 Traditional African fabric and fashion promotes culture, style and status. The Yoruba people attach considerable importance to their appearance in the public. To them, it is socially necessary for both men and women to be well groomed at social events and one's dress must fit the occasion. This is perhaps the reason why the Yoruba say aso la nki, ki a to ki eniyan, meaning “it is the cloth we should greet before greeting the wearer” and eniyan lasoo mi, that is “people are my cloth.” The Yoruba also say, ‘Ibere osi, bi oloro ni ri; ti wo aso ile r’oko’ (It is poverty that forces a poor man to wear his best cloths to the farm); ‘Eni ti ko se bi alaaru l’Oyingbo, ko le se bi Adegboro l’Oja Oba’ (He that would not labour at Oyingbo market, would not purchase anything at King’s Market). These proverbs indicate the need to dress according to one’s station in life and according to societal bounds of decorum. ASO EBI: FAMILY CLOTH Festivals and dress are inseparable. Each festival has special fabrics associated with it. The most important and universal use of fabric is Aso ebi. Aso ebi is when a group wears a chosen cloth as a uniform dress to commemorate or celebrate an event or occasion. It is seen as strong expression of communal, solidarity and love.  In that regard, men and women of various age groups will choose their cloths according to their rank and status. Style of dress shows that one is wealthy, cultured and belong to a special class. In the kingdom of Ijebu, for example, religious or cultural groups might appear at a major festival in traditional aso oke fabrics like etu, alaari, sanyan. These categories of aso oke fabrics are prestigious and functions as ceremonial cloths. The fabric is woven in strips which are woven using local wild silk fiber. They carry social significance among the Yoruba which makes them suitable for events such as chieftaincy and festivals.
Yoruba women use aso-oke as oja (girdle), iro (wrapper), gele, (head-tie), buba (blouse) and ipele (shawl) or iborun which is usually hung on the shoulder of the user. Yoruba men wear a complete suits consisting of sokoto (trousers), buba (top), agbada (large embroidered flowing gown) and fila (cap). Aso-oke is highly valued as special gift for dignified people. We cannot overlook the importance of aso-oke as a wedding gift for the bride’s family. It can also be used to placate the witches. Aso-Oke is also used for religious purposes as egungun costume. Aso-oke is also used as a sacred cloth by the ogboni society among the Ijebu-Yoruba. it is referred to as itagbe, an insignia of the Ogboni. It is used to cover some religious objects and used as shrine decoration. [1]  ANKARA: AFRICAN WAX PRINTS While the aso oke is considered the king of cloths and is reserved for special occasions, there are also basic cloths that play an important role in the life and culture of Yoruba people. Basic cloths are those produced for everyday use. They can be made with traditional hand spun thread or with industrial threads to produce lighter cloth that can be used as cover cloths, casual wrappers to be worn to markets, baby ties, work and play clothes among others. Cloth under this category include; Kijipa or Ikale, Oja and Ala. African wax prints - ANKARA- are the newest addition to the spectrum of traditional fabric and fashion. They are industrially produced, colorful cotton cloths with batik-inspired printing. One feature of these materials is the lack of difference in the color intensity of front and back side. Ankara can be sorted into categories of quality due to the processes of manufacturing. [2] In Sub-Sahara Africa ankara is the most popular textiles. The process to make wax print is originally influenced by batik, an Indonesian (Javanese) method of dyeing cloth by using wax-resist techniques. During the Dutch colonization of Indonesia, Dutch merchants and administrators became familiar with the batik technique. The Dutch wax prints quickly integrated themselves into African apparel. Women used the fabrics as a method of communication and expression, with certain patterns being used as a shared language, with widely understood meanings. Many patterns began receiving catchy names. Over time, the prints became more African-inspired, and African-owned by the mid-twentieth century. They also began to be used as formal wear by leaders, diplomats, and the wealthy population.  Before the 1960s most of the African wax fabric sold in West and Central Africa was manufactured in Europe. Today, Africa is home to the production of high quality wax prints. Manufacturers across Africa include ABC Wax, Woodin, Uniwax, Akosombo Textiles Limited (ATL), and GTP (Ghana Textiles Printing Company); the latter three being part a part of the Vlisco Group. These companies have helped reduce the prices of African wax prints in the continent when compared to European imports. [3]
CONCLUSION Since festivals and religious ceremonies draw crowds and help create community, they can serve as grounds for reinforcing our cultural values. Most important among the values of Yoruba people- especially orisa devotees- is cottage industries, like weaving, tailoring and entrepreneurship. Yoruba traditional dress should be promoted in traditional festivals in order to preserve our dressing norms and prevent acculturation of western garments. 1. Aso-Oke Production and Use Among the Yoruba of Southwestern Nigeria. Makinde D.Olajide Ajiboye, Olusegun Jide & Ajayi Babatunde Joseph 2. Role of Dress in Socio-cultural Events Among the IjebuYoruba, Ogun State , Nigeria. Diyaolu I.J 3. Wikipedia
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Ile Orunmila, Sangre Grande Trinidad
"Planting" flags is a practice that is particular to OrisaLifestyle in Trinidad. It is reminiscent of a ritual sequence described in the Holy Odu OfunAjitena, which calls for the ritual raising of different colored flags at specific times of the year in order to be blessed by Olodumare.
