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The Use of Elemental Mercury (Azogue/Vidajan)

In Traditional Practices:

Is It Time For The Orisha Community To Consider Action?

By
Michael J. Lythcott
President
The Lythcott Company
6 Julian Way
Marlboro, NJ 07746-1615
732-617-2076
732-617-2071 (fax)
adeyemi@world.oberlin.edu

Presented to
th
The 8 World Congress of Orisha Tradition and Culture
Havana, Cuba
July 7-13, 200
TABLE OF CONTENTS

I About The Author..................................................................................................... 3

II Opening...................................................................................................................... 4

III Introduction To The Paper ...................................................................................... 4

IV Global Mercury Contamination From Industrial Sources ................................... 5

V Human Health Effects and Exposure limits for Mercury..................................... 6


A. Elemental Mercury.................................................................................................. 6
B. From Methylmercury .............................................................................................. 7

VI The Current Focus on The Cultural Use of Mercury...................................... 10


A. Reports Addressing the Cultural Use of Mercury ............................................ 10
B. Cultural Use Mercury Projects in New York and Chicago.............................. 12

VII Controversy About The Reports and Projects..................................................... 12

VIII Important Considerations for the Orisha Community ...................................... 14

IX What We Can Do .................................................................................................... 15


A. Option One: Do Nothing....................................................................................... 15
B. Option Two: Take some kind of Action................................................................. 15
1. Examples of actions that individuals could take............................................... 15
2. Considerations for our leadership ..................................................................... 16

X References and Notes.............................................................................................. 18

The Use of Elemental Mercury (Azogue/Vidajan) in Traditional Practices: Is It Time For The Orisha Community To Consider Action?
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I About The Author
As President of The Lythcott Company (TLC), Michael J. Lythcott (Awoifa Adeyemi
Alowolodu) specializes in environmental policy development and intercultural
methodologies. He is currently working on ways to involve Orisha Tradition leaders in
New York and Chicago in efforts to develop culturally appropriate educational materials
regarding exposure to mercury. He is the Acting Vice-Chair of the Waste and Facility
Siting Sub-Committee of the National Environmental Justice Advisory Council and a
board member of the National Black Environmental Justice Network. Mr. Lythcott has
been a visiting faculty member at Georgetown and Colorado State Universities and a
field instructor for The New York State School of Industrial and Labor Relations at
Cornell University. Mr. Lythcott is currently a member of the Board of Trustees of
Oberlin College.

Adeyemi began his study and practice of the Yoruba religion in 1968 under the tutelage
of Iya Adunni Olorisha (Susanne Wenger) at Ile Abolubode in Osogbo, Nigeria. He
received Sesefun Obatala from Baba Osupola in Osogbo in 1974. Mr. Lythcott is
currently studying under his Oluwo, Chief Priest Ifayemi Elebuibon the Awise of Osun
State, Nigeria. In September 2001, Adeyemi was initiated as a priest of Ifa (Awoifa) at
the Sacred Ifa Grove in Osogbo, Nigeria. He is completing his study and requirements to
be given permission to begin his practice as a Babalawo.

Additionally, Adeyemi has been a student of and practitioner in the Dahomian, Haitian,
Akan and Santeria religious traditions since 1970. In the Haitian and Dahomian
Voudoun tradition, he studied with Houngan, M. Vincent at Katherine Dunhams Center
in Habitation LeClerc, Port-au-Prince, Haiti, with Houngan M. Georges in New York
City and with Mambo, Anna Branch in Philadelphia. In the Akan tradition, Mr. Lythcott
studied with Nana Okomfohene Oparabea in Ghana and New York and was initiated by
her into the Akonedi and Asuo Gyebi traditions at the Akonedi Shrine in Larteh Kubease,
Ghana. Mr. Lythcott studied Santeria traditions under Priestess Sunta Serrano in The
Bronx, New York.

Mr. Lythcott is an Elder of the Ile and Obatala High Counselor to Babalawo,
Ifademilade Osawoo of the Ile Esan Yoruba Community with branches in Atlanta, New
Jersey and New Orleans.

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II Opening
I salute Oldmare, the Owner of this day. I salute Esu-Elegba and beg him to open up
the pathways of our minds and hearts for this days business. I salute our ancestors upon
whose shoulders we stand. I thank them for their sacrifices, discoveries and lessons that
continue to shape our understanding of the world today. I salute all of the Orisha, whose
children we are and who brought us here to this place for this purpose. I salute the elders,
teachers, leaders, priests, priestesses and all Omo Irunmole who have assembled to
convene this 8th World Congress of Orisha Tradition and Culture. It is an honor for a
humble Awo, such as myself, to be in the presence of such greatness.

III Introduction To The Paper


About a year ago, as I was traveling along two separate paths (the study of Odu Ifa and
furtherance of my professional career) I suddenly found myself at the intersection of the
two. While making a presentation at a conference sponsored by the US Environmental
Protection Agency (EPA), I was introduced to the work that EPA was doing regarding
the cultural use of mercury among followers of Santeria, Lukumi, Candomble, Obeah,
Voudoun, Espiritismo, Palo Mayombe, Curanderismo and other Latino and Afro-
Caribbean religious traditions and folk medicine practices. Because EPA cared enough
to try and present material that was accurate, respectful, culturally sensitive and
appropriate, they asked me to give them my reaction to a draft report on the subject that
was being prepared for final release.

