The photos of two Iremes alongside the Alma Mater of the University of Havana are sparking debate on social media as they represent an unprecedented event in nearly three centuries of the institution's history.
The profile of Facebook Abakuá manifesto shared the images with a note that states: "We will continue to uphold the honor of the Abakuá community to the level it deserves. It is necessary for many to engage in the workings of the historical wheel, and if they love Abakuá, they should understand that coherence and respect contribute more than violence and a negative atmosphere."
Abakuá devil figures at the University of Havana?
The appearance on the university staircase is not related to a religious act, but rather to a cultural exhibition connected to a philosophy course. The Abakuás participated in training activities aimed at reclaiming the ethical and historical dimension of this male brotherhood.
Facebook user Yadira Diaz commented: "This happened in a Philosophy of Religion class for students majoring in Philosophy. I was in the adjacent classroom teaching Latin American Philosophical Thought, and my students also participated in the enjoyment of culture, syncretism, and education."
The initiative was driven by the Karabalí School. The goal is to promote education and respect within the Abakuá community, as well as to provide cultural tools that help dismantle the stigmas associated for years with violence, marginality, or criminal behaviors among the members of that organization.
The initiative has generated both support and criticism on social media, reflecting a deeper debate about the current role of the Abakuá in Cuban society.
What are the Iremes?: Historical Roots and Symbolic Significance
The Iremes —also known as "little devils"— are masked and dancing figures that play a fundamental role within the Abakuá Secret Society. They represent ancestral spirits and embody the spiritual energy that protects the religious ritual. They never speak. They express themselves through gestures in their choreography, which can sometimes be powerful and intimidating.
The Abakuá society developed in Cuba starting in the 1830s, with roots in the Calabar region of Nigeria, Africa. It emerged among Africans and their descendants in western Cuba, especially in Havana and Matanzas. Over the years, it also incorporated Creole whites.
It is a male fraternity with its own codes, a strong ritual structure, and an ethical system based on loyalty, mutual assistance, and respect for oaths.
The Abakuás or ñáñigos have been linked to significant episodes in Cuban history. However, they have also been burdened with persistent stereotypes that associate them with street violence or antisocial behavior. Their members often reject this image and assert that it represents a distorted interpretation of a tradition that prioritizes moral conduct and the protection of the family.
The presence of the Iremes at the University of Havana connects that African heritage with the academic space, fostering discussions about the importance of studying cultural tradition, philosophical thought, and the enigmas surrounding this brotherhood.
Religion, responsibility, and social debate in Cuba
Social media displays comments that celebrate the initiative as an effort to restore values and provide education to new generations. Others question whether the brotherhood has managed to contain the indiscipline and violence associated with certain individuals who identify as Abakuá.
A broader political debate also emerges: Should a religious fraternity take an active role in addressing the national crisis?
From a broader perspective among its supporters, the brotherhood is neither a political organization nor a body of collective action with extraordinary powers. It does not grant immunity, privileges, or the capacity to confront repressive structures on its own.
The responsibility for change lies with society as a whole. Being Abakuá implies embracing codes of conduct—honor, discipline, family protection, moral coherence—that can manifest in individual actions but do not constitute a collective political obligation.
Filed under: