Gantois, uma vez mais…festaramos Iroko, Iewa, Ossain e Oxumare

Sleeping at E’s. October 23
Thursday evening after the opening, Tracy and I shared a friend’s apartment. She was on a short trip out of town. Her life was, is in flux as she begins a period of redefinition. This new spot, a sublet was serene and tender a perfect refuge for someone in between experiences.

I found enough of her other existence in evidence to create the appropriate snuggle up cozy feeling. Tracy took the bed, and I the sofa cum floor. The sofa was a little too tight and the latter a bit hard, but I could freely toss and thrash about. As usual in a new sleeping space I slept poorly and awoke early. We had an abbreviated breakfast and I set out for the bus to Cachoeira. I made my connections without a hitch, and you know the rest since this entry is a flashback from previous entries. FAST FORWARD….

I ran into several Yield signs this time in Cachoeira, including the fact that I did not have my own keys to Francisca’s apartment. After missing a connection with the bus let me back off at the Rodoviaria, Sunday evening. I made my way to the Engenho Velho/Federação bus to attend my final ceremony at Gantois. I had left an email with Zeno, so I was not sure that we would connect this time. I had to be mindful that I might need to find a room at midnight if there were any glitches.


I grabbed a seat on the crowded bleachers to park myself and my gear. I reflected on how much had happened over these last couple of months, since my first ceremony in August. I had altered my sense of the environment and my relationship to it. I had enough sense to decode aspects of what was occurring before me. Once more I felt comfortably alien as the service began. The repetitive and meditatory nature of the Bainas gathering energy and spirits in their Reza de Roda, intoning praises to each Orixá, choreographing the essence of each deity was now familiar in the way it both lulled my conscious mind and incited my spirit. Often the ceremonies are dedicated to one major Orixá, though each one always gets their due and honorifics. Ancillary Orixá, Nana the mother of Omulu may be fêted on his day to strengthen the power and presence of Omulu in the Terreiro.

Tonight Iroko, Iewa, Ossain and Oxumare were being engaged.

Iroko- A major figure in the Candomblé of Salvador, represented by the tree of the same name, alternatively the Strangler Fig or Ceiba. The seeds of the Iroko take flight and alight in the boughs of their hosts, strangling them to begin their own life. Often they leave a sacred room where the host had once been. Iroko is the tree that grows from heaven into the earth, in opposition to the cycle of every other tree. An archetype of time, symbolic of a person who is rigorous, malicious, and open in their views, imbued with graciousness and an empathic heart.

Iewa-Is synonomous with Iemanja. She is that manifestation of Iemanja that lives in the foam of the rushing breakers. She is effervescent, connoting change and flux.

Ossain-is the divinity of leaves, medicines and the liturgy. He brings power through the leaves, sun and rain to heal and share with those who understand his gifts.

Oxumaré-Father to both Nanã e Obaluaiye,(or Omulu),the spirit of mobility and activities, the one who directs movement.

Ossain and Oxumare were presented in several of their manifestations. They had golden, green, brilliant hued costumes, staffs, crowns and powerful. The mounted and costumed celebrants filled the room with more than fifteen Orixá giving praise, humbling themselves and dancing in tempo to the Atabaque. The food I saw was simple, some sweets and fruit. I did not stay through to the end of the ceremony. Late in the evening I looked out the window and saw Zeno heading up the hill towards his car. I called to him, and we went home together. We had our final discussion of place and spirit. He related to me some of the details of the ceremony at Castro Alves last week that had honored the tenth anniversary of his mother, Mae Cleusa. We discussed my work, and his attempts to arrange an interview with the woman who is the Chef of Gantois. That would have to happen on my next visit. The spiritual season was in full swing, so he was overloaded and spirited.

I slept in, a little too late. By the time we left the house in the morning it was nearly eleven. I watched João ham it up for my camera as I ate my café da manha while Zeno showered. He had found a tender spot in my heart. I knew that in all likelihood based upon his age, I would be a stranger upon my return to his world. Youth and aging have so many parallels.

