Monday, 14 January 2008

A los lectores interesados en la Letra del Año

Donde el Abicú cuenta cómo se hizo agnóstico y emite un Odu alternativo

Por Jorge A. Pomar, Colonia


Favor de echar un vistazo a las importantes modificaciones del artículo de abajo, entre ellas el vídeo de CNN de la Letra del Año, que ya se puede ver en You Tube. Oggún, mi santo guerrero, que al parecer me sigue contando entre sus hijos predilectos a pesar de mi añejo agnosticismo, me ha susurrado al oído la verdadera Letra del Año 2008.

A saber, signo: Ogunda, "Discusión y tragedia", asociado a Eyioco, "Guerra entre hermanos". Entre diversas añadiduras textuales, he insertado también una danza filmada de Yemayá, la Marinera, y la foto de un Tablero de Ifá. Gobierna Oggún "el Alzado". Acompaña Oyá, reina de los camposantos. (Foto: máscara de Oggún, el "Guerrero".)

Oshún, la "Voluptuosa, deidad del amor desinteresado e interesado, amante del dinero, el oro y las orgías, por lo demás, patrona de Cuba y,
significativamente, de los náufragos, o sea, también de los balseros, jamás puede estar ausente en un Odu de babalaos cubanos que se respeten a sí mismos.

Sépase que el Abicú, quien en su condición de tránsfuga del reino de Ikú, la Muerte, mantiene estrechos lazos con ese orisha vindicativo, está rayado en ambos brazos y un famoso babalao cardenense que no cobraba por sus consultas porque no le hacía falta (era mecánico de Arechaba y ganaba ocho dólares diarios), el difunto Cornelio
Montalvo, su abuelo materno para más señas, le pronosticó al nacer una vocación especial para el sacerdocio yoruba.

Leyenda de Oggún



La crueldad del rito mediante el cual, para amarrarme como Abicú me hicieron sendas series de sajaduras en ambos brazos en el ilé (cuarto de de los santos) de mis abuelos maternos, más la vergüenza que me hacía pasar constantemente la cadena de hierro rústica que debía llevar a perpetuidad en el tobillo izquierdo, me vacunaron de por vida contra la mitología de mis ancestros.

A malquistarme definitivamente con la Regla de Ocha contribuyó un incidente que me hirió en lo más sagrado para mi dignidad pueril: mi madre. Durante uno de aquellos atronadores bembés con cuatro o seis tambores, no recuerdo el número exacto de batás pero en todo caso eran demasiados para aquella casa de madera vieja, observaba yo a los frenéticos bailadores --algunos de ellos ya en trance-- agarrado a la falda de mi madre Mercedes, hija ella que fue de Yemayá, la que danza y canta alborozada sobre el encaje marino.

De buenas a primeras, mi tía mayor, Santa de nombre de pila, que había heredado las prendas de mi abuelo y presidía el aquelarre litúrgico-danzario, se detuvo frente a Mercedes, le clavó la vista en los ojos con una expresión extrañamente feroz e inició una especie de danza hierática de convite que fue subiendo de tono a medida que los tamboleros redoblaban hasta la locura el repiquetear de los cueros.

Bailaba que se pasó mi tía, que era (ya murió) una negra colorada entrada en carnes, de muy buen ver y con mucha vida debajo de la blusa dorada, pues era hija de Ochún, la Seductora. Además, vestía bata y pañuelo de cabeza dorados y estaba literalmente forrada en oro, plata y piedras preciosas. P
ara aquellas bacanales sacras en su ciudad natal solía venir de La Habana cargada de obsequios, entre los cuales nunca faltaba un juguete y golosinas para su "Abicusín", que ya era glotón.

Así que yo quería muchísimo a aquella tía habanera, también porque poseía la talla de pecho que inconscientemente el sobrino echaba de menos en la madre. Con el pulgar de la mano que me quedada libre en la boca --con la otra mano recuerden que estaba aferrado a la holgada falda azul de franjas blancas, símbolo del oleaje del mar (atributo de Yemayá), de mi madre-- la contemplaba bailar, como embelezado.

