The various faiths and traditions of the African Diaspora that we find scattered throughout the Caribbean and Central and South America are often heralded as magic. Due to their highly spiritual theologies and practices steeped in folklore, it is easy to understand how this rendering of these religions came about. Not to mention the heavy hand Hollywood has had in crafting this magical characterization, as well as casting them in a rather dark light. Reimagined as devil worship and sorcery, the reputation these beautiful religions and traditions have garnered is more than unfortunate.
On the one hand, this disheartening reputation makes it difficult to converse with others about a faith which you hold so dearly. When the uninitiated hear words like “Voodoo” and “Santeria”, fear and suspicion are the only emotions they have to pull from. A casual conversation about religion becomes almost impossible, when even the simple question of “Whats your religion?” is a cause for social anxiety. It puts you, the loving and dedicated believer, in the position of always having to hide your faith, while others have the privilege of openly expressing their religious zeal.
Admittedly, these religions already have customs of tight-lipped secrecy against divulging the ways of the religion, however this is a tradition that stems from the religion’s origins in slavery. The oppressive atmosphere surrounding these religions as they were being born in the Americas ensured that any open sign of these Black religions was met with tyranny and stomped out. I personally find that in the present-day, these secrecy traditions are a bit antiquated and possibly more of a harmful vestige of the past more than they are helpful–But that is a conversation for another day.
On the other hand, one almost can’t blame people for believing in the reputation of “magic” that precedes these religions. Aesthetically, at least, you have to concede that we are a people of…drama. Moreover, many priests have themselves subscribed to this magical reimagination that veils these religions. Thus, they consciously or unconsciously perpetuate the harmful reputation. (This also a conversation for another day.)
However, if there is one custom from these religions that makes me and my Blackness feel MOST magical, it is my boveda. A sacred site of prayer, ancestor reverence, and meditation, the boveda, is possibly the most emblematic symbol of the diasporic religions. Though technically a term belonging to Cuban Espiritismo, the boveda is essentially the same across all of these spiritual traditions. Usually a table covered in a multitude of fabrics and laden with statues of saints, Natives, gypsies, glasses of water, coffee, rum, and other food offerings, the boveda is an iconic image that typifies these faiths.
As material manifestations of our ancestors and ancestral reverence, the boveda is a site both sacred and unique to the individual. Though many will contain much of the same iconography, no two bovedas will look the same due to the fact that the creation of a boveda is based upon some very distinct factors: 1) The aesthetic taste of the practitioner, 2) The ancestors/spirits that the practitioner attends to and works with, 3) The preferences of the spirits themselves, and lastly, 4) The relationship the practitioner has to their spirits–In many ways the boveda is a medium that allows for the practitioner to become an artist, depicting their faith. The spiritualist, quite literally, creates a spiritual tableau that vividly paints the picture of how they envision their spirits. The boveda is a snapshot of the spiritual state that any individual spiritualist is in. From the most florid to the most meager, every boveda is embedded with the collective personality and energy of the practitioner and their spirits, and for that reason is such a powerful site to see.
For instance, when I began, my boveda was very simple; it was a small round table, covered in a white cotton sheet that I fashioned into a tablecloth and a piece of white lace I had gotten from my grandmother. I arranged 9 small wine glasses of water on it and kept a fresh bouquet of flowers–usually Baby’s Breath–and a single white candle on it, at all times. I had not yet discovered what spirits resided within my spiritual court, so I had no statues or pictures on it, other than a small picture of my grandfather and a cup of black coffee I gave to him as offering. That was it. That was all I needed.
In retrospect, it is jarring how well the aesthetic of that first boveda symbolizes the place that I was in spiritually. It was humble and pure, quiet and simple. I built that boveda with the innocence I had that time and the sole purpose of finding the clarity to build a relationship with my spirits.
Moving forward, as more spirits became present and I began to understand the type of relationship I had with them, my boveda grew in design. Heeding the preferences of my spirits, as well as letting my own taste shine through, more color and complexity found their way onto my altar. I enhanced, rearranged, and edited my boveda into a spiritual and sensory experience and site. I wanted it to be a place that was not only beautiful to me, but also inspired my faith and a sense of awe whenever I looked at it.
