Abstract
Lucumí’s vocabulary is strongly related to Yorùbá in southwest Nigeria due to a historical connection stemming from the transatlantic slave trade. It is variously described as an Afro-Cuban language still spoken by contemporary religious devotees, a Cuban dialect of Yorùbá, derived from a mixture of Yorùbá dialects in southwest Nigeria, an archaic form of Yorùbá that has preserved the Nigerian past in Cuba, and/or corrupted or incomplete Yorùbá. The word “lexicon,” however, rarely appears in Lucumí portrayals. Since inadequate linguistic research was undertaken in Cuba while African vernaculars were still spoken outside of ritual and musical contexts in the first decades of the twentieth century, Lucumí explanations are frequently highly presumptuous or speculative. Much contemporary research lacks scholarly rigor and has relied uncritically on anecdotal evidence collected from selected field respondents, whose narratives are frequently compromised by religious identity politics within a hierarchical and secretive spiritual tradition. A growing body of literature about Lucumí has been little challenged and continues to be uncritically recycled into new scholarship and the religious community itself.
Along with critiquing existing literature about uttered Lucumí, this chapter draws on my ethnomusicological field work in Nigeria and Cuba since 1998 to argue that Lucumí has been a lexicon – a memorized corpus of words and phrases largely devoid of syntax – dependent on musical and ritual performance and written sources for almost a hundred years. While much Lucumí analysis has relied solely on transcribed text without any regard for the sonic dimensions of pitch, rhythm, and amplitude of uttered, sung, and drummed texts, I assert that musical structure can be more enduring than linguistic content. By drawing on empirical historical evidence and illustrating my argument with analyses of my field data, published song texts, and commercial recordings, I demonstrate how musical analysis can be harnessed as a powerful method of determining the vestigial relationship between the Lucumí lexicon in Cuba and the Yorùbá language in Africa.
Access this chapter
Tax calculation will be finalised at checkout
Purchases are for personal use only
Similar content being viewed by others
References
Abbilona. (2001). “Yeye bi o bi o suo” [Recorded by Abbilona]. On Ochún: tambor yoruba [CD]. La Habana: Caribe Productions.
Abimbola, W. (1997). Ifá will mend our broken world: Thoughts on Yoruba religion and culture in Africa and the diaspora. Roxbury: Aim Books.
Abimbola, K. (2006). Yorùbá culture: A philosophical account. Birmingham: Iroko Academic Publishers.
Altmann, T. (1998). Cantos lucumí: A los orichas. Brooklyn: Descarga.
Angarica, N. V. (1955). Manual del orihaté. La Habana: n.p.
Angarica, N. V. (2010). El lucumí al alcance de todos. n.p.: Editorial Nuevo Mundo.
Ayorinde, C. (2004). Afro-Cuban religiosity, revolution, and national identity. Gainesville: University Press of Florida.
Bascom, W. R. (1948). William Russell Bascom papers, circa 1930–1979. Berkeley: Bancroft Library, University of California.
Bascom, W. R. (1950). The focus of Santeria. Southwestern Journal of Anthropology, 6, 64–69.
Bascom, W. R. (1951). The Yoruba in Cuba. Nigeria, 14–20.
Bascom, W. R. (1952). Yoruba acculturation in Cuba. Les Afro-Américains. Mémoires de l’Institute Francais D’Afrique Noire, 27, 163–168.
Bascom, W. R. (1969). The Yoruba of southwestern Nigeria. New York: Holt, Rinehart and Winston.
Bouche, P. (1880). Étude sur la langue Nago [ou Yorouba]. Bar-le-Duc: (Études catholiques) Philipona.
Bowdich, T. E., & Havell, R. (1819). Mission from Cape Coast Castle to Ashantee: With a statistical account of that kingdom, and geographical notices of other parts of the interior of Africa. London: John Murray.
Bowen, T. J. (1858). Grammar and dictionary of Yoruba language, with introductory description of country and people of Yoruba. Washington, DC: Smithsonian Institution.
Brandoli, L. (2009). Cantos afrocubanos volume 4: cantos a Oshun primera parte. n.p.: Author.
Brown, D. H. (2003). Santería enthroned: Art, ritual, and innovation in an Afro-Cuban religion. Chicago: University of Chicago Press.