Baila Oyá, orisha de los cementerios (danza artística)



Pero ahí, caramba, noto de pronto que mi madre había empezado como que a contorsionarse espasmódicamente. Todo su cuerpo temblaba y, cuando volví la cabeza hacia atrás y arriba para mirarle a la cara... ¡Eh...? Una fiebre salvaje hacía brillar sus ojos dilatados. Atemorizado, seguí su mirada y vi que entre ella y mi tía se había establecido un raro contacto, un enigmático rejuego visual.

Como si Santa hubiese descubierto en su hermana a un ser distinto del flemático y afable que yo conocía, mi madre estaba respondiendo al desafío con un frenesí que se iba desencadenando, zarandeando su delgado cuerpo cual espiga al viento.

De golpe y porrazo, aquellos movimientos convulsos pero hasta entonces estáticos de la dulce y comedida progenitora de mis días se transformaron en concertada, rítmica locomoción: Mercedes había salido al ruedo a bailar con mi tía y, con la fuerza de un torbellino, me arrastraba consigo. Aquello no podía ser, aquello, aquello... era imposible. ¿Cómo hacerme eso a mí, coño, olvidarse así de su hijo del alma?

Única canción conocida dedicada a los abicúes (no me gusta mucho, pero se agradece)



Hecho gritos, la halaba de vuelta en sí y hacia mí con todas mis fuerzas. En vano. Con ternura pero con fuerza, manos piadoras me asieron por la camisa, intentando separarnos. Ahí me dio la ferecía. Montado a mi vez por Oggún, mi orisha rebelde, me volví un remolino de coces y manotazos, mordía, arañaba soltaba pestes como una fierecilla acorralada.

Escupí a alguien, persona mayor y venerable, en pleno rostro cuando, como por encanto, sentí que una mano poderosa me alzaba en vilo de espaldas por encima del gentío, me viraba hacia el otro lado en el aire...
Enseguida un par de restallantes bofetadas en cruz me encendieron las mejillas.

Ya iba a escupir también al intruso cuando un súbito desmadejamiento se adueñó de mi pequeña anatomía engarrotada: era Félix Pomar, y sólo le faltaba el hacha rojiblanca de doble filo para ser Cabiosile, Changó, el orisha colérico de los truenos y relámpagos. No había nada que hacer: estaba frente al único varón
mortal facultado para apaciguar mi espíritu en tales circunstancias. A todas estas, mi madre seguía bailando a dúo con su hermana mayor, como si tal cosa...

Mi padre, que no es muy alto --vive todavía-- extendió a todo lo que daba su corto brazo de jaiba y, bogando por encima del pasudo cabecerío circunstante, me sacó del cuarto de los santos. Enseguida, desde la misma altura, me arrojó sin piedad debajo del mosquitero en el dormitorio. (Menos mal que el colchón, aunque no de resortes, era grueso y mullido.) A partir de ese instante, al redoblado oscuro rencor contra el culto yoruba, se sumó una incipiente malquerencia hacia Félix, encarnación de Changó, el también orisha de la prepotencia patriarcal.

Y entre esos dos armónicos sentimientos de vago rechazo, creo yo hoy en día, a medida que fueron haciéndose conscientes, me inmunizarían a largo plazo contra los dos grandes azotes de la razón ilustrada: las religiones, metafísicas y laicas (como los socialismos), y el patriarcado, base y fundamento de todos los despotismos. Tarde al día siguiente,
hipante todavía, me reconcilié con mi madre y mi tía, hija que era ella de Oshún, el orisha del cariño, la miel y el usagaré (dinero).

"¿Qué demonio te montó, abicusín, cabezón, espíritu de contradicción?", saludó la bella Santa por encima de un generoso escote que dejaba ver más de la mitad de unos senos recién entalcados, inquietos como peces. Con mil amores, mi madre me tomó en sus brazos.