The yam seed germinates after planting It turns a big tuber The frog in a balanced grip of the soil It calls for it to rain The little children would continue the rites for the elderly Such that the Elders would find something to eat late in life Cast divination for Òfún The one that was going to put an ‘Ena’on Òyèkú The act of bettering one’s life Is what is referred to as Ena - inscription This is the rite observed when a blinder of white curtain is hanged by Babaláwos It is the same thing that is done in Mecca When they hang the white cloth At another time it would be the turn of a red cloth And also when it is the turn to hang the yellow That is how they perform their own rites step by step It would total two hundred and one Anyone that is able to perform all these rites without a mix up Ifá would be proud of that person Because it is an important step of life It is Òfún that is however very good at it He then was doing it for Òyèkú Life pleased them both It is this same rites and rituals that we all are doing He that is a Christian Would go to the river He would be baptized They would give him or her a white piece of cloth He that is a Moslem He would go to Mecca The rites would be performed for him there It is the same thing for the Oya devotees Masquerade devotees Òòsà devotees All arms of traditional cults But whoever that records a lapse in his own Would receive the blame from the Deities in heaven He then started to dance and rejoice He was praising their Babaláwos The Babaláwos were praising Ifá He said it was as their Babaláwo had said The yam seed germinates after planting It turns a big tuber The frog in a balanced grip of the soil It calls for it to rain The little children would continue the rites for the elderly Such that the Elders would find something to eat late in life Cast divination for Òfún The one that was going to put an ‘Ena’ on Òyèkú Ajítenà is a good priest It was Òfún that put an Ena on Òyèkú Ajítenà is a good priest - Holy Odu OfunAjitena In Trinidad, planting flags can begin with an all night ceremony, called ebo. For those familiar with the ebo performed by babalawo, imagine the entire shrine becomes the opon Ifa. The natural floor is the iyerosun. The people rotate and sing various praises for hours, while circling the center pole, which we know as aarin opon, the center of heaven.
At the head of the opon, where Èsù watches the awo, you will find the drummers. Once the opening prayers have concluded, shrine assistant will place calabashes of water, oil, grains, a carafe of liquor and candles.
The first Orisa venerated in song is Èsù. The mongba or iya - male and female priest, respectively - may invoke Èsù with as many songs as the spirit moves them to sing. The participants ask him to guard the palais and open the doors to prosperity. This will continue all night, one Orisa after another, until dawn. at which point, the sacrificial animals will be cleansed, purified and taken out to be offered. Each animal has a sponsor, who either purchased it or is tending to it for someone else. The ebo usually process will be repeated from Tuesday to Saturday morning, and ends with praise for Sango and Ogun. Ogun removes his sword, which was planted in the ground of the palais at the opening ceremony.
Isolation is the enemy. That is, Africans of the diaspora are weakened by division. More exactly, when we come into contact with one another, we tend to focus more on our differences than our similarities. At the same time, however, it is pretty amazing when we discover the cultural unity of Africans in the diaspora. Recently, I travelled to Trinidad & Tobago, which shares a little-known spiritual legacy with African Americans. AFRICAN AMERICANS IN TRINIDAD THE 2ND GREAT AWAKENING. African American and Trinidadian spiritual traditions are joined at the hip. Of course, we share common African roots. More recently, however, there was a wave of African American spiritualists who came to Trinidad & Tobago as part of the Second Great Awakening, which was a Protestant religious revival that took place during the early 19th century in the United States. The movement began around 1790, gained momentum by 1800 and, after 1820, membership rose rapidly among Baptist and Methodist congregations whose preachers led the movement.[1] The Second Great Awakening was characterized by enthusiasm, emotion, and an appeal to the super-natural, which enabled the movement to absorb greater numbers of African Americans, the vast majority of whom remained loyal to African spiritual practices like Hoodoo, Conjure and Root Work. Revivals were the main feature of the Second Great Awakening. Through the revivals, Pastors enrolled hundreds of thousands of new members in existing evangelical denominations, which led to the formation of new denominations. Among the new denominations were numerous syncretic African American religious movements, including the Zion Revivalists of Jamaica. Of particular interest to practitioners of Orisa Lifestyle is the Spiritual Baptist faith which combines elements of Yoruba spirituality and Christianity.  Bishop Charles Mason, Founder of the COGIC
THE MERIKINS. The Second Great Awakening coincided with another wave of African Americans who resettled in Trinidad & Tobago. The Baptist faith was intensified in Trinidad by the Merikins, former American slaves who were recruited by the British to fight, as the Corps of Colonial Marines, against the Americans during the War of 1812. After the end of the war, these ex-slaves were settled in Trinidad, to the east of the Mission of Savannah Grande (now known as Princes Town) in six villages, since then called the Company Villages.[2][3]
Many of the soldiers had been among four thousand runaway slaves from plantations in Virginia, Georgia, Maryland, and South Carolina. They were encouraged to abscond en masse, providing valuable information to the British and disrupting the local economy when their disappearance caused a shortage of plantation labor. They were recruited into a British battalion of Colonial Marines, and after the war, when they were given land in Trinidad, each village was made up of men from one of the six companies, and some of their families. Official accounts put the number of settlers between four hundred and eight hundred. (No one knows what happened to Second Company: rumor has it they were lost at sea.) Some of the villages have since been renamed: Indian Walk, after the First Peoples who passed through it regularly, because it was on the route to one of their sacred sites; Hardbargain, because the discharged soldiers weren’t satisfied with the first settlements they received; New Grant, after a better agreement was reached. [4] Six companies of Freedmen were recruited into a Corps of Colonial Marines along the Atlantic coast, from Chesapeake Bay to Georgia. Each of the villages was settled under the command of a corporal or sergeant, who maintained a military style of discipline. Some of the villages were named after the companies and the Fifth and Sixth Company villages still retain those names. Each of the Veteran Marines were granted 16 acres of land and some of these plots are still farmed today by descendants of original settlers. They were settled in an area populated by French-speaking Catholics and retained cohesion as an English-speaking, Baptist community. [5]  19th Century Merikin
The Spiritual Baptists, or “Shouters” as they came to be referred to because of their spirited and evangelical hollering, became a public nuisance to colonial authorities in the early 1900s, resulting in the passage of the 1917 Shouter Prohibition Ordinance, a repressive attempt to legislate them out of existence. The law effectively outlawed Spiritual Baptist worship, but was later repealed by the Parliament in 1951.
