love orisha

Salt Rattles for Cleansing or Protection

Salt rattles are a good quick fix for keeping bad energy or spirits away, especially if you’re away from home (staying in someone’s home, hotels, or any other place you’ve been disturbed by bad energies)

You will need:

–A small metal tin (leftover cosmetic tins are perfect for this)

–Salt: white salt for general cleansing, black salt to take away extremely negative or malevolent beings, pink salt to bless a bedroom or room of your choice before being intimate with a partner**.


–Dress your tin in moonlight, seawater, earth, whatever you like to dress ritual containers in.

–Fill your tin with the color salt of your choice.

–When you’re in need of a cleanse take your tin and shake it around the thresholds of the room, your head, your midsection, and your feet) humming helps increase the effectiveness of your rattle.

**if you’re using pink salt in your rattle, this will act as a sort of love and attraction spell and will charge the bedroom with some good sexy energy (woohoo) just make sure your partner is excited and consenting, then shake away, witches!

Maferefun Oshun!

Orisha Rulers of the Zodiac

An Orisha is a spirit that reflects one of the manifestations of God. Being four hundred and one of them in total, each playing a role within the Yoruba pantheon, twelve of them can be equated to the twelve signs of the Zodiac along with their respective houses. The following is a brief summary of each Zodiac House along with the Orisha that is associated with it.

The first house of the Zodiac is the home of the Ascendant, and symbolises the acting self and how your personality appears to others. The ruling planet of this house is Mars, which is also the Roman God of war, making Ogun the warrior god the Orisha equivalent. Like Aries, Ogun possesses assertive and aggressive characteristics, and is the patron deity of soldiers, police officers, surgeons, railroad workers, welders, body builders, or anyone employed to work with iron and steel. Like the blacksmith who molds his creations to perfection, the first house deals with molding the inner and outward Self and realizing your highest potential.

Taurus is the ruling sign of the second house, which is said to be the house of possessions. This should not only be understood as material possessions but also as traits and characteristics that we value about ourselves. The ruling planet Venus is also the Roman goddess of love, whose Orisha equivalent is Oshun. Oshun is the goddess of fresh water (as opposed to the salty, ocean waters of the goddess Yemoja), sensuality, prosperity, love, and fertility. Oshun is presented as a beautiful young woman who is widely loved for providing protection and needs for the poor and healing the sick.

The third house is ruled by the cosmic twins Ibeji, the Orisha equivalent of Gemini. This house deals with communication and the way you think and operate mentally. An emphasis is put on siblings within this house which is properly represented by the twins, along with short journeys and writings. Ibeji also represents duality and balance; the yin and the yang found within all life. Though presented as twins, Ibeji is actually one Orisha. To the Yoruba people, twins are considered sacred and are said to be one soul inhabiting two bodies, linked together by destiny for life.

The fourth house of the Zodiac is ruled by Cancer and deals with issues surrounding the home life. Cancer is known for being maternal, protective, nurturing, and instinctive, qualities shared by the Orisha Yemoja, the goddess of the ocean and mother of all the Orisha. She is the patron spirit of women, especially pregnant women, whose name is a contraction of the Yoruba words “Yeye omo eja” which means “Mother whose children are like fish”, representing the vastness of her motherhood. Her ebb and flow of the tides of the ocean are a result of the moon which is the ruling “planet” of the fourth house.

The fifth house of the Zodiac is the house of creativity and pleasure, ruled by the sign Leo. This house deals with gaining pleasure through acts of creation, artistically and even procreation i.e. the creation of offspring. The Sun, the ruling “planet” of the fifth house, is a symbol of creative energy, illumination, and knowledge, all of which the Orisha of wisdom, knowledge, and divination Orunmila reflects. It is Orunmila’s duty to record the destiny of individuals at the moment the breath of life is given to them by Yoruba creator Olodumare, who creates because it brings Them pleasure to do so.

The Orisha Eshu is the ruler of the sixth house, the equivalent to the sign Virgo. Health, work, and service are central to the sixth house, which is ruled by the planet Mercury, the messenger of the gods within the Roman pantheon. Eshu is the Orisha that stands at the crossroads between the physical world and the spirit world, whose duty is to be the intermediary between man and the Orisha. Therefore, when one wishes to call upon the Orisha, he or she first gets permission from Eshu. This is symbolic of clearing and preparing the mind to receive whatever message the Orisha have for you.

