#Oduduwa

[ausetkmt]

King Oduduwa's 8th-century bce empire

King Oduduwa's 8th-century bce empire was not limited to Yorubaland but expanded across much of West Africa.

[abiqueen]

"Leave the dead some room to dance!"

Wole Soyinka

[mymusicbias]

[aicollider]

Deities of San Mythology discuss The Cherry Orchard (Anton Chekhov)

FADE IN: INT. COZY LIVING ROOM – DAY A group of DEITIES, ranging from ancient and wise to young and flighty, sit around a cozy table with a teapot, tea cups, and cakes. They are deep in discussion about a book. The wise and commanding GODDESS OF WISDOM, ODUDUWA, begins the conversation. ODUDUWA So, what did everyone think of The Cherry Orchard? The mischievous trickster-god, ESHU, chimes in with…

[blackheart-brotherhood]

Yemoja - African Goddess of the Ocean

Yemoja is the African Goddess of the Ocean and the patron deity of pregnant women. She is honored not only in Africa but in Brazil. She is the creator goddess of the Yoruba tribe. This goddess went with the members of the Yoruba tribe when they were captured and taken to various areas in the world as slaves. She then became very well known and was given different names. This is why she is honored…

[newsnigeria]

In Oodualand (Yorubaland), money has never been foremost in the Oduduwa (Yoruba) value system

In our value system money is number six What are the first five you may ask? - The first is làákà’yè - The application of knowledge, wisdom & understanding… (Ogbón and ìmò òye) - The second is Ìwà Omolúàbí - (integrity) Someone with integrity is a man/woman of their word. If you have all the wealth in the world but lack integrity, you are not worth a thing. Integrity is combined with iwa, (character) which we regard as Omolúàbí. - The third is Akínkanjú or Akin - (Valour). That is why Balóguns is second-in-command to the leaders in Oodua land (Yoruba land) Balóguns are people that can lead them to war. To lead with great courage in the face of danger, especially in battle. Oodua (Yoruba) people have no respect for cowards. - The fourth is Anísélápá tí kìíse òle - (Having a visible means of livelihood). A person must be identified with a visible means of livelihood that guarantees a lawful income or sustenance. His or her profession or job must be open and legally approved by society, and not through cheating or forcefulness. - The fifth is iyi - (Honour) Oduduwa (Yoruba) people place a premium on the gait with which individuals carry themselves and their public reputation. That is why Oodua or Oduduwa (Yorùbá) people usually say when you set out to look for money and you meet honour on the way then you don't need the journey anymore, because if you get the money, you will still use it to buy honour. - The last in the Oodua (Yorùbá) value system is owó tàbí orò - (Money or wealth). If putting money ahead of the other five, then you are nobody in the Yoruba land of the olden days. Unfortunately, this is being pushed to the front burner nowadays due to the erosion of our value system. Please feel free to share with fellow Yoruba sons and daughters Read the full article

[babaoluwoifadiya]

Bênçãos de Olodumare

Que Olodumare lhe abençoe. A família é o tesouro mais precioso de uma pessoa. Ser fiel, cuidar da família, trabalhar arduamente e acreditar no impossível são os princípios que Enitolodu espera de seus filhos.

Podemos ser mais abençoados à medida que nosso caráter se alinha com o Divino. O Ser Supremo nos deixou tudo o que precisamos para evoluir e alcançar a graça das bênçãos divinas para nossa família, de geração em geração.

O medo não deve fazer parte de nossa existência. As forças contrárias, como Arogo Sajuologo ou até mesmo Ajogun, percebem aqueles que estão prontos para serem vítimas. Ao implantar o medo, o resto se torna fácil para a destruição e o rompimento com nossos Irunmole.

Portanto, mantendo a fé em Edumare, Orisa e todos os Irunmole, bem como em nossos ancestrais, podemos permanecer em sintonia com o objetivo divino.

Olodumare agbe wa o.