Sonrientes cual dos hadas madrinas, habían venido juntas a despertarme y levantarme el órdago paterno --poco antes Félix tronante me había mandado de vuelta al mosquitero-- con un cartuchón de frutas y chucherías del altar que, según la segunda, por descuido había olvidado entregarme con el ajetreo de los preparativos del bembé.

Igual hice las paces con mi padre."¡A ver si te vuelves a atrever, so cabrón!", advirtióme, ceñudo y señalándome con el índice, al verme salir por la puerta del fondo, la de la cocina. Ya estaba otra vez dándose tragos en el patio con sus cúmbilas. Sólo que en su caso jamás olvidé la ofensa.

Mesa de Ifá en La Habana 2007 (I)



Mesa de Ifá en La Habana 2007 (II)

Tuve también la suerte de tener un tío guasón, complejista y guapo de cuchillada fácil, pero igual hombre de luces naturales. Cierta noche que se celebraba un ruidoso bembé (toque de santos) en casa de mis abuelos y llegaban representantes de las autoridades municipales, rezongó para que yo lo oyera: "Ya la negrada puede darse por bien servida: hasta la flor y nata de la más selecta blancura cardenense ha venido a besar respetuosamente el piso delante del altar mayor del barracón".

Creyente a su manera, mi tío no podía ver a los blancos ni en pintura y había considerado siempre un sacrilegio que, en vida, mi abuelo Cornelio les permitiera profanar con su presencia el sagrado ilé, tradición que, muy a su pesar, mantenía mi abuela Inocencia.

Por lo demás, a diferencia de ese millar de acicalados, circunspectos nichardos que se cuidan sistemáticamente de elaborar vaticinios anuales al gusto de la élite seudocomunista, a mi tío y sus siete hermanos, al igual que a mi padre y sus amigos, que a toda aquella desorbitada plebe multicolor (pululaban en el ilé de mi abuelo los "negros pintados de blanco que comen santo") adicta al bembé orgiástico, se habrían mordido la lengua antes que declararse apolíticos en público ni en privado.

La diferencia entre vivir de la sumisión al poder, apreciable en las declaraciones de los babalaos insulares encargados de descifrar la Letra del Año (ver vídeo en la entrada anterior), y la autonomía religiosa de sus colegas de Ifá en La Florida, consiste exactamente en la libertad que, en cambio, se toma al final el sacerdote mayor cubanoamericano Yindra Ayube Indago (el segundo en hablar, el negro) para hablar sin ambages del drama político en la Isla:

Letra del Año 2008 (Miami)



Ya oscuramente resentido contra la santería (de los bembés apenas me gustaban las comelatas de dulces, frutas y carnes variadas), y por extensión contra todo lo que oliese a religión, la católica incluida; confusamente sesgado a la izquierda por influjo de una parentela afiliada a la Central de Trabajadores de Cuba (encabeza por Jesús Menéndez, Lázaro Peña, Aracelio Iglesias, a quien por cierto debo mi segundo nombre de pila, y otros líderes negros) que votaba en su mayoría por partidos situados a ese lado del espectro político, era
yo el caldo de cultivo ideal para aquellas chanzas irreverentes del hermano mayor de Mercedes.

De modo que, a raíz del triunfo del ateísmo marxista en enero del 59, pasé sin esfuerzo a definirme como ateo. En realidad, no hace mucho que me percaté de que más bien soy agnóstico. Es decir, tengo mi metafísica particular, pero la administro por cuenta propia, a mi manera. En cuanto a los mitos afrocubanos y judeocristianos, lejos estoy de despreciarlos pero los considero tan sólo parte esencial de mi acerbo, de mi identidad cultural.

Ese tío mío curóme tambien contra la credulidad en las artes adivinatorias yoruba. Otro día en que, de repente, uno de los asistentes al bembé había entrado en teatral trance y, echando espumarajos por la boca, tartamudeaba a media lengua entre el lucumí y el español bozal de los antiguos esclavos el mensaje del orisha que lo había montado, me apartó a un lado y, con una expresión de fingido misterio: "¿Abicusín, tú entendiste lo que está diciendo el chapapote ese?"