(Related: Listen to my interview with Senator Barbara Burke, who led the campaign to win a Spiritual Baptist national holiday.) African traditions were influential in the Merikin settlements and these included the gayap system of communal help, herbal medicine and Obeah – African tribal science.[6] A prominent elder in the 20th century was "Papa Neezer" – Samuel Ebenezer Elliot (1901–1969)[5] – who was a descendant of an original settler, George Elliot, and renowned for his ability to heal and cast out evil spirits.[6] His syncretic form of religion included veneration of Sango, prophecies from the "Obi" and revelation from the Psalms.[7] The Spiritual Baptist faith is a legacy of the Merikin community.[8][9] One of Papa Neezer's protégés, American anthropologist Dr Frances Henry, called him, in a memoir, “one of the greatest human beings I’ve ever encountered.” Her book, He Had the Power, is subtitled Pa Neezer, the Orisha King of Trinidad. During his early years, he was a member of the Spiritual Baptist Church. However, he became involved in the Orisa movement after he was told in a dream that he had healing powers and was able to cast out demons. It is said that he received the powers while sleeping in his garden, when a snake passed over him without causing any harm. He interpreted the event as spiritual powers bestowed on him and soon became the undisputed leader of the affairs of the Orisas in Moruga.[10]  Merikin Descendent, Pa Neezer
In a recent interview with Pa Neezer's great-neice, Jaramogi, she recalled, “We didn’t come here as slaves.” She has helped forge an alliance between the Merikins and the Maroons of Jamaica, Suriname, and elsewhere in the region, peoples who escaped from slavery and lived more or less independently of colonial rule. That independence is still clear in the Merikins’ traditional way of life, much of which continues unchanged. People move away or migrate, but some return. Up in the company villages, everyone knows each other, and who’s related to whom. While the T&T government faces a recession and urges everyone to grow food, the Merikins already do. When they first came to Trinidad, they were given rations for a few months until the land they had planted started bearing. Now, where you might expect a lawn, the sloping garden behind a house will be covered with the wide heart shapes of dasheen leaves, or plants used as seasoning or herbal remedies. Merikin families also have land scattered throughout their villages, parcels of the original sixteen acres that have been divided and passed down through generations. [11] It is precisely this revolutionary spirit of freedom and independence that permeates Orisa Lifestyle in Trinidad & Tobago.
EXPERIENCE THE ANCESTRAL LEGACY OF TRINIDAD
 PEACEFUL SURROUNDINGS This is the Ile Orunmila, an Orisa Yard (ie, temple) in Sangre Grande, Trinidad. Awaiting commencement of the ceremonies, I had ample time to absorb the overall energy of the palais, which is where all the ceremonies take place. While the palais is a modern structure, with immaculate decoration and neatly-designed furniture, the ground remains natural. That is, instead of tile, wood or cement flooring, it is packed soil that has been leveled and smoothed out. On this particular night, we arrived at about 1100 pm. The ceremonies commenced at about 100 am and people continued to arrive until 330 or so. Every time another wave of devotees came in, dressed in sparkling African attire, I was first impressed by their regal presence. Immediately, however, I wondered, "Where did THEY come from dressed like that, at this hour?" Clearly, the feast is an important occasion that is given the utmost reverence and respect. Inside the palais, the orisa are praised with the vigor and enthusiasm befitting of their stature as ubiquitous protectors, guides and teachers. And while the overall style of worship is similar to those of places like Brazil, Cuba and Nigeria, there are some practices that are unique to Trinidad & Tobago. For example, before the drumming starts, an altar is created before the drummers. It consists of a gourd, a carafe of water, olive oil, liquor and candles. All these items are placed directly onto the ground and then they are ritually circled with olive oil. At one point in the ceremony, the devotees take the various sacred ingredients from the altar and each ingredient is then taken to a specific place in the palais, where it is used to consecrate the space and make way for blessings. This process occurs numerous times. Ultimately, the drums, songs and offerings help to calibrate the entire affair with the highest spiritual vibrations. By end of night, we experienced manifestations of Sango and Yemoja, who are the presiding Orisa of the Yard. The palais was filled with the commingling of incense, camphor and rain. My heart brims with the ancestral spirit! This is what it means to live the medicine!  The bembe, omele and bo make up the Trinidadian bata drums. Devotional songs are delivered in Yoruba with a call and response format. Those familiar with litanies from Cuban and Brazilian traditions will quickly recognize the text of these songs, as well as some unique distinctions only to be found in places like Guyana, Antigua and Grenada. TAKE CARE OF THE CULTURE AND THE CULTURE WILL TAKE CARE OF YOU In Trinidad, the people have taken great care of the culture. Consequently, the culture takes great care of the people. Like Haitian Vodun, the Center Pole is the axis mundi of the palais. The devotees channel energy by singing and stepping to the rhythm. As the songs change, the devotees reverse their direction. As devotees circle the Center Pole with songs and dances that open their minds and hearts to the ancestral spirits, everyone takes part in sharing the beauty and the power of Orisa, as it has been experienced since the beginning of time. The ceremonies begin with an extensive litany of oriki for numerous Orisa, most of which are familiar to all Orisa devotees. There were a few, however, who are indigenous to the Trinidadian system, like Mama Leta [Mama LaTerre, Onile] and Gurum. The opening litany was followed by an ijuba, which was sung in chorus. More impactful than the format, however, is the reverence with which the ceremonies are carried out. Never have I experienced more sincerity and wholehearted praise of the Orisa. As I was caught up in the intensity of it all, I thought out loud, "THIS is the African church!"  