[darrylcalmandstrong09]

New Blog. The Return of the Yoruba Nation

“The Yoruba religion is the science of allowing God to flow through you, so that each breath becomes a prayer, and as God breathes, you breathe.” – John Mason

To find out more about the industrious Yoruba people and Yorubaland before their country became a part of present-day Nigeria, and parts of Benin Republic and Togo Republic in West Africa, click here: https://rb.gy/pqfqcj

[jasminewalkerauthor]

Deep dives into folklore: creation myths

Creation myths are narratives that attempt to explain the origins of the universe, humanity, and the natural world. They serve as the foundational stories of various cultures, reflecting their beliefs, values, and cosmological understandings. Despite originating from diverse civilizations across time and geography, creation myths often share striking similarities while also showcasing distinct cultural nuances. This essay delves into the universality and diversity of creation myths, examining their common themes, differences, and possible origins.

One of the remarkable features of creation myths is the recurrence of certain themes across cultures. The notion of a primordial chaos or void from which the world emerges is a prevalent motif. For instance, in the Babylonian Enuma Elish, the universe is born from the union of primordial deities Tiamat and Apsu, symbolizing chaos and fresh waters respectively. Similarly, in the Maori creation myth of New Zealand, the universe is conceived in the embrace of Rangi (the sky father) and Papa (the earth mother) from the primal darkness of Te Po.

Another common theme is the concept of a divine creator or creators who shape the cosmos. Whether it's the monotheistic God of Genesis fashioning the world in six days or the Hindu god Brahma emerging from the cosmic egg to initiate creation, the idea of a supreme being or beings bringing order to chaos permeates many myths.

Furthermore, the emergence of humanity often involves divine intervention or the manipulation of natural elements. In Greek mythology, Prometheus forms humans from clay, while in the Aboriginal Dreamtime stories of Australia, ancestral beings shape the landscape and imbue it with sacred significance.

Despite these universal themes, creation myths exhibit immense diversity due to the unique cultural contexts in which they arise. Indigenous cultures, for example, often emphasize the intimate connection between humans and nature in their creation narratives. The Navajo creation story, for instance, speaks of the emergence of the Navajo people from the underworld through four different worlds, each characterized by distinct natural elements and spiritual challenges.

Similarly, African creation myths frequently incorporate animals as significant characters or ancestors. The Yoruba people of Nigeria, for example, believe in the primordial deity Oduduwa, who descends from the heavens on a chain and spreads sand over the waters to create the first land, symbolizing the interconnectedness of humans, animals, and the earth.

In contrast, some creation myths from ancient civilizations place a greater emphasis on cosmic battles or conflicts among deities. The Norse creation myth, for instance, depicts the struggle between the gods and the primordial giants, resulting in the formation of the world from the body of the slain giant Ymir.

The origins of creation myths are deeply intertwined with the human propensity for storytelling, symbolism, and the quest for meaning. Many scholars suggest that these myths emerge as attempts to make sense of the world and to establish cultural identity and cohesion.

Moreover, creation myths often serve as cosmogonic or etiological narratives, explaining the origins of natural phenomena, societal structures, and moral codes. By providing explanations for the fundamental questions of existence, these myths offer a framework for understanding the universe and humanity's place within it.

Additionally, the transmission of creation myths through oral traditions allows for variations and adaptations over time, contributing to the diversity observed among different cultures. As societies evolve and encounter new experiences, their creation myths may undergo reinterpretation or syncretism with other belief systems, further enriching the tapestry of human cosmology.

Creation myths represent a rich tapestry of human imagination, reflecting both the universal quest for understanding and the diverse cultural expressions of this endeavor. Through the exploration of common themes and cultural variations, we gain insight into the shared human experience and the myriad ways in which different societies have grappled with the mysteries of existence. By studying creation myths, we not only uncover the origins of diverse belief systems but also deepen our appreciation for the profound complexity of human thought and creativity.

[kemetic-dreams]

THE HISTORY OF ODUMOSA, THE POWERFUL HUNTER AND FOUNDER OF ERIN-ILE KWARA STATE

Erin-ile, an old Yoruba town was established around 1225 AD for example more than 878 years prior. History of Erin-ile goes back to the verbose return of Oranyan from Edo nation after his red hot military campaigns against the Igbos who were then annoying that piece of Oduduwa's reality.