As I reviewed the draft and some of the source materials that were used to develop it, I
was alarmed (but not surprised) by what I felt were some cultural insensitivities, and
some less than accurate representations of our religious customs and practices. I was
most alarmed, however, at what I discovered about the prevalence of global mercury
contamination and the devastating effect that it can have on the health of our families.
The thought that we could be increasing our own body burden of mercury through
traditional practices was deeply disturbing. I quickly realized that the EPA was facing a
sticky dilemma by trying, as outsiders, to introduce change into the traditional practices
of a people with whom they had built up very little trust and rapport.

I was immediately reminded of a story that my father, Dr. George I. Lythcott, told me
about the smallpox eradication program in Nigeria during the 1960s. He was the
Regional Program Director for twenty West African countries. They had reached a point
where they had signed agreements with each of the countries and had inoculation teams
staged in strategic locations throughout the twenty countries poised to begin a
synchronized sweep of mass inoculations designed to bring an end to the deadly disease.

It was at this point that a Yoruba physician on my fathers Nigeria team told him about
the Orisha Sopona, the King of the hot earth whose vengeance was smallpox. The
physician asked about the religious and cultural implications of eradicating smallpox
among the people for whom Sopona was an important deity. A decision was made to
draw a circle on the map and not allow any inoculation teams into the areas deemed

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sacred to Sopona. Phased inoculation plans for Nigeria were re-sequenced to allow for
this region to be the last area of the country to be covered.

With careful planning and outreach, meetings were held with the important Sopona
Priests and Babalawos in the region who then discussed the issues amongst themselves
for months. In the end, a reading was made that indicated that Sopona was so pleased
with the devotion of his priests and his children that he would never visit smallpox on his
people again. It was the Sopona priests that eventually led the inoculation teams into the
villages of that region. From the blessings that were bestowed upon my father at that
time, Obaluaiy became our family Orisha and he serves as the patron saint of my work
in the area of Environmental Justice.

I cannot imagine the intensity and contentiousness of the discussions that must have gone
on between the various concerned parties over the months. I can imagine the courage
that it must have taken to be a part of the process. I also know that some of the toughest
discussions and decisions had to be made right up front and then again right at the end. It
is also possible that the discussions were neither intense nor contentious because Iwa
Pele and our religion provide us with many ways to find balance and to understand and
manage the unanticipated issues, conflicts and contradictions that affect our people.

With this story in my mind and after consulting Ifa and seeking the guidance and
permission of my Oluwo and the distinguished elders in my lineage and tradition, I
agreed to help EPA stimulate a productive discussion among the practitioners of our
various traditions about the use of mercury and the negative health effects of mercury
exposure. This paper is a part of that commitment.

The Purpose of this paper is NOT to attempt to justify or refute statements made by those
outside the Religion regarding the use of elemental mercury (Azogue/Vidajan) in our
Orisha Tradition Religions. Rather, its purpose is to update Congress attendees on the
most recent and pertinent facts regarding mercury contamination and the negative health
effects of mercury exposure. In order to understand the significance of mercury exposure
from cultural practices, it is necessary to first understand the existing mercury burden we
are all subject to from the global pool of mercury contamination and how that existing
contamination affects the health of our families. We will discuss the current focus of
some health agencies on our Orisha Tradition Religions as well as the controversy in the
US Orisha community about what is being written and said about our practices. A further
purpose of this paper is to stimulate a productive discussion about the dangers of mercury
exposure and the steps that could be taken by the Orisha community (alone or in concert
with public health officials) to help protect the health and safety of all Omo Irunmole in
their practice of La Religin.

IV Global Mercury Contamination From Industrial Sources


Mercury exposure has become a worldwide health threat and a cause for concern on the
part of the United Nations as well as many national public health agencies. The United
Nations Environmental Program (UNEP) presented its findings1 and noted its alarm
about mercury contamination at their February 2003 meeting in Nairobi2 The report states

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that once mercury is released into the environment it persists, is highly mobile and
circulates freely between soil, air, water, sediments and the biological organisms
(including humans and animals) that come into contact with it. Current industrial
emissions of mercury add to the persistent, existing global pool of mercury. It is not only
the citizens of industrialized countries, however, that are at risk from exposure to
mercury.

Mercury contamination is spread globally by prevailing wind currents and is then


deposited in soil, water and sediments far from the original source of the contamination.
To compound this dispersal effect, mercury both bioaccumulates and biomagnifies i up
the food chain especially in fish and marine mammals who multiply, migrate and spread
the contamination even further. Dispersed methyl mercury collects in smaller biological
organisms, which are eaten by smaller fish, which are in turn eaten by larger and then
larger fish and marine mammals. The higher up you go in the marine predator food
chain, the higher the concentration of mercury in the tissue of those fish or mammals is
likely to be. As the top predator in the food chain, humans are particularly at risk for
mercury exposure and accumulation in their bodies especially among groups of people
for whom fish forms a significant component of their diet. This global dispersion of
mercury was validated by a study that found significant amounts of mercury
contamination in Arctic soil, water, sediments, fish, marine mammals and humans. 3 The
Arctic is about as far away as you can get from the sources of mercury pollution.

V Human Health Effects and Exposure limits for Mercury


Mercury and its various compounds are highly toxic especially to the developing nervous
system. Most human exposure to mercury happens in three ways; the inhalation of
vapors emitted from elemental (liquid) mercury, exposure to mercury-laden pollution and
the consumption of fish that are contaminated with methylmercury. All of these types of
exposures are known to cause serious adverse health effects.