The Trinidadian tradition is the ultimate intersection of African spirituality. Here, Black Power and OrisaLifestyle converge. Here, African liberation and identity are not after thoughts. Nobody has to be reminded of our determination to maintain our freedom. There is a mutual understanding that we serve the deities so that they might enable our total liberation. The spirit is something you must feel in order to really understand. It is a presence that defies space and time. But when it flows freely, between one person and another, the moment becomes charged with meaning and great power. In the palais, EVERYTHING is about spirit! When you feel it, you know it. You sense it moving from one person to the next, creating one, irresistible frequency. The spirit rocks you. It pulls you one way, then another. You receive it and emanate it through your dance, your song and clapping your hands. Last night, under the full moon of Sangre Grande Trinidad, I was introduced to the spirit again. Today, I give thanks for the twinkling eyes and soulful voices who transmit so much love and light in the name of Orisa.   Powerful medicine does not cure disease while still in the calabash." Yoruba wisdom teaches us practical magic. If you want the power of Ifa to manifest in your life, you must adhere to the babalawo's instructions on how to use the medicine. My mantra is "its getting better" and its true, as long as we get out of Olodumare's way! One of the primary means through which Olodumare blesses and heals us is through the word of Ifa. When Ifa speaks, it is the truth of heaven, the proven path of salvation. So when the Babalawo tells you to do certain things and avoid others, he is telling you how to LIVE the medicine! How to EMBODY the cure, as it is handed down from Olodumare. Failure to follow instructions is another way of getting the medicine calabash and leaving it on the shelf, expecting the cure to take effect via osmosis! It's not going to happen!
Too many devotees fail to grasp the cultural complexity that activates the spiritual principles. They erroneous believe that verses, rituals and ceremonies alone make one an adept. They mistake spiritual materialism and esoteric knowledge for real authority. I don't care what country you're from, how many verses you can chant and how many potions you can concoct. If you cannot be courteous, sociable, respectful, humble, diplomatic, you have not done anything noteworthy. Living the medicine is not about elaborate magic tricks. Let us consider what Ifa teaches in the Holy Odu OgundaBede: Sweet potato leaves sprout lush and green Magic potent leaves come no less rich Adepts know the first as pot herbs And use the latter for charms Adepts skilled in charms but steeped in deceit Negate their own spells, Frustrate their owns magic inner righteousness works better than charms - Holy Odu Ogundabede Babatunde Lawal tells us that Yoruba diviners trace most acts of sorcery to 'awon aye,' the evil-minded ones, such as witches, sadists, rivals, jealous neighbors, enemies, or close relations who either have a few old scores to settle or simply envy the success of another individual. Of major concern is Esu, the unpredictable trickster, divine messenger, and controller of fate who could be benevolent at one moment and malevolent the next, capriciously turning joy into sorrow, and vice versa. He is the agent provocateur who plays a lot of pranks with a view to reforming humanity. Like the trickster motif in other cultures, Esu embodies what Lewis Hyde calls the 'paradoxical category of sacred amorality' by which societies articulate and regulate their social life and behavior. That is why the Yoruba code of ethics enjoins everyone to be courteous, sociable, respectful, humble, diplomatic...' While virtues such as these are taught in a religious context, they are made manifest through the culture. At home, in the market and during everyday speech, those who adhere to Orisa Lifestyle continuously experience opportunities to reenact the principles of harmonious living. According to the philosophy of Orisa Lifestyle, the physical world is the reflection of a more complex, subtler, and more lasting energy field. Nothing happens in the physical world that did not begin in that unseen world: conflict, sickness, despair, uncontrollable anger, financial hardship, and habitual negativism are all manifestations of spiritual imbalance. Ritual is the principal tool used to approach the spiritual world in a way that rearranges the structure of the physical world and bring about material transformation. In the same way that language organizes thought, so does ritual organize spiritual energy. It is the means by which you can consistently and reliably communicate with the divine. And like all language, there are rules and structures that govern ritual delivery. It is not enough to string together elements according to your personal whims. Ritual efficacy is a direct result of ritual literacy. Finally, it's not just what you say, but HOW you say it that counts in ritual communication. Here, it is vital that you understand the realities of internal development. There are some who would think it convenient to hide behind a charm or an object or even a keyboard and launch ritual curses. But if you don't have the HEART to stand before your so-called enemy and address him directly - face to face - you have no spiritual authority with which to overwhelm him. Why would the deities aide such a cowardly act? The same is true of ritual empowerment. If you do not have the will, the discipline and the focus to aggressively pursue your life's mission, but you want the work to be done magically, by way of some elaborate ritual, you are deceiving yourself. You need to 'get up, get out and get something!' Then, you will have cultivated the internal development necessary to engage your SOUL - not just your ego -in the ritual process. This is what it means to live the medicine! Obafemi Origunwa, MA | ObafemiO.com #OrisaLifestyle #LiveTheMedicine #PersonalPriesthood #BlackSpirituality  When Dr. Michelle and I performed our Ifa Festival together at Araba Elebuibon's compound in Osogbo last year, I was so very happy to share the occasion with two people who I admire so greatly. The experience was made even more meaningful when dr. Michelle suggested that we also take the opportunity to donate food to the local orphanages.
