Posts
I have heard the cries to reject Ifa asking, what need do we have for Ifa?
I have seen priest and practitioner turn their backs to Ifa claiming Babalawos are trying to usurp or their power or replace them.
I have felt the contempt from those who are ignorant of Ifa's role.
I have tasted the fear that comes from those in power, afraid of losing that power.
I have smelled the stench of distrust sowing it's weeds amongst the children of Orisha.
I have a role to play.
To pass Ifa to the new generations and to not let it fall to the wayside.
I do not claim that Ifa is better or more powerful then other Orisha, but I ask those in the diaspora, where did the currently system of Dillogun divination come from? It is Ifa. In africa, cowrie shell divination of the Orisha was and is still done with one throw. The double throw was a creation of the trans-atlantic passage, perhaps to maintain Ifa until there were more trained Babalawos present to work it. Perhaps it was a political change created to change the power balance. Either way, without Ifa, the current system would not exist.
In Ogunda Ose, Ifa tells us:
E baa lo loo lo bi olo
E baa re ree re bi ere
Ibi ti e ti lo naa
Le o pada si
Dia fun Ojola
Omo Ere L'apa
E ma ma paa o
Eran ab'ohun ni o
e ye e ma p'Ojola
Omo Ere L'apa
Ifa ni Isheshe lo amm leke
Isheshe lo maa gbeniyan
No matter how far you wander like the grindstone
No matter how far you wind like the boa constrictor
It is your starting point
to which you shall all return
These were the declarations of Ifa to the royal python
the offspring of the boa constrictor of Apa town
Pray, do not slay it
Do not slay the royal python
The offspring of the boa constrictor of Apa town
Ifa says Isheshe (our ancestors that represent traditionalism) will prevail
Isheshe will allow mankind to prevail.
-----------
So how then, could we even suggest that Ifa is trying to take over something that it created to begin with? If nothing else, it seems to me that quite the opposite is happening, that in the Diaspora an adaption of the system of Ifa occured (though most practitioners don't realize this), and now Orisha priests claim to be its owner. Is this not in fact a hegemony of practitioners in the Diaspora over Ifa and not the reverse that many claim? I've heard Oriate, Italeros, diviners (male and female) tell priests training to divine to study Ifa, and in the same breath say Babalawos are trying to take over the faith and assert power over them. Is that right?
If anything, this has upset the balance. Ifa's role is divination, Ifa's role as Eleri Ipin is to help clarify our paths. Ifa can not directly affect things like the other Orisha, but needs to work in conjunction with other Orisha to affect the future to the benefit of the Orisha devotee.
Ifa can, should, and will work with all Orisha devotees to maintain the balance. We must stop the bickering and politics and understand how to regain the balance in order to retain the harmony that will lead us all down our true path.
Sunday, March 25, 2007
Monday, March 5, 2007
Ruling or "guardian" Orisha, how is it determined?
Aboru aboye aboshishe,
Clearly this is a difficult question. Let me first note that there is a difference in how initiations work (in Trad Yoruba, you receive you guardian or ruling Orisa and Esu only, in lucumi, you receive 6 or more all at once, simply an adaptation for survival that occured after the middle passage). This has been a long running issue in the Orisha community in the diaspora. In the absence of a patrilineal or familial link, how can one determine which Orisha rules their Ori?
The answer is, as often is the case in traditional african practice, that there is more then one way. In general, it is accepted that when a child does their Esentaye through Ifa, this will be determined and the child will know their path in life. In the absence of Esentaye, as many either come to the practice later in life, are not Yoruba, or do not come from a family which practices Orisha worship, one can consult a Babalawo or as called in the Lucumi system have a "Plante" with 3 Babalawos.
The Logic here is that as Eleri Ipin (witness to creation), Orunmila is present as our Ori chooses it's path/destiny at the foot of Olodumare. As the only Orisha with direct access to Odu (in which is housed all knowledge of the world past, present and future), Orunmila can fully determine what the path an individual chose, as well as what important steps they need to take to achieve that path (which might include Adosu / Kariosha). While Orunmila does not have the direct power to control Lightening, like Shango, or the Wind like Oya, or the Ocean like Yemoja, Orunmila can consult Ifa/Odu to determine what someone must do in order to affect their future. That is Ifa/Orunmila's role.
We can see that Orunmila throughout Ese, Oriki, Iyere, Pataki, acts as the neutral arbiter in many of the arguments that Orisha have amongst themselves. He also acts as their counselor and as such displays his unique role in maintaining the balance in nature and life.
That all said, after conversations with Babalawos and Olorishas in Nigeria, there are other ways in the Traditional practice in which an Orisha can claim someone's head. The most significant of course is possession. When a lay person becomes mounted by an Orisha, there is no clearer sign that the person is not only claimed by that Orisha, but will need to be initiated to the secrets and priesthood of that Orisha. This is also true of the lucumi.
Lastly, it should be noted that while Ifa is considered to be the optimal way to determine a person's ruling Orisha, this can also be done in Traditional and lucumi practice by a competent priest/diviner (Olorisha) of the cowrie shell method. As a rule of thumb though, the first two methods described here are considered to be the optimal ones in determining a person's ruling Orisha.