Zeno dropped me off at a Federação bus stop on his way to the Terreiro. I missed both of the ferries I was shooting for. I had made arrangements to have lunch at Sacatar and meet the new fellows. The twelve thirty Lancha arrived at Mar Grande close to one forty and I encountered my first female moto tax driver, Mery. It seemed appropriate that one of the last trips would be unique. She was careful and quick. I felt comfortable enough to shoot some pics from my perch in the rear. I made sure that Luis took her name and number, she could be a good contact for some of the fellows, especially this new crop of women fellows.

Hivebee

I was immediately swarmed and information was drained like a Vulcan Mind Meld. This time there were six fellows and one had a collaborator who was staying in Salvador. Film, photography and writing were the disciplines. I was quite impressed with the group. They appeared to have created some strong primary bonds from the jump. I was glad to share what knowledge I had. They were all curious about the Eguns. It seems that Halloween, Day of the Dead has resonance for them as well. Within 20 minutes I was exhausted and famished. Slowly they went to their studios and left me in the courtyard, hungry. Something was off in this scene. Michelle the writer and journalist had continued to engage me after the others had departed. Out of the corner of my consciousness I saw and felt the presence of the team from Capoeira União. Good. One of my main reasons for coming back to Sacatar was to officially say goodbye to Augusto and Luis, but mainly to try and connect to Junior. He really had my heart and my second attention. Now as I write this, two weeks later he still is in my mind several times a day. I want so much for him to find a way through the loss of his mom and what could be a poor, working class existence. He has so much to offer.I hope that he can keep moving on; move forward or in place until he can find himself.

Aqua Potavel

7-8 Sept; Festa Sao Bento

Working through the technology in a new place, once again, I had to be told in class that it was my cell phone ringing; “Maybe I had better answer it or turn it off.” My NY friends would be rolling on the floor, me not run to a cell or Blackberry; huh?

Jumping up, I ran towards the door to the amphitheatre. It was Augusto. “Doing, now? My class, Yes. Til noon. I had some plans, errands to run, and writing on the weekend. What, no.? Ok, I will come right back to the island after class. Ate logo, ciao.” He was gone. I shut my phone down and walked back in.

I went to change some money after class. It took three banks to beat the Friday-I-Just-Got-Payed Line of people cashing checks. Put some money on my cell and just caught the one o’clock Lancha. After a circuitous Kombi ride, I was in the office by 2:20PM.

Augusto handed me the latest, Agenda Cultural, opened to the page, “Tradição”. He pointed to a citation, Comemoração-Ritual e samba de caboclos na ilha; at Agua Potável. I read the Portuguese and listened to his description, head prostate. He mentioned the Samba de Roda on Sunday, and I looked up. “Sim. Tenho interesse!” He chided me, “Oh, you only want to dance, what about your research; didn’t you listen?”

I had, but I had not pieced it all together. A Festa de São Bento was a jumble to me. A 130 year old Irmandade, (sisterhood), offered a ritual of Caboclo, the unique Brazilian hybrid of Indigenous and Candomble spiritualism, Samba and a Catholic Procession, with appropriate traditional foods. Augusto added that the festa was also dedicated to Iroko, a magical tree.The Iroko, Ceiba or Strangler Fig is a hemiepiphytic tree. Its seeds airborne, take root in the canopy of other trees. They ultimately strangle them, often leaving a hollowed out area where the host tree had existed. In Candomble cosmology, it is seen as the only tree that grows down from heaven to earth and not from earth towards heaven. A gift from the Orixas.

“It has your name all over it. I have already arranged it. You will spend the weekend there. Get yourself ready. Davis will pick you up early; I think at eight. I want you to be careful. I don’t know about this people. I realize that you will need to take your camera. I cleared that already. Your contact will be Celeste, (Celest-chee). But don’t take anything else with you. Just take a little money. No cards, nothing extra. White clothing and mosquito repellant and sox.”

I asked, “ok; but why socks?” Clicking his tongue with incredulity; “To protect you from mosquitos!. Think about it. But, you need to be interested in more than just the Samba. I will ask the others if they want to go see the procession or Samba on Sunday. If they go, you can ride home with them. Otherwise you are on your own. It’s a long ride. It will cost you, ask Davis for a price. Now, go-get ready.” I thanked him and left.

Davis arrived on his motorcycle promptly at eight. I was nursing a slight bout of fatigue from the trajectory of my week. My sleep had been disjointed, more anxious internal dialogue and insomnia than snoozin’. I had turned a lot, lingering in bed longer than usual. I misgauged the morning light and was one hour off schedule. Marcia called to me twice to get up.