We collected money from everyone on the compound and bought hundreds of pounds of millet, rice and other foods and delivered them to three orphanages in Osogbo. I was able to withstand the first two just fine. But by the third visit, I was overwhelmed with emotion and had to step outside for a while. To be a servant is to go into those places where most people avoid at all cost. It requires great courage and an unshakable faith. Dr. Michelle lived a life of service! She showed us how to practice OrisaLifestyle as a form of sacred service through which one's personal blessing becomes a collective benefit. She embodies the proverb that says, when one head is blessed it reaches out to two hundred. Dr. Michelle, we love you now and forever! Obafemi mOrigunwa, MA | ObafemiO.com #orilonise  When I first met Dr. Michelle, I was immediately impressed and inspired. She spoke with total clarity and focus. Like her Orisa - SANGO - her flare was undeniable. Whenever I would think of Dr. Michelle's work and her presence, I felt great admiration. She brimmed with brilliant ideas, coupled with the skills and the courage needed to bring those ideas to fruition. It wasn't until we met in Osogbo that I discovered that she sang like a bird and recited poetry as well. Dr. Michelle was truly a dynamo!!!
Even more impressively, Dr. Michelle was devoted to humanitarian service. Her blessings were OUR blessings. We are better as a result of her contribution. May her legacy live on!!! We love you, now and forever, Dr. Michelle!  In order to attract all all good things to yourself, Ifa says that you need to feed your Ori regularly. In this instance, Ifa goes on to say that your Ori actually vowed to ensure that you would succeed where all your colleagues and contemporaries have failed. The vacant stool of your father's kingship is yours to take. Do not hesitate and have no fear. Your success will give you cause to declare, ORILONISE! Ori is the authority! Ori is the Ultimate Influencer! No power can resist Ori's influence!
Obafemi Origunwa, MA | OrisaLifestyle.com  Agbon ma niwa
Destiny is like a coconut Cast Ifa for Orunmila When he woke up, he had nothing to show for his hardwork in life He was advised to offer ebo He complied If we have wealth, we will have something worthwhile to show for being on earth Agbon ma niwa Ifa, please let me have something worthwhile to show for being on this earth If we have good spouse, it is something worthwhile to refer to for being on earth Agbon ma niwa Ifa, please let me have something worthwhile to refer to for being on earth If we have children, we’ll have something worthwhile to show for being on earth Agbon ma niwa Ifa, please let me have something worthwhile to refer to for being on earth If we have properties, longlife and all Ire in life, we will have something worthwhile to show for being on earth Agbon ma niwa Ifa, please let me have something worthwhile to refer to for being on earth - Holy Odu IreteOgbe May your contribution yield worthwhile outcomes. Àse! Ifa, let all those good people who are striving to add value to the world be blessed with success. Àse! May all members of Oturupon Wonnifa be crowned with joy, prosperity and victory over enemies. Àse! Obafemi Origunwa, MA | ObafemiO.com #OrisaLifestyle #PersonalPriesthood #LiveTheMedicine The Holy Odu Irosun Ose Reveals the Primacy of IFA According to the Fon Tradition of Dahomey5/30/2018  As soon as Mawu had created the Earth, she installed there the oil palm tree, De. This De was life itself, that is all that one may say. That is why it is associated with IFA, who is also life, existence. De was made Deputy by the Supreme Divinity, with full powers over all the Earth.