Erin-ile is probably the most established town in the old Oyun Local Government Area, including Offa. Erin-ile town was established about a similar time as Ipee and the limit between these two was before the coming of Offa town. Solid oral custom and serious research agreeably spin the authentic cause of Erin-ile around one famous regal sovereign of Ife called ODUMOSA.

He was known to be an eminent tracker and marksman, subsequently his name "APAAYAN", for example a marksman who was presumed for his best games. As the fore-name recommend, Odu-mosa was additionally a faithful religionist and a figuring chief. He was a shrewd executive and appealling character. He was the grandson of lord OBALUFON of Ife. OBALUFON is the contracted from the OBA ILU IFE for example (The ruler of Ile-Ife), and Olufon its short structure implies OLU-IFE for example (the ruler of Ife).

He was an acclaimed skilled worker and the first to acquaint metal works with Ife. He is as yet being exceptionally venerated for that important commitment. Ruler Obalufon was ruling when his nephew sovereign ORANMIYAN drove his arrangement of military undertakings to Benin. Ruler Obalufon later kicked the bucket and sovereign ORANMIYAN who was the beneficiary obvious didn't return in time from the war front. In his nonattendance, lord Obalufon's child ALAIYEMORE was designated and introduced as the following Ife ruler.

From that point, sovereign Oranmiyan surfaced suddenly to Ife. Frenzy held everybody inspired by a paranoid fear of what might and could be the response of such a fierce military legend to his life aspiration being so run by his counsin's climb to the seat which he (Oranmiyan) had constantly desired. In such a disrupted and unsure circumstance, ODUMOSA who was the immediate child of lord Alaiyemore thought of it as foothardy to sit tight in Ife for ORANMIYAN's response.

He immediately chose to stop Ife so as to get away from the conceivable anger of Oranmiyan. It was everybody's conviction that whoever incited Oranmiyan welcomed searing war. Odumosa set off with a huge unforeseen of devotees including his child ALAWODE AREBIOPE and his stepbrother, ruler ALAPA. He conveyed with him enough supplies of essential needs. he brought various valuable fortunes from the castle. Among such were beaded crowns, glorious clothing types, regal staff (EDAN OBALUFON), Obalufon's celebration silver crown, set of strung coral dots, the way of life of Obalufon, Ifa prophet, war types of gear, arms and ammo, (for games and self preservation) and a puzzling clarion horn for collecting his adherents at whatever point they dispersed looking for games and food or were abandoned. He depended particularly on the horn which he likewise used to give war or harmony signs and headings of next developments to his supporters.

Like patriarch Abraham of the Jewish history who on divine requests left his folks in the land Haran for an obscure goal. Odu-mosa left Ife on Ifa prophet's guidance for the open wide world without learning his genuine goal. He was a man of confidence, without a doubt a man of dauntless boldness, never terrified of slopes or wildernesses, dry land or overwhelmed planes. He continued endlessly nudging his contingents to walk and head quick in the opposite direction from a potential pursue by Oranmiyan. He told his kin "E RIN E RIN; E RIN" for example WALK FAST, WALK FAST, WALK FAST. The name ERIN was later suffixed with "ILE", which signifies the terminal finish of the trek on Ifa prophet's heading to frame the compound name ERIN-ILE.

After a long spell of meandering and meandering aimlessly before they arrived at that goal, they ended and rested in various spots, as ERINMO or ERIN-ITADOGUN for example an intersection place where they laid on seventeenth day of their trek and made places of arrangement fronds. A major market was set up at the intersection settlement. When Odumosa left, a portion of his devotees stayed behind and settled for all time in ERINMO. Other spot of visit included ERIN-OKE, ERIN-IJESHA, which are all now remarkable towns in Osun State. At Erin-ile, Odumosa met three trackers; Olowe, Afolumodi and Gbaagba, who received him as their first ruler when they was aware of his august status.

At a last visit before Erin-ile, Odumosa, Odumosa overlooked his clarion horn. When they returned for it, it had sunk and shimmering water, presently the stream Owo has begun spouting out of it. It was at this crossroads that his stepbrother, ruler Alapa isolated from him while Odumosa moved west ward, Alapa moved east ward. Alapa now settled Eku-Apa now in Irepodun LGA of Kwara State.