This of course has ignited a bit of controversy in the diaspora as Olorishas and Babalawos tend to clash and view the process more as a power struggle over who's right, and who has the right, then what's best for the devotee. As a Babalawo, while I am of the opinion that all three methods are legitimate, the first two are the methods I would consider most reliable. As argued earlier, I come to this conclusion because:
a. Orunmila is the diviner who's sole job it is to interpret the Oracle of Ifa and help guide people on their paths to attaining their destiny. Let us be clear, Orunmila is NOT all powerful, and does not himself determine peoples destinies, he can only tell people what is in store, and determine Ebos that a person can do. He does have the secrets and knowledge to get Esu, the Orisha, Iyaami, etc to help him with things, but he himself does not do these things directly.
b. Ifa/Odu contains all the knowledge of the world, past present and future, and as such supercedes other methods of divination. This isn't arrogance, it's simply an acknowledgement that by definition, if you accept Ifa/Orunmila, you accept it is the highest method of divination.
c. Orunmila is the arbiter. He often is consulted to maintain order amongst the Irunmole/Orisha and as such can play a neutral role in decisions.
d. Trance possesion or "mounting" is when the Orisha has decided to manifest directly on earth in the body of a person. That choice by the Orisha means that they have chosen you as their medium and that you belong to their priesthood.
One last note. Unlike the diasporal lucumi practices, in traditional African practice, being mounted by one's Orisha does not preclude them from the Ifa priesthood. I've had extensive discussions with my Oluwo in Nigeria and others, and if Ifa calls you to his priesthood, you must go. There exists in the Lucumi system ceremonies that can be done for someone who has mounted Egun to pass to Ifa, and ensure they aren't mounted again. Once initiated into Ifa, through the rites/rituals that occur, one will no longer be mounted by their Orisha afterwards. I once heard it described as Babalawos are in a constant state of possesion by Orunmila/Ifa which effectively keeps any other possession from occuring.
Also, of interesting note, while in the diaspora, being initiated to one's teutelary Orisha after passing to Ifa can not be done, that is not the case in Nigeria, and one can be initiated to their guardian Orisha after passing through Itefa (initiation as a Babalawo).
Clearly this is a difficult question. Let me first note that there is a difference in how initiations work (in Trad Yoruba, you receive you guardian or ruling Orisa and Esu only, in lucumi, you receive 6 or more all at once, simply an adaptation for survival that occured after the middle passage). This has been a long running issue in the Orisha community in the diaspora. In the absence of a patrilineal or familial link, how can one determine which Orisha rules their Ori?
The answer is, as often is the case in traditional african practice, that there is more then one way. In general, it is accepted that when a child does their Esentaye through Ifa, this will be determined and the child will know their path in life. In the absence of Esentaye, as many either come to the practice later in life, are not Yoruba, or do not come from a family which practices Orisha worship, one can consult a Babalawo or as called in the Lucumi system have a "Plante" with 3 Babalawos.
The Logic here is that as Eleri Ipin (witness to creation), Orunmila is present as our Ori chooses it's path/destiny at the foot of Olodumare. As the only Orisha with direct access to Odu (in which is housed all knowledge of the world past, present and future), Orunmila can fully determine what the path an individual chose, as well as what important steps they need to take to achieve that path (which might include Adosu / Kariosha). While Orunmila does not have the direct power to control Lightening, like Shango, or the Wind like Oya, or the Ocean like Yemoja, Orunmila can consult Ifa/Odu to determine what someone must do in order to affect their future. That is Ifa/Orunmila's role.
We can see that Orunmila throughout Ese, Oriki, Iyere, Pataki, acts as the neutral arbiter in many of the arguments that Orisha have amongst themselves. He also acts as their counselor and as such displays his unique role in maintaining the balance in nature and life.
That all said, after conversations with Babalawos and Olorishas in Nigeria, there are other ways in the Traditional practice in which an Orisha can claim someone's head. The most significant of course is possession. When a lay person becomes mounted by an Orisha, there is no clearer sign that the person is not only claimed by that Orisha, but will need to be initiated to the secrets and priesthood of that Orisha. This is also true of the lucumi.
Lastly, it should be noted that while Ifa is considered to be the optimal way to determine a person's ruling Orisha, this can also be done in Traditional and lucumi practice by a competent priest/diviner (Olorisha) of the cowrie shell method. As a rule of thumb though, the first two methods described here are considered to be the optimal ones in determining a person's ruling Orisha.
This of course has ignited a bit of controversy in the diaspora as Olorishas and Babalawos tend to clash and view the process more as a power struggle over who's right, and who has the right, then what's best for the devotee. As a Babalawo, while I am of the opinion that all three methods are legitimate, the first two are the methods I would consider most reliable. As argued earlier, I come to this conclusion because:
a. Orunmila is the diviner who's sole job it is to interpret the Oracle of Ifa and help guide people on their paths to attaining their destiny. Let us be clear, Orunmila is NOT all powerful, and does not himself determine peoples destinies, he can only tell people what is in store, and determine Ebos that a person can do. He does have the secrets and knowledge to get Esu, the Orisha, Iyaami, etc to help him with things, but he himself does not do these things directly.
b. Ifa/Odu contains all the knowledge of the world, past present and future, and as such supercedes other methods of divination. This isn't arrogance, it's simply an acknowledgement that by definition, if you accept Ifa/Orunmila, you accept it is the highest method of divination.
c. Orunmila is the arbiter. He often is consulted to maintain order amongst the Irunmole/Orisha and as such can play a neutral role in decisions.
d. Trance possesion or "mounting" is when the Orisha has decided to manifest directly on earth in the body of a person. That choice by the Orisha means that they have chosen you as their medium and that you belong to their priesthood.