I tried to dress quickly, grab coffee and a snack. Taylor, was outside at the table eating breakfast. He encouraged me to sit and take breakfast. I was not comfortable keeping someone waiting. I wolfed a roll with cheese, some Echineaca, vitamins and juice. Slurping coffee I stood up, and walked out the door. Santos, the gardener always cheerful had a sense of this area. He directed us to a curve in the road at least 40 minutes south of us, near Pesgue-Pague and Club Med; loose directions. I looped my camera around my neck and shot quirky pictures from the bike.

We stopped and started asking directions several times just after we passed Pesgue-Pague and the PetroBras rural Compound. Everyone had a vague notion of Agua Potável, had heard about it, gave us a suspicious air, but no real answers. Thirty minutes into our search, we elected to call the Terreiro directly. Celeste gave Davis new coordinates and we pulled out. Moments later we went around a barrier and up a dirt road, climbing and spinning stones from underneath the tires. On the hill we found a few buildings, a house and a caged pipeline with a large valve. Wrong again. Another call, and down the hill again. We had missed a fork in the road. The new dirt path ran about ¼ mile. At the halfway point was a primitive locked wire gate. A man was approaching dressed in white with a beanie, clamdiggers, a tunic and white Havanas. Kind faced, he opened the gate with saying a word, and gestured us to continue down the hill. I later found out that he was the Babayalorisha or Pai de Santo, and probably the first line of defence; in case we were undesirables.

Parking the bike outside of the large entrance gate, we waited for the Pai. Just inside we could see a large gold colored eagle, a cross, some iron power figures, houses to various Orixa, a house and a temple. The compound took up several acres.

Pai walked up, we entered together and immediately a few of the other members of the Terreiro, greeted us. Davis said ciao and split. I was quickly introduced to the Mae de Santo, a full figured, middle aged woman with extensions and a gentle caring face. Next a stern, linebacker of a man identified as the Ogan, the bridge between the terreiro and the outside world. I was told that he was an English speaker, if I needed help. I was immediately wary of him, and thought that I would not be comfortable using him as a translator or counselor. Finally, Celeste appeared, dressed in white like all of the others, she was affable and petite with a measured gaze and a head for business. She immediately extended her hand as my caregiver. Here, I would not be allowed to do anything other than bathing as an independent. Everything would be prepared for me. Now, it begins.

Celeste showed me to my room, attached to the main house. She presented me with a key, and then began moving each of the single beds inside, sweeping the floor and checking for cobwebs.” I could shower if I needed it,” she said before closing the door. She left me to myself, explaining that I could photograph, but not everything. I was exhausted, and felt sickly. No turning back now.

I wanted water more than a shower. Later, I learned that I should have bathed, purified myself and rid the Terreiro of my street vibes. I walked back through the living room to the kitchen, open on all sides with partial walls for support on two. Rough hewn shelves held all the cooking equipment, platters and bowls. These shelves framed the back wall and opened up to the forest behind. A few small sinks pumped well water. The cooking area was nicely tiled, two ovens, and a cast iron flat-topped stove, all wood fired. Other than the simple electric bulbs, this could be the nineteenth century. Several people, mostly women were fast at work cooking, chopping, shucking beans, etc.

Beyond the kitchen area was a large dining area with several long wooden tables and benches. The one wall had paintings of Caboclo Indians in full regalia. I realized that breakfast was being brought to the table. Each person was responsible for one aspect of the meal. Soft white rolls, marble swirled with chocolate appeared store bought. Everything else was made by hand; steamed roots: manioc, ahime, aipim, batata doce, roasted banana de terra in its skin, bolo de milho, manteiga, coffee and chá, or tea.

Everyone gathered around the central table where the Mae sat, arranging platters and directing traffic. She began to shake a rhythm with her Agogo (bell), which was mirrored in everyone’s handclapping. Heads bowed, soon they began chanting songs of grace and praise in sweet, sultry rounds. A group of young women processed towards the table in step to the melody. They removed their head wraps and lowered themselves to the floor.