An a lot later settlement of Odumosa's replacements are Erin Papa, established on an open meadow by the thirteenth Elerin of Erin-Ile in rebellion of Alimi, the Fulani Jihadist. Erin Papa was found in Osun State and is presently called Erin – Osun. Around 1907, Elerin olaojo chose to profit to Erin-Ile for discontinuance of threats by the Jihadist. A few residents tailed him while some picked to remain. Erin_osun is likewise a major toen and she imparts close proclivity to Erin-ile. Indeed,the two towns are "twain" towns.

Aside from towns and settlements set up legitimately by Odumosa or his replacements, there are additionally families who have blood or social proclivity with Erin-Ile and are living in different networks. They can be perceived by their surname (oriki) regardless of whether they are in Ibadan, Abeokuta, Ilorin, Oshogbo, Ilesha, Ogbomoso or Offa. Such names incorporate, "More, Mosa" (from Alaiyemore and Odumosa), "Omo Elerin Mosa", "Omo Elewe Ladogba", "Omo Obalufon L'Erin", "Omo Abinuwole" alluding to Olowe who sank alive and "Omo Abiowe" again alluding to Olowe star war pioneer of Erin-Ile. Some outstanding Nigerians with such names incorporate Ali Agboguleri; Saka Pena, Adegoke Adelabu (Penkelemi) and Oba Gbadamosi Adebimpe all in Ibadan, the balogun group of Iragbiji, the Duro Ladipo family in Oshogbo, the Ige family in Ijeshaland spreading to Ibadan, the Toki family in Offa and on the maternal side, the Olugbense imperial family in Offa and so forth.

By and by, Erin-Ile is in Oyun LGA of Kwara State and was the base camp of the Local Governement when it was first made in 1980. For odd reasons, the central command was moved when the Federal Military Government re-made the L.G.A. in 1990. Erin-Ile is on the southern-most edge of Kwara State and offers limits with Offa, Ilemona, Irra, Eku-Apa, Ipee, Igosun all in Kwara State and Oyan and Ila - Odo in Osun State. She is overhauled by current enhancements. A yearly celebration impossible to miss to her is the Obalufon celebration named after their begetter in Ile-Ife.

[moneeb0930]

The Wagadu Empire (known to Europeans and Arabs as the Ghana Empire, named after the title of the emperor) is one of the most important African civilizations of all time.

European archaeologist, Augustin Holl, confirmed that its stone ruins were built by indigenous Soninke people (as opposed to Arabs) and date to at least 1600 bce.

Wagadu was the western arm of a great Sahelian-Sudanese trade across the savanna belt that stretched from the Takrur kingdom of Senegal to the Aksummite Kingdom of Ethiopia-Eritrea. In fact, the majority of gold that Kush traded with Kemet and West Asia was actually from its Sahelian trade network with Wagadu, the most gold rich civilization in world history.

The Wagadu Empire's stone ruins remain all across Mali and Mauritania, but few Black scholars are investigating it in favor of Kemet. Meanwhile, many Arab scholars are trying to convince the world that Wagadu's origins are actually from "Berber" (which they define as non-Black Saharans of Asiatic origin). One of the foundations they have to rest on is the ignorant Black muslim tradition of inventing false Arab origins for their kings in order to validate them in the muslim world. It is for this reason that Arabs cite the false lineages of Ghana's kings as Arab, a myth perpetuated by wannabe Arab Blacks in Africa.

This stupid tradition of assigning false Arab origins is not limited to Ancient Ghana, but virtually all Islamic people in Africa. The Somali are the most famous for inventing a false Arab origin, as are the Swahili. The Yoruba muslims even have blasphemously claimed their first king, Oduduwa, was from Arabia. So ashamed are these fools to claim indigenous West Africa as their motherland. Even today, many African American muslims imagine a fictional Arab origin for themselves.

However, let's be clear that the people and kings of Wagadu did NOT consider themselves Arab, Berber, or anything but indigenous West Africans.

