Odu Ifa

A ritual laying foundations for depth of relationship with the fundamental defining factors of the Yoruba origin Ifa system of knowledge, spiritual development and divination.  Primary among these is  ori,  the immortal essence of self embodying the individual's ultimate potential. The dialogue with ori is facilitated by engagement with  odu, the identities of all possibilities of existence in their myriad interactions.

This dialogical  process is grounded in the possibility of existence enabled by Olodumare,  ultimate reality and ultimate creator  operating through the orisa. Overlooking and assisting in this dynamic between aspects of the self are those who have trodden this path, ancestors who are called to aid the aspirant.

As the tradition of Ifa divination has gained increasing popularity and membership around the world, the previously male-dominated composition of its priesthood has become challenged. This article traces the origins of women who have sought the highest levels of Ifa initiation-primarily in Cuba and the US-engages the various arguments, concerns, and appeals to authority of the numerous players. Much of the debate hinges around ritual practice associated with the mysterious oriṣa Odu, and consequently the article addresses the relevant mythology and rituals associated with her in an Ifa context. It also places the male-oriented nature of Ifa within the larger context of Yoruba gender norms, contrasting Yoruba notions of gender with modern values of gender equality. Thus, it seeks to explain why male Ifa priests from West Africa have been eager and willing to initiate women. In addition, the article demonstrates that-contrary to many popular claims-several women have become Ifa diviners in West Africa, but that the important ways that gender is understood in a variety of different contexts, its ramifications for initiation rituals, and the rapidly growing number of female initiates in diaspora, will likely change the dynamics of the tradition going forward.

Proporciono informe de mi iciaición en el tambor sagrado (y secreto) añá, que tuvo lugar en Cuba en enero del año 2004. Quiénes fueron los olúos y babalawos que me  iniciafron y la familia de Osha y de Ifá de la que nací y a la que pertenezco?

This dissertation analyzes how the worship of traditional Yoruba deities has now become a modern “religion,” but was previously understood and practiced very differently. A growing body of research emphasizes how the concept of “religion” is largely unique to the modern West, and while such work usually examines how interactions with the West changed religious life in other societies in historical perspective, this work also addresses those whose religious life can presently be described as “pre-religious.” As the Yoruba word ẹsin—usually translated as “religion”—is more akin to “form of worship,” the dissertation examines how an understanding of religious traditions (indigenous, Muslim, and Christian) as various “forms of worship” as opposed to reified “religions” might change the way religious identity, practice, and dynamics could be understood in a contemporary and historical perspective.
By developing more indigenous models for religious phenomena based on fieldwork carried out in Ẹdẹ, Nigeria, I enlist this religious perspective to account for dynamics that have attracted a great deal of attention from scholars of Yoruba society and religion such as the high degree of religious tolerance, syncretism, and interaction before the 1970s-80s. Furthermore it tracks the subtle and largely unperceived shift in religious orientation towards more modern, closed, and reified conceptions of religion and the types of complications that arise as a result. At the same time, the dissertation addresses the role Yoruba-inspired religion in Brazil has played in the formation of a traditional Yoruba religion, and brings this process of transition from “forms of worship” to “religion” to bear on the important discourse on authenticity in Salvador, Brazil, offering a new historical perspective on the tradition of syncretism with Roman Catholicism.

An argument for developing systems of self-initiation and self-development in the Yoruba origin Ifa system of knowledge, spiritual development and divination in order to make Ifa more accessible to enthusiasts beyond the current limitations, controversial practices and abuses emerging within the growing globalization of the traditional model of Ifa initiation and learning. The main text is complemented by pictures and accompanying text projecting Ifa as a spirituality centred in the intersection between the transcendent and the terrestrial, dramatized by the power of the beauty and mystery of nature.