A wiry middle aged man with a deliberate countenance hunched forward emitting the now familiar guttural yelp more animal than human. He clasped his palms together behind his back and began to rock back and forth. Later, I discovered that he was “mounted” by Omulu. As his eyes glazed, an older woman came forward. She wrapped his chest in white cloth and arranged his contas like a bandolier slung over from his right shoulder to his left hip to prevent them from falling.

Within minutes his “mounting” was followed by all of the prostrated women. They were also cared for appropriately and allowed to move and dance as they needed. After thirty minutes or so, they came back into themselves, the food was served and we ate quietly.

After breakfast, I explored their campus, still timid as to what I should photograph, or even look at. Quickly realizing that someone always had me in view, I was directed by the Pai de Santo to take a photo of a painting of Xango outside of “his” house. It was beautiful, adorning the exterior wall. In the corner a large multi-colored shield and a three foot mortar and pestle. I shot pictures of the houses of Oxala (who held the head of the Terreiro. Omulu, Nana and Oxumare. I observed the brick painted white altar reserved for ritual offerings of food, and animal sacrifice, before breaking to take a short nap.

Itaparica: Healing waters, Caboclo, 95 & counting

Na sexta passada nos fizemos um turne sobre na ilha Itaparica.

As part of our orientation to Sacatar we were taken on a onibus tour of the island by Augusto, the programming director. Prior to this tour we had had a snapshot trek through the historic district of Salvador, including Cidade Baixa and Alta, O Pelourinho, or the Pillory and a few areas to purchase art supplies and sundries. Now we would have a full day's exploration of Itaparica. Our first stop was Ponto d'Areia. We passed the beach and restaurant where Michele and I had spent the day, drawing with the kids, eating freshly caught fish and Blanca's mother's coconut cocadas. Augusto had a great delivery, a bit of a dry wit and just enough history or backstory to fill in the necessary gaps.

We arrived in the village of Amenoeira to see the Terreiro, de Lidio, who goes by the name of Bui. The first glimpse of Candomble for the majority of our crew. Set back from the road, the terreiro extended all the way to the ocean, with two story homes along the eastern side of the compound. We entered through a brick archway. Three tall ceramic jugs were cemented into the top of the arch. A ladder leaned into the wall and a man was adding another layer of mortar to the structure. Just inside the archway was a tableau that included Exu, (Eleggba in Nigeria, or the Orixa guardian of the crossroads; and Preto Velho, the Orixa named Old Black Man,(a symbol of wise, old slave full of wisdom and healing). Our guide was the grandson of the Pai de Santo. The courtyard was anchored by a round stone pedestal that supported a welded sculpture of a power figure. Underneath the apartments on the second floors were the houses of each individual Orixa, all locked tight. Most sported an emblematic piece of dried animal hide, a piece of bird's skeleton, or sun-dried caul fat. Remnants of past sacrifices and I assume power conductors for the Orixa. We were not allowed into the initiation chambers. Everything else was openly displayed and photos were permitted. This was exceptional; a rarity.

Their main ceremony room at once mirrored the others that I had seen, in that it was square, albeit much larger than most, with the central tile and streamers hanging from the ceiling. All the surfaces were covered in stone tile. Facing the entrance way was a raised stone platform with a three large black ceramic figurines . These figurines complimented more than one dozen others ringing perimeter of the room and dressed to represent all of the Orixa. I tried to identify the few that I knew. Augusto interrupted my self quiz with a few choice Orixa legends that offered concise clues to their identities.

We continued back, walking into a recently constructed room that Augusto had never seen. It was a Caboclo Sanctuary. The Caboclo spiritual practice was uniquely Brazilian. It identified Gods or spirits that were Indian in nature. I guessed that the dancers I had photographed in front of the Irmandade last weekend must have been followers of the Caboclo tradition. This room, smaller than the first had crisscrossing banners of the Brazilian flag draped from the ceiling. We were told that this was a signifier of the roots of the practice. The altar area had a figure who was surrounded by food offerings, Obobora,( a local Calabash/Squash), ceramic vases and other symbolic objects.