They were not muslim, even when in the dusk of their era they allowed some muslims to trade in their city. The Wagadu practiced a spiritual system centered around Bida, the control of the reptilian instincts in man and the cultivation of these instincts into divine powers. This is similar to the Vodun veneration of Damballah Wedo and the Kemetic veneration of Wadjet.

The Arabization of Wagadu history is a later invention promoted by the Songhai Empire and later West African muslim shameless fools.

Until the African of the world values their own African culture MORE than the Arabs, we will continue to be historically impoverished. While Kemet was Black and great, it was just the tip of African glory. We must understand ALL of African civilization, not just Kemet.

[ausetkmt]

ODUDUWA - Orisha of Nationalism

Oduduwa's role in the orisa pantheon is similar to the role of Ausar in the Nile Valley and Jesus in Christianity.

He is the one born on Earth in human form yet whose accomplishments caused him to be recognized as deity, even completing the unfinished works of Obatala.

[asterinstar]

Obatala as the WR of Heliopolis or whatever its name will eventually be and Oduduwa as the Exile. (Google them if you don't know these names.)

Nice some figures from yoruba religion 🫡

[0anjonegro]

Qual som tu dedicaria baseado no meu blog?

Essa pergunta foi muito boa haha mas falar de Tumblr é falar do dono dele também então

Fiquei pensando óbvio em "noites de um verão qualquer" do Skank (amo o nome dessa banda rs), o sufocar da força do vento preto, e o convite pro conforto, abraço...

Mas ele me faz lembrar "Madagascar" do Emicida. Estrelas e a beleza da noite, film noir (mistério em preto e branco) , sensual classe, Renoir (impressionista). Lembrando a mesma cor da terra, oduduwa...

Afinal, como diria Rincon Sapiência em "ponta de lança", a noite é preta e maravilhosa.

E também pensei na "última noite" de baco, pensando na intensidade onde alguns não sabem lhe dar com a noite, ascendem as luzes, não fazendo parte dela... E intensa como quem vive como se fosse a última noite.

[davidsoto666]

PREGUNTAS MAS FRECUENTES EN LA RELIGION YORUBA

1) ¿Qué es la Santería?- La Santería es el sincretismo entre los cultos yorubas y la religión católica. Expresión de sobrevivencia en el continente americano de un culto de origen Yoruba, víctima de los avatares de la historia. Llegó a Cuba en la segunda mitad del siglo XVIII.

2) ¿Quiénes son los Yorubas?- Los Yorubas son los integrantes de un pueblo melanoafricano, situado a sudoeste de Nigeria en la región limítrofe con la actual República de Benín, Togo y Ghana, en Africa occidental.

3) ¿En que se fundamenta su creencia religiosa?- Doctrina africana animísta por su creencia que afirma que todo ser natural está vivificado por un espíritu, es una religión monoteísta que reconoce un solo Dios creador de todo lo existente y que posee prácticas politeístas.

4) ¿Qué significa la expresión Oloddumare - Olofin- Olorun?- Oloddumare es la creación = Dios Todopoderoso Olofin y Olorun es el Sol, son tendencias diferentes de la divinidad que se integran en una sola entidad.

5) ¿Por qué esos nombres tan extraños para denominar a Dios y a las fuerzas superiores?- OLODDUMARE está compuesto en el dialecto Yoruba por: OLO eterno DDU tiempo MARE criar estabilidad este es Dios; OLOFI significa OLO extensión FI espacio de este mundo; OLORUN en el continente africano hay personas que no conocen, ni adoran otro Dios que el Sol como él se llama LORUN

6) ¿Qué son los Orishas?- Son deidades o energías superiores que rigen nuestros destinos, trascienden nuestras facultades sensoriales, son intermediarios de Dios.

7) ¿Quiénes son los Santeros?- Son las personas consagradas que sellaron pactos perpetuos y profundos con los orishas. Son sacerdotes y sacerdotizas que estan autorizados para utilizar el “Diloggún de Cauris” Oráculo de caracoles para establecer una comunicación entre los orishas y la persona que se consulta.