Bruce-Lockhart, J. (2008). A sailor in the Sahara: The life and travels in Africa of Hugh Clapperton, Commander RN. London: I.B. Tauris.
Cabrera, L. (1957). Anagó: Vocabulario lucumí (el yoruba que se habla en Cuba). La Habana: Ediciones C.R.
Cabrera, L. (1980). Yemayá y Ochún: Kariocha, iyalorichas y olorichas. New York: C.R. Publishers.
Castellanos, J., & Castellanos, I. (1990). Cultura afrocubana III: Las religiones y las lenguas. Miami: Ediciones Universal.
Coberg, A. (2011). Cantos especiales – Cantos Yoruba y Iyesa, volume 4. n.p.: Author.
Concordia, M. (2012). The Anagó language of Cuba. Miami: Author.
Cooley, W. D. (2016) [1841]. Negroland of the Arabs examined and explained 1841: Or an enquiry into the early history and geography of central Africa. n.p.: Taylor & Francis.
Crowther, S. (1843). Vocabulary of the Yoruba language, to which are prefixed the grammatical elements of the language. London: n.p.
Crowther, S. (1867). Bibeli mímọ evi ni ọrọ Ọlọrun ti testamenti lailai ati ti titọn. [Translated into Yoruba by Bishop Samuel Adjai Crowther, except Matthew and John, translated by Thomas King.]. London: B. & F.B.S.
Dianteill, E., & Swearingen, M. (2003). From hierography to ethnography and back: Lydia Cabrera’s texts and the written tradition in Afro-Cuban religions. Journal of American Folklore, 116, 273–292.
Ellis, A. B. (1894). The Yoruba-speaking peoples of the Slave Coast of West Africa. London: Chapman and Hall.
Eltis. (2004). The diaspora of Yoruba speakers, 1650–1865: Dimensions and implications. In T. Falola & M. D. Childs (Eds.), The Yoruba diaspora in the Atlantic world (pp. 17–39). Bloomington/Indianapolis: Indiana University Press.
Fagborun, J. G. (1994). The Yoruba koiné – Its history and linguistic innovations. München: Lincom Europa.
Gleason, J. I. (1993). Notes on two sacred Afro-Cuban songs in contemporary settings. Research in African Literatures, 24, 113–121.
Hagedorn, K. J. (2001). Divine utterances: The performance of Afro-Cuban Santería. Washington, DC: Smithsonian Institution Press.
Henze, R., & Davis, K. A. (1999). In authenticity and identity: Lessons from Indigenous language education. Arlington: American Anthropological Association.
Higman, B. W. (1984). Slave populations of the British Caribbean, 1807–1834. Baltimore: Johns Hopkins University.
Johnson, S. (1921). The history of the Yorubas. London: Routledge.
Lander, R. (1830). Records of Captain Clapperton’s last expedition to Africa: 2. London: Colburn.
Law, R. (1997). Ethnicity and the slave trade: ‘Lucumi’ and ‘Nago’ as ethnonyms in West Africa. History in Africa: A Journal of Method, 24, 205–219.
Linguistic Data Consortium. (2008). Global Yoruba lexical database v.1.0. Philadelphia: Linguistic Data Consortium.
Mason, J. (1992). Orin òrìṣà: Songs for selected heads. Brooklyn: Yorùbá Theological Archministry.
Meadows, R. (2017). Ifá tradicional nigeriano: The polemics of “re-yorubized” spirituality in Cuban sound. Doctoral dissertation, University of Pennsylvania, Philadelphia.
Moore, R. D. (2018). Fernando Ortiz on music: Selected writing on Afro-Cuban culture. Philadelphia/Rome/Tokyo: Temple University Press.
Nina Rodrigues, R. (1900). L’animisme fétichiste de nègres de Bahia. Bahia: Reis.
O’Grady, W. D., Dobrovolsky, M., & Katamba, F. (1996). Contemporary linguistics: An introduction (3rd ed.). London: Longman.
Olmsted, D. L. (1953). Comparative notes on Yoruba and Lucumi. Language, 29(2), 157–164.
Ortiz, F. (1939). Brujos o santeros. Estudios Afrocubanos, 3, 85–90.
Ortiz, F. (1965) [1950]. La africanía de la música folklórica de Cuba. La Habana: Editora Universitaria.
