge humans according to most Tata Ngangas. This means that Palo practitioners don’t believe in “turning the other check” like Christians because it’s wrong. It’s the responsibility of humans to balance the scale when someone wrongs them. This can be achieved by retaliating any way possible if wronged. This is the reason Palo Mayombe practitioners seek the services of a powerful Tata Nganga when offended.

 Palo Mayombe also shares in the eastern doctrine of reincarnation according to some Tatas. This has made some observers comment that Palo Mayombe is fusing with Christian practices. Influential Tata Ngangas have dismissed the claims. However, some Palo branches like Palo Kimbisa have adopted Catholic practices. Palo Mayombe is known as Briyumba, an earth-based religion that has not fused with any other faiths.

Practitioners of Palo Mayombe may attend the rituals and ceremonies of sister religions, but this doesn’t mean that the two religions have fused. Influential Tata Ngangas have also disputed the claim that Palo Mayombe has adopted the Christian cross. The cross symbol used in Palo Mayombe has nothing to do with Christianity. The cross was first used by practitioners of Palo religion 3,000 years ago before the advent of Christianity. The cross was made by tying two sticks together to represent fundamental principles. The cross is a symbol of the divine provision from god/Nsambi that includes the air we breathe.

There are many Palo Mayombe Tata Ngangas out there who initiate people into other sister religions like Lucumi/Santeria, which is a Yoruba religion. This has been explained by the fact that slaves from Congo and other West African countries worked and lived together. The practitioners of African traditional religions are open about spirituality, and tolerant. Hence, they might have attended the rituals and ceremonies of other religions. In addition, practitioners of African religions believe in the spirits of other people. So, it’s common for African religions like Palo Mayombe to have traces of other traditional religions.

Nevertheless, most Tata Ngangas warn that there are quacks out there who prey on naïve people. Luckily, there are simple ways that people can use to authenticate whether the person calling himself a Tata is real. A real Tata cannot initiate himself or build his/her own Nganga. The sacred items are passed from one generation of Tatas to the next. Moreover, a real Tata comes from a notable and traceable lineage that can be pinned down to a specific tribe in Congo or Cuba where the religion flourished. This is Tata’s “spiritual fingerprint”, and it’s suspicious if someone who is simply “scratched” asks for money to perform spiritual work. 

The Role of Yayas In Mayombe Initiations

The Palo Mayombe doctrine places restrictions on the role of women in rituals and ceremonies. Placing limitations on the role of women is not a practice reserved to Palo Mayombe because most religions have similar limitations. In Mayombe initiations, Yayas play a secondary role. They are charged with the preparation of the alters Ngangas and the sacrifice of animals.

Nevertheless, women still play an important role in the initiation process by creating balance and supporting the Tata and the children of the house. Yayas act as godmothers who guide and strengthen their children. They are also considered an aid in spiritual development and a source of light. The maternal side of Palo Mayombe manifests through Yayas.

Women are considered a universal source of life in the Palo religion. Women are a symbol of birth and creation because all of us come from women. Moreover, Yayas are natural witches in the Palo religion. They are endowed with the powers to heal, give spiritual births, cleanse, protect from love spells, Makutos, amulets, and spiritual development among others. Yayas possess unlimited powers because they are natural witches. When Yayas work together with Tatas they become even more powerful. Women can have their own alters and a Yaya who has one is called Yaya Nganga, while the one who doesn’t own one is called Yaya Nkisi. Yaya Ngangas are free to work with their alter if they are not menstruating. Yaya relates with Tatas based on mutual respect, and the priests acknowledge the help and complement they receive from Yayas. They need each other; there are no Tatas without Yayas and vice versa.

 Yayas Na Secundina and Na Filomena are among the most powerful and famous Yayas that ever lived. The two were brought from Congo as slaves to the sugar mill founded in 1853 in Santa Amalia, in the town of Cimarrones, Matanzas. The town was known to be a shelter for runaway slaves and miraculous cures achieved using herbs and leaves obtained from the surrounding fertile forests.

According to the legends, the two Yayas managed to bring dead men back to life by spending nights praying, cleansing and working with the spirits to resurrect people. The legend of the two Yayas has been passed down from one generation to another through the word of mouth. Na Filomena and Na Secundina have attained the status of Yaya Nganga, meaning they had their own alters. They made the alters themselves using the knowledge they had arrived with from the Congo. 

The Link Between Palo Mayombe Initiation and the Christian Doctrine

Just like in the Christian doctrine, the idea of the existence of one powerful creator is a key tenet in the Palo religion and influences all the religious practices. An altar is not created for Nzambi, but objects belonging to conventional religions such as the crucifix are sometimes used as a symbol of God the creator in the Palo religion. God the creator is connected to certain altars, that is, good or bad spirits and practitioners revoke both good and bad spirits during incantations. 

The association of the altar with good and bad spirits resonates with the conception of spirits and God in the Judeo-Christian belief. In the Mayombe religion, God uses good spirits to bring good deeds to the faithful while bad spirits are used to punish defectors and enemies. Similarly, God the creator is in command of spirits both good and bad. The good spirits are called the angels while the bad ones are called demons. The angels are associated with good deeds that manifest as rewards to the faithful. The demons are responsible for the pain and suffering that befall members.   

The parallel similarities that can be drawn between Judeo-Christian beliefs and the Palo Mayombe rituals and practices don’t mean that the Palo religion borrows from the Christian principles. It shows that Palo Mayombe is a religion like any other, and people from all walks of life are welcome to join so long as they undergo the initiation process. The negative attitude towards Palo Mayombe in Western countries is influenced by the dominant-negative perception the West has towards the African culture in general.

Those who are ready to undergo the initiation process and join the religion are welcome. However, new members should know that they will be expected to adhere to the principles and practices of Palo. In addition, new initiates are expected to safeguard the secrets of the religion. Those interested in joining Palo Mayombe should exercise due diligence and make sure they are initiated by qualified paleros/priest so that they are not fooled and initiated into the wrong religion. Palo initiations may vary slightly depending on the denomination, but the basic principles are the same.

The Controversies Surrounding Palo Initiations

The Palo religion just like other major religions is struggling with controversies posed by modernity. For instance, one of the issues that have elicited contradictory views among Tata Ngangas is whether homosexuals, lesbians, transgender, and bisexual people can be initiated into Palo Mayombe. Opponents have argued that the LGBT community is unnatural and those in it violates god’s laws; hence, they cannot be initiated to Palo Mayombe. Moreover, the worst fear among some Paleros is that homosexual men could fall in love with Tata Nganga because he is full of masculine and macho energy.