8) ¿Qué es un Babalawo?- La Regla de Osha o Santeria está interligada con Orúnmila o Ifá. Los babalawos tienen una consagración adicional de Orúnmila. Entregan a los devotos “Mano de Orula” ( Ico-fá (mujer), Awo-faca (hombre) de Orula ) y diversas deidades pero ya no consagran “Osha” a sus ahijados. Se reunen en Concilio con la finalidad de presentar las predicciones de Orula que se cumplen inexorablemente.

9) ¿Qué son los Caracoles en la religión Yoruba?- Los Cauris son parte del Orisha, trasmiten la profecía personalizada a través del “Diloggún” y sus “Oddum” sistema numérico interligado a pataquím que establece una relación entre los hechos narrados y los problemas que puede tener la persona que se consulta.

10) ¿Qué es el Oráculo de Ifá?- Oráculo supremo mediante el cual el Babalawo se comunica con Orula y con las deidades del panteón Yoruba, personifica a la sabiduría y a la posibilidad de influir sobre el destino. Utilizan la cadena ékuele y el tablero de ifá con ikines

11) ¿Cuántos Orishas existen en la religión Yoruba?- 201 deidades son las pertenecientes al panteón Yoruba, pero en América sólo perduran hasta hoy, aproximadamente unos treinta Orishas dadas las características del ritual.

12) ¿Quién es Elegguá?- Es el Orisha que tiene las llaves del destino. Es el dueño de los caminos y mensajero de Olofi, tiene el privilegio de ser el primero en todo.

13) ¿Quién es Oduduwa?- Primer rey de los Yorubas, Orisha mayor que representa los misterios y secretos de la muerte.

14) ¿Quién es Obbatalá?- Es el Rey de todos los orishas. Personifica la creación del hombre. Dueño de nuestros sentimientos. Sueños y pensamientos Es el único juez de la religión su palabra es ley.

15) ¿Quién es Yemayá?- Orisha reina de las aguas saladas con el dominio de la superficie de los mares. Considerada madre de todos los Orishas.

16) ¿Quién es Oyá?- Deidad dueña de las centellas, domina los vientos, dueña del mercado, acompaña a los muertos hasta la puerta del cementerio.

17) ¿Quién es Shangó?- Orisha del fuego, del rayo, del trueno, de la guerra, del baile y de la belleza viríl. Tiene la potestad de saber lo que el hombre habla en secreto. Representa virtudes e imperfecciones humanas.

18) ¿Quién es Oshún?- Es la deidad del amor, la paz, la feminidad, la sexualidad, la belleza. Es dueña de los ríos y del cobre, representa la lucha de la vida. Cuida y protege los órganos reproductores de la mujer y tiene una presencia fundamental al momento de la fecundación.

19) ¿Quién es Oggún?- Es el Orisha que tiene la misión de guerrear por todos nosotros. Dueño del hierro y de los minerales. Domina el misterio del monte. Cometió una falta y hasta que el mundo sea mundo no duerme ni de noche ni de día.

20) ¿Quién es Oshosi?- Es el Orisha dueño de la justicia y de la cacería. Es el cazador de los hombres tiene gran poder.

21) ¿Se puede obtener salud en la Santería?- Cuando médicamente diagnosticada una enfermedad incurable, siempre y cuando Dios así lo determine los Orishas pueden prolongar su vida y dar la salud, la establidad y la firmeza.

22) ¿Qué es el ebbó?- Es la fórmula o método que el orisha indica para librarse de lo negativo que se le anuncia en la consulta. Representa ofrendas, rogaciones y plegarias.

23) ¿Cómo se puede lograr eso?- Siguiendo los consejos que dan los Orishas a través de los oráculos adivinatorios con FE y CONFIANZA.

24) ¿Cómo se inicia una persona en la religión Yoruba? – Con un babalawo, el cual podrá darle los Guerreros representativos de los Orishas Oddé, Eshu (Eleggua) Oggun, Oshosi y Osun. Con el babalawo puede recibir además el Iddé de Orunla, y recibe también su mano de Orunla donde en su Itá se determina quién es su Orisha Tutelar. Con un Iwóro (santero) usted recibe los denominados “Ilekes” collares consagrados de fundamento representativos de los 4 oshas de cabecera (Obbatala, Shango, Yemaya y Oshun), es una ceremonia compleja que inicia la persona en una metodología ancestral. Estes deben haber sido marcados en una consulta.

