Read American Voudou: Journey Into a Hidden World Online

Authors: Rod Davis

Tags: #Body; Mind & Spirit, #General, #Religion, #Ethnic & Tribal, #Social Science, #Ethnic Studies, #African American Studies, #test

American Voudou: Journey Into a Hidden World (43 page)

BOOK: American Voudou: Journey Into a Hidden World
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Page 279
Our mutual suspicions allayed, he told me how we'd spend the afternoon. An herbalist with a national reputation, he had just gotten an urgent call from clients in New York who were preparing a yaguo for initiation to Ogun. They needed twenty-one special offerings, but the necessary plants couldn't be found in Brooklyn. Semi-tropical Miami was a different story. If you knew where to look. Ajamu did.
Not that it was convenient. The plants grew all over the place, in trees and ditches and roadside brush and abandoned lots, sometimes in easy reach and sometimes not. Amaju had done this before and had a route, but it had been a while since he'd had an order this comprehensive. If I drove and dealt with the traffic it would be easier for him to concentrate on remembering the secret spots. If I helped it would also give him extra time to get ready to go to Nigeria and anyway, he laughed, it wasn't everyday I'd get a chance to make an herb run with a voudou priest.
I'll drive, I said.
Our first stop was a closed-up nightclub off Biscayne Boulevard. Ajamu needed atipolabroad, flat leaves from a tree which happened to grow in a corner of the deserted parking lot. Atipola was sacred to all the orisha, but especially to Obatala and Elegba, and, therefore, a good way to start the collection. I parked in a shady spot. Ajamu went over to slice off his samples while I took a beach towel from my trunk and spread it over the back seat to hold what promised to be a sizeable pile of flora. The towel would be blessed, Ajamu said, from contact with sacred herbs, just like the machete he used for the pruning.
Before we left, Ajamu noticed a medium-sized tree growing in a grassy easement. He hurried over and pulled down a clump of greenish berries. "Sea grapes," he called out, "for Yemonja and Olokun." He praised them, brought them back to the car and, as with the atipola, bundled them with white string before carefully arranging them on the towel. I was ready to drive away,

 

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but Ajamu told me to wait yet again. He walked back to the sea grape trees, withdrew a few coins from his pouch, and pitched them to the ground. "You always give back," he said. "You never take something from the earth without returning something."
We cruised for several blocks as Ajamu tried to recall the mental map of his urban street garden. He worried that Miami was becoming like Brooklyndenuded of the required plants. Already, he said, there were "modifications," substitution of close biological matches for African plants not available in the U. S. Some of the ritual procedures were being revised, too, for example the one that said no herbs should be picked that grow outside the sound of drums. Around the South Bronx, let alone Biscayne and 54th, that would be difficult, unless you counted boom boxes. But other strictures could be maintained. Herbs for initiation still could only be picked during daylight, and only by a priest with ashé (the power), so he could say the correct prayers "and put vibrations into it."
In a vacant lot in a blue-collar black residential area we found peonia, a multi-leaf green vine with bright red berries. Ajamu cut a few eight- to twelve-inch strips with his machete. Although intended for Obatala and Elegba, peonia also helps the initiate overcome spiritual indecisiveness. Like most of the other leaves and herbs, these would principally be ground up and boiled into special teasexactly the procedure used by Lionel Brown's grandmother in Lafayette. This time he also said a prayer to Osanyin, the deity of medicines and companion to my own spirit, Ochosi. A one-eyed, one-legged man of the woods, Osanyin is frequently represented by a doll, or as a ventriloquist, and is sometimes said to be the spirit in talking birds. More than any other orisha, Osanyin maybe the model for the Southern hoodoo healer and root doctor.
We drove in ever-widening city blocks in the northeast part of the city, going as far west as Liberty City, and then south toward Little Haiti. I wasn't always sure we were following

 

Page 281
whatever map was in his head. As we wound into one neighborhood-I'd lost my bearings by this pointof fifties-era ranch style houses fallen into disrepair, with blocked-up cars cluttering the driveways, I had the distinct feeling of being lost. It looked creepy, filled with cul-de-sacs and maze-like streets flanked by moss-covered trees. The residents, hard-looking Anglos, were what some Southerners call white trash. The vibes seemed about as unvoudou as I could imagine.
But Ajamu said to keep going, he knew there was this place ... and then he saw it. I stopped next to a half-filled drainage ditch leading toward a dense clump of cane and brush twice a grown man's height. Ajamu got out, jumped the ditch, then disappeared for a moment in the underbrush. "Ashé," I heard him call out over the sounds of a machete's chop. He came out with the leaves of a small vine he didn't identify, and put them on the pile atop the towel. He was sweating but. smiling, not so much because of getting the plant, but from remembering where it was.
He went back into the grove, and I could hear an exclamation of delight. He had spotted an avocado tree, from which he took the leaves, not the fruit, and near that picked the plant called elephant ear. Locked and loaded, we drove on to other neighborhoodsblack, white, Cuban, middle-class, poorstopping for "Wandering Jew," for the jaguey, for castor bean, and, across the alley from a convenience store in a starkly poor Hispanic neighborhood, for cuttings of the needle-like peregun, a favorite of Ogun.
Then we were at the western edge of Little Haiti. Before we reached the main strip of brightly decorated businesses, restaurants, clubs, churches and botanicas along Second Avenue, we pulled into a street of hard-luck houses near a crosstown overpass. Ajamu directed me to a driveway just past a two-room shotgun shack where four or five men in T-shirts, sunglasses and pork pie hats sat on a sagging porch. I wasn't sure if Ajamu

 

