dominican popular religiousness Voodoo Religion, Gagá Ritual and the Cult of the Dead B Carlos Andújar
The First Year Cabo Is a commemoration that should coincide with the first anniversary of a person’s passing, it is structured very similarly to the ceremony described previously (music, dance, occasional spiritual possessions by the deceased, food, toasts and drinks, etc.). This practice is often seen in other parts of the country as well, but without drums.
Banco de Palo This celebration takes place at a time that is not determined by the organizers; it falls anywhere from the fourth to the seventh year anniversary of a person’s death. The objective of the ceremony is –on one hand, to present the deceased with a last farewell, in the company of all his/her relatives; and on the other, to mark the date in which the mourning relatives conclude their bereavement period (usually entailing discontinuation of the use of black garments) which normally takes place upon finalization of the ceremony.
The Gagá The Gagá, overflowing with symbolism connects –in a very pleasant manner– all the sacred needs by means of an assortment of rituals aimed at satisfying the unique and demanding egos of the Deities; while at the same time liberating the tension and social inhibitions of the “human flesh,” producing an authentic environment for laughter, joy, sacred representations, symbolisms, worship and emancipation of the soul. It is a true sacred feast in which the earthly world –material aspect– is very much present. The Gagá is a socio-religious cult associated with voodoo religion, which is practiced in many Bateys located throughout our nation; it is an activity of imminently Haitian origin. Given the unique environment of the Bateys, the cult is of Haitian-Dominican nature. Not only because a great number of its members are Dominicans and because the Batey is a community inhabited by individuals of both nationalities, but also because Dominican participants embrace the same sacred commitments as do Haitian participants. This cult is blended by a significance presence of secular elements which, above all, begin with Holy Friday when the Gagá usually leaves the Batey and moves around and about demonstrating his dexterity: be it rhythm, dancing skills, attire; or the ability to capture and/or gather the Luas (gods) that perform as mystical sponsors B But the symbolic and mystical force of the Gagá cult begins very early, with the arrangements that are initiated a month prior to Holy Week B These rituals are initiated with a communication with the Deities that aims to gratify them with the celebration of the ceremony. This communication can be achieved by means of a spiritual possession or through a dream. These events and experiences are followed by a request for endowment of sacred powers which is made to the king of the cemetery, Saint Elias of Monte Carmelo (The Cemetery Baron at the Voodoo mausoleum). This is probably the most sacred of all ceremonies, and it is lead by the Priest (in charge of conducting a religious ceremony, of whichever nature) responsible for the organization of the cult. Why visit the cemetery… in search of what? Gagá is a special celebration that, in conjunction with the voodoo religious system, upholds its own physiognomy that –in some instances– is represented as a challenge between good and evil. As a confrontation amongst sacred powers. since we should not overlook the fact that during Holy Week the altars remain “fallen” (on the ground, not fit for mystical events), and that the Saints are kept “face down,” as if the Deities were on “vacation” or recession B Cemeteries are 358