Oba is the Orisha of marriage and personal transformation, making her fit to be the ruler of the seventh house, the house of partnership. Oba was the first wife of Shango who tended to his castle and everything that he requested, making her the ideal wife before being tricked by her sister Oya into trying to ensnare Shango with witchcraft. After this betrayal she fled to the cemetery in which she went through a transformational journey into her true power. This house is about expediating our life’s purpose through partnerships, whether that partnership be marriage, business relations, contracts, and/or treaties. Through these partnerships we learn a great deal about ourselves, transforming and enhancing our lives, making them fuller and bringing us balance on the scales of Libra.

Oya, the goddess of winds and storms, is the equivalent to Scorpio and is the ruler of the eighth house which is the house of transformation, regeneration, death, sex, and rebirth. She is the powerful force in nature that can change the face of the Earth, embodying the tornadoes and twisters that uproot trees and houses with her destructive winds. This powerful Orisha is also responsible for carrying the spirits of the newly departed to the spirit world.

The ninth house is the house of philosophy and is ruled by the philosopher Sagittarius and the planet Jupiter, the king of the gods within the Roman pantheon. Obatala, the father of all the Orisha, would therefore be the Orisha ruler of this house. Obatala is said to be the Orisha of purity and was sent by the Supreme Being Olodumare at the beginning of time to form the Earth along with construct the bodies of humans. Obatala completed his construction of the bodies he created by adding heads to them, therefore becoming known as the owner of heads. The head is symbolic of intelligence, higher education, and deeper understanding, all which the ninth house represents.

The tenth house is the house of public life and social status, being ruled by Capricorn and the planet Saturn. The aspects within this house deal with how you manifest your individual role within society and your work place, along with the energies and challenges you’ll face meeting your career goals. The Yoruba associate the planet Saturn with Babalú-Ayé, the Orisha of disease and healing. Also known as the “Wrath of the supreme god”, Babalú-Ayé’s job is to punish individuals for their transgressions, but also to heal epidemics like small pox.

The house of friends and membership, the eleventh house of the Zodiac is ruled by the planet Uranus and the sign Aquarius. Aquarius is associated with rapid social change, upheaval, and rebellion, traits that all reflect Shango, the warrior Orisha of thunder, lightning, and fire. Once a living king on Earth, Shango is known for working miracles after his death, elevating him to the status of Orisha. Shango is also the brother of Babalú-Ayé, the Orisha ruler of the tenth house. The work in society represented within the tenth house is expressed through the individual in the activities associated with the eleventh house, the planets and energies indicating how group associations and friendships will operate in your life.

The twelfth house of the Zodiac is ruled by Pisces whose Orisha equivalent is Olokun, the god of the ocean floor. This house is associated with self undoing and confinement, which is reflected in Olokun being chained to the ocean floor by seven chains. As this house deals with the unconscious and things beyond the physical plane, Olokun’s aspects are expressed within the astral, the subconscious, and altered states of consciousness that is experienced during meditation, initiation, and spirit possession. Deep and mysterious is this house of the Zodiac, just like the bottom of the ocean; an old Yoruba proverb says that nobody knows what lies on the ocean floor. Olokun is said to be the owner of the Mysteries, and sparks within our being the genius that activates our super subconscious.

Peace, Love, & Balance
On head marking

“I’m a child of Yemaya! I’m not in the religion, but I know it.”

One of the most attractive aspects of Lukumi religion is the idea of head Orishas - that each of us have our own Orisha who is like a parent to us. I, for example, am a child of Oshun. Most people in Orisha religion identify themselves first as a child of their Orisha, before anything else. Who your Orisha is says a great deal about who you are as a person (though it’s not always a like attracts like sort of situation, some people’s Orisha is the opposite of who they are in the world).

To outsiders, this is understandably attractive! Unfortunately, some people have misconceptions about what this means. The biggest misconception is that they think they can choose their Orisha. You can’t. Your Orisha is chosen before birth.

The other major misconception is that you can “just know” who your Orisha is. You cannot. There are only three ways to find out who your Orisha is: diloggun head marking from an Olorisha (preferably an Oriate - this is more than a standard reading), Ifá bajada from Babalawos, or from an Orisha who has mounted someone during a bembé (this needs to be confirmed by either of the previous two methods). These are the only ways to know who your Orisha is. Generally, though it varies by house, a person only finds out their Orisha when they are getting ready to become a priest in Lukumi. So, no, you can’t just find out for the sake of finding out - it is a step on the path towards becoming a priest and fully functioning member of this community, not a fun horoscope-like fact. In fact, knowing your Orisha too early can create more problems than it solves. The ceremonies to find out your Orisha basically make a promise to the Orisha that you’re going to become initiated - if you fail to fulfill this promise in a timely manner, let’s just say it’s not great.