Ortiz, F. (1973) [1906]. Los negros brujos. Miami: Ediciones Universal.
Ortiz, F. (1991) [1924]. Glosario de afronegrismos. La Habana: Editorial de Ciencias Sociales.
Ortiz, F. (1993) [1951]. Los bailes y el teatro de los negros en el folklore de Cuba. La Habana: Editorial Letras Cubanas.
Otero, S. (2013). Afro-Cuban diasporas in the Atlantic world. Rochester: University of Rochester Press.
Palmié, S. (2013). The cooking of history: How not to study Afro-Cuban religion. Chicago: The University of Chicago Press.
Pedroso, L. (1995). Obbedi: Cantos a los orishas: traducción e historia. Habana: Ediciones Artex.
Peel, J. D. Y. (2003). Religious encounter and the making of the Yoruba. Bloomington: Indiana University Press.
Raban, J. (1830). A vocabulary of the Eyo or Aku, a dialect of Western Afrika: Vol. 1. London: n.p.
Ramos, M. W. (2011). Orí Eledá mí ó … si mi cabeza no me vende. Miami: Eleda. Org Publications.
Ramos, M. W. (2012). Obí Agbón: Lukumí divination with coconut. Cork: BookBaby.
Ros, L. (1992). “Oshún” [Recorded by Lázaro Ros]. On Olorun I [CD]. La Habana: Egrem.
Szwed, J. F. (1970). Afro-American musical adaptation. In N. E. Whittan Jr. & J. F. Szwed (Eds.), Afro-American anthropology: Contemporary perspectives (pp. 219–228). New York: The Free Press.
Tsang, M. (2013). A different kind of sweetness: Yemayá in Afro-Cuban religion. In T. Falola & S. Otero (Eds.), Yemoja: Gender, sexuality, and creativity in the Latina/o and Afro-Atlantic diasporas (pp. 113–130). Albany: SUNY Press.
Vaughan, U., & Aldama, C. (2012). Carlos Aldama’s life in batá: Cuba, diaspora, and the drum. Bloomington: Indiana University Press.
Villepastour, A. (2010). Ancient text messages of the Yorùbá bàtá drum: Cracking the code. Farnham, England; Burlington, VT: Ashgate.
Villepastour, A. (2014). Talking tones and singing speech among the Yorùbá of Southwest Nigeria. In J. K. Schöpf, G. Lechleitner, & C. Liebl (Eds.), Österreichische Akademie der Wissenschaften. Jahrbuch des Phonogrammarchivs der Österreichischen Akademie der Wissenschaften, 4, 29–46.
Villepastour, A. (2015). The Yorùbá god of drumming: Transatlantic perspectives on the wood that talks. Jackson: University Press of Mississippi.
Villepastour, A. (2017). Speaking with the body in Nigerian and Cuban orisha music musical movements in song, dance, and trance. In J. C. Post (Ed.), Ethnomusicology: A contemporary reader volume II (pp. 267–288). New York/London: Routledge, Taylor & Francis Group.
Waterman, C. A. (1990). ‘Our tradition is a very modern tradition’: Popular music and the construction of pan-Yoruba identity. Ethnomusicology, 34(3), 367–379.
Wirtz, K. (2007a). How diasporic religious communities remember: Learning to speak the ‘tongue of the oricha’ in Cuban Santería. American Ethnologist, 34, 108–126.
Wirtz, K. (2007b). Ritual, discourse, and community in Cuban Santería: Speaking a sacred world. Gainesville: University Press of Florida.
Author information
Authors and Affiliations
Corresponding author
Editor information
Editors and Affiliations
Rights and permissions
Copyright information
© 2020 Springer Nature Switzerland AG
About this entry
Cite this entry
Villepastour, A. (2020). The Cuban Lexicon Lucumí and African Language Yorùbá: Musical and Historical Connections. In: Brunn, S., Kehrein, R. (eds) Handbook of the Changing World Language Map. Springer, Cham. https://doi.org/10.1007/978-3-030-02438-3_183
Download citation
DOI: https://doi.org/10.1007/978-3-030-02438-3_183
Published:
Publisher Name: Springer, Cham
Print ISBN: 978-3-030-02437-6
Online ISBN: 978-3-030-02438-3
eBook Packages: Social SciencesReference Module Humanities and Social SciencesReference Module Business, Economics and Social Sciences