However, Tatas and members supporting the “scratching” of the members of the LGBT community have argued that it’s not an issue because currently there are female Ngangas and male believers don’t flirt with them. Additionally, cases of Tatas falling in love with Yayas have been reported and nobody has ever condemned it according to those supporting the admission of the LGBT community.

Those supporting the initiation of the LGBT community argue that all sexual misconduct in any Palo Mayombe house should be condemned whether it occurs between heterosexuals or homosexuals. The proponents also argue that homosexuality is not unnatural because same-sex relationships exist everywhere in nature. However, opponents argue that ancestors to the Mayombe practitioners from Congo didn’t practice homosexuality because such practices didn’t exist in ancient African cultures.

Proponents counter-argue that it’s difficult to tell whether homosexuals didn’t exist in ancient African culture because there is evidence of it across nature. They have argued that the real reason some people oppose the initiation of members of the LGTB community is to safeguard their manhood. 

Lastly, those who have opposed the initiation of homosexual into Palo Mayombe have argued that homosexuals cannot create life or give birth. However, proponents of the LGTB community have argued that the type of “birthing” practiced in the Palo religion is symbolic and not literal. Moreover, people in same-sex relationships can have children. This has been witnessed throughout history according to proponents. People who have been sterilized for medical reasons can be initiated into Palo and the proponents don’t see why gay people should be discriminated against. 

In many houses, a priestess cannot receive her nganga before reaching menopause. This means that the ability to bear children has no effect on whether an individual can be initiated or not. Despite the arguments made by those supporting the initiation of members of the LGBT into Palo, most houses are still reluctant to accept them. This is evident in the position most senior Tata Ngangas have taken during TV interviews.

So, what lies in the future for Palo initiations? Well, most activists have vowed to champion the inclusion of the LGTB community into the religion. In the future, members from the community are likely to find a place in the religion because some houses are already headed by gay Tatas. However, the subject on whether homosexuals should be admitted as remained a taboo in Palo Mayombe and most leaders are reluctant to discuss it. Some have stated that the final arbiters on who should be initiated into the religion are Bakulu (ancestors), the spirits and the Nkisi. This means that those already initiated into Palo Mayombe should remain tolerant of each other and focus their energy on spiritual growth and development.

Animal Sacrifice in the Palo Religions

Animal sacrifice is one of the key tenets in Palo religions. In Palo Mayombe, animals are sacrificed to appease the spirits of the dead ancestors and sometimes God. On the contrary, members of the Santaria religion sacrifice animals as food for worshippers and not as offering to the gods. In the Palo religions, followers often sacrifice animals as a way of maintaining personal relationship with the spirits. Animal sacrifice bring worshippers closer to the spirits, and make them discover the presence of spirits within them.

Animal sacrifice is a mutual beneficial process in the Palo religions. The blood is essential for the survival of the spirits because they can die if not feed. The worshipers benefit by receiving help from the spirits when needed. In Palo religions, the spirits are also fed through worship and praise. Animal sacrifice is performed during special events like during the initiation of new members, marriages, births and deaths. Animal sacrifice is also performed during healing rituals and when summoning the spirits to cast a spell.

If animal sacrifice is stopped, then Palo religions including Mayombe will die out because it is crucial for the initiation of new members. Moreover, the ordaining of new members also requires animal sacrifice. When sacrificing animals, the practitioners of Palo religions are expected to adhere to a strict code of ethics. For example, animals are to be killed with a single cut through the carotid arteries located in the neck. The blood is then fed to the spirits in the Mayombe denomination by pouring it on the alter. The practitioners of Santaria cook the sacrificed animals before eating them based on the provisions of the religion.

However, the animals sacrificed during healing and death rituals are never eaten because devotees of Santaria believe that the sickness or death is passed to the dead animal. Some Palo denominations believe that eating the sacrificed animal is a way of communing with the spirits that only feed on blood, while the worshipers enjoy the meat. Some of the most commonly sacrificed animals in Palo Mayombe and other Congo religions include hens (the most common sacrifice), pigeons, ducks, goats, guinea pigs, sheep, doves, and turtles.

The Significance of Animals Sacrifice in Palo Mayombe Ceremonies    

Animal sacrifice plays a crucial role in Mayombe ceremonies and rituals. For instance, the initiation of new members is a significant event that require the sacrifice of animals. Animal blood is used to seal the pact between the new initiates and the ancestral spirits residing in the alter. Animals sacrifices are also offered when asking for protection from the spirits. For example, some Mayombe practitioner offer animal sacrifices to the spirits in exchange of protection from physical harm. Cases of members offering animal sacrifice to be protected from gun and knife attacks have been witnessed.

Mayombe priest or Paleros also offer animal sacrifices to the spirits when casting benevolent spells. Animal sacrifice plays a significant role in initiating Tata and Yayas by binding them to the spirits. Most people confuse the practice of animal sacrifice in Palo Mayombe with black magic meant to cause harm. Cases of people paying Paleros handsomely to cast evil spells against their enemies are common. The reason Paleros are preferred in casting evil spirits is that Mayombe spells are more powerful and works faster than those cast by Santeria priests.

Nevertheless, the intentions of most Paleros when casting spells is not to cause harm, but help solve difficult cases. For instance, people have consulted Paleros to help them with a violent or cheating husband. Some have visited Mayombe priests to have their luck changed, for example, to help attract love, wealthy and fame. Despite helping people solve problems, Palo Mayombe has continued to attractive negative comments from different quarters. Scholars have stated that Mayombe practitioners use the spirit of the dead in the practice of malevolent magic meant to bring pain and suffering to the target.

On the contrary, the practitioners of Santeria use positive magic performed through good spirts to make good things happen to people. This claim is not true because in most cases, Paleros use the spirits of the dead not to cause harm, but to bring positive changes into people’s lives. 

The spirits of the dead reside in the cauldron where items such as human skulls, graveyard dust, bones, branches, herbs, coins, and crossroads are kept. Blood from animals is poured on the alter and some kept in a bowl as food for the spirits. Every time the spirits grants the wishes of a Palero after casting a spell, they are rewarded with blood.

Priests sacrifice animals after casting spells that can cause mental and physical harm, or even death to the victim. For example, the Bilongo or Brujeria spell is a form of a spell cast through food or drink that is meant to cause harm or misfortune to the victim. Other powerful spells are cast by leaving dead animals at the entrance of a home or business, or making a special doll filled with ritual items such as herbs, pendants or people’s name. In most cases Paleros cast spells to solve difficult situations, but they are increasingly being persecuted for their religious beliefs.

One of the major reasons Mayombe rituals and sacrifices are stigmatized is because of the use of human bones at the altar. The practitioners of Mayombe have been accused of disturbing the dead i.e. robbing graves. The second reason animal sacrifice in Palo Mayombe is feared is based on the accusation that some Paleros sacrifice pets like cats and dogs. Moreover, the Mayombe altar should be constantly filled with blood, meaning that the practitioner of the religion sacrifices more animals compared to the practitioners of Santeria and other religions that practice animal sacrifice. To put these claims into perspective, lets look at the sacrifice of animals in Palo Mayombe compared to other religions. 

Animal Sacrifice in Palo Mayombe Compared to Other Religions    

Animal sacrifice is not a preserve of the practitioners of Palo Mayombe because other religions such as voodoo, Santeria, vampirism and satanism also engage in the practice. In religions with African roots like Palo Mayombe, Santeria and voodoo animal sacrifice is part of the belief system. Animal sacrifices are offered to the spirits and God. In some religions that practice animals sacrifice like Satanism and vampirism, animals sacrifice is considered an act of assimilating power obtained through torture, pain and blood. Members of these sects also torture and sacrifice large animals and in some occasion humans.

Sacrificing large animals and humans after torturing them is not a practice condoned in Palo Mayombe. Members of the faith only sacrifice small animals, slaughtered instantly without torture. Ironically, the practice of Satanism and Vampirism is allowed in the U.S under the freedom of worship clause while Palo Mayombe remains criminalized. The legality of Palo Mayombe rituals and ceremonies in the U.S will be discussed in details in the next chapter. 

Satanist torture and kill animals in their initiation rituals. Animal sacrifice is carried out without cruelty in the African traditional religions including Mayombe, Voodoo and Santeria. There are three type of ceremonies that require animal sacrifice in the Congo religions. These ceremonies include ritualistic cleansings, giving offerings to the spirits and initiation rituals. In the Congo religions, ritual cleansing is done by slaughtering the animal at the altar and sprinkling some of the blood on the victim. The animal’s blood absorbs the negative energies surrounding the individual.

The torture of animals before sacrifice in occult religions like vampirism and satanism is also based on the belief that blood contains raw power. Therefore, bloodletting through torture and sacrifice helps believers to assimilate raw power. Satanist believe that the longer you torture an animal the more power you assimilate. The practitioners of the Congo religions strictly prohibit practices that abuse animals or humans because they are protected by god and the spirits.

Animal sacrifice is not a preserve of smaller faith like Palo Mayombe because even major faiths like Judaism, Islam and Christianity still practice or practiced animal sacrifice at some point in time. For instance, in Judaism and Islam, the commonly sacrificed animals include sheep, goats, bulls, and calves. These animals were slaughtered and burnt on the alter for God and his spirits. God and his spirits enjoyed the smell of the offering while the priests ate the meat. Similarly, all animals sacrificed in Palo Mayombe are gifts and offering to God and ancestral spirits.

Nonetheless, practitioner of the Palo religions continues to face stigma and cases of law enforcement authorities busting and disrupting rituals/ceremonies are common. For example, the Miami-Dade County police in 2003 broke into a home after receiving a call from a neighbor. Upon entering the house, the police found practitioners of Congo religions slicing a sacrificial goat into chunks of meat while others plucked feathers from chickens. There was blood spluttered on the altar and the feet of the believers.

The police accused the believers of being killers whom they were going to arrest and throw in jail. Some elderly practitioners in the room panicked because of the yelling by the police. The police continued to harass and question believers until a local anthropologist was summoned. The anthropologists arrived together with local detectives who explained everything to the officers. The officers were educated on the nature of the ritual they encountered. They were told it is associated with religions with African roots like Palo Mayombe and Santeria.

The police left without making any arrests. The reason most law enforcement officers consider Palo Mayombe something harmful is because they lack an understanding of the African culture. Moreover, most officers still believe that practitioners of African traditional religions are criminals. Despite the misunderstanding, there is hope for the practitioners of Palo Mayombe and other Congo religions.

For example, law enforcement officers in Southern Florida partnered with local law enforcement agencies and detectives to offer a course on ritualistic religions. The course was offered at the Miami police headquarters. The religions taught in the course included Palo Mayombe, Santeria, Haitian vodou, which are a fusion of African traditional religions with Christianity. One of the reasons law enforcement officers have taken a keen interest in learning about the Palo Mayombe and other African religion is because of the influx of immigrants and refugees in South Florida.

On the first day of training the police officers were taught about the ritual objects used in worship in the Congo religion. For instance, the officers were shown a three-foot doll dressed in black and red, machetes used in Palo Mayombe rituals, seashells, and the remains of chickens. Most of the officers attending the training were surprised by the ritual object presented to them. However, after learning about the objects, the officers’ attitude changed and they started to show some respect for the religion.

The negative attitude towards animal sacrifice in the Palo religion has cost some of them money. For example, one Palero reported that police officers disrupted and ended a sacrificial ceremony that had cost them $5,000 to prepare. In addition, officers have interrupted worshippers in a trance possessed by spirits with the intention of questioning them. This can offend some practitioners. The right procedure is to ask the Palero to dismiss the spirits before talking to the person.

Some opponents of Palo Mayombe, especially Christians equate the religion to devil worshipping because the religion appear foreign to them. The truth is that Palo religions started in Cuba among the slaves, but with time, the religion was integrated with the elements of Christianity. This is one of the reasons the religion has attracted many followers in the recent past. For example, by 2003, there were more than 100,000 practitioners of Palo religions in Southern Florida alone. Furthermore, in Cuba the religion is practiced by all social classes and continues to spread like a bushfire.

In South Florida more people and even entire communities are joining the Palo religions including non-Hispanics and police officers. For academics, it is difficult to estimate the exact number of members of religions with African roots like Mayombe, Haitian vodou and Santeria because they are secretive. Nonetheless, it is projected that the number of people practicing religions with African roots is likely to go up in the future.

Does the Mayombe Faith Allow Ritualistic Homicide?

Ritualistic homicide is one of the most controversial crimes committed on religious grounds. Currently, there is misinformation out there and some malicious people have grouped the practitioners of Palo Mayombe together with group notorious for engaging in ritualistic murders like Satanists and people practicing vampirism. The reason members of some occults take part in ritualistic murders is to acquire power, to cause harm, to seek healing and protection, and transform one’s life. Other reasons some occults commit ritualistic homicide include initiating new members and attaining knowledge.