One last note. Unlike the diasporal lucumi practices, in traditional African practice, being mounted by one's Orisha does not preclude them from the Ifa priesthood. I've had extensive discussions with my Oluwo in Nigeria and others, and if Ifa calls you to his priesthood, you must go. There exists in the Lucumi system ceremonies that can be done for someone who has mounted Egun to pass to Ifa, and ensure they aren't mounted again. Once initiated into Ifa, through the rites/rituals that occur, one will no longer be mounted by their Orisha afterwards. I once heard it described as Babalawos are in a constant state of possesion by Orunmila/Ifa which effectively keeps any other possession from occuring.
Also, of interesting note, while in the diaspora, being initiated to one's teutelary Orisha after passing to Ifa can not be done, that is not the case in Nigeria, and one can be initiated to their guardian Orisha after passing through Itefa (initiation as a Babalawo).
Tuesday, February 20, 2007
The essence of Odu
When the concept of Odu was first explained to me, I was lead to understand that within Odu lies all the knowledge of the world, past, present and future. Ifa shows us the way to unlock that knowledge and see how it affects our lives. This truth is clearly seen when we go to Ifa for divination. Ifa shows us our past, explains our present, and reveals our future and how we can affect a future outcome. This last portion is why we say Aboru, Aboye, Aboshishe. Translating roughly to, May our ebo arrive in heaven, may our ebo be accepted, may that which we asked for when making ebo come to pass.
As we seek the deeper meaning of Odu, we look to understand the who, why, when and how. We know for instance, that Odu is the female energy within Ifa. It is Odu which joins with the Ikin Ifa to birth its pattern creating one of the 256 combination of Odu. We see this each time a Babalawo invokes Ifa and marks the Odu on the Opon Ifa (or throws the Opele). At that moment, a particular Odu is being born to the Ori of the client that is being consulted. In that moment, that particular Odu has manifest its energy into the life of the client, and rules the client for a given period of time.
If we take this one step further, and examine what is encapsulated within Odu, we might see any given Odu is essentially a story, within which we find a problem and resolution (be it good or bad). Within that story, it is the responsibility of the Babalawo (and the client) to not only interpret the story, but do so in a way that is meaningful to the client. This is done through divine inspiration (during itefa, there are metaphysical changes within the Babalawo in order to allow him to see/interpret Odu and Ifa in ways beyond that of a normal person) and also through the knowledge and wisdom of the studious Awo.
This is truly important to understand because any given story can have multiple interpretations, and any given reading can emphasize different parts of a given story. It is the job of the true Awo Ifa to find the deeper meaning within the meaning. Odu is like an onion with layers of meanings and some on the surface and other deep within.
In this way Odu is timeless, an amorphous mass of knowledge that is interpreted and re-interpreted. On the one hand, it holds all the knowledge of the past present and future, on the other, we realize it does this because past, present and future are one. For Odu, all things exist at all time simultaneously, past, present and future collapse into a body of knowledge that is constantly birthing and constantly dying. Odu is in fact the singularity from which our universe is born.
As we seek the deeper meaning of Odu, we look to understand the who, why, when and how. We know for instance, that Odu is the female energy within Ifa. It is Odu which joins with the Ikin Ifa to birth its pattern creating one of the 256 combination of Odu. We see this each time a Babalawo invokes Ifa and marks the Odu on the Opon Ifa (or throws the Opele). At that moment, a particular Odu is being born to the Ori of the client that is being consulted. In that moment, that particular Odu has manifest its energy into the life of the client, and rules the client for a given period of time.
If we take this one step further, and examine what is encapsulated within Odu, we might see any given Odu is essentially a story, within which we find a problem and resolution (be it good or bad). Within that story, it is the responsibility of the Babalawo (and the client) to not only interpret the story, but do so in a way that is meaningful to the client. This is done through divine inspiration (during itefa, there are metaphysical changes within the Babalawo in order to allow him to see/interpret Odu and Ifa in ways beyond that of a normal person) and also through the knowledge and wisdom of the studious Awo.
This is truly important to understand because any given story can have multiple interpretations, and any given reading can emphasize different parts of a given story. It is the job of the true Awo Ifa to find the deeper meaning within the meaning. Odu is like an onion with layers of meanings and some on the surface and other deep within.
In this way Odu is timeless, an amorphous mass of knowledge that is interpreted and re-interpreted. On the one hand, it holds all the knowledge of the past present and future, on the other, we realize it does this because past, present and future are one. For Odu, all things exist at all time simultaneously, past, present and future collapse into a body of knowledge that is constantly birthing and constantly dying. Odu is in fact the singularity from which our universe is born.