A. Elemental Mercury
Elemental mercury is a heavy metal that appears as a liquid at room temperature.
According to the United Nations Study, the main sources of exposure to elemental
mercury are from dental amalgams local pollution, occupational exposure, certain
cultural and ritualistic practices, and some traditional medicines.4 Additional exposures
result from the personal use of some skin lightening creams and soaps. In addition to
being absorbed through the skin, in the liquid state, mercury gives off vapors, which are a
known neurotoxicant. The tissues of the lungs absorb about 80% of inhaled vapors. The
toxic effects of this type of exposure are known to impair brain development in growing
children and developing fetuses in the womb of exposed mothers. Negative health effects

i
The term bioaccumulation refers to the net accumulation over time of metals within an organism from
both biotic (other organisms) and abiotic (soil, air, and water) sources.
The term biomagnification refers to the progressive build up of some heavy metals (and some other
persistent substances) by successive trophic levels meaning that it relates to the concentration ratio in a
tissue of a predator organism as compared to that in its prey. (AMAP (1998): Assessment report: Arctic
Pollution Issues. Arctic Monitoring and Assessment Programme, Oslo, 1998)

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associated with the kidney and thyroid have also been observed. Symptoms of exposure
to mercury vapor include spontaneous abortion, tremors, emotional instability, insomnia,
memory loss, neuromuscular changes, and persistent headaches. Massive exposure to
mercury vapor has been known to cause death. If elemental mercury is spilled in an area
where humans live and not effectively cleaned up, it can contaminate those living
quarters for years.

B. From Methylmercury
Methylmercury is the form of mercury that is of most concern in terms of human health
because it has the capacity to collect in organisms. As is true with elemental mercury,
once introduced into the body, methylmercury readily passes the placenta barrier and the
blood-brain barrier. Ingested methylmercury produces the same negative health effects
that are associated with exposure to elemental mercury (mentioned above). Inorganic
mercury compounds have also been found in the breast milk of nursing mothers that have
ingested methylmercury.5

As stated earlier, fish consumption is the main exposure pathway of methylmercury for
humans. To help consumers sort all of this out, the United Nations compiled a list of the
maximum allowed or recommended levels of mercury in predatory and non-predatory
fish as established by various countries. The following table also contains examples of
tolerable intake levels of mercury or methylmercury.

Examples of maximum allowed or recommended levels of mercury (Hg) in fish in various countries and by WHO/FAO
(based on submissions to UNEP, unless otherwise noted).6
Maximum
Country/ Type of Tolerable intake levels
Fish type allowed/recommend
Organization measure *1
levels in fish *1
Australia Fish known to contain high levels of 1.0 mg Hg/kg The Australian Tolerable Weekly
mercury, such as swordfish, southern Food Standards Intake: 2.8 g Hg/kg
bluefin tuna, barramundi, ling, orange Code body weight per week
roughy, rays, shark for pregnant women.
All other species of fish and crustaceans 0.5 mg Hg/kg
and molluscs
Canada All fish except shark, swordfish or fresh 0.5 ppm total Hg Guidelines/ Provisional Tolerable
or frozen tuna (expressed as total mercury Tolerances of Daily Intake: 0.47 g
in the edible portion of fish) Various Hg/kg body weight per
Chemical day for most of the
Maximum allowable limit for those who 0.2 ppm total Hg Contaminants in population and 0.2 g
consume large amounts of fish, such as Canada Hg/kg body weight per
Aboriginal people day for women of child-
bearing age and young
children
China Freshwater fish 0.30 mg/kg Sanitation
standards for
food

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Maximum
Country/ Type of Tolerable intake levels
Fish type allowed/recommend
Organization measure *1
levels in fish *1
Croatia Fresh fish Rules on
Predatory fish 1.0 mg Hg/kg quantities of
(tuna, swordfish, molluscs, crustaceans) 0.8 mg methylHg/kg pesticides,
toxins,
All other species of fish 0.5 mg Hg/kg
mycotoxins,
0.4 mg methylHg/kg
metals and
Canned fish (tin package) histamines and
Predatory fish 1.5 mg Hg/kg similar
(tuna, swordfish, molluscs, crustaceans) 1.0 mg methylHg/kg substances that
can be found in
All other species of fish 0.8 mg Hg/kg the food..
0.5 mg methylHg/kg
European Fishery products, with the exception of 0.5 mg Hg/kg Various
Community *2 those listed below. wet weight Commission
decisions,
Anglerfish, Atlantic catfish, bass, blue 1 mg Hg/kg regulations and
ling, bonito, eel, halibut, little tuna, wet weight Directives
marlin, pike, plain bonito, Portuguese
dogfish, rays, redfish, sail fish, scabbard
fish, shark (all species), snake mackerel,
sturgeon, swordfish and tuna.
Georgia Fish (freshwater) and fishery products 0.3 mg Hg/kg Georgian Food
Quality
Fish (Black Sea) 0.5 mg Hg/kg
Standards 2001
Caviar 0.2 mg Hg/kg
India Fish 0.5 ppm total Hg Tolerance
Guidelines
Japan Fish 0.4 ppm total Hg/kg Food Sanitation Provisional Tolerable
0.3 ppm methylHg Law - Weekly Intake: 0.17 mg
(as a reference) Provisional methylHg (0.4 g/kg
regulatory body weight per day)
standard for fish (Nakagawa et al., 1997).
and shellfish
Korea, Fish 0.5 mg Hg/kg Food Act 2000
Republic of
Mauritius Fish 1 ppm Hg Food Act 2000
Philippines Fish (except for predatory) 0.5 mg methylHg /kg Codex
Alimentarius
Predatory fish (shark, tuna, swordfish) 1 mg methylHg/kg
Slovak Freshwater non-predatory fish and 0.1 mg total Hg/kg Slovak Food
Republic products thereof Code
Freshwater predatory fish 0.5 mg total Hg/kg
Marine non-predatory fish and products 0.5 mg total Hg/kg
thereof
Marine predatory fish 1.0 mg total Hg/kg
Thailand Seafood 0.5 g Hg/g Food Containing
Contaminant
Other food 0.02 g Hg/g Standard