Satanist have been accused of offering human sacrifices as a way of summoning evil forces or entities. Practitioners of Palo religions do not condone or take part in ritualistic homicides because as mentioned earlier, the religion respect God, the spirits and their creation. Misunderstanding among law enforcement officers and lack of awareness is the reason Palo Mayombe has been wrongly painted as a dark occult that practice human sacrifice. 

Ritualistic murders are becoming a common crime based on the numerous incidents reported every year. Evidence from law enforcement agencies show that most of the ritual homicides are committed by young adult Satanists who practice malevolent magic. Obviously, the perpetrators of ritualistic murders are not members of the Palo religions. Most of the young Satanists that commit ritualistic murders are also involved in some blood rituals. These blood rituals may include cutting/self-mutilation, sacrificing animals, or drinking and exchanging blood.

For example, in October 1, 1997 Luke Woodham, a 16-year-old boy stubbed his mother to death, before proceeding to school with a rifle to shoot and kill two of his classmates, and wound seven. Luke was part of students who practiced satanism. His fellow Satanists were part of an occult called Kroth, whose aim was to destroy enemies and worship Satan. The occult told Luke that murder was an excellent way of achieving the aims. Before executing the murders, Luke has beaten, tortured, and set his dog on fire. The dog succumbed to the torture.

In his personal journal, Luke referred to his brutal dog sacrifice as “a thing of true beauty.” He tried to plead not guilty on insanity grounds, but the court rejected his plea and sentenced him for two murders and aggravated assault. No Palo Mayombe practitioner has been arrested and arraign in court for ritualistic murder. The reason most people confuse Palo practices with human sacrifice is because of one case of a drug dealer that practiced the religion.

In 1989, a drug dealer that also practiced Palo Mayombe kidnapped and brutally murdered a young American university student together with several Mexicans. The drug lord called himself Mayombero Adolfo de Jesus Costanzo. He was the leader of a violent drug dealing group in Miami where he was born. Costanzo practiced Palo Mayombe and integrated it with his drug business where his followers also dubbed as traffickers. Costanzo and his followers committed many murders during their operation. Detective attributed the murders to the practitioners of Palo Mayombe because they use to perform rituals linked to the religion during or after the murders.

Costanzo and his group committed most of his ritualistic murders in Mexico and areas around the U.S border. The exact number of murders the group committed is not known, but detective unearthed 23 bodies of people the gang had killed. Evidence indicated the victim were tortured, skinned alive, beheaded, or have internal organs like the brain removed. However, the sacrificial ritual Costanzo and his group conducted had nothing to do with Palo Mayombe. These were purely sadistic acts by notorious drug dealers who are known to use extreme violence including murder to achieve their ends.

Moreover, many scholars who have studied Afro-Caribbean religions have observed that rogue individuals have sometimes used them for criminal, economic or psychological gains. This happens in all other religions including Islam and Christianity. Incidents of people killing for God have also been reported in these religions.

Most animal right activists have also voiced their concerns on the practice of animal sacrifice in the Afro-Caribbean religions. The main reason animal activists object animal sacrifice in Afro-Caribbean religions is cruelty. However, this is not true because cruel people torture or kill animals for personal gain. Palo Mayombe and other Palo religions, animal sacrifice is done in a humane way. Prayers and cleansing rituals are performed before the animal is sacrifice just like in Judaism and Islam.

Practitioners of the Palo religions do not sadistically kill their animals and the priests are trained on how to conduct a humane sacrificial ritual. In some Palo religions, the sacrificial animal is cooked and eaten if the sacrifice was not meant to cure an illness or someone with health problems. Furthermore, Mayombe celebrations with animal sacrifice are not meant to cause harm, but celebrate life and death symbolically. The death of an animal symbolizes the provision of life to humans through feeding. Animal sacrifice is also used to commune with God and the spirits, and gain favors from them.  

A comparison of animal sacrifice in Palo Mayombe and other religions evidently show that believers do not sacrifice humans or treat the animal they sacrifice with cruelty. Occult notorious for performing rituals that sacrifice humans or torture them include Satanism and Vampirism. The tenets/laws observed in Palo religions directly condemn the sacrifice of humans. Mayombe practitioners that murder people like the in case of the drug dealer and his gang are criminals just like any others and should be prosecuted. Lastly, cases of people committing heinous crimes in the name of religion also happen in major faiths.

The Legality of Palo Mayombe        

In 1993, the U.S Supreme Court ruled that the ban of ritual animal sacrifice by the state of Florida was a violation of the freedom of religion among the adherent of Afro-Cuban religions. In these religions, animal sacrifice plays a significant role. The case was decided by a bench of nine judges. All of them concurred that the prohibition of Afro-Caribbean religions by the City of Hialeah was a violation of the First Amendment that guaranteed the freedom of religion.

The Hialeah City Council in 1987 passed ordinances that suppressed the practice of Afro-Caribbean religions. This happened after the council heard that a group of Santeria believers known as the “Church of Lukumi Babalu Aye” hatched a plan to build a church. The church was to double as a community center where religious rights including animal sacrifice are performed. The ordinance sought to prevent practitioners of Afro-Caribbean religions from performing rituals involving animal sacrifice, which is the cornerstone of the religions.

The judges made their ruling noting that sacrificing animals for religious reason was a practice that was also allowed in religions like Judaism and Islam that are practiced in the U.S. The justices also noted that even game hunters shoot and kill animals for sports. The only thing the law prohibits is unnecessary or inhumane killing of animals. Ironically, this what Satanists do and yet they are registered and legal.

The ruling from the justice in the 1993 Church of Lukumi Babalu Aye vs. Hialeah City Council deviated from a ruling the council had made earlier in 1990. In the Employment Division v. Smith case, the court refused to allow members of an American Indian religion that consume peyote during rituals from using the substance. The law also sought to burn the use of all hallucinogenic drugs during worship which is a common practice in American Indian religions.  

The 1990 decision, the Supreme Court ruled that laws that restrict or make religious practices impossible are in line with the constitution. However, the 1993 decision overturned this ruling because it violated the First Amendment. The First Amendment give U.S citizens full rights to religion and protect them even in occasions in which the government openly target them on religious grounds. This is the reason when the Supreme Court banned the use of peyote by native worshippers, many religious liberty groups protested. Consequently, a bill called the Religious Freedom Restoration Act was enacted by the House of Representatives within the same year.

The City of Hialeah defended its ban of animal sacrifice by members of Afro-Caribbean religions because of public health concerns. The state was worried about the disposal of the carcasses that are left after religious ceremonies. However, if this was the case, why didn’t the City Council openly express its concerns about disposal instead of burning the entire ritual. Some religious right activists wondered whether a total ban was the right thing to do.