Friday, January 26, 2007
Old post an analysis of Obi
Aboru Aboye Aboshishe,
I'm in the midst of learning a new way of throwing Obi (the kola nut) but I recently had an exchange on another board which I now no longer post to, where a priestess actually unprovoked, wished "Okana" on me because she didn't agree with my views. She did so, because I suggested it was ironic that in a previous post, she started with "alaafia" which means peace, before writing a very negative post. Since she didn't understand yoruba, she figured the opposite of alaafia was Okana instead of saying Ibi or (osogbo for the lucumi) or some such thing.
I'm thankful to her, because it got me thinking about what Okana meant and where it came from. I used to think simply that it came from the yoruba word Okan, meaning one, for the one white side showing, but as I started to study Ifa, realized that was not the total picture. Okana, is actually a modification of the Ifa odu Okanran. In the diloggun system, Okana is 1. Now the reason I believe this comes from Ifa is that in Ifa, even though Babalawos never read only one leg of a "letra" like the santeros/olorishas, they read two legs, the way you mark Okanran as an odu is:
II
II
II
I
as in three pieces brown and one white. (of course to be fair, if it's marked the opposite direction, it's obara) What's more interesting is you'll often see this also called Okanasode, which all Babalawos will recognize as the Odu Okanrans'ode or the alias for the Odu Okanrana - ogbe. Now, okanran ogbe is actually marked thus:
I II
I II
I II
I I
and has it's own stories associated with it, which aren't all bad. Though in the lucumi system, there is a story of Okanran obge which talks about a child with large ears and long story short, the motion made by the Babalawo is to cover ones ears, which some of the older Olorishas will say is something you do when this is cast in Obi.
I have always had thoughts on the other names as well:
Alaafia = peace (in Yoruba) matching the peacefullness and coolness of all white side of Obi upwards. The corresponding odu in Ifa would be Ogbe.
Etawa = I've always pronouned it with an e (dot underneath) where Eta means three in yoruba (3 white sides are up), and wa with the accent down on the a means "to exist" so, three exist. Ita, with an I, is third day, which in Fama's dictionary she also notes is third day divination as in Ita Ifa or Ita Osha.
Ejiife = this is a harder one, it corresponds to no odu but can be broken down eji-two and ife can mean love or the holy city of Ife. It's possible it could mean the love created by two, signifying the balance of light and dark, or the literal love created by two, signifying man and woman, as the Yoruba are very centered around the family and marriage with man and woman, the two opposites, creating a whole.
Oyekun - Odu Oyekun meji, which if you look at only one leg of how it's marked in Ifa is:
II
II
II
II
or equivalent to all faced down, which is fairly self explanatory in the sense that you can physically see the resemblance. As an odu, Oyekun Meji is not all negative, but it is the Odu in which Iku was introduced to the world, and as such I can see the negative interpretation.
O dabo
Ifalola
I'm in the midst of learning a new way of throwing Obi (the kola nut) but I recently had an exchange on another board which I now no longer post to, where a priestess actually unprovoked, wished "Okana" on me because she didn't agree with my views. She did so, because I suggested it was ironic that in a previous post, she started with "alaafia" which means peace, before writing a very negative post. Since she didn't understand yoruba, she figured the opposite of alaafia was Okana instead of saying Ibi or (osogbo for the lucumi) or some such thing.
I'm thankful to her, because it got me thinking about what Okana meant and where it came from. I used to think simply that it came from the yoruba word Okan, meaning one, for the one white side showing, but as I started to study Ifa, realized that was not the total picture. Okana, is actually a modification of the Ifa odu Okanran. In the diloggun system, Okana is 1. Now the reason I believe this comes from Ifa is that in Ifa, even though Babalawos never read only one leg of a "letra" like the santeros/olorishas, they read two legs, the way you mark Okanran as an odu is:
II
II
II
I
as in three pieces brown and one white. (of course to be fair, if it's marked the opposite direction, it's obara) What's more interesting is you'll often see this also called Okanasode, which all Babalawos will recognize as the Odu Okanrans'ode or the alias for the Odu Okanrana - ogbe. Now, okanran ogbe is actually marked thus:
I II
I II
I II
I I
and has it's own stories associated with it, which aren't all bad. Though in the lucumi system, there is a story of Okanran obge which talks about a child with large ears and long story short, the motion made by the Babalawo is to cover ones ears, which some of the older Olorishas will say is something you do when this is cast in Obi.
I have always had thoughts on the other names as well:
Alaafia = peace (in Yoruba) matching the peacefullness and coolness of all white side of Obi upwards. The corresponding odu in Ifa would be Ogbe.
Etawa = I've always pronouned it with an e (dot underneath) where Eta means three in yoruba (3 white sides are up), and wa with the accent down on the a means "to exist" so, three exist. Ita, with an I, is third day, which in Fama's dictionary she also notes is third day divination as in Ita Ifa or Ita Osha.