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Maximum
Country/ Type of Tolerable intake levels
Fish type allowed/recommend
Organization measure *1
levels in fish *1
United Fish 0.3 mg Hg/kg European
Kingdom (wet flesh) Statutory
Standard
United Fish, shellfish and other aquatic animals 1 ppm methylHg FDA action US EPA reference dose:
States (FDA) level 0.1 g methylHg/kg
body weight per day
States, tribes and territories are 0.5 ppm methylHg Local trigger
responsible for issuing fish consumption level
advise for locally-caught fish; Trigger
level for many state health departments:
WHO/FAO All fish except predatory fish 0.5 mg methylHg/kg FAO/WHO JECFA provisional
Codex tolerable weekly intake:
Predatory fish (such as shark, swordfish, 1 mg methylHg/kg Alimentarius 3.3 g methylHg/kg
tuna, pike and others) guideline level body weight per week.
Note: 1 Units as used in references. mg/kg equals g/g and ppm (parts per million). It is assumed here that fish
limit values not mentioned as wet weight or wet flesh are most likely also based on wet weight, as this is normally
the case for analysis on fish for consumers.
2 The European Commission has recently (February 2002) revised the previous maximum limit values for
mercury in a small number of specific fish species for consumption (Commission Regulation No 221/2002 of 6
February 2002). These changes are not reflected in the table.

In 2001, the United States Environmental Protection Agency (EPA) issued a document
that calculated consumption limits of allowable (considered safe per current science) fish
meals per month based on the ranges of methylmercury in the consumed fish tissue. 7
The EPA used the following assumptions to establish the consumption limits contained in
the chart below.
Consumer adult body weight of 72 kg (158.73 lbs.) (less meals recommended if
lower body weight);
Average fish meal size of 0.23 kg (0.5071 lbs.);
Time-averaging period of 1 month (30.44 d);
EPA's reference dose for methylmercury (0.1 g/kg body weight per day)

US EPAs monthly fish consumption limits for methylmercury (US EPA, 2001b).
Max. number of fish meals/month Fish tissue concentrations (ppm = mg/kg, wet weight)
16 > 0.030.06
12 > 0.060.08
8 > 0.080.12
4 > 0.120.24
3 > 0.240.32
2 > 0.320.48
1 > 0.480.97
0.5 > 0.971.9
None (<0.5)* > 1.9

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* None = No consumption recommended.
> means above (example > 0.060.08 means: above 0.06 to 0.08)

VI The Current Focus on The Cultural Use of Mercury


A. Reports Addressing the Cultural Use of Mercury
Worldwide cultural uses of mercury can in no way be considered a significant contributor
to the global pool of mercury contamination. Given this level of global contamination,
however, an individual who comes into contact with mercury through cultural practices
and traditional medicinal preparations can be dangerously increasing their already
existing body burden of mercury.

The United Nations Report cites research that has documented the use of elemental
mercury in some Traditional Chinese Medicines and other Traditional Asian Medicines.8
There is also a well-documented history of the use of various forms of mercury in Hindu
religious practices as well as both Vedic and Siddha medical and healing traditions.9 US
government health agencies and university researchers are currently contributing to an
emerging body of research and reportage that is focusing on the use of elemental mercury
in our Orisha Tradition Religions as practiced in the Diaspora as well as in Voudoun,
Espiritismo, Palo Mayombe, Curanderismo and other Latino and Afro-Caribbean
traditions and folk medicine practices. 10

In February 2003, the United States Environmental Protection Agency (EPA) released
their document: Task Force on Ritualistic Uses of Mercury Report. 11 The report is
based on a thorough literature search and field interviews conducted with practitioners
and followers of the targeted cultural traditions. Among the findings regarding the use of
mercury among the target populations, the EPA report notes the following:

M ercury is used in a variety of ways to attract luck,


love, or money; to protect against evil, or to speed the
action of spiritual works, as proposed by spiritual or folk
traditions. Popular books on Santera feature r ecipes
for spiritual works that contain mercury [10e,f]. Zayas and
Ozuah [10a] found that botanica personnel most commonly
recommended carrying mercury as an amulet in a sealed pouch
(49%) or pocket (32%), or sprinkling mercury in the home
(29%). A survey of Latin American and Caribbean residents
of the Bronx [10g] reported these uses as well as burning
mercury in a candle, mixing it with perfume, and sprinkling
it in the car. Wendroff [10b] reported that 13 of 28 New
York botanicas prescribed sprinkling mercury indoors.
Ingestion of mercury has also been documented in Mexican
American communities as a treatment for the culturally
bound intestinal disorder empacho [10h,i]. Mercury is
sometimes mixed with water or other liquids and used to

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clean the home, added to spiritual baths, or placed under
the bed in a cup of water [10a,b, d, g].