Man at this time, did not know of Mawu. If one desired to know something, one asked it of De, with his back turned to him, and he would be heard favorably. In these ancient times, neither man nor beast would die. De was naturally considered the Supreme Divinity, and as much as he was life. For everything in the palm was used in some way to sustain life, and the Holy ODU LosoChe [IrosunOse] tells us, de nu de ma ma gbe akwe, nothing of that which constitutes the palm is without value. Therefore, one takes the custom of using the term GBE de to express the idea of existence. Meanwhile, the progress De made began to manifest on the Earth. The trees begin to grow, as did the vegetables. But man still did not know how to use fire to cook food. But De had children, the fruit (de kwi) and they ripened and fell to the Earth. Man collected them and ate them. He found them to be good. He extracted the oil from the pulp and used it to anoint the body and the bodies of humans glistened rightly. Then, a hunter of the forest, being guided by De, discovered the Tree of Fire (zo ti). Yams were then washed and water and cooked in improvised hearth were found to be delicious. The hunter gathered everything new in the forest and there, where he found the fire, he encountered Aziza. He had long, scraggly hair, and only one foot. Aziza showed him why it is necessary to treat the nuts of the palm in order to extract the oil, and he taught him how to cook the yams in this oil. The hunter collected a little of this oil in a tugomaa leaf, rolled into a cone. Everyone found the oil delicious. Aziza explained to him also why one prepares the delia, which is used with the tinderbox in order to capture the fire from its source in the forest and carry it to the family hearth. Such is, even until our day the reason for which the favi, the initiates in the worship of IFA carrie delia in the sacred box of IFA. Thus it is that the first humans know de as they're very Supreme Divinity, the tree of life, for to him they owed all. In order to see their Mawu, to find their kpoli, their soul, they must return to nature, to the forest, where the divinity hears them and where they exalt him just as in the time of their ancestors. And that is why he is named IFA zu vodun, Divinity of the forest. [1] 1. Maupoil, Bernard. The Ifa Oracle in West Africa. pg 7  BY ROBSON IFAWOLE | RIO DE JANEIRO, BRAZIL
O culto aos orisas chegou Brasil entre os séculos XVI e XIX com o tráfico de escravos negros da África Ocidental. O culto ao orisa foi batizado de e chamado “Ka Nzo Ndombe” significado: Pequena Casa de Negros, ou Pequena Casa de Nativos. (Idioma Banto). A Religião que se adaptou no Brasil, se reconstruiu, criando seus próprios dogmas e filosofia. A adaptação foi a forma de sobrevivência da religião diante das dificuldades em diáspora. Alguns dos motivos foi: A falta de entendimento, por motivo de idioma, e do desenvolvimento oral, e a aquisição de matérias. Do ano de 1860 aos dias de hoje o candomblé veio sofrendo o suicídio cultural; através dos sacerdotes que vieram a óbito sem compartilhar seus ensinamentos, dificultando o desenvolvimento do culto. Com a perda de muitos cerimonias alguns sacerdotes inseriram praticas sem fundamentos, criaram ritos com objetivo de facilitar a religião visando seu próprio bem-estar. Existe diferença de costumes, e religioso. Costumes são regras sociais, religioso é sagrado, diferente de sagrado e profano. Os orisas são originais do povo Nigeriano “yoruba”. Algumas práticas do candomblé são originais do Brasil, que agregou o folclore Brasileiro. Outras práticas serviram de espiração... práticas que eram de origem indígenas, povos que já viviam em território Brasileiro. Candomblé tem suas rítmica, danças, cânticos, dogmas, filosofia própria... coisas que que nuca podem mudar; podemos chamar de d.n.a; diferente dos ritos. O Brasil ainda desconhece muitas cerimonias, muitos orisas que a pratica ainda não chegou ao candomblé. O ser humano nunca vai pode limitar o conhecimento de uma sociedade. O conhecimento é o maior bem que o ser humano pode ter. Os orisas foram criados para beneficiar o ser humano na terra, para tenhamos uma vida prazerosa. Cada orisa tem sua importância, e é responsável por um benefício que precisa ser inserido na humanidade. Os orisas são partículas de deus. Que sejamos mais tolerantes, respeitosos diante das diferenças sociais e religiosas. Religião são caminhos diferentes com o mesmo objetivo.  African American and Trinidadian spiritual traditions are joined at the hip. Of course, we share common African roots. More recently, however, there was a wave of African American spiritualists who came to Trinidad & Tobago as part of the Second Great Awakening, which was a Protestant religious revival that took place during the early 19th century in the United States. The movement began around 1790, gained momentum by 1800 and, after 1820, membership rose rapidly among Baptist and Methodist congregations whose preachers led the movement.[1] The Second Great awakening also coincides with the arrival of several thousand indentured laborers from present-day Nigeria. The Second Great Awakening was characterized by enthusiasm, emotion, and an appeal to the super-natural, which enabled the movement to absorb greater numbers of African Americans, the vast majority of whom remained loyal to African spiritual practices like Hoodoo, Conjure and Root Work.