So, how do you begin? How do you build your own boveda? Many traditions will have you first clean the place you intend to build your altar; and by clean, I mean actually clean. So break out your Windex, Pledge, and Lysol; many practitioners will also prepare a bath of herbs to clean their walls and floors with. In addition to the physical cleaning, you will have to spiritually clean the place; this is also referred to as “smudging”. The specific material you smudge with varies from tradition to tradition, but I find the most common to be either cigar smoke, palo santo, white sage, and/or incense. Cleanse the space with the smoke praying with the intention to clear the area of negative energies, lingering spirits, and evil intentions. Cleanse yourself with the smudging as well.
Since you are first starting, your altar be as simple as a table covered in a clean, white cloth. On this table you’ll want to place pictures of your deceased relatives, mentors, and loved ones; anyone who you thought of as a companion or teacher while they were alive, has a place on your altar. It is customary to serve your spirits water as well; the manner in which you do this also varies: You could simply place a single, large glass of water in the center of your altar. Or a single glass flanked by 6 or 8 glasses; for the latter, you would dedicated each individual class to an ancestor/spirit you have–I personally suggest for beginners the single glass method. Think of the glasses of water like spiritual magnets that attract spirits to take refuge at your altar. The more glasses you have, the more spirits can come and take room at the inn. For a beginner, you are not only working on maintaining a relationship with your spirits, but also keeping them in order. Finish your altar off with fresh white flowers and a single, tall, white candle.
There other things you could add to your table, like perfumes, oils, specific prayer candles, etc. And feel free to add them if you feel drawn to them. Generally, spiritualists believe that if they feel drawn to a specific item, it is because a spirit of theirs desires it. However, especially in your beginning stages, try not to clutter your altar. Much like a cluttered mind, a cluttered and disorganized altar will bring chaos; your spirits essentially run amok, and instead of achieving clarity, you bring disarray onto your head. So keep your altar, calm and organized by cleaning it regularly and not throwing any old thing on it.
Proceed in working with your altar in the same way you would pray or meditate. Pray any prayer you know and feel empowered by. Sing the songs that comfort your to your spirits. If your grandmother who just passed loved a certain food, give it to her on your altar. Talk to your spirits as you would a loved one. Tell them how much you love them, how much you miss them. Ask them for guidance, for protection, and strength. Tell them that the altar is for them. Tell them to receive the light and energy their so their spirits may elevate. Ask them to help you develop along your spiritual path and that they steer you in the direction of elders and mentor who will teach you more.
A great book of prayers to use at your altar is Allen Kardec’s “Collection of Selected Prayers”. I personally use the version of this book printed in Spanish, but there is an English version.
Kneeling in front of my boveda was and is a moving experience that I hold quite dear, and with every new manifestation of it I am reminded of the beauty of my religion, despite its reputation. While some may see pictures of my altar and think me a devil worshiper or blasphemous, I see my altar and am immediately calmed and humbled. My boveda brings me strength. There have been times when I have literally fallen to my knees and wept at my boveda, praying through tears for the strength to get through the day. It is because of reasons and experiences like this that I am firmly against the characterization of these religions as “magic”.
This characterization is a harmful and uninformed caricature of a person’s active and deep faith. “Magic” carries connotations of fantasy and make-believe with it, and I can assure you the faith and belief of practitioners like myself are far from made-up. It is not a thing to play with. These religions hold great power in them, especially for Black people, and can bring bountiful joys into your life. They can also cause chaos in the wrong hands.
So be true to your good intentions. Begin your path with purity, build your altar with passion, and watch how your spirits dazzle you!
As I am mainly writing for an introductory audience, I did not go into as much detail as I could have here. I you would like for me to elaborate on any of the concepts or topics I touched on here, please let me know by writing me at [email protected]. There are also several other great resources online about boveda/altar building and working. Keep in mind, as this is a highly individualistic practice, methods and traditions will vary.
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