“But I had a dream with Yemaya!! I love the sea!!”

Nope, not a valid way to find out who your Orisha is. Perhaps Yemaya has a message for you - the best way to find out is to get a diloggun or Ifa reading from a reputable Olorisha or Babalawo. In Orisha religion, we confirm everything via divination - there is no ambiguity, no room for “just feeling it.”

“I’ve always known I was a child of Yemaya!!”

Almost everyone I know who’s had their head marked thought they knew exactly who their Orisha was going to be. They sat down in the banquito on the mat thinking “Yes, this is going to confirm it all!” And the vast majority of them were shocked to find out who their Orisha actually was. I, for one, was convinced that Oya or Yemaya was my mother, but it turned out I’m a child of Oshun. What sits on top of your own head is often the hardest thing in the world to see.

“I met a Santera/espiritista/New Orleans Voodoo priestess/Rootworker who said I am FOR SURE a child of Yemaya!”

Unless they read that through diloggun or Ifa divination, they were just talking out of their ass. If they were a valid Santero, they might have made an informed guess, but most Santeros I know are terrible at guessing people’s Orisha unless we can look at a bunch of diloggun readings you’ve received over at least a year. Sorry. That’s just the truth.

I see all of this happen so much, especially on Tumblr where everyone is a cultural magpie trying to grab anything that isn’t nailed to the floor, and it’s a little frustrating. Often the people claiming this or that Orisha (for some reason, it’s almost always Yemaya, Oshun, or Oya - you guys know we have 401 Orisha, right?) have never even stepped into an Orisha ceremony or drumming.

You can love the Orisha - that’s wonderful! But please, don’t claim to be something you are not. If you’re really interested in honouring the Orisha, you will follow the protocols they themselves have established over hundreds of years through the hard work of their priests who’ve had to survive so much (slavery, ongoing police persecution, murder, deportations, the Mariel boatlift, etc.) to keep this religion alive. The most important thing in Afro-Diasporic religions is respect. Please, have some respect and I promise it will pay off in the end.

theunicornsuccubus  asked:

Hello! If you're still in the mood for questions, and you're comfortable talking about it, I would love to hear more about your experiences in the religion as a trans woman. I'm really interested in the religion myself, and I'm trans (nonbinary) and I haven't found a lot of information on the religion from a trans perspective, so I would love to hear anything you're comfortable talking about. :D

Sure. So, it’s a complicated situation and really depends on the house that you’re in. Before I get into how we’re treated today, let’s talk history a bit first.

The religion itself is not anti-trans. It actually has a long reputation as being a haven for LGBT people in general, and some people estimate as much as 40-60% of Lukumi Orisha priests are gay, lesbian, bisexual, or trans. You literally can’t swing a chicken without hitting someone gay. This reputation started in the 19th Century, and Cuban newspapers ran racist articles and cartoons making fun of the religion for being full of homosexuals - causing a backlash from straight men, many of them Babalawos and Paleros (two types of priest who can, at least according to the official party line, only be straight men). A lot of straight male Lukumi priests avoid being mounted by Orisha, because of its implied (homo)sexual connection - and gay priests are said to mount spirits more easily due to this same connection. That backlash is really important for understanding how trans people are treated in the religion.

In Cuba, whether we like it or not, the religion absorbed Catholic sexual mores, though it still remained a much more queer-friendly place than anything outside the religion.

It’s worth also noting that in Yorubaland, some of the “male” priests of Oshun, Shango, and Oya would “ritually cross-dress” for the rest of their lives - plaiting their hair in female styles, taking on female names, and even marrying husbands - as part of their initiation. I have one photo of such a priest from the 1960s, and there’s a fascinating book about this called Sex and the Empire That Is No More by J. Lorand Matory that I highly recommend. I believe that some “female” priests of Shango also ritually cross-dressed and became men, as well, so it’s not just people we would call trans women.

All that said, while gays and lesbians are totally normal within the Lukumi religion, trans people have become a sticking point over the past twenty years. While trans people have always been able to be involved, that involvement has a few areas of intense debate among priests.