The City Council ordinance defined animal sacrifice as the “unnecessary killing, torment, torture, or mutilation of animals in public or private rituals or ceremonies not for the primary purpose of food consumption.” The Santeria church filed against this by-law, but the application was rejected by the Federal District Court in Miami. The 11th U.S Court of Appeal also rejected their application. Members of the Santeria religion appealed to the court through Douglas Laycock, a law professor at the University of Texas. The court overturned the previous ruling. This was considered a victory to the practitioners of Santeria and members of Afro-Caribbean religions.  

Animal sacrifice is the cornerstone of the Afro-Caribbean belief systems. Sometime these religions are called New World religions because they are a mixture of pre-Christian African Beliefs and the dogmas of the Catholic church. The most common Afro-Caribbean religions include Palo Mayombe, Cuban Santeria, and Haitian Voodoo. The ritual sacrifice in these religions is done quickly to allow the blood to gush out because blood is the key component of the offering. Moreover, only an ordained priest trained in animal sacrifice can perform the ritual.

The procedure followed during animal sacrifice in the Afro-Caribbean religions is like the ones used by Muslims and Jews. For example, only very healthy animals are offered as sacrifice to the gods. Furthermore, all the animals sacrificed are obtained legally. Smaller animals, for example, doves are bought from specific botanica specializing in the Afro-Caribbean ritual products. Large animals like goats are purchased from wholesale farmers.

The Afro-Caribbean religions have principles that ensure safety during ceremonies involving animal sacrifice. For instance, one set of utensils is only used for a specific ritual. No two rituals are performed using the same utensils. Additionally, only initiated priests and members can take part in animal sacrifice meaning not all Palo followers sacrifice animals. This is evidence that the followers of Palo Mayombe do not sacrifice many animals compared to members of other religions that do the same.

The main reasons Palo religions have continued to be viewed in a negative light is because at the onset, the religions were practiced in secrecy. The religions were the beliefs of poor, subjugated African slaves and were viewed as primitive, and an obstacle for catholic priest in their conversion efforts. This led to the association of these religions with black magic for centuries. 

Afro-Caribbean religions lack the element of centralization common in many western religions. Most western religions worship their gods in temples and churches, contrary to most Afro-Caribbean religions. This makes it difficult for many westerners to accord religions with African roots the same respect. In addition, may westerners still do not fully understand Palo religion because the religion was imported to the U.S by Cuban immigrants during the revolution. Most of the migrants settles in New York, New Jersey, and Florida. 

On their arrival to the U.S, the immigrants found laws that granted them freedom of worship. The immigrants from Cuba practiced their religion in respect and dignity. However, some immigrants with a negative attitude towards the religion started to spread false information. These immigrants imported the negative perception from Cuba and taught it to their host. Most Cubans opposing Palo religions are people who identify with the Catholic faith. In fact, in the City of Hialeah case, it is Cuban Catholic immigrants that started opposing Palo religions.

The issues of race, ethnicity and language also play a role in the demonization of Palo religions. The practitioners of Palo religions were shunned in Cuba because they were mainly individuals from lower social classes. Upon migrating to the U.S, the Cubans took an advantage of the U.S constitution and started to practice their religion. However, the 714 influential individuals that had been exiled from Cuba started to spread negative views about the religion. The reason they did it was because they were worried that the religion would portray pre-Castro Cuban society negatively in the American society. Even today, the American society has refused to grant Palo religions the same respect as mainstream ones.

Fourteen years after the 1993 landmark ruling that granted Palo practitioners the right to sacrifice animals, another controversy emerged. Jose Merced, a Palero in Euless, Texas was confronted by police officers and advised that the animal sacrifice ritual he was planning to perform was illegal. The Palero tried to explained to the police officers the importance of animal sacrifice to the believers in Palo religions. Animal sacrifice in Palo is equivalent to the Eucharist in the Catholic church. However, the officers refused to listen to the Palero. He later filed a federal discrimination lawsuit against the city of Euless.

Latino advocacy groups and national religious groups were among those that joined hands with the Palero is the lawsuit. The advocacy groups helped with the legal fees and presentations on the importance of animal sacrifice to adherents of Palo religions. The case was aired by television network and published on popular dailies. This attracted public attention to New World religions that are gaining followers in the U.S. These religions should be accorded the same respect as any other mainstream religions.

Moreover, advocacy groups have observed that the religions in the U.S keep changing and the law should change to accommodate them. This implies that the U.S needs to change its laws to accommodate religions that practice animal sacrifice. However, the states are reluctant to change their laws because of negative attitude towards Palo religion from powerful individuals.

The city of Euless challenged the discrimination suit based on the argument that it violated the right of the state to regulate the welfare and health of the people. Furthermore, the state allowed the Palero to sacrifice chickens in his home in gatherings of more than twenty-five people. However, the gatherings should not be visible to the public or done more than five times in a month. Mr. Merced, the Palero in question rejected the offer based on the argument that sacrificing four-legged animals, especially goats was crucial in the practice of the religion.

The Palero also stated that he did not hold religious gatherings in his home as frequently as in churches. Some of Mr. Merced neighbors had complained about drumming, which is a key element of worship in the Palo religions. 

The states with the most Palo practitioners in the U.S include Illinois, New York, and New Jersey. The concentration of Palo followers in these states have caused conflicts with the residents. For example, in January, 14, 2007, a film called “Chicago Santeria” was aired by the Fox Television Network.

The film was an interview with the owner of a Botanica in Chicago who shot some gruesome images of animals that had been sacrificed by the practitioners of Santeria. The biased portrayal of animal sacrifice in Palo religions in the film was evident in the introduction. The film started with the phrase “Guess What We Found Here?” The phrase and images of sacrificed animals were juxtaposed in a manner that implied that the practitioners of Palo religion torture animals.

Some Palo denominations like the church of Lukumi strongly opposed the film and expressed their displeasure in public. One of the Santeria priestesses by the name of Yomi Yomi with Irish roots and lecturer of comparative religion sent Fox News a rebuttal message. The message stated that the film was evidence of lack of knowledge and information on Palo religions. The priestess also accused Fox reporters of creating a film about Santeria without doing research or consulting with scholars in that religion. Scholars in Palo religions are readily available in the U.S.

The priestess also condemned FOX News for biases in choosing informants. The botanica owner that was interviewed in the film was not a member of any of the common Palo religions. It is the continuous negative portrayal of Palo religions in the media and society that is bringing up lawsuits.