Ejiife = this is a harder one, it corresponds to no odu but can be broken down eji-two and ife can mean love or the holy city of Ife. It's possible it could mean the love created by two, signifying the balance of light and dark, or the literal love created by two, signifying man and woman, as the Yoruba are very centered around the family and marriage with man and woman, the two opposites, creating a whole.
Oyekun - Odu Oyekun meji, which if you look at only one leg of how it's marked in Ifa is:
II
II
II
II
or equivalent to all faced down, which is fairly self explanatory in the sense that you can physically see the resemblance. As an odu, Oyekun Meji is not all negative, but it is the Odu in which Iku was introduced to the world, and as such I can see the negative interpretation.
O dabo
Ifalola
Friday, January 12, 2007
What is the role of Charity?
After having spent over 20 years in the Orisha community and just under half of that as a priest, I've come to wonder, what is the role of charity?
It seems like a simple question, but I racked my brain looking for examples. The most I could come up with were those where a particular person known to the community was in need (usually for an initiation, or burial) and a call was made. There was also the occasional time when in a reading someone is told to donate to the poor. In very rare instances, and mostly within the Traditional African community, there were calls for money and clothes for Nigerian temples (and once for some help with Katrina victims). Other then these instances (which seem very few and far between) I haven't seen much in the form of charity.
It's always struck me the lack of interest in organizing charitable functions within the Orisa traditions is an extension of the loss of community and move toward individualism (my practice/my ile syndrome as I call it) . The exception being particular cases of particular people (ie funding an Osha or a funeral). Much beyond that, I've heard of little in the community. It seems to me that although this is a prominently latino community, capitalistic/individualism has permeated the mind and people don't think of charitable practices as a part of their religious life. I think this also stems from the explosive growth of priests being initiated, and as an extension their generally poor theological education. To some extent, the US practices have become a bit of a cult of personality, with a godparent/s who rule over their temples, and though they may be morally responsible for their "house" (not all are), they also inadvertently end up in a situation where their financial well being in part springs from this relationship. Therefore there seems to be a lack of motivation to look beyond themselves to their obligations to the community as a whole. Add to that the constant need of adherents priest/practitioner alike, to undergo costly initiations and cleansings and you further weaken the impetus for helping out others.
These might not seem like words of inspiration, but I think it's important to look at the factors for why the problem exists before you can create a solution.
Where does that leave us? It is of course difficult to get people to see beyond their own problems, in any religion, especially one in which people can do tangible things (make ebo) in order to have tangible results. It creates a bit of a quandry as it leaves people wondering what being charitable will do for them. I pay my money, i get initiated. I do my ebo, I am free from witchcraft. I do my love spell, I get my mate.
In this case I believe that the best way to change this is to use the nomenclature of the religion in order to have people understand what they need to do. Feeding the poor is ebo so that we may not see poverty. Helping the sick is ebo so that we may not see sickness. Volunteering is a responsibility of the priest/practitioner alike.
But what's important is that the example begins from the top. In this hierarchical religion, where we often see in larger or lesser ways, cults of personality (read strong godparent), the godparent has to set the example. As in life, the mother/father in theory should set an example for their children, so to it's the responsibility of the godparent to set the example for their godchildren. Be it in learning/teaching the theology, or helping the community at large.
This is a difficult task, and one which probably will take a mindshift in many of the "elders", but a few well positioned elders taking the lead and leading by example could inspire a system that often gets mired down by greed, politics, and power. We are human, and I'm not trying to point a finger, but we all also have to look at ourselves and those around us.
If you could get 1 or 2 elders to step forward and ask their godchildren to commit to communally volunteering once every 3 months, things would begin to change.
This bring to mind 2 of the 16 laws of Ifa from Ika Ofun:
won ni ki won ma gba opa l'owo afoju
They (Babalawo) advised them not to take a walking cane from the blind
Won ni ki won ma gba opa l'owo ogbo
They (Babalawo) advised them not to take a walking cane from an old person
Ika Ofun tells us, that we must help the disabled and help the elderly, for it is never known when we might become disabled, and we all hope to live long lives. One way or the other, someday it will be us.
I leave this conversation with a saying from the Odu Oturupon Oworin:
Ifa ni ti a ba ji ni kutukutu
Ogbon ni ki a ma a ko ara wa . . .
Ifa says when we wake early mornings
We should teach each other wisdom . . .
Odabo,
Babalawo Ifalola omo Iwori Aweda - marcos
It seems like a simple question, but I racked my brain looking for examples. The most I could come up with were those where a particular person known to the community was in need (usually for an initiation, or burial) and a call was made. There was also the occasional time when in a reading someone is told to donate to the poor. In very rare instances, and mostly within the Traditional African community, there were calls for money and clothes for Nigerian temples (and once for some help with Katrina victims). Other then these instances (which seem very few and far between) I haven't seen much in the form of charity.