Revivals were the main feature of the Second Great Awakening. Through the revivals, Pastors enrolled hundreds of thousands of new members in existing evangelical denominations, which led to the formation of new denominations. Among the new denominations were numerous syncretic African American religious movements, including the Zion Revivalists of Jamaica. Of particular interest to practitioners of Orisa Lifestyle is the Spiritual Baptist faith which combines elements of Yoruba spirituality and Christianity. The Baptist faith was brought to Trinidad by the Merikins, former American slaves who were recruited by the British to fight, as the Corps of Colonial Marines, against the Americans during the War of 1812. After the end of the war, these ex-slaves were settled in Trinidad, to the east of the Mission of Savannah Grande (now known as Princes Town) in six villages, since then called the Company Villages.[2][3] African traditions were influential too and these included the gayap system of communal help, herbal medicine and Obeah – African tribal science.[4] A prominent elder in the 20th century was "Papa Neezer" – Samuel Ebenezer Elliot (1901–1969)[5] – who was a descendant of an original settler, George Elliot, and renowned for his ability to heal and cast out evil spirits.[6] His syncretic form of religion included veneration of Sango, prophecies from the "Obi" and revelation from the Psalms.[7] The Spiritual Baptist faith is a legacy of the Merikin community.[8][9] One of Papa Neezer's protégés, American anthropologist Dr Frances Henry, called him, in a memoir, “one of the greatest human beings I’ve ever encountered.” Her book, He Had the Power, is subtitled Pa Neezer, the Orisha King of Trinidad. During his early years, he was a member of the Spiritual Baptist Church. However, he became involved in the Orisa movement after he was told in a dream that he had healing powers and was able to cast out demons. It is said that he received the powers while sleeping in his garden, when a snake passed over him without causing any harm. He interpreted the event as spiritual powers bestowed on him and soon became the undisputed leader of the affairs of the Orisas in Moruga.[11] In a recent interview with Pa Neezer's great-neice, Jaramogi, she recalled, “We didn’t come here as slaves.” She has helped forge an alliance between the Merikins and the Maroons of Jamaica, Suriname, and elsewhere in the region, peoples who escaped from slavery and lived more or less independently of colonial rule. That independence is still clear in the Merikins’ traditional way of life, much of which continues unchanged. People move away or migrate, but some return. Up in the company villages, everyone knows each other, and who’s related to whom. While the T&T government faces a recession and urges everyone to grow food, the Merikins already do. When they first came to Trinidad, they were given rations for a few months until the land they had planted started bearing. Now, where you might expect a lawn, the sloping garden behind a house will be covered with the wide heart shapes of dasheen leaves, or plants used as seasoning or herbal remedies. Merikin families also have land scattered throughout their villages, parcels of the original sixteen acres that have been divided and passed down through generations. [10] It is precisely this revolutionary spirit of freedom and independence that permeates Orisa Lifestyle in Trinidad & Tobago. Obafemi Origunwa, MA | ObafemiO.com #OrisaLifestyle #LiveTheMedicine #PersonalPriesthood #Tiwantiwa  I recently visited a spiritual curio shop in Port of Spain, Trinidad. Everything about the experience was unique. For starters, the place was very bright and well-lit. No dusty figurines. No cluttered display cases. No shadowy corners. Instead, there were 8-10 shelves, stocked with a variety of spiritual healing oils. Some were labeled by their functions. Others were labeled by their contents. I was particularly intrigued by the High John oil because of the importance of John the Conqueror in Hoodoo.
However, the most distinguishing feature of this particular shop was the fact that it was operated by four Black men; the eldest and most authoritative of whom was very dark and lean… He reminded me of Snoop Dog, to be honest. His features and mannerisms were lanky and tree-like. The next eldest was very light skinned, with a white beard. There was a cunning, even mischievous aire about him. The third among them – who was in his mid forties - was tall, thin and brown skinned, with a very deliberate gaze. He wasted no time in demonstrating that was a seer, a living oracle. He spoke to me in proverbs, making sure I was properly reading between the lines. There’s no doubt about it; Trinidad is Orisa country. The heritage is strong there and it has had an indelible impact upon Trinidadian popular culture. Everything from Calypso to provisions are direct manifestations of Orisa Lifestyle. Of course, the most tangible evidence of Yoruba tradition survives in the medicines, rituals and ceremonies dedicated to the Orisa. I was so deeply honored to spend a little time with the Iwori Meji Temple, lead by the family of Awotunde Elebuibon. Baba Mitch – as he is known in the community – is part of an important Orisa Lineage, rooted in Port of Spain’s Belmont district. During our very brief time together, we could see that what elders say is absolutely true; When one ori is blessed it reaches out to two hundred others. Within ten minutes of meeting one another, Baba Mitch and I were on Trinidadian radio, in the presence of his family, as well as responsible elders, like Baba Neal Rawlins and Iya Fabunmi Rhonda Valentine, making prayers for the entire Nation! Shortly thereafter, we were in communion with the divinities through song, drum and chant. Finally, we were made privy to the wise directives of Ifa. We pray that our ancestors will continue to allow us to envision good people and that our feet will continue to carry us to the place where good people meet. Ase! We remember what Ifa has taught us, that When we get to the house of a respected elder, we bend down low! Orunmila wanted to know who among all the Orisa could accompany their devotee on a long journey, even across the oceans, without ever turning back. One by one, all the Orisa claimed the ability and oe by one, they all failed. It was Ori alone who could accompany its devotee on a long journey, even across the sea, and never depart from him or her. And so, we give eternal thanks to the blessings that Ori has seen even when we ourselves have been blinded. Ase! We give thanks that our feet have brought us into the presence of good people. Ase! We pray that soon, we shall reconvene in greater abundance at the feet of Ope, the sacred palm of Orunmila! ASE!!! Obafemi Origunwa, MA | OrisaLifestyle.com #OrisaLifestyle #PersonalPriesthood #LivetheMedicine #TiwanTiwa  BOLAJI FAKEYE | LAGOS
Across Yoruba land, provinces pick a two-week date to celebrate the egungun festival. One could say after Ifa, egungun seemed to be the next most populous socio-cultural Yoruba spirituality; it all began when the third Alaafin of Oyo, King Sango – also deity of thunder – brought the worship of the ancestors to honor the spirit of his father. Sango’s father, Oranmiyan grandson of Oodua, had died and was buried in Ife after he founded and left his two sons in Old Oyo to rule, while he went back to Ife. Sango’s mother was a princess from Tapa (Nupe, middle belt Nigeria) where ancestor worship thrived. An entertainers’ guild called Oje was later given charge, sworn to secrecy; the egungun went on to become state worship in Oyo, spreading wherever the Yoruba spread, Africa or overseas.  BY BOLAJI FAKEYE | LAGOS, NIGERIA It is spring. The Yoruba celebrates the egungun festival this period around May/June. On the Lekki-Aja peninsula in Lagos, Nigeria, different families adorned their ancestral masquerades in expensive garbs ranging from velvets to silk and lace. There were acrobats and entertaining drummers who made the gathering lively for the people gathered at the Igbale (egungun shrine), eating and drinking. Some of the masquerades, in different colorful costumes, were; Ayegbajeje (take life easy), Lukuluku in its yellow lace, Owolanke (money is worthwhile) and an elder egungun called Oyi.