The first is clothing. In Lukumi, male and female priests are treated mostly the same, though there are a small number of tasks only male priests can do (and a smaller number only female priests can do), although women essentially rule the religion in Ocha-centric houses (houses that deal with Oriates rather than Babalawos). The real difference between men and women is simply clothing - male priests wear pants during initiation and at fundamento drums, whereas female priests wear long skirts (and bloomers). So many Orisha priests question what to do with trans people, particularly during initiations and fundamento drummings. Do we wear pants or skirts based on our genitals? Or based on our identities? It’s very controversial to let trans people wear clothing based on our identity rather than our birth assignment - so much so that when my original Godfather was trying to make my Ocha, many people slammed the door in our faces. However, this has changed in a major way since that time, and it’s becoming very common for trans people to wear the clothing they are most comfortable with. In my house, there are now tons of trans people, and we’ve all been initiated in clothing we’re comfortable with. I was initiated in a dress. But there are still some houses that will not do this because of tradition.

The next thing is hormonal and surgical changes. Any change to the human body of an Orisha priest is controversial. This is because when you become a priest, your body is no longer your own - it becomes your Orisha’s. So, during the 1970s-90s, even getting tattoos or piercings was controversial after initiation. This has changed a lot, although most people will still ask their Orisha’s permission before any kind of change, including surgery. Some people try to argue that changing our sex goes against the body Obatala made for us, and that the Orisha will be offended. This is absolutely not true. However, it is true that Orisha may say no to certain surgeries, or you may have to bargain with your Orisha for them. It’s like talking to your parents about surgery - they may disapprove (on an individual basis) but at the end of the day it’s your body and, like the best parents, the Orisha will still love you anyway.

That said, the Orisha has never, ever said anything negative to me or any other trans person I know in the religion about the fact that we’re trans. Much to the contrary in fact! Ochosi came down at a drum just a couple of weeks ago and talked about how our ilé (house) is revolutionary because we accept “the community” and that we’re doing the right thing. The Orisha have little patience for human hang ups, like transphobia, because they only care about people’s character. If you show up with a heart full of love, and work hard, and try your best to follow their advice? Then they’re happy. That’s all it takes. They do not care about your genitals, except insofar as you remain healthy.

The third thing is: which Orisha can trans people be marked to. So, this is much less of an issue today, but it used to be a big issue. Some people used to say that trans people could only be marked to a specific road of Obatala called Alagemo - the chameleon. I’m sure you can guess the justification there. Others would say we could only become priests of Obatala because Obatala owns all “deformed” bodies, due to the pataki in which he gets drunk while making human bodies and thus creates “deformities.” (I don’t like to use this word because it seems negative and cruel - when I tell this story myself, I prefer to say that he makes different bodies.) But this, in my opinion, is hogwash. Trans people can have any Orisha for their head Orisha - I know trans priests of Oshun, Yemaya, Shango, Obatala, Aganju, Oshanla, Inle, and more!

Now, as for the cosmology of the religion itself, it actually has wonderful things to say about trans people. Firstly, there are a number of Orisha who are androgynous or live part of the year as each gender. Inle and Olokun are notoriously androgynous, for example. And Orisha such as Logun Ede and Laro live part of the year as men and part of the year as women. More importantly, there is Ideu (Idowu), the child born after twins. Here’s the pataki of Ideu.

After Oshun had had her twins, the Ibeji, taken away from her, she lost everything. She was inconsolable. She cried all day and all night. All she wanted in life was a child. Finally, after some struggle, she became pregnant again and had a little boy, Ideu. Ideu brought the love and happiness and wealth back into her. He was the light of her world. Oshun was overjoyed. However, Obatala had just found out that Ogun had raped his mother Yembo, Obatala’s wife, creating rape for the first time in the world. Obatala, the normally cool and calm Orisha, went into a fury and declared that he was going to kill all male children to prevent rape from ever happening again. He went from house to house, killing all the boys he found. Someone came and warned Oshun. Oshun was distraught! This innocent baby, Ideu, had given her her happiness back and she loved him more than anything in the world. She couldn’t let Obatala kill him. So, Oshun being a very resourceful woman, she set about sewing a skirt. She put the skirt on Ideu and when Obatala arrived, she told him that she’d just given birth to a daughter and didn’t have any male children at all. Satisfied, Obatala left. From that day forward, Oshun raised Ideu as a girl in order to save her life. Many Orisha priests to this day make a small skirt for the male doll that is received with Ideu, to honour the fact that Ideu is now a girl.

This story is the genesis of trans people in Lukumi cosmology, in my opinion. The take away here is that Oshun loves trans people so much that she’ll do anything to protect us. And, in my experience of Oshun, this is very true.