In 2007 in Miami, Florida agents from the U.S Department of Agriculture raided several botanicas and seized roots and the vegetables imported from Africa that were used to perform religious rituals. The police searched the botanica after an incident in Coral Gables where neighbors called the police because of the noises made by the animals sacrificed by Palo practitioners. Some Palo practitioners are convinced that from the time the federal agents raided the botanicas, the government has been watching them secretly.

In another raid that took place in Miami, Florida in 1998, the police were called after items used in Palo religions were found. The police discovered skeletons of humans, roosters head, and a cow’s tongue nailed against a tree. The police decided to call an “occult cop” called Amy Godoy. The police officer had a vast experience investigating ritualistic crimes. According to Godoy, the government or relevant authorities only intervene when there is evidence that certain religious rituals violate the law.

Officer Amy Godoy had a deep understanding of Palo religion because she was a descendant of Cuban immigrant and had learned about Palo Mayombe and Santeria from an anthropologist. Godoy was familiar with items used in Palo religion and their significance. For instance, she was familiar with Palo gods and the uses of items like cowrie shells in divination. This knowledge enables officers like Godoy to examine Palo ritual sacrifices and determined whether they violate the law. Most officers in the U.S still lack this knowledge and may fail to separate legal sacrifice ceremonies from crimes. 

Officer Godoy also noted that she has investigated crimes involving the practitioners of Palo religion. For example, she investigated a murder committed by a Palo member and the cowrie shells found at the crime scene helped solve the case. However, rare occasions like this should not be used to demonize Palo religions because crime is committed by people from all walks of life including religions. Additionally, most of the criminal who have been identified as Palo practitioners are drug lords. Drug business is characterized with violence including gruesome murders, which have nothing to do with the Palo religions.

Ritualistic crime specialists like Godoy have also come across rituals that violates the laws set by the U.S Fish and Wildlife Service. For instance, Godoy recounts going undercover for to investigate a Palo practitioner in Miami by the name Jose Torraguitart. In this raid, several remains of rare animals were found, alongside a few live ones. The Palo high priest was arrested for infringing on the Migratory Bird and Endangered Species acts. The priest was placed under house arrest for selling powder from the endangered animals to Palo practitioners.

Jose Torraguitart, the palero placed under house arrest stated that he was a practitioner of Palo Mayombe. His followers believed that powder from certain animals like owls made one wise and knowledgeable. Practitioners of Palo Mayombe have also been blamed for digging up graves. One such case was reported in April 1998 at the Evergreen Commentary in Florida where the skeleton of Mr. Albert L. Pinder was dug up. The blanket blame on the practitioners of Palo Mayombe is caused by a lack of understanding of how the religion works.

First, not all Palo Mayombe priests sacrifice endangered animals. Most ritualistic sacrifices involve common animals like chicken and goats that everybody else can slaughter and use for food. Second, the human bones used in the altar are obtained from willing donors. Mayombe believers do not rob graves. The few cases that have been reported are committed by rogue individuals who are just like other criminals. Moreover, the tenets of Palo Mayombe as a religion require a Palero to get the permission of the dead person before using his bones. A ceremony is performed to ask the dead person whether his bones could be used.

The nature of the item used in Palo religions is another reason most of the religions enjoy the full rights granted to mainstream religions. For example, in 2013, a journalist by the Miami New Times visited the home of a Palo practitioner, and published a story that shows the negative attitude American society still has towards Palo religions. The interviewed Palero was a believer in the Palo Kimbisa denomination. The priest stated that the American society regards Santeria and Palo Kimbisa as “boogeymen.”

The journalist who interviewed the priest described his shrine as combination of a graveyard and slaughterhouse. This description was based on the item placed on the shrine not their role. The alter contain bones and the remain of roosters and splutters of blood from rams and rooster that have been sacrificed. Hence, the journalist continued to perpetuate the negative view on Palo religion because he failed to educate people in the nature of the shrine and how the items are used.

Palo religions are positive religions just like any other. Cases of Palo religions changing people and making them refrain from their evil ways have been reported. For example, Kandelo Kimbisa, the Palero interviewed by the Miami New Times joined Palo religions at a young age. However, his conviction was not strong at the time. He engaged in crime while trying to use the powers of Palo religions to escape arrest. He was eventually arrested and sentenced for firing 22 rounds during an argument in a club. When he was 32 Kandelo was sentenced again for being in possession of 21 grams of cocaine.

Before being sentenced for a second time, Kandelo had met a strange woman in an elevator who narrated to him the events that had taken place in his life. The woman was a Palo practitioner and medium. She cautioned Kandelo about his involvement with drugs and urge him to turn to Palo. He ignored the advice and continued selling drugs because it was the only way he knew to make money. 

This eventually led to his arrest and it was while in prison that he had a spiritual awakening and decided to turn to Palo for healing. When Kandelo was released from prison in 2005, he followed the advice the strange woman gave him and married a girl who also practiced Palo. Scholars who study Palo also agree to having witnessed Palo changing people’s lives from bad to good or bringing hope in desperate situations. However, the type of reports carried in the American media portray Palo Mayombe in the darkest sense.

For instance, in 2012 the NBC 6 local news carried a report on a skull that was found in Lake Park in Hollywood. The skull was linked to the believers of Palo Mayombe, which the bulletin described as an evil twin to Santeria, but much darker. Someone news sources have called Palo Mayombe “the blackest of black magic.” Those who demonize Palo portray the believers in the religion as people who torture animals and practice human sacrifice. These are the reason most people in western societies are reluctant to recognize Palo religions and accord them the respect they deserve. 

Nevertheless, there is hope for believers in Palo religions because the religions are gaining more followers every day. Moreover, some Palo denominations have already built centers of worship. The U.S constitution guarantees freedom of worship. What prevents Palo religions from gaining full recognition is the negative attitude society have towards these religions.   

 The Journey of The New Initiate 

The preferences for new world religions like Palo Mayombe has grown in the recent past. It seems like for the first time in history, people from all nationalities are interested in joining Palo religions. The reason more people have taken a keen interest in Palo in the recent past is because the internet has made it easy for Paleros to reach to a wider audience. Furthermore, in recent years more people are abandoning mainstream faiths like Judaism, Islam and Christianity. Most people abandoning traditional religions are going back to the roots of spirituality and knowledge, which is in Africa.

Consequently, many of them have turned to the popular Afro-Caribbean religions such as Palo Mayombe. Palo religions enable adherents to connect with their ancestral powers and awaken their inner self to sermon the powers of nature and the elements to change the natural world. This means that being initiated into Palo Mayombe is a huge responsibility that may require lifestyle changes. Initiation into Palo Mayombe means connecting with spirits of the dead. The initiation ceremony is a symbolic representation of rebirth and transformation. The ceremony brings forth a new spiritual being and this being will be connected to his/her spiritual lineage to eternity.