25) ¿Qué significa "hacerse el santo?- Kari-Osha o Elehan es la ceremonia más importante en la religión Yoruba. Consiste en que la persona se consagra con su "ángel de la guarda" u "orisha tutelar". A partir de allí la persona consagrada se convierte en Iyawó durante Un año y siete días, después es Iwóro, Babalosha (hombre) Iyalosha (mujer) y por último Oriaté.

26) ¿Por qué las personas se hacen el Santo?- Consagrarse en santo depende de varias circunstancias. Puede ser por salud, por devoción, por sacerdocio, para conseguir estabilidad, para evitar un peligro muy grande, para incrementar nuestras condiciones energéticas con el mejor resguardo.

27) ¿Quién determina que una persona debe consagrarse en santo?- Eso lo determina Olofi y los Orishas a través de los oráculos adivinatorios de la religión.

28) ¿Qué significa "Sincretismo"?- Sincretismo significa básicamente fusión y asimilación de sistemas diferentes. El sincretismo religioso es muy usado en la Santería, en donde se comparan a los Orishas con los santos católicos debido a ciertas similitudes.

29) ¿Se puede decir entonces que los Orishas son los mismos santos católicos?- No, eso es totalmente falso. El sincretismo fue usado por los esclavos Yorubas para protegerse y proteger sus costumbres religiosas ante el colonizador. Luego quedó como una costumbre llamar a los Orishas con nombres de santos católicos, pero obviamente no estamos hablando de las mismas deidades. Por ejemplo, no se puede decir que Shangó es Santa Bárbara, la diferencia entre los dos es bien marcada.

30) ¿Se puede decir que la Santería es igual al Espiritismo?- No, la Santería es una doctrina anticlerical cuya filosofía y liturgia ha permanecido en el hermetismo con reglas específicas, mientras que el espiritismo se basa en la comunicación con las entidades y los espíritus y se trabaja básicamente frente a altares utilizando tabaco, bebidas espirituosas, velas, cordones, amuletos, etc.

31) ¿Los collares de los Orishas pueden ser puestos por un espiritista?- No, los collares que representan a los Orishas sólo pueden ser colocados por aquellos que estén consagrados en la regla de Osha, o sea por santeros consagrados.

32) En la Santería se habla de Eggun, ¿a quién se refieren?- Los Yorubas llaman Eggun al espíritu de los antepasados. En la práctica religiosa Yoruba es esencial rendir tributo a los muertos antes de comenzar cualquier ceremonia.

33) ¿Qué es la bóveda espiritual?- La bóveda espiritual es un lugar en donde se le rinde tributo a los antepasados y espíritus guías de la persona. Está conformada básicamente por vasos con agua y allí se le ponen ofrendas a Eggun tales como: flores, frutas, miel, aguardiente, tabaco, velas, comidas caseras, dulces, etc.

34) ¿Qué son los tambores Batá?- Son los tambores de fundamento sagrados que se usan para rendir homenaje a los Orishas. Presentarse delante de los Batá es cosa seria y sagrada. Son tres: Iyá, Itotéle y Okónkolo.

35) ¿Quién es Añá? - Añá es una deidad que vive dentro del tambor Batá. Es el encargado de canalizar el mensaje que emite los sonidos del tambor. La presentación por primera vez del consagrado delante de Aña representa su confirmación.

36) ¿Qué es un Omoalaña?- Es el nombre que se le da a los músicos que tocan los tambores Batá. El nombre quiere decir "hijo de Añá".

37) ¿Un santero puede casarse por la Iglesia católica?- Si, la santeria es ejemplo de dupla religiosidad, está abierta a las doctrinas que exalten la figura de Dios.

38) ¿Dónde se originó la Santería?- La Santería proviene de la diáspora cubana pero se originó en la Regla de Osha Yoruba tradicional que nace en Africa occidental en el reino de Ife, situado a sudoeste de Nigeria.