It's always struck me the lack of interest in organizing charitable functions within the Orisa traditions is an extension of the loss of community and move toward individualism (my practice/my ile syndrome as I call it) . The exception being particular cases of particular people (ie funding an Osha or a funeral). Much beyond that, I've heard of little in the community. It seems to me that although this is a prominently latino community, capitalistic/individualism has permeated the mind and people don't think of charitable practices as a part of their religious life. I think this also stems from the explosive growth of priests being initiated, and as an extension their generally poor theological education. To some extent, the US practices have become a bit of a cult of personality, with a godparent/s who rule over their temples, and though they may be morally responsible for their "house" (not all are), they also inadvertently end up in a situation where their financial well being in part springs from this relationship. Therefore there seems to be a lack of motivation to look beyond themselves to their obligations to the community as a whole. Add to that the constant need of adherents priest/practitioner alike, to undergo costly initiations and cleansings and you further weaken the impetus for helping out others.
These might not seem like words of inspiration, but I think it's important to look at the factors for why the problem exists before you can create a solution.
Where does that leave us? It is of course difficult to get people to see beyond their own problems, in any religion, especially one in which people can do tangible things (make ebo) in order to have tangible results. It creates a bit of a quandry as it leaves people wondering what being charitable will do for them. I pay my money, i get initiated. I do my ebo, I am free from witchcraft. I do my love spell, I get my mate.
In this case I believe that the best way to change this is to use the nomenclature of the religion in order to have people understand what they need to do. Feeding the poor is ebo so that we may not see poverty. Helping the sick is ebo so that we may not see sickness. Volunteering is a responsibility of the priest/practitioner alike.
But what's important is that the example begins from the top. In this hierarchical religion, where we often see in larger or lesser ways, cults of personality (read strong godparent), the godparent has to set the example. As in life, the mother/father in theory should set an example for their children, so to it's the responsibility of the godparent to set the example for their godchildren. Be it in learning/teaching the theology, or helping the community at large.
This is a difficult task, and one which probably will take a mindshift in many of the "elders", but a few well positioned elders taking the lead and leading by example could inspire a system that often gets mired down by greed, politics, and power. We are human, and I'm not trying to point a finger, but we all also have to look at ourselves and those around us.
If you could get 1 or 2 elders to step forward and ask their godchildren to commit to communally volunteering once every 3 months, things would begin to change.
This bring to mind 2 of the 16 laws of Ifa from Ika Ofun:
won ni ki won ma gba opa l'owo afoju
They (Babalawo) advised them not to take a walking cane from the blind
Won ni ki won ma gba opa l'owo ogbo
They (Babalawo) advised them not to take a walking cane from an old person
Ika Ofun tells us, that we must help the disabled and help the elderly, for it is never known when we might become disabled, and we all hope to live long lives. One way or the other, someday it will be us.
I leave this conversation with a saying from the Odu Oturupon Oworin:
Ifa ni ti a ba ji ni kutukutu
Ogbon ni ki a ma a ko ara wa . . .
Ifa says when we wake early mornings
We should teach each other wisdom . . .
Odabo,
Babalawo Ifalola omo Iwori Aweda - marcos
Thursday, January 4, 2007
Lessons . . .
Through my words, I am set free . . .
If you would have asked me years ago what I would be when I grew up, I don't know that I would have known. I think I would have likely said a lawyer, although I've always felt spiritual, and I've always felt the call to lead people. What do I do now? I am a marketer, who knows the power of words to move people to action, or inaction.
What am I now?
I am a priest who knows the power of words, but also knows the power of the the divine.
I am an Orisha priest - an Awo Orisha
I am an Ifa priest - a Babalawo
Most important of all, I am a priest of life
Is that how I define myself? Yes, it is. Perhaps that's a strange way of identifying oneself, but I feel moved by that which I can not understand. Marriam-Webster defines priest as:
one authorized to perform the sacred rites of a religion especially as a mediatory agent between humans and God.
We all, in our own right should have a direct relationship with God, whoever or whatever we think that is. I call God Olodumare according to my beliefs, derived from the traditional Yoruba religion. My role in Ifa is to regularly commune with the divine in order to help interpret the messages left for us. My role in Ifa is to guide and help people develop. My role in Ifa is to do what I can to help improve myself, those who come to me, and if possible, the world.
If you would have asked me years ago if I would be religious? I would have said no. But I can't see the wonders of the world without seeing how they are all representative of something greater then me. Is that religion? not necessarily, religion is just belief system that attempts to define as much as is possible, that which is greater then us, and define the parameters for how we relate with that. Is religion stiff and unmoving? It can be, but as with the world, in order to survive, we must sometimes adapt, perhaps that's Olodumare's greatest lesson.
If you would have asked me years ago what I would be when I grew up, I don't know that I would have known. I think I would have likely said a lawyer, although I've always felt spiritual, and I've always felt the call to lead people. What do I do now? I am a marketer, who knows the power of words to move people to action, or inaction.
What am I now?
I am a priest who knows the power of words, but also knows the power of the the divine.
I am an Orisha priest - an Awo Orisha
I am an Ifa priest - a Babalawo
Most important of all, I am a priest of life
Is that how I define myself? Yes, it is. Perhaps that's a strange way of identifying oneself, but I feel moved by that which I can not understand. Marriam-Webster defines priest as:
one authorized to perform the sacred rites of a religion especially as a mediatory agent between humans and God.