After an individual is initiated into Palo Mayombe, he/she becomes one with nature. For instance, the areas of nature that never responded to the individual in any way are now filled with energy that comes to live and communicate with the initiate through subtle manifestations, visions and dreams. This means that initiation is a must if you want to practice Palo Mayombe. The initiation needs to be done by a qualified Priest who introduces the new member to the practice and working with the spirits and supernatural forces.

The initiation into Palo Mayombe enable you to connect with the spirits at the individual level to an extent you attract the forces of nature like a magnet making them bring positive changes into your life. Connecting with the spirits means that they will now respond to your calls every time through rituals and ceremonies. The initiation ceremony in Palo Mayombe is called Rayiemento and refers to the process of starting a new life, which is considered a journey of rebirth and transformation. The initiation ceremony culminates with the birth of a new spiritual person.  

In Palo Mayombe, the initiation process requires the individual to make a covenant with the spirits of the temple (Munanzo Congo) in which the initiation is taking place. The initiation ritual is popularly called scratching because of the ritual marks made with the blade during initiation. The blood obtained from the marks is then taken to the altar or cauldron for Tata or priest to make a covenant that binds the initiates to the spirits for eternity. 

Some people are initiated into Palo Mayombe through calls from ancestral spirits. The spirits can call an individual to Palo Mayombe for several reasons, but the most common one is blood relations. This means that the spirits are likely to call someone with ancestors who practiced Palo Mayombe even if they don’t know. The spirits commonly use dreams and other supernatural manifestations to convey their message. However, before the message is considered a genuine call, the individual must explain the dream to a Palero for interpretation.

The increase in the number of people initiated into Palo Mayombe that has gone up in the recent past has also attracted the attention of scholars. For instance, many members of modern pagan religions are leaving their faiths for Palo religions.  

However, anyone interested in joining Palo Mayombe must be initiated after consultation with a priest who seeks permission from the spiritual world. The Palero/priests asks the spirits whether the impending initiate is fit to practice Palo Mayombe. In some cases, the spirits reject the new initiate because Palo Mayombe is not the path or the spiritual destiny for the person. The spirits can also reject an individual because he/she lacks the capacity to deal with the responsibility that comes with practicing Palo Mayombe.

The initiation ceremonies mark the introduction of a new “child” to the spirits of the dead. The initiation ceremonies act as a medium that allows a new initiate to enter the vast spiritual world of Palo Mayombe. One of the spirits new initiates are accustomed to is the Zibranda because the spirit conveys messages between the living and the spirits of the dead. The altar dedicated to the spirit Zibranda contain holy water, bones from the dead, and sticks among other items. New initiates are often given seven days to collect all the items to be placed on the altar of the spirit Zibranda.

Another important task a new initiate is required to complete soon after initiation is the ceremony Madre De La Luna, which loosely translates to “the goddess of the moon” or the “witch of the night.” This initiation is done at night when there is full moon. Witches in Mexico also perform a similar ceremony when there is full moon. The person being initiated during the ceremony is given a knife that has the power to cast love spells. The knife become a source of power for the individual during his/her life here on earth. The altar dedicated for the ceremony of Madre De La Luna contain crystal beads of quartz and a crystal skull. 

Madre de Agua is another powerful spirit invoked during Palo Mayombe initiations. This spirit is also a powerful source of magic for Palero who cast spells. The spirit Madre de Agua is highly revered because of its ability to attract strong love and money. The cauldron/altar dedicated to this spirit contains two clear beads, seven multicolored beads, and coral beads. 

Another spirit called La Santisima Piedra Iman is used to attract wealth and money. Many famous people in Latin America have used the power of this spirit to get rich. The altar associated with this spirit is made of black and green beads. The spirit Mama Chola is another important spirit in the life on a new initiate. This spirit is summoned when casting love and fertility spells.

The last important ceremony that a new initiate may be required to perform shortly after joining Palo Mayombe is the Francisco de loss Siete Rayos, which means “Francisco of the seven rays.” This ceremony is among one of those performed by ancient practitioners of Palo Mayombe. The spirit summoned during the ceremony is contained in an iron cauldron or bowl. This spirit presides over the four winds that are central to the practice of Palo Mayombe.

New Mayombe initiates are also taught how to harness the powers of the Ngangas/altars through practice. The Ngangas are sacred objects that are used to cast love spells in communal rituals. The largest communal rituals are those performed during initiation ceremonies. The healing in Palo Mayombe is like a two-way street. It deals with the enemy that threaten you while making you prosperous at the same time. The healing/harming rituals are performed using altars that contain the forces of the spirits of Kalunga el muerta. This spirit assures believers of protection through their altar while allowing them to attack their unprotected enemies. The spirits of the dead often travel in waves and repeatedly attack the individual they want to destroy to the grave.

The Ngangas used in Palo Mayombe come in different shapes and sizes depending with the palero that is managing it. Most of the ritual in Palo Mayombe are mysterious because the Nganga is a symbolic representation of the physical world. Paleros have the right to keep their spirits in altars or outside the house. The spirits summoned during Mayombe ceremonies all reside in the La Casa de Los Muertos, which means the house of the dead.

The spirits of Palo Mayombe are powerful and cannot be kept by anybody that is not a qualified Palero. The cauldron containing the spirits is kept in a closet or a room with limited access that is lite only by burning candles. The “house of the dead” is filled with magical spirits. The space or room that houses the Nganga is called munanso, a name that can also be used to refer to a community of initiated Mayombe believers. All communal rituals in Palo Mayombe involves the palero, ngangulero, or the mayombero who are spiritual leaders during the ceremonies/activities.

The Palero plus his/her followers form a munanso. The palero has years of experience interacting with the spirits of the dead and other believers. Hence, a munanso is made up of the father (padrino), children (ahijados) and the mother (madrina) form a socio-religious organization. Most Palo Mayombe ceremonies and rituals are done within a specific munanso. Moreover, the new initiates also learn religious language, ritual and beliefs from members of the munanso. The padrina and the madrina officiate over all the initiation ceremonies that members of a munanso undergo.

The responsibility of a munanso and the benefits it bestows upon group members determines the position the group and its members occupy in the Mayombe community. Hence, a munanso is a group of Mayombe believers that have unique rituals, beliefs, song and ceremonies. In most munanso ceremonies, Mayombe believers play different roles. For example, some members play drums, some sing, while others give out sacraments that include ram and tobacco. 