Page 282
was any happier to be there than I was. In his dashiki and fela he didn't look all that less strange than a blanc in white dress shirt, black jeans and Ray Bans. But we needed an alamo tree, or ficus, for Shango. This was where it grew. I slouched in the car, trying to look nonchalant, as though I did this sort of thing all the time, while Ajamu got out to pluck a few leaves. As we drove away I saw the men on the porch all laughing.
On the whole, Ajamu said, he preferred Haitians to Cubans. Haitian vodun tends to be less syncretized than does Cuban santeria, and Haitians also tend to be black. I asked if living in Miami had not tempered his views, brought him closer to the Cubans. He had told me of many friends among the CubansPichardo, for example. Friendliness was not the issue, he said, nor was respect. He respected the santeros and their adherence to African ways. But that was the sticking point. Deep down, Ajamu believed the African ways had been completely usurped. And it was time to change that.
"We don't have any reason to go through the santeria mystery anymore because it's not relevant," he said, echoing John Mason's sentiments. "Why are we trying to recapture our experience by going through the Caribbean? The only link that we have through anything African is directly straight across the water to Africa. We're not Cuban. We're
not Cuban
."
I hadn't heard him raise his voice before, and it was disconcerting, especially in a small car while he held a machete in his lap. Not a great time to play devil's advocate, but I felt I had to. "But you know the Cubans say African-Americans owe something to Cuba for saving the secrets of voudou, especially Ifa. They kept them alive in Cuba and they just disappeared up here"
An uncharacteristic frown was my punctuation. "Look," he said, "it's like if you lose your tape recorder. What difference does it make if you don't remember where you put it? Turn there."

 

Page 283
I did. "So let's say you get a case of amnesia and you don't even remember where you put your tape recorder and I hold onto it for you for twenty years," he continued. "When you come back for it, where are we going to get with this argument if you say, 'May I have my tape recorder?' And I say, 'But I held onto it for twenty years.' And you say, 'But it's still mine, it belongs to me.' And I say, 'Well, forget that, I held onto it for twenty years. And I even had something added to it. Look I put speakers on it., and I even got you a new cord and I changed the knobs on it' But you say, 'That's nice, how much do I owe you for all that? It's still mine!'"
He thumped the dashboard. "I say: Leave the African American alone! If these people (Cuban santeros) were really honorable, they would not touch African Americans. If an African American came their way they would send them to an African American. That's the way an African would look at it. So that's a conflict. Ohthere, that's it. Stop."
We had found the "tree of life," what santeros call siempre vive, for Obatala and also a good herb for stomach and head aches. It grew near an expensive, sprawling but boarded-up corner house that had belonged to a building contractor who was actually a drug king pin who got busted. An iron fence and concrete posts circled the deserted property, Ozymandias-like. Since nobody was home, we were free to take what we wanted from the limbs hanging over the fence line.
The next stop was several miles away, at a church. We were back in good spirits again, concentrating on herbs and street signs, not Cubans and syncretism. The mango tree Ajamu needed grew in the lot behind what was now a small African Methodist Episcopal chapel. As I pulled to the side of the road, Ajamu wondered aloud if it would be okay to take a few leaves. It was a church, a holy place, and he wanted to be extra careful about having permission. But nobody was there to ask. I said I figured

 

Page 284
Chief A. S. Ajamu, gathering herbs, Miami.
they wouldn't miss a couple of leaves. The lowest limbs were seven or eight feet high off the ground and Ajamu had to leap up several times to snatch his catch, but he did.
We found frescora, "a choice little herb" of multiple uses growing in the well-manicured plot surrounding the main entrance sign to the Miami-Dade County College north campus. Ajamu was a little nervous poaching on official property, even though he left the usual return offering of coins. I told him about the time in college I'd stolen the sign to the library and hidden it in nearby hedges for a few weeks, only to return it, somewhat piqued, because no one had been smart enough to find it. He didn't think it was a good analogy. We weren't doing pranks.
One of the leaves we hadn't been able to find grew in abundance on a hill near a country club golf course. But as we pulled up, Ajamu saw a new chain link fence. What had once been an easy stroll was now prohibited territory. He got out and walked up anyway, touching his fingers to the chain almost as if he

 

Page 285
wanted to see if it were a mirage. It was one of the few moments I ever saw anything like wistfulness in a priest. Even outside the fence, things had gone wrong. People had started using the area to dump garbage. Ajamu walked away from the all-too-real barrier and trod through the litter, looking in vain for vanished herbs. Fenced out and trashed. All he asked was access to what most people would consider weeds, but the world grew too fast here, too. No one respected the earth; no one had time for the needs of the gods.
We made two more stops but we were getting tired after three hours in the afternoon heat. Ajamu said he'd get the others later. We also had to stop by the photo shop before it closed to pick up his passport pictures. I smiled in a private fantasy. We were characters'in some strange buddy movie, a road picture about two guys of different backgrounds thrown together to find the meaning of life in gathering plants from the streets of America. Peter Fonda and Ice-T. Taking Ajamu to get his pictures wasn't really an errand, it was just a thing to do with your pal.
We had to wait a few minutes while the short, paunchy, Cubano owner in guayabera and gray slacks concluded a shouting match over the phone. He told us it was his mistressthese young girls just want to party and have their own way. His daughter, a curvy woman of twenty-five in red spandex tube top and black pleated skirt, was running the cash register. She laughed at dad's plaint. Ajamu and I looked at each other, and we both laughed, too. The old guy was okay; he was still interested in life. His daughter was okay; she had a sense of humor. Miami was okay, too.
<><><><><><><><><><><><>
In Little Haiti, which roughly straddles its main drag, 54th Street, east of 1-95 on over to Biscayne Boulevard, I got a sense that the wheel of life had turned so far down it had nowhere to go but back up. The community was in terrible shape. Drug
BOOK: American Voudou: Journey Into a Hidden World
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