T he extent of mercury use is unknown, but several studies


have collected data that indicate its use is prevalent in
some areas. Johnson [10g] surveyed 203 Latin American and
Caribbean adults in New York City; 44% of Caribbean and 27%
of Latin American respondents reported mercury use. Six
percent of Latin American and 12% of Caribbean mercury
users said they used it daily; 54% of Latin American and
50% of Caribbean mercury users said they used it
occasionally. It is of interest that nearly two-thirds of
the user and non-user respondents (with no significant
difference between the two groups) said they would welcome
having indoor air measurements or biological testing for
mercury. Eighty-two percent said they obtained elemental
mercury from a botanica; 3% brought it with them when they
emigrated to the United States; 6% got it from their job, a
pharmacy, their landlord, or their parents; and 9% did not
specify a source.

A survey in Hartford Connecticut, conducted by the


Hispanic Health Council, found that of 108 Latino and West
Indian residents of Hartford, only 8% reported using
mercury, while 17% knew of its use. Of 10 spiritists and
folk healers interviewed, only one reported currently using
mercury in the home, although all knew about the practice
(Toal B. Connecticut Department of Health. Personal
Communication, August 2, 2001.). Zayas and Ozuah [10a]
found that the source of recommendation for mercury use was
reported as a family member (39%), spiritualist (39%), or
friend (37%), while santeros (Santera priests) were
mentioned by only 10%. In a survey of 79 Latino residents
of Chicago, Illinois, 16 (1 male, and 15 females) reported
that they had used metallic mercury on several occasions.
Half knew someone outside of the family, who used mercury
and one-fourth knew someone within the family who used it.
One of the 16 reported current use of mercury at least once
a month, three reported using it during the prior year, and
12 said they used it more than a year ago [10c].

W endroff describes in an unpublished study carried out in


fall 1990 by Dr. Deborah Arbit, a chief resident at the
State University of New York-Downstate Medical Center. A
survey of 100 women patients, mostly Haitian and Hispanic,
revealed 25% who were familiar with the spiritual use of
mercury, but were not users nor did they have users in
their household. One patient reported using mercury by
mixing it with her cologne and applying it daily 2 years
before she gave birth to a child. Her urine and that of her

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newborn child were negative for mercury as were cord blood
and amniotic fluid. However, her breast milk was reported
to contain 57 g/L of mercury (Wendroff AP. Study of
mercury use in New York City. 1999.).

B. Cultural Use Mercury Projects in New York and


Chicago
Two major projects regarding the cultural use of mercury are being conducted in New
York City and Chicago. The National Institute of Environmental Health Sciences
(NIEHS) has awarded a $2 Million Environmental Justice Grant for a five-year
collaborative effort in the Bronx to address the issue of mercury exposure including the
cultural use of mercury especially among children and pregnant women. The
collaboration is between Montefiore Hospital, Einstein College of Medicine, the South
Bronx Clean Air Coalition and various other community activists and leaders. The
project will examine urine specimens of children in clinics and evaluate the distribution
of mercury through botanicas and Santeria rituals that might expose pre-schoolers. The
education component of the project will begin with focus groups to gather information
that will help project personnel better understand the sensitivities, cultural realities and
needs of the target population and of the practitioners that serve their religious needs.
Educational materials will be developed based on these learnings to help residents
understand the harm associated with exposure to mercury.12

The National Association of City and County Health Officials (NACCHO) is using a
grant from the EPA and the Agency for Toxic Substances and Disease Registry (ATSDR)
to fund pilot projects with the Health Departments of both New York City and Chicago.
The project will provide information and technical resources to assist these local public
health agencies (LPHAs) in preventing mercury poisoning, with a specific emphasis on
culturally specific uses of mercury. It is hoped that the project will: enable LPHAs to
work with their community partners to conduct research on effective community
collaboration and education approaches that will assist in addressing culturally sensitive
public health issues, and specifically the prevention of mercury poisoning. 13

Various State and Local health agencies have published pamphlets in English, Spanish
and Kreyol that have attempted to reach the people that are going to botanicas to
purchase mercury and educate them about its dangers. Evidence indicates that these
efforts have been met with limited success. Other governmental agencies focused their
attention on botanica owners in a heavy-handed attempt to get them to put warning labels
on each vial of mercury that they sell. By all accounts, all that those efforts have done is
to drive the sale of mercury underground.14

VII Controversy About The Reports and Projects


There has been a considerable amount of controversy in the US Orisha community about
these reports and about the narrow focus that various researchers and US health agencies
have put on mercury use in our religious/cultural community. With all of the major
sources of environmental mercury15 and the need to curtail them, Why? it is asked, is
the government focusing on the relatively minor amounts of mercury released into the

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atmosphere from so called cultural uses? There is also some concern about the fact
that the focus and publicity is being put on the Latino and Orisha communities and not
the Chinese and Hindu communities who also use various forms of mercury in their
religious and traditional practices. There is a fear that such attention will feed into the
existing misunderstandings and stereotypes about Orisha worship.

Another set of issues has been raised about the validity of the research on the cultural
uses of mercury itself.16 It is felt in some quarters that the research is too non-random,
too anecdotal and in many cases does not reflect a rigorous scientific approach to
discovery and understanding. Some practitioners feel that existing reports tend to put the
responsibility for the use and prescribing of mercury on priests and priestesses of the
religion. Eric Canales is a Palero and Omo Shango who was born into the religion in
East Harlem and serves as community liaison for the New York Academy of Medicine.
During an interview with him, he told me that while he has seen and heard about mercury
use in his community over the years, it is much more likely to be used and prescribed by
folk healers than by priests and priestesses in the religion.