Next we ventured beyond the buildings down into the yard that touched the sea. Around specific trees and plants we found small firepits stradled by ironwork sculptures signifying each Orixa. A variety of offerings surrounded each designated area. Every tree or bush held a specific relationship for each Orixa. Off to the left I saw the Iroko tree, that Jane, a visiting Sacatar fellow, had described at lunch. She had related to us that here in the new world Strangler Figs were often confused with Iroko. According to legend they were only trees who grew from the heavens to the ground, as opposed to the others who sprout in the earth and climb to heaven. Botanically they both begin by having their seeds sprout in the crotches and boughs of host trees. Ultimately, they strangle the host, growing around the trunk and branches often creating a large hollow room where the original tree had stood. Jane had researched and written about these trees when she had lived on the island. Once again, I had received information just before I needed to understand its relevance within the cosmology of this environment. Walking back up the hillside, someone asked me to translate their question to our guide, "Wasn't it difficult, hard work to build and maintain the terreiro, raise a family, pay the bills and survive?" "Yes, it is work," was his oblique reply.

A short distance down the road we stopped in the central square to greet a local political candidate, whose beauty and physique stunned our female companions. Augusto explained that he also administered a youth program, Nova Terra in Mar Grande. If there was time, we would tour their facility. He encouraged us to drop in and view the children's folkloric presentation this afternoon. As he walked off, Augusto saw Don Alvaro Florencio da Concecao, (Senhor Alvinho). Three times elected to the Town Council, and now the resident historian at ninety five. His skin still somewhat taught seemed to be two sizes to big with folds of wrinkles accumulating at each joint. His eyeglasses were nearly Coke bottle thick, his weathered, aged speckled hands rested on a carved wooden cane and a red and white MacDonald's cap shielded his face from the strong sun. We listened for a good half hour, as Sr. Alvinho related vignettes of Itaparica, the mineral springs, the healing waters, experimental artists like the musician Walter Smetak and other former residents. Augusto whispered that he wanted to interview him and create a film or video for the town archives. He had had five children, two were still alive. He could not remember how many grands, great and great greats he had. Augusto asked him to begin the story of Venceslaus for us. His mind still sharp, he truly carried a library on his shoulders. With a grin, he joked about how spry he still was as we bade him farewell.

We stopped on a beach to see the remains of a large brick whale oven that now had a large tree growing through the foundations. The early whalers had cooked the meat, and extracted oil from the carcasses. The bones were used to make the same mortar that the Algonquins had taught the Pilgrims to make from oyster shell. We drove a few miles until we arrived at a large field. Tethered at one end were several cocks, scarred from previous battles. Instead of parking we drove across it arriving at a small thatched pavilion commemorating Venceslaus Monteiro Parque, and asking all guests to be silent and respectful of nature. The miracle of Venceslaus implies that in a series of dreams he was led to a pool deep in the park. Bathing his face in the waters, cured him of blindness. He lived in the park for the rest of his life, leaving under duress and dying immediately afterwards. Senhor Concecao had know Vencelaus, and confirmed the tale. We entered the park and walked one quarter mile or so, through tropical forest and wild flowers to a clearing. There was a small stone house and sanctuary shaped like a beehive oven. At the edge of the clearing was the famous pool. Augusto had his own story of an innocent friend who had come in for a nature walk not knowing of the power of the waters. He had received his own cure, as adolescent scars from scarlet fever disappeared soon after bathing in the pool. Augusto had not known of his scars and was surprised to see the changes in his friends body.

We all took turns washing our hands and faces in the waters, sitting for a time in personal reflection. Rahul's rich baritone voiced a lament, evolving to an emotional crescendo Gospel-like with hope and promise. I cried for my mother and for joy. Rahul then shared with us that he had chosen one of the Baul prophet Lalon Shais songs. An ode to Atma, (the bird or soul living inside our body or its cage). "You must protect Atma from danger, lest he fly away and your soul is lost." Lalon's song asked, "Does our conscious mind control Atma, the bird-soul, or does our bird-soul control our consciousness. He sang this in empathy for Venceslaus.


Caboclos*

When the forest is on fire
the cabin does not burn.
With his bow and arrow
the Caboclo is not afraid of anything!
There where the nightingale sings,
there where the moon shines,
there where my guide stays,
glittering star.
With Oxala's permission
I saw a Caboclo arrive.
He joins in our dance,
the Caboclo warrior,
A red cross in his hand!

*excerpted from: Macumba, The Teachings of Maria-Jose; Mother of the Gods