39) ¿Quién es el Ooni? - Es el líder supremo espiritual y encabeza la tradición de la cultura religiosa Yoruba. El Ooni es para los practicantes de la religión Yoruba lo que es el Papa para los católicos.

40) ¿Cómo se atiende correctamente a un Orisha?- Se le hacen ofrendas según la deidad, lo cual dependerá de la situación que se quiera resolver y lo que digan los oráculos.

41) ¿Una persona no consagrada puede usar los oráculos adivinatorios de la religión Yoruba? – Cualquier aborisha puede alcanzar elevados conocimientos dentro del contexto del Oráculo de Biagüé pero las precisas reflexiones y predicciones del Oráculo Diloggún está reservada para los Iwóros o sea consagrados exclusivamente.

42) ¿Qué es el Idefá de Orunla?- Es una pulsera hecha de cuentas verdes y amarillas que se coloca en la muñeca izquierda de las personas que lo necesitan. La misma simboliza el pacto que Orunla hizo con la muerte para que esta respete la vida de las personas que lo usan hasta que Oloddumare determine que debe dejar el plano terrenal.

43) ¿Quién coloca el Idefá?- El Idefá de Orunla sólo debe ser puesto por los Babalawos, por ser estos sacerdotes consagrados a Orunmila.

44) ¿Una persona puede hacerle ofrendas a los Orishas sin ser santero? - Si puede. No necesita estar consagrado para rendirle tributo a las deidades Yorubas. Pero no hay templos públicos debe conocer un Iwóro para entrar a su “Ilé Orisha” Casa de santo donde a su vez está situado el “Igbodú” cuarto donde viven las deidades.

45) Pero, al no tener las soperas donde viven los Orishas, ¿cómo le puede rendir tributo? - Puede también invocar las deidades en determinados lugares. A Elegguá en el monte, a Obbatalá en las montañas, a Yemayá en el mar, a Shangó en una palma real o una ceiba, a Oyá en el cementerio, a Oshún en el río, etc.

46) ¿Hay diferencia en la práctica de la Santería en otros lugares del mundo? –Santeria es un término derivado de la palabra SANTO, la dotrina africana animísta Yoruba es conocida por Regla de Osha en Cuba, Venezuela … pero hay en Brasil, Argentina … La Umbanda, el Candomblé, Batuke, La Macumba, el Voudú que son otras ramas que tienen deidades o Orishas ligadas al sincretismo.

47) ¿Se puede consagrar en santo a un niño?- Si se puede, incluso se puede consagrar estando en el vientre de la madre al momento que esta se consagra.

48) ¿En la Santería se puede ayudar a una persona después de muerta?- La regla de Osha-Ifa implica autodisciplina y una educación de los sentidos paranormales que conducen a la videncia. La muerte representa el cuerpo físico pero el desprendimiento del espíritu imperceptible a nuestros sentidos necesita atención para su re-encarnación, así que con atenciones diarias y con ceremoniales más profundos se puede ayudar al proceso evolutivo del alma.

49) ¿Un santero puede consagrar a sus propios familiares?- No es recomendable. Sólo a quien sea menor, a excepción de sus hijos o pareja a quien no puede consagrar.

50) ¿Después de consagrado un santero puede retirarse de su Fe? - La persona se puede alejar de la religión, si es su decisión, pero es importante saber que no puede abandonar sus Orishas y que la ceremonia del Kari Osha no se puede borrar. En caso de muerte hay una ceremonia llamada Ituto que significa desprendimiento, refrescar y elevar que tiene que ser realizada a todo el consagrado, advertido así, queda en libertad de informar sus familiares que su vocación religiosa necesita atención hasta que Dios determina su final.

Bendiciones a todos

[blackheart-brotherhood]

Pastors Consult Our Temples Secretly – Awisẹ Ọrunmìlà

Awise of Indigene Faith of Africa, (Ìjo Ọrunmìlà), Ato and a Trustee of the Temple, Olakunle Oligbinde, 2022 joined the League of Octogenarians. He speaks with CHINYERE ABIAZIEM on the peculiarity of the African traditional religion, disabusing people’s minds of perceptions injurious to ancestral beliefs and the need for harmonious living in society. Could you tell us about the Indigenous Faith…