All of these problems are readily acknowledged in the EPA Task Force Report:

A lthough a significant number of studies have been


completed, it is difficult to draw many solid conclusions
from them. Data gathered to date are largely based on self-
reports. Problems identifying willing participants result
in small or non-representative samples, or both. Most data
have been gathered in the New York metropolitan area. Not
enough attention has been given to characterizing
populations that use mercury and their underlying belief
systems. Mercury use is often casually attributed to
Santera, without evidence that it is more prevalent in
that religion than in other spiritual or cultural
17
traditions.

In order for the United Nations, NIEHS and NACCHO projects to be successful (even in
their own terms), they will have to develop culturally sensitive educational materials that
will be accurate, appealing and acceptable to religious leaders and the families that are
potentially being exposed to mercury through traditional religious and folk medicine
practices. It is inconceivable that they could effectively accomplish this goal by
themselves without the active participation and input from respected and knowledgeable
cultural leaders and religious practitioners. Because of a general rejection of outside
influences and interference and in reaction to the motives and bungling missteps of some
early researchers and activists, many Orisha Tradition practitioners and cultural leaders
are not currently open to any such discussion, participation or cooperation.

Not all practitioners are closed to the notion of careful participation in the discussions and
plans around protecting our families from possible mercury exposure. Many practitioners
and community representatives participated in the development of information contained
in the EPA Task Force Report. One of those participants, Baba Eric Canales is also

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working closely with Dr. Hal Strelnick, the Principal Investigator for the NIEHS project
in the Bronx. The author of this paper is working with EPA and NACCHO to help
stimulate productive discussions within the Orisha community about the issue of mercury
use and exposure. On the web site of the Lukumi Church of Orishas18, Baba Oshailu
Americo Paez reminds us that the goal of our practice of the religion is for both health
and wellness:
...our concern at Lukumi Church of Orishas is "health" and "well-being". We encourage
readers to be more aware of their own practices and research the truth about the laws
and the risks of mercury use.19

VIII Important Considerations for the Orisha Community


Practitioners and followers of our Orisha Tradition Religions have been justifiably
suspect over the years of the actions and intentions of outsiders regarding our customs,
traditions and practices. This cautionary stance and the careful, oral transmission of
information from one generation to the next through a discreet spiritual lineage has
undoubtedly helped us to keep our customs, traditions and practices in tact over the
centuries. It is a precaution that has served us well and will continue to do so. At the
same time, however, when the health and wellness of our families are at stake, serious
discussions need to happen and critical decisions need to be made.

Many of the Omo Orisha that I have spoken with about the mercury issue have expressed
their upset that the government would try to influence any of our practices and traditions.
They reject the notion out of hand and with it the message about the dangers of mercury
contamination. Many have been upset about inappropriate and culturally insensitive
words that have been used in various pamphlets and reports describing our beliefs and
practices. Some have denied that our people are using mercury in any way that is
connected to the religion, or for any purpose whatsoever. Some are resentful of one
particular crusader who has written to every elected official possible complaining about
our magico-religious use of mercury that is polluting buildings that others have to live
in.

I am a humble Awo and not a scientist and I deeply respect the differing feelings that are
being expressed by my brother and sister practitioners. At the same time, however, I
have been struck by a simple logic regarding mercury exposure and the health and
wellness of our people. It goes like this:

1. Exposure to mercury poses very real and serious health risks to our people.
2. Most of that exposure will come from dental amalgams, environmental pollution
and fish consumption.
3. A little mercury in your body is bad. More mercury in your body is worse.
4. When one person mishandles mercury, many people can be affected.

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5. Whether it is through official religious practices or not, many of our people are
being exposed to additional amounts of mercury in an attempt to acquire health
and well being through folk, traditional and cultural practices.
6. Messages about this mercury use are coming from outside sources from people
that have different motives and that are often difficult to listen to, trust or believe.
7. These outsiders are attempting to craft messages directed to our people about
the hazards of mercury exposure. Working on their own, they are likely to fail.
8. As priests, religious and cultural leaders and Omo Orisha, we have a
responsibility to take actions that are in the best interest of our people.
9. We must therefore, I believe, find a way, by ourselves, or in conjunction with
others to discuss the mercury issue with our people and help in the development
of materials that can be used to help them understand the risks associated with
mercury use.

IX What We Can Do
There are ranges of options that we have at our disposal regarding the issue of mercury
contamination and exposure. Given the devastating effects of mercury poisoning, I
propose that these options be discussed and given serious consideration.

A. Option One: Do Nothing


If we do nothing, I fear that we may have to bear some responsibility if the people that
we could have influenced continue to put themselves in harms way with mercury
exposure. While it is true that we are not public health officials and educating people
about environmental health risks is not our job, we also know that the following
statement is generally true: When a government agent speaks to our people about their
personal behavior and lifestyles, many of them listen with only one ear. When we speak
to them about the same issues, they are more likely to listen with both ears.

B. Option Two: Take some kind of Action


If we decide to take some kind of action, it does not mean that we are admitting that what
other people are writing about our religion, our cultural practices and us is true. All it
means is that we understand the dangers of mercury exposure and that we are interested
in helping our people understand what those dangers are as well. There are actions that
could be taken by each of us as individuals. There are also actions that the leaders of our
various traditions might consider.