So, to conclude: the Orisha love us just as we are, but how you get treated as an individual will depend on which house you join. Some houses are more accepting than others, but in general things are rapidly improving in most houses. You will have a better experience in most Ocha-centric/Oriate-centric houses than you will in most Babalawo-centric houses, but again it’s very individual and there are Babalawo-centric houses that are wonderfully accepting and Ocha-centric houses that are unfortunately not. Go where you will be loved, don’t put up with being treated as second-best or inferior. The Orisha don’t want anyone to be treated badly - they love all of their children.



The Yoruba religion isn’t a polytheistic religion, although the Orishas are referred as Gods sometimes, there is only one supreme deity in our religion. God has the representations as the catholic religion does.

Olodumare, the creator of all things and father to us all. Olorun, the manifestation of God visible to us as the sun, the owner of the heavens. Olofi, the representation of god that communicates directly with the Orishas, teaching them what humans must know.

The Orishas are intermediaries between the humans and God also watch over us to report our actions to Olofi. Also they use their ‘aché’, or spiritual energy gave to them by Olofi, to maintain harmony in the world.

In the past, most of Orishas were humans and gained their status after death, similar to the Catholic saints.

The word Orisha means “head guardians” as they’re the ones watching us for Olofi. We can worship them, but they are never placed above Olodumare.

As previously told, each one of Olodumare’s eldest children are imbued with aché, with this spiritual power they guard the earth, watch over human affairs and the nature. They’re represented with colors, numbers and in occasions with the image of a Catholic Saint.

Here is a list of some of the Orishas and a little information about them:


Also known as Elegguá, Elewá and Elegbá. In catholic religion he’s represented by Saint Anthony.

Colors: Red and black

Number: 3 and 21

Eleguá is the first and one of the most important Orisha in Santeria. He is the owner of all paths and the witness of fate. He’s often perceived as a trickster who tests our integrity.


Also known of Oggún. In catholic religion he’s represented by Saint Peter.

Colors: Green and black

Number: 3

Ogún is a mighty warrior, the divine blacksmith and the hardest working Orisha of them all. He is often perceived as a powerful muscular man wearing a skirt made of palm fiber and he carries a machete.


Also known as Ochossi, Oshoshi. Represented by Saint Norbert.

Colors: Blue and amber

Number: 3, 7

Ochosi is the divine hunter whose arrow never misses its mark. He is the force of blind justice that is applied equally to all. He is best friends with Eleguá and Ogún and is often found hunting with them.


Represented by Virgen de las Mercedes

Colors: White

Number: 8

He is the eldest of the Orishas, the owner of white cloth, the king of peace and logic. He encourages us to use diplomacy and reason when acting and is often the Orisha who mediates disputes between the others.


Also known as Oshún, and represented by Our Lady of Carida Del Cobre.

Colors: Yellow and amber

Number: 5

Ochún is the Orisha of love and beauty. She is a generous and loving mother, but she can also quickly turn bitter if she is wronged. She is the youngest of the orishas and is depicted as a flirtatious, mixed-race woman dressed in yellow, gazing in a mirror.


Also known as Shango, Sango and Shangs. Represented by Saint Barbara.

Colors: Red and white

Number: 6

Changó is the king of the religion of and was once the fourth king of the city of Oyó in Yoruba land before he was deified and became an Orisha. He is the Orisha of lightning, thunder and fire, the owner of the sacred batá drums, the power of passion and virility. Changó is a ladies’ man and a charmer.


Also known as Yemoja and represented by Our Lady of Regla.

Colors: Blue and clear

Number: 7

Yemayá is the mother of all living things, the queen of heaven, earth and all waters. She resides in the ocean and is the mother of many of the other Orishas. In addition to being a loving mother she is a fierce protectress. She can fight with a machete or a scimitar and bathe in the blood of her enemies.

Black Goddess Orisha Oshun by Patricia Grannum

Oshun is the Yorùbá Orisha (Deity) of fresh waters unlike the salt waters of Yemaya. She is known for bringing healing to the sick and prosperity to the poor. Oshun is the Orisha of love and is often represented as a beautiful, young woman. She is associated with the colour yellow, the number 5 and gold or bronze. 

: ; submission : :

So what’s the deal with Anya’s name?

Something a bit inspired by a discussion I had about Marvel not making their hispanic characters have “fully hispanic names”. So here goes some interesting info about Anya’s name and some possible theories/headcanons.