The rise of western modernisation in Yorubaland has generated various reactions and effects owing to the challenge of reconciling modern precepts with the indigenous traditions that pre-existed amongst the natives. These effects and reaction have attracted several scholarly effort concentrated on defining the relationship between tradition and  modernity as experienced by the Yoruba. However, while much of these work have dwelled on the ideological differences, conflicts and very volatile accommodations between these two opposing systems, this work explores the possibility and necessity of incorporating modern approaches into the practice of traditional of Yoruba religion, using the Ògúndá Méjì as a case study.
The Cultural evolution theory which was developed in the 19th century, as an outgrowth of the Darwinian theory of evolution, emphasises the development of cultures from simpler to more complex states. Using the theory, this work showcases the successful integration of modernity into the indigenous worship of Ifa by the Ògúndá Méjì temple, Apata, Ibadan, as a positive development of ‘crude’ traditional spiritual practice into an organised international religious institution. Full participatory observation of the temple services and activities were carried out in order to arrive at a detailed study. Unstructured interview sessions were conducted for key members of the temple in order to gather first-hand information about the Ògúndá Méjì temple.
The Ìjo Òrúnmìlà Atóríse, Ògúndá Méjì temple, which was founded by the late Chief
Ifayemi Awopeju Bogunmbe, a prominent babalawo in Yorubaland, is an ultramodern Ifá Òrìsà worship centre, which incorporates a great deal of sophistication and civilisation  in its operations and religious activities. The temple which was established in the late 90s, exemplifies the positive impact of modernity on the practice of traditional religion, as it enjoys a commendable prominence as an indigenous religious centre, due to the elitism and modernity with which worship activities are coordinated. Hence this nullifies the widespread positions of both cultural systems, that is modernity and tradition, being diametrically opposing systems. Laudable efforts such as the implementation of detailed documentation and organised worship structure, embrace of openness and accessibility, maintenance of serene worship environment, facilitation of an engaging and dynamic worship experience, and  the  introduction  of  missionary  activities,  are  remarkable  ways  through  which the Ògúndá Méjì temple repositions the indigenous worship of Ifá and Yoruba religion in general), to a modernised faith system worthy of international recognition and acceptance, as a valuable world religion. Identifying these developments and how they have contributed to the international status of the temple (with branches in the United States of America and Venezuela), recommendations are drawn out for Yoruba religion, serving as a model for initiating next level developments of the faith system.
Beyond ideological differences and opposing methods and approaches, tradition and modernity share the possibility of working hand in hand to facilitate new age paradigm shift. By embracing viable models deducible for the modus operandi of the Ògúndá Méjì temple, Yoruba religion stands the chance of being catapulted from the state of a mere ‘crude’ spirituality to a globally acclaimed world religion.
Key words: Ògúndá Méjì, Ìjo Òrúnmìlà Atóríse, Yoruba religion, Odu, modernity and tradition.
Word count: 498

Durante muchos años tuve el honor de trabajar en conjunto con Leonel Gámez Céspedes Osheniwo, uno de los Babalawos de mayor trayectoria en América Continental y reconocido tan en Cuba, como en muchos países de Latinoamérica. Fue un luchador incansable por la preservación de nuestras tradiciones afrocubanas y su buena práctica, por lo cual se convirtió en un punto de referencia tanto para Babalawos jóvenes como experimentados. Hoy hago un homenaje póstumo a este “Grande de Ifá” llevando a un libro, gran parte de sus enseñanzas. 
2015
Águila de Ifá

Este verso de Ifá, de fato é o mais importante para todos os que praticam Ifá e para as pessoas do Mundo. Ifá nos pede ser honestos e decentes. A verdade é a coisa mais importante na vida do ser humano. Ao viver dentro da verdade, nunca se cairá em desolação.

Intro:

With all the recent polemic and controversy on the identity and relation between Ifa-Orisa(what some refer to as Santeria/Lucumi) and Christianity, and given this is Holy Week for Christians, I thought it would be useful to publish this note to put everything in perspective and to foster a healthy discussion based on the foundation of Odus of Ifa taken from Traditional and Lucumi paths.

Con toda la reciente polémica y controversia sobre la identidad y la relación entre Ifa-Orisa (lo que algunos denomiman como Santería/Lucumí) y el Cristianismo, y teniendo en cuenta que es Semana Santa para los Cristianos, pensé que sería útil publicar esta nota para poner todo en perspectiva y para fomentar una discusión sana basada en el fundamento de Odus de Ifá tomado de las ramas Tradicional y Lucumí.