1. Examples of actions that individuals could take


If you use mercury in your work or if you know anyone else that does, find out
how to handle it safely. There are many documents available that describe how to

The Use of Elemental Mercury (Azogue/Vidajan) in Traditional Practices: Is It Time For The Orisha Community To Consider Action?
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handle mercury safely and how to clean it up and dispose of it properly if it is
spilled.20 Make sure that anyone who needs to know, knows.

Initiate discussions about mercury among the people that you influence. If you
discover that they come into contact with mercury, make sure that they are aware
of the dangers and the precautions. If you know of alternate treatments that do
not involve the use of mercury, recommend them.

Help others shape the message. Find out if the public health agencies in your
location are working on mercury-related health education materials targeted to our
people. Help them put things in the right tone and frame of mind. They have the
resources and we have the knowledge and expertise about how they can be used
to maximum effect. If you need support in this effort, contact me at the address
below.

Join the mercury discussion groups of practitioners that are being organized in
New York and Chicago. If you are interested in participating, contact me at the
following address:
Michael J. Lythcott (Awoifa Adeyemi Alowolodu)
The Lythcott Company
6 Julian Way
Marlboro, NJ 07746-1615
732-617-2076
732-617-2071 (fax)
Adeyemi@world.oberlin.edu

Take a stand for your people on the use of mercury and the dangers of mercury
exposure and let others know how you feel. Make sure that your local botanica
owner knows how you feel about the casual prescribing, sale and handling of
mercury without the proper product warnings and consumer education.

2. Considerations for our leadership


Those of us attending the World Congress represent a broad spectrum of Orisha traditions
and lineages. We have come together from around the world because of all that we share
in common and to make sure that any differences that we have in our practices do not
cause us to loose sight of the fact that we are all one Orisha family and the children of the
same God.

It would be productive if at a gathering such as this, we were to hold a discussion about


the importance and use of mercury in the religion. Is mercury required for the work that
we do? Is it essential for that work, or can it be replaced with a safer ingredient? Do any
of our traditions do the same work but without the use of mercury? What do they use and
what results do they get? Do we, as a spiritual community, want to take an official stand
about the dangers of mercury exposure and the use of mercury in our practices? Do we
want to make a statement to others, on the fringes of the religion that are prescribing and
using mercury with our people?

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Change is coming and we have a small window of opportunity to get ahead of the curve.
Public health offices all over the United States and in other parts of the world are
preparing to develop mercury-related health education materials targeted to the followers
of Orisha Tradition Religions. Do we want to speak to our people about mercury use
ourselves before the outsiders muddy the waters? If so, what will we say and how will
we disseminate the word? Failing that, do we want to work with those that are
developing the public health materials to make sure that they do not contain falsehoods
and misrepresentations about our religion and our practices? What price do we pay for
taking action? What price do we pay for doing nothing?

I am prepared, respectfully, to help facilitate this discussion. For the next few months, I
will have the resources to hold discussion groups in both New York and Chicago. Who
can speak for us better than we ourselves?

It is my fervent prayer that those that read this paper will seriously consider what has
been written and the questions that have been posed. The very existence of a vibrant
Orisha community in the Diaspora is a living testament to the fact that our religion has
the capacity to adapt to new realities and new life circumstances. Scientists and health
educators may be good with science and health issues but they are notoriously lacking in
the arena of cultural understanding, respect and sensitivity. How can we be upset about
the image that they paint of us if we do not take the opportunity to shape our own image?
I ask the questions that are the purpose of this paper: Is it time for the Orisha Community
to consider action? Is it time for us to act?

May IFA continue to bless you and everything that you touch with high intention.

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X References and Notes
1
Global Mercury Assessment Report:
http://www.chem.unep.ch/mercury/Report/Final%20Assessment%20report.htm
UNEP Chemicals / 11-13, chemin des Anmones CH-1219 Chtelaine, Genve Switzerland /
Phone: +41 22 917 1234 / Fax: +41 22 797 3460 / E-mail: chemicals@unep.ch / Website:
http://www.chem.unep.ch/
2
Poverty Alleviation, The Environment, Sustainable Development In A Globalized World
Governing Council/Global Ministerial Environment Forum, 22nd Session Nairobi, Kenya, 3-7
February 2003 http://www.unep.org/GoverningBodies/GC22/Highlights.asp
3
(AMAP (1998): Assessment report: Arctic Pollution Issues. Arctic Monitoring and
Assessment Programme, Oslo, 1998 http://esb.naturforvaltning.no/amap.htm
4
Global Mercury Assessment Report: UNEP Chemicals, page 44
http://www.chem.unep.ch/mercury/Report/Final%20Assessment%20report.htm
5
Agency for Toxic Substances and Disease Registry (ATSDR). Toxicological Profile for
Mercury. Atlanta: U.S. Department of Health and Human Services, Public Health Service,
ATSDR; 1999 http://www.atsdr.cdc.gov/toxprofiles/tp46.html
6
Global Mercury Assessment Report: UNEP Chemicals, page 51
http://www.chem.unep.ch/mercury/Report/Final%20Assessment%20report.htm
7
United States Environmental Protection Agency. Water Criterion for the Protection of
Human Health: Methylmercury (2001b) (EPA-823-R-01-001)
http://www.epa.gov/waterscience/criteria/methylmercury/document.html
8
Ernst, E and Coon, J Thompson: Heavy metals in traditional Chinese medicines: A systematic
review Clinical Pharmacology & Therapeutics December 2001; Vol 70, No 6 497-504
9
Yogasri Svami Yogananda Giri : Siddha Matsyendra Natha
http://www.hinduism.it/matsy-na.htm