So you know, one thing that always weirded me out about Anya was her name. And I’m not talking about Anya here. That name, although not common, is not unheard of around here. The guy from the discussion above brought Anya since “Anya” isn’t a hispanic name (it’s from hebrew/russian origin according to wikipedia). But when I first heard of “Anya Corazón” I didn’t really question it, nor I thought “’Anya’? That doesn’t sound hispanic to me!”. In latin america is fairly common to find people with non-hispanic sounding names. I’ve met many Kevin’s, Thomas’, and Christina’s. I work at a doctor’s office and there’s at least three recurring patients named “Anya”. So “Anya”? Nothing really weird or “non-hispanic” about it when I discovered her.

And then this happens.

So her name is actually Aña Corazón. Now, THAT’S a weird name!

I’ve never in my life either met or heard of someone named “Aña”. Google doesn’t throw any famous person named “Aña”, at best some politician but all have it as their surname. Facebook also gets similar results. If you type “Aña” on Wikipedia you only get some names of cities, and none of them actually named Aña, that’s just the first three letters for them. The spanish version of Wikipedia leads to a guarani demon, but I really doubt that’s where her name comes from. To put it simple, it’s not even a actual word we use regularly, if ever.

So why did they choose that name for their first latina to led her very own series?

My original take was that Marvel just said “eh, let’s just think the most latino thing we could come up with. Aña? With a ‘ñ’? Sounds latino enough”. Let’s face it, this kind of laziness is expected from mainstream comic books. After all, in this same series, the Yucatan Peninsula is depicted as a desert (with WOLVES!). But, there where latino people involved in her conception, so how could they fail at even naming her?

Well, digging just a little bit more, I think I have a clue about it.

So I first tried to dig if Aña is a common name in Puerto Rico. It isn’t. But I did found what it could possibly mean, and why it makes sense for her to be have that name. 

That search for the name in Puerto Rico did lead me to information about the Yoruba religion and Santeria. Bare in mind that this is just from what I’ve read and I’m no expert on this. Due to syncretism, the way this religion is viewed and practiced really varies from place to place.

So anyway, Aña. In yoruba/santeria Añá (sometimes also spelled Anyá) is the Orisha of the drums. As I said, since this religion varies from place to place, I’ve seen the term Orisha compared from a deity on itself to something closer to a saint or a guardian angel. To put it simple, Añá is the “spirit of the drums”.

Although, this deity is mostly presented as male, there is a “variant” to the female deity Oshun, Oshun Ibu Añá. Oshun is one of the main -if not he main- female Orisha from yoruba/santeria. Oshun Ibu Añá means “Mistress of the drums”. 

Oshun is the Orisha of Love, Sensuality, Art, Power, Witchcraft, and the River. She is all things sweet, and all things sour. She is those things that make life worth living. In this road, Oshun was thrown out by the whole world. Only the Drums would take Her in, and so She dances ceaselessly with the sound of the drum drowning out Her tears.

It is said that the children blessed by her love music and to party.

So how does this relates to Anya?

Well, one of the people involved in her creation was Joe Quesada. He’s cuban-american and his mother was a devoted santerian. He even created a team on Daredevil based on Santeria called… The Santerians.

At the same time, Fiona Avery, her creator, is very much into obscure religions and mythology. So Anya being named after a santeria deity and it being part of it’s backstory is plausible. Would this resonate at some point in her characterization? We’ll probably never know at this point. (I’m probably giving them too much credit…).

And so, here it goes some possible theories/headcanons about why her parents named her Aña.

Anya herself doesn’t show too much interest in religion. She seems to be catholic and so does her mom. Anya wears a locket that belonged to her mom, with seemingly christian motives.

It really wouldn’t make much sense for her mom to be santerian since it has little following in Mexico. Her dad doesn’t seem to be a religious person, but maybe he does come from a santerian family and in Puerto Rico it has a large following. In santeria, is the godmother who assigns which orisha the newborn must follow. 

So here’s my theory: Gil comes from a santerian family, but he doesn’t really practices it. He does still respects it and a possible sister of his’ was Anya’s godmother and assigned her to Oshun Ibu Aña. At this point, her parents hadn’t decided on a name, so when they heard “Aña” and what it means -”Spirit/beating of the drums”- they decided to name her Aña.

Considering that her last name is Corazón -heart- and drums have always been used as a metaphor to hearts with the beating of both being compared, they essentially made the most elaborated pun out there. “Beating of the heart”.