We all, in our own right should have a direct relationship with God, whoever or whatever we think that is. I call God Olodumare according to my beliefs, derived from the traditional Yoruba religion. My role in Ifa is to regularly commune with the divine in order to help interpret the messages left for us. My role in Ifa is to guide and help people develop. My role in Ifa is to do what I can to help improve myself, those who come to me, and if possible, the world.
If you would have asked me years ago if I would be religious? I would have said no. But I can't see the wonders of the world without seeing how they are all representative of something greater then me. Is that religion? not necessarily, religion is just belief system that attempts to define as much as is possible, that which is greater then us, and define the parameters for how we relate with that. Is religion stiff and unmoving? It can be, but as with the world, in order to survive, we must sometimes adapt, perhaps that's Olodumare's greatest lesson.
Am I anti-lucumi?? January 04, 2007
I was recently asked to leave a ceremony because I was accused of being anti-lucumi, so I decided to set the record straight. I am NOT anti-Lucumi.
The past two years have been a process for me of coming to grips with my religious practice and who I am. Having been raised on the idea that it is important to question with a critical eye and not simply accept everything at face value has been a large part of who I am and who I continue to be. A part that is not particularly valued in the hierarchy of most organized religions, including the Lucumi.
My original Ile was many things, some good, some bad, however for me, in the end, not a place in which I felt I could learn and grow. However, being attached to a Botanica (store that sells santeria/lucumi religious items), it gave me access to the public face of the lucumi religion, and acted as a focal point for those who were in or seeking to be in the religion. As such, I was constantly bombarded by the politics and stories of strangers who would wander in to talk about their experiences.
I didn't work there full time, but was there on weekends and during ceremonies, at which time many people walked into the store seeking help or advice. The stories came flooding in, from people who had been literally abused, to those who had wasted away thousands of dollars on "ceremonies" or "trabajos" that were in the end meaningless. From people who received invisible elegbas to those who received spiritual cauldrons or prendas which had nothing more then sticks, rocks and dirt in them.
"Didn't you know, your neighbor cast a spell on you" or "yes, I can make them love you" and all for only $750 or $2000 or I'll make you a priest for only $16,000. It was more a story of the politics of money, then that of religion. Needless to say, it left my image of the religion tarnished at the best of times, bleak at the worst. And these stories were not only from the bay area, but also from LA, Miami, NYC and more. Bad news travels . . .
My own Ile of course was not devoid of politics. Without getting into anything specific, I had seen questionable practices which I felt were more driven by the almighty dollar then anything else.
Add to that my own personal experiences and I'm often amazed I still practice this religion. From drunk Apwon (singer) at tambors (religious drumming events), to priests swearing and fighting in front of Orisha during ceremonies, to people being charged outrageous sums of money to be initiated, to priests pretending to be mounted, to "shunnings" of godchildren who did little wrong, the list goes on.
Needless to say, it left bittersweet emotions. I loved the religion, but I could do without many of the "priests" and practitioners.
Being a questioning person I wondered. I wondered why things were done a certain way, I wondered why ceremonies were changed, I wondered if things were changed only to survive, why practices couldn't revert to their original state once it was again possible. I questioned, and I learned that question and criticism are not traits valued in the lucumi tradition. There was a pervading feeling that the religion was created in Cuba, and anything African was bad (perhaps a racism from the predominantly light skinned latinos practicing today). I was amazed at the myths that were propagated about the origins of things, with little scholarly investigation.
I'm certainly not perfect, and I'm not interested in stirring the pot just to stir it, but in order to better ourselves and our practice, sometimes it's important to ask questions and not simply practice religion through rout memorization. So, this lead me to ask hard questions, point out questionable practices, and wonder why "elders" didn't really do anything.
From conversations with elder Cubans, it seems that things have changed from the earlier days in Cuba. America has put it's stamp of individualism and profit on the religion both here and in Cuba (don't get me wrong, Nigerians are all about money too, but that's not what we're talking about right now). Back in the old days, the ratio of priest to practitioner was different, with far fewer priests, but ones who were more studious. Here in the US, everyone wants to be Queen bee and no one wants to be a worker. We initiated priests like Ford model T's. Can the primarily community oriented Orisha worship survive in the individual capitalistic society of the USA?
It also seems to me like the production line, the speeding up of initiations has increased the number of priests, but has not increased the quality of priests. In fact it's had a somewhat adverse affect. There are more priests who are undertrained (if trained at all), and due to designs in the system, they are gathering their own "godchildren" for initiation. Like amway, the layers are increasing, and there is little time between generations for the new one to gain the true knowledge that prepares them to do what they have undertaken. Every new layer takes them farther away from the top. Like america, babies are having babies. Why can't we slow down.
These were my experiences and some of my thoughts, and in the beginning, my online posts had a slightly bitter tone, but as time passed, and I passed to Ifa, I shifted my thinking. I apologized. I suppose in part because I was not the diplomat for the job, nor was I capable of reforming a system that had no interest in reform. There was also my new focus on Ifa, and traditional African practice. In the end I realized two things.
It is not the lucumi religion that bothered me, but the practice of some people, and there will always be bad people in all religions.
The lucumi are their own sect of the Orisha traditions, and should I decide not to practice, then I should not be critical of the system they are happy with.