In some munanso ceremonies, attendees make small contributions in form of money or physical labor. Contributions from members of munanso are sought when preparing for the initiation ceremony. Most Palero do not provide commercial services, they only ask for small contributions in the form of money, animals, or human labor from people seeking their services. 

After practicing Palo Mayombe for a while, one is accorded the status of an older initiates who enjoys more respect from group members. After practicing for many years, one can move up the ranks and become tatanganga. However, the initiate is required to take part in different religious ceremonies in order to move up the ranks. For instance, developing a close and warm relationship with the Paleros require one to take part in tasks such as singing and dancing. Therefore, taking part in Palo Mayombe ceremonies is important because it provides members with a platform for expression.

Munansos have different ranks with different roles and functions. The positon an individual hold during initiation ceremonies and other religious functions depends on his role and status. Initiation into Palo Mayombe enable an individual to benefit from the protection and guidance of the munanso members. New initiates learn the language and ritual of the religion through song and dance. Nevertheless, the religious affiliations or the family of the initiates determines the type of language and rituals the initiate learns. Learning ritual language is crucial for new initiates because not knowing them limits an initiate’s ability to take part in munanso ceremonies.

Furthermore, taking part in ritual activities requires the use of religious mambos or songs. This is a further indication of the importance of mastering religious ritual as a new initiate. Palo Mayombe is a religion that encourages all its members to take part in religious ceremonies and activities. For instance, all members are expected to take part in singing and other religious activities performed during the initiation of new members. Palo Mayombe allows a wider participation among members, but few rise to the top to take prominent roles.

Learning is very important for new Mayombe initiates because it enables the transfer of knowledge between paleros and their followers. However, for learning to take place, there must be a healthy relationship between the paleros, the ahijados, and the madrina/padrino. The relationship provides the avenue for learning Palo Mayombe practices, while organizing and replicating each munanso. Each munanso has several ahijados who instruct new initiates as they build social ties with others. A typical munanso in Palo Mayombe is made of family members plus a few close friends.

The godfathers of a munanso pass down religious practices from one generation to another. This is how religious identity and knowledge is passed from one generation to another. Every munanso is unique, but some share similarities, common histories, belief and practices. In most cases, religious activities involve members of different munansos, which is a symbol of unity and solidarity. Some religious functions are presided over by Paleros who identify with different religions. This is because Palo Mayombe just like other Afro-Cuban religions has some elements of Catholicism.

The Spirits of the Dead and Palo Mayombe Practices

New initiates who stick to the religion and attend all ceremonies and activities will advance to a level they are allowed to work with the spirits of the dead. Working with ancestral spirits is one of the key practices in Palo Mayombe. Believers have the ability to work with the spirits of the dead. For an individual to be initiated into Palo Mayombe, the Palero must confirm if the individual possesses the inherent ability to communicate with the spirits of the dead. The ability to communicate with dead spirits is called a “sense of wandering” in Palo Mayombe.

New initiates learn how to work with the spirits of the dead through stories, specific songs, and recollections held in consciousness. In Palo Mayombe, the dead manifest as intuitive affirmations in the bodies of the living and the surrounding environment. Hence, Palo Mayombe summon the spirits of the dead in most religious ceremonies, activities and teachings. The spirits of the dead are believed to be deceased relatives and ancestors.

The spirits of the dead make up the world of the ancestors that communicate with the living by putting images with meaning in their minds. The practitioners of Palo Mayombe use blood and bones recovered from graves to signify the presence of dead spirits among the living. The spirit of the dead congregate to form a mass of spirits called “kulunga el muerto” that expand to form a dominant entity. The visions from the dead that are received by the minds of the living first emerge from the Kalunga before they are perceived by the dead. 

The mass of the spirits (kalunga el muerto) is made up of spirits of the dead that communicate with the living. When an individual is being initiated into Palo Mayombe, a Palero introduces the person into the mysteries and secretes of Palo Mayombe. Paleros also take the responsibility of protecting communities. The Palero is like light in darkness that attract blessings from ancestral spirits. In death, God elevates the palero priest into a spiritual being that serve in the underworld.

Working with The Powers of the Ngangas   

The ngangas are sacred objects used to cast magical spells and in community rituals. The number of people taking part in the nganga rituals that involves the community may be big, especially during initiation ceremonies. The ngangas are also used in healing that involves attacking an enemy or sending them a warning shot. The healing spells promise prosperity to the afflicted while punishing the offender. Most harming and healing rituals are performed with the help of the spirits of a kalunga el muerta or dead mass spirits. Most attacks involve the use of ruinous storms, birds of prey, and hunting cats.

Members of Palo Mayombe who take part in working with the dead or mass of dead spirits benefit by being protected while taking the advantage of attacking enemies. The nganga used to work with the spirit of the dead in Palo Mayombe have different appearances as determined by paleros. The ritual of Palo Mayombe are mysterious, but the nganga is consider a representation of the spiritual world. Paleros have the option of keeping ngangas with the spirits of the dead in door or outside. Nevertheless, most Palo Mayombe spirits live in special houses of the dead called La Casa de Los Muertos.

The mass of the dead spirits cannot be controlled by any guide because they are very powerful and fierce. In most cases, the dark spirits are stored in a house that is constantly locked. Access to the room housing the spirits is limited and burning candles are always kept in the room. The house of the spirits is stocked with magical spirits.

Conclusion

Palo Mayombe is a religion inspired by the traditional religion of the Congo people. The number of people turning to Palo Mayombe is going up, but currently, the religion is widely practiced in Havana, Cuba. The religion originated among the Bantu of Congo in Central Africa. Palo Mayombe includes the practices of traditional Congo religions such as Biyumba, Regla Conga, and Vrillumba. These traditional religions are a reflection of the sorcery common in most African religions, and the magical healing practices associated with them.

Paleros use herbs and the remains of the dead to cast malevolent spells. Palo Mayombe is a religion with a deep connection to the dead. Practitioners have to make a pact with the dead spirits on a graveyard or on the alter. This is one of the crucial steps new initiates take after joining the religion. However, just like other religions, Palo Mayombe is also surrounded with controversies.

Some of the controversies on Palo Mayombe include human sacrifice and causing harm to humans and animals. These are the reason most people in the U.S and other western societies have continued to view Palo Mayombe negatively. The allegations against Palo Mayombe are not trues because practitioners of the religion have a deep respect for God and his nature. This prevent members from causing harm to humans or animals. Animal sacrifice that is one of the foundation of the Palo religion is done in a humane way. Nevertheless, Palo Mayombe is a growing religion because it is a great alternative to those seeking new spiritual experience and an opportunity to connect with their roots.