Claro que yo no lo sabía, porque era un chama de 6 o 7 años y aún faltaban muchos años para que me graduara de traductor de cualquier idioma. Septimio, que así se llamaba mi difunto tío, se quitó el sempiterno sombrero, se rascó la tonsura natural en la cocorrotina, frunció el ceño y tradujo: "Quimbombó que resbala pa' la yuca secaaa!" Y ante mi perplejidad infantil, prieto y de bemba colorada como era, enseñó su doble hilera de dientes blanquísimos.

Todavía tuvo que explicarme en qué consistía la broma, pero por fin comprendí para siempre: el secreto del secreto era que no había ningún secreto. El esotérico telegrama del orisha transmitido por boca del médium era una soberana tomadura de pelo. Pues, bien, la Letra del Año de los mil babalaos privilegiados cubanos me trajo a la mente aquel sarcasmo sacrílego del irreverente hermano de mi madre.

De modo que muy bien podría haber algo de cierto en el gravísimo oráculo alternativo con que da comienzo este artículo. Y después de todo, si hay tanta gente capaz de tragarse sin rechistar los inverosímiles, cuasi surreales pronósticos del Consejo Cubano de Sacerdotes Mayores de Ifá, ¿por qué no habrían de creerme a mí, ¿ehhh...? En todo caso, al final del año en curso, si no antes, se verá de qué lado estaba la verdad. Vivir para ver... (Foto de al lado: máscara de Oyá.)

Atentamente,


El Abicú

69 comments:

Jorge A. Pomar said...

Favor de disculpar erratas y errores. Voy a encamarme. Mañana corrijo el texto.

El Abicú

Anonymous said...

Corrije y corrije; pero ya esta buenisimo asi que concentrate solo en la ortografia

Anonymous said...

Estoy hasta la coronilla de oir hablar de babalaos y similares. Como en la yuma, vamos dejar la cuestion de la "negrería" cultural y vamos a ponernos pa lo que sirve de verdad, a acabar con el comunismo en Cuba

Anonymous said...

Logico estas traumatizao

Anonymous said...

y como quieres hacer coronilloso...?

PolO said...

Fantastico este "A Camisa Quita" desde lo profundo del alma del Abicu.

Anonymous said...

Querido hermano:

Aún me tiembla el cuerpo tras leer las evocaciones de tu infancia donde quedó sembrada la noble y lúcida semilla del agnosticismo. Y vibro sobre todo por la belleza del texto, escrito en un "lengua" que los cubanos -aunque sepan a qué se refieren sus palabras-, deben aprender "a pensar y expresarse con ella". Creo que esta "revelación" de la arquitectura de tu identidad es una contribución excepcional -a la que otros deben agregar su "letra" propia- a esa "identidad cubana y universal" que nuestros coterráneos y coterráneas deben aún construir para ser y tener lo que le han dicho que ya posee sin que sea verdad.

Gracias por regalarnos esta "Letra Globalizada" donde el Orisha que gobernará - nadie sabe por cuanto tiempo-, se llama Conocimiento.

Lázaro Buría.

Anonymous said...

Reconfirmo y pienso lo mismo que L.Buria

TT

Anonymous said...

Quiero que dejemos de comer cáscara de piña con lo que dicen tres imbéciles sobre lo que va a pasar pero que "no es político" y nos pongamos a analizar lo que dicen los otros imbéciles, los que tiene el manojo político para ellos y sus familias, sobre lo que no va a pasar y si está pasando, que Cuba se hunde cada vez más mientras se la entregamos en bandeja al primer comemierda que pase por alante con tres pesos para pagarnos como a putas

Anonymous said...

krass
:(

Anonymous said...

Si se revisa bien se encontrarán más que suficientes precedentes en la historia de Cuba (desde que la república nació) en donde se mezclaron los sacerdotes de Ifá con la política local y nacional.

Mnemorioso

luisc said...

abicú, sos un crack como narrador. me has arrancado varias sonrisas.
mucha suerte.

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