Am I anti-lucumi? no
Is it a practice I can reform? no
What then am I? I am a practitioner of Ifa.
Would I work with a lucumi priest? Yes, those that are ethical and respectful of me.
Ifa is Ifa, Lucumi or Traditional, I've had some good and some bad experiences with Lucumi Babalawo, but I hope that I will be able to work with my Lucumi brothers to promote Ifa and increase the knowledge of ritual, liturgy and theology for the betterment of the world.
The past two years have been a process for me of coming to grips with my religious practice and who I am. Having been raised on the idea that it is important to question with a critical eye and not simply accept everything at face value has been a large part of who I am and who I continue to be. A part that is not particularly valued in the hierarchy of most organized religions, including the Lucumi.
My original Ile was many things, some good, some bad, however for me, in the end, not a place in which I felt I could learn and grow. However, being attached to a Botanica (store that sells santeria/lucumi religious items), it gave me access to the public face of the lucumi religion, and acted as a focal point for those who were in or seeking to be in the religion. As such, I was constantly bombarded by the politics and stories of strangers who would wander in to talk about their experiences.
I didn't work there full time, but was there on weekends and during ceremonies, at which time many people walked into the store seeking help or advice. The stories came flooding in, from people who had been literally abused, to those who had wasted away thousands of dollars on "ceremonies" or "trabajos" that were in the end meaningless. From people who received invisible elegbas to those who received spiritual cauldrons or prendas which had nothing more then sticks, rocks and dirt in them.
"Didn't you know, your neighbor cast a spell on you" or "yes, I can make them love you" and all for only $750 or $2000 or I'll make you a priest for only $16,000. It was more a story of the politics of money, then that of religion. Needless to say, it left my image of the religion tarnished at the best of times, bleak at the worst. And these stories were not only from the bay area, but also from LA, Miami, NYC and more. Bad news travels . . .
My own Ile of course was not devoid of politics. Without getting into anything specific, I had seen questionable practices which I felt were more driven by the almighty dollar then anything else.
Add to that my own personal experiences and I'm often amazed I still practice this religion. From drunk Apwon (singer) at tambors (religious drumming events), to priests swearing and fighting in front of Orisha during ceremonies, to people being charged outrageous sums of money to be initiated, to priests pretending to be mounted, to "shunnings" of godchildren who did little wrong, the list goes on.
Needless to say, it left bittersweet emotions. I loved the religion, but I could do without many of the "priests" and practitioners.
Being a questioning person I wondered. I wondered why things were done a certain way, I wondered why ceremonies were changed, I wondered if things were changed only to survive, why practices couldn't revert to their original state once it was again possible. I questioned, and I learned that question and criticism are not traits valued in the lucumi tradition. There was a pervading feeling that the religion was created in Cuba, and anything African was bad (perhaps a racism from the predominantly light skinned latinos practicing today). I was amazed at the myths that were propagated about the origins of things, with little scholarly investigation.
I'm certainly not perfect, and I'm not interested in stirring the pot just to stir it, but in order to better ourselves and our practice, sometimes it's important to ask questions and not simply practice religion through rout memorization. So, this lead me to ask hard questions, point out questionable practices, and wonder why "elders" didn't really do anything.
From conversations with elder Cubans, it seems that things have changed from the earlier days in Cuba. America has put it's stamp of individualism and profit on the religion both here and in Cuba (don't get me wrong, Nigerians are all about money too, but that's not what we're talking about right now). Back in the old days, the ratio of priest to practitioner was different, with far fewer priests, but ones who were more studious. Here in the US, everyone wants to be Queen bee and no one wants to be a worker. We initiated priests like Ford model T's. Can the primarily community oriented Orisha worship survive in the individual capitalistic society of the USA?
It also seems to me like the production line, the speeding up of initiations has increased the number of priests, but has not increased the quality of priests. In fact it's had a somewhat adverse affect. There are more priests who are undertrained (if trained at all), and due to designs in the system, they are gathering their own "godchildren" for initiation. Like amway, the layers are increasing, and there is little time between generations for the new one to gain the true knowledge that prepares them to do what they have undertaken. Every new layer takes them farther away from the top. Like america, babies are having babies. Why can't we slow down.
These were my experiences and some of my thoughts, and in the beginning, my online posts had a slightly bitter tone, but as time passed, and I passed to Ifa, I shifted my thinking. I apologized. I suppose in part because I was not the diplomat for the job, nor was I capable of reforming a system that had no interest in reform. There was also my new focus on Ifa, and traditional African practice. In the end I realized two things.
It is not the lucumi religion that bothered me, but the practice of some people, and there will always be bad people in all religions.
The lucumi are their own sect of the Orisha traditions, and should I decide not to practice, then I should not be critical of the system they are happy with.
Am I anti-lucumi? no
Is it a practice I can reform? no
What then am I? I am a practitioner of Ifa.
Would I work with a lucumi priest? Yes, those that are ethical and respectful of me.
Ifa is Ifa, Lucumi or Traditional, I've had some good and some bad experiences with Lucumi Babalawo, but I hope that I will be able to work with my Lucumi brothers to promote Ifa and increase the knowledge of ritual, liturgy and theology for the betterment of the world.
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