O Odù Ifá para o ano 2015-2016 foi sacado no domingo, 07 de junho de 2014, às 1h 20min.  Durante a cerimônia o Odù Ọ̀fún Ọ̀sá (Ọ̀fún Masá) foi revelado, para o mundo inteiro, já que afeta a todos os seguidores do culto de Ifá e de Òrìṣà ao redor do planeta.
Resolvemos, então, trazer ao público brasileiro a tradução do texto elaborado pelo Conselho Internacional da Religião de Ifá, divulgado pelo Apènà Fáyẹmí Fátundé Fákáyọ́dé, que foi o registro dos ẹsẹ (versos) do Odù Ọ̀fún Ọ̀sá recitados por alguns Babaláwo presentes na cerimônia. Fez-se questão de frisar que os ẹsẹ (versos) foram recitados sob a inspiração de Ẹ̀là.
A tradução deste texto é uma facilidade que oferecemos aos praticantes da tradição de Ifá e Òrìṣà, para que possam ter informações daquilo que devem ou não fazer neste ano. Essa empreitada não foi fácil, pois o Apènà Fáyẹmí Fatundé Fákáyọ́dé, como falante da língua Yorùbá, não se preocupou com a colocação dos sinais diacríticos, os quais nos permitem ler, adequadamente, os textos em Yorùbá, sendo que tivemos que colocá-los, para que nós, brasileiros, pudéssemos lê-los.
Espero que todos possam usufruir desse artigo e cumprir as determinações que o Odù Ọ̀fún Ọ̀sá nos revela, de forma a terem um excelente ano, sem sobressaltos e com muito sucesso!
Àbọrú, Àbọyè o!
Àbọrú, Àbọyè Ọ̀rúnmìlà Àgbọnmìrègún, Bàbá Ifá!
Kí Ifá ogbó atọ́ fún gbogbo àwa!
Kí Olódùmarè àti Ọ̀rúnmìlà á gbè wa o, láíláí!!!
Ìṣeṣẹ́ Lágbà pare ti!!!!
Àṣẹ wa, Ire o!!!

Absolutely one of the greatest injustices is the lack of respect an Apetibi gets outside of Lucumi. Now we’re in December and the Cuban Letra del ano is right around the next corner. Any Cuban can not only tell us the importance of the Letra, but tell us who does the casting of our sacred ikin. You would be wrong if your answer was the most senior Babalawo. In fact it is the most junior omo awo who each year makes the cast and it has always been the most junior making the cast! This should tell us that the actual casting is far less important than the interpretation of what that odu is. Knowledge is power.

I was going to write an article on the latest misleading Nigerian ploy, but I decided it is better to start at the beginning. You see, while I certainly respect the roots of IFA, I don't like quite a bit about Nigerian IFA. Today close to year end I thought I should explain exactly why or most of what I don't like about it and why I believe my beloved Cuban Lucumi is vastly superior to Nigerian IFA. I will probably miss a few things, but this is a fairly good list…I think. Planeaba escribir un artículo sobre la última engañosa artimaña nigeriana, pero decidí que es mejor comenzar desde el principio. Verán, si bien ciertamente respeto las raíces de IFA, no me gusta mucho el IFA nigeriano. Hoy, cerca del fin de año, pensé que debía explicar exactamente por qué o qué es lo que no me gusta del modo nigeriano y por qué creo que mi amado IFA Lucumí cubano es muy superior al IFA nigeriano. Probablemente dejaré fuera algunas cuantas cosas, pero ésta es una muy buena lista … O al menos eso creo.

Dentro de la religiosidad Bantú en la región del continente africano, de lo que hoy conocemos como el país de Angola; se encuentran los pueblos de idioma Ba-Kongo o Kongo. Fueron estos grupos Bantú los que al ser extraídos por la fuerza de colonos europeos; para el mercado negrero caribeño, los que dejaron el inicio de una religión en Cuba que aun se practica en nuestros tiempos.

Essay written on my Facebook page, 4/15/2018, discussing those who seek to honor Mami Wata and their consideration in understanding that if they do not truly know this spirit it could be a disservice to the pantheon of Mami and to those who are her authentic representatives.

Like most oral literary corpora, Yoruba oral literature has mostly been viewed through skeptical lenses when it comes to being a viable source for the providence of sound historical information. The reason for this skepticism is tied to its capricious aural medium of transmission and its collocation with non-literacy and pre-literate epochs. This study aims to problematise this prevalent perception by underscoring the historicalness of Yoruba oral literature and exploring the different ways its genres have been employed by scholars of modern orientations in the discovery or validation of historical information in and around the Yoruba nation. Ample focus is given to reviewing the tentacular outlooks of scholars on the historical functions of Yoruba oral literature. Within the loci of the divergent stances examined, the hypothesis that Yoruba oral literature has an enduring historical dimension that has contributed to modern Yoruba historiography is presented and tested using various examples.