S. Srinivasan and S. Ranganathan: Metallurgical Heritage Of India


Department of Metallurgy, Indian Institute of Science, Bangalore
http://www.metalrg.iisc.ernet.in/heritage.html

Siddha Medicine Man: Hinduism Today, September 1987


http://www.hinduismtoday.com/archives/1987/09/1987-09-04.shtml

Holi's Harmful Chemicals: Hinduism Today, September, July, August, September


2002
http://www.hinduismtoday.com/archives/2002/7-9/59_holi.shtml

Meet the Real Sadhus of Rishikesh: Rajiv Malik, New Delhi


Hinduism Today, August, 1995
http://www.hinduism-today.com/archives/1995/8/1995-8-04.shtml

The Use of Elemental Mercury (Azogue/Vidajan) in Traditional Practices: Is It Time For The Orisha Community To Consider Action?
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10

a. Zayas LH, Ozuah PO. Mercury use in Espiritismo: A survey of botanicas.


Am J Pub. Health 1996; 86:111112.

b. Wendroff A. Domestic mercury pollution. Nature. 1990;347:623.

c. Chicago Department of Public Health. Mercury use in the Hispanic community of


Chicago. Chicago: Office of Hispanic Affairs, City of Chicago Department of Public
Health;1997.

d. Riley DM, Newby CA, Orlando-Leal T, Thomas V. Assessing mercury vapor exposure
from cultural and religious practices. Environ Health Perspect. 2001;109(8):779784.

e. Nez LM. Santera: A Practical Guide to Afro-Caribbean Magic. Dallas: Spring


Publications; 1992.

f. Gonzlez-Wippler M. The Santera Experience: A Journey into the Miraculous. St.


Paul, MN: Llewellyn Publications; 1992.

g. Johnson, C. Elemental mercury use in religious and ethnic practices in Latin


American and Caribbean communities in New York City. Popul Environ J.
1999;20:443 453.

h. Geffner ME, Sandler A. A folk medicine remedy for gastroenteritis. Clin Pediatr.
1980;19(6):435 436.

i. Trotter II R. Greta and Azarcon: A survey of episodic lead poisoning from a folk
remedy. Hum Organ. 1985;44(1):64 72.
11
Task Force on Ritualistic Uses of Mercury Report. United Stated Environmental Protection
Agency. Office of Emergency and Remedial Response. Washington, DC 20460.
(OSWER 9285.4-07) (EPA/540-R-01-005)
http://www.epa.gov/superfund/action/community/mercury.pdf
12
NIEHS/ELSI Montefiore Medical Center South Bronx EJ Partnership and Ethical Issues in
Environmental Health 1 R25 ES012103-01 Principal Investigator: A. H. Strelnick
http://www.niehs.nih.gov/translat/elsi/abstract.htm
13
NACCHO Programs: Public Health Issues and Practice Team; Cultural Uses of Mercury
http://www.naccho.org/project87.cfm
14
Mercury Rising by Smita Paul: City Limits Magazine. February 2003 pp: 26-30,42.
http://www.citylimits.org/content/articles/articleView.cfm?articlenumber=927
15
NOTE:
Examples of important sources of anthropogenic releases of mercury:
Releases from mobilisation of mercury impurities:
Coal-fired power and heat production (largest single source to atmospheric emissions)
Energy production from other fossil carbon fuels
Cement production (mercury in lime)

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Mining and other metallurgic activities involving the extraction and processing of virgin and
recycled mineral materials, for example production of:
- Iron and steel
- Ferromanganese
- Zinc
- Gold
- Other non-ferrous metals
Releases from intentional extraction and use of mercury:
Mercury mining
Small-scale gold and silver mining (amalgamation process)
Chlor-alkali production
Use of fluorescent lamps, instruments and dental amalgam fillings
Manufacturing of products containing mercury, for example:
- Thermometers
- Manometers and other instruments
- Electrical and electronic switches
Releases from waste treatment, cremation etc. (originating from both impurities
and intentional uses of mercury):
Waste incineration (municipal, medical and hazardous wastes)
Landfills
Cremation and cemeteries (release to soil)
(Global Mercury Assessment Report: UNEP Chemicals, page 9)
16
Mercury Rising by Smita Paul: City Limits Magazine. February 2003 pp: 26-30,42.
http://www.citylimits.org/content/articles/articleView.cfm?articlenumber=927
17
Task Force on Ritualistic Uses of Mercury Report. United Stated Environmental Protection
Agency. Office of Emergency and Remedial Response. Washington, DC 20460.
(OSWER 9285.4-07) (EPA/540-R-01-005) page 3
18
Home Page: Lukumi Church of Orishas New York
http://www.lukumichurch.com/ot%20winterspring2002.htm
19
The Ritualistic Use of Mercury by Oshailu Americo Paez
http://www.lukumichurch.com/ot%20summer2001%20art3.htm
20
State of Illinois, Division of Environmental Safety and Health, Document 14.5: Safe
Handling of Mercury and Mercury Compounds
http://www.llnl.gov/es_and_h/hsm/doc_14.05/doc14-05.html#appb

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