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 According to Harvard business professor, Michael Porter, competitive advantage is the ability to outperform competitors. Within Orisa Lifestyle, we count isegun ota (victory over enemies) as one of the five blessings of Ifa. Porter articulates three strategies for creating competitive advantage; cost leadership, differentiation and focus. While they were intended for organizational purposes, I have adapted these three strategies for the purpose of personal application.
However, before we get into the strategies for creating competitive advantage, it is essential that you have a basic understanding of how your natural gifts and talents set the stage for creating competitive advantage in the first place.
The three determinants above are what set the stage for creating competitive advantage. What follows are Porter's three strategies for creating competitive advantage; cost leadership, differentiation and focus. When applied to creating competitive advantage for the individual, the strategies can be described as follows:
To truly succeed, it’s not enough to simply match your competitors. Success comes to those who can deliver a superior product or service in a way that is different, meaningful and based on their tribe's needs and desires.  Westerners of all ethnic origins tend to think of Orisa tradition as a "religion," but this is not quite accurate. More precisely, the Orisa tradition is better thought of as a "LIFESTYLE."
The word religion literally means "that which reconnects." It implies a process of restoring one's relationship to the Supreme Being. Lifestyle, on the other hand, has a wider meaning than the word religion. Those who practice Orisa Lifestyle, are guided by spiritual, social and moral rules, actions, knowledge and duties which are responsible for balancing the seen and unseen realms. In simple terms, one can say that Personal Priesthood means allowing the consciousness of your Ancestral Promise to permeate everything you do. It means using your natural gifts and talents to heal your life and heal the lives of the people and causes you are destined to serve. Personal Priesthood is the realization of the Good Condition and carrying out every small act of your life with the clear intent to bring it about. As you are able to do this, you are practicing Personal Priesthood. If other interests distract you, even though you may have a multitude of beads, pots and titles, you are not in compliance with Orisa Lifestyle. For this reason, all varieties of religious faiths, various forms of worship and spiritual practices, diverse rituals and customs have found their place, side by side, within Yoruba Civilization. Orisa Lifestyle, unlike other religions, does not dogmatically assert that there is only one path of spiritual freedom. Not at all. Our tradition is defined by its pluralism. The religious and cultural hospitality of the Yoruba people is legendary on both sides of the Atlantic. As a rule, Yorubas pay respect to all religious traditions, accepting and honoring truth from wherever it may come. At the same time, however, we are relentlessly traditional. Consequently, the vast majority of Yoruba people continue to practice Orisa Lifestyle under the guises of Christianity and Islam. We adhere to the principles of Personal Priesthood while practicing Yoga, Astrology and Chinese Medicine. Orisa Lifestyle is governed by the moral laws of Ifa, combined with spiritual discipline that guides one's Personal Priesthood. We consider Orisa Lifestyle to be the very foundation of life, which is why we sing, "Ifa gbaiye lo o" which means, Ifa holds the world together. Obafemi Origunwa, MA | ObafemiO.com #OrisaLifestyle #PersonalPriesthood #LivetheMedicine  If you use Facebook or make online purchases, you've aware of identity theft. And, as important as it is to protect your online image and your financial records, the threat is much greater than that. MUCH GREATER. The greatest identify theft is that of your spiritual identity; it’s not someone taking your wallet and using your credit cards: That’s very superficial. As concerned as you are about your profile pictures and your credit score, I want you to be ONE THOUSAND TIMES more concerned about the profound identity threat that comes from being raised in a comparison-based culture that constantly urges you to focus more on superficial greatness. Think about it... Be honest with yourself. To what extent do you want to become initiated so you can become rich and famous? To what extent do you simply want to have the beads, the pots and the titles? How often - IF EVER - do you think to yourself, "I want to practice Orisa Lifestyle so that I can make a more meaningful contribution to the people and the causes that matter most?" If you're like most people, you've become obsessed with the most superficial, competitive and trivial aspects of the Yoruba tradition. I am not judging you. This switch to superficial achievement is alluring and it occurs throughout all cultures of the world and in all times. It happened among the Zen Buddhists during the Song Dynasty, which is characterized by complexity of aesthetic form and elaborate imagery. It happened in the baroque period of Europe, whose arts are overwhelmingly ornate, flowery and complex. All of these attributes, however, represent the most superficial manifestations of human excellence. They become problematic when communities allow superficial greatness to displace the fundamentals of spiritual identity. When spiritual identity is no longer the focus of the community, trust deteriorates, confidence diminishes, and everyone becomes a suspect.  At the same time, however, when we take the Personal Priesthood approach to Orisa Lifestyle, we come to understand that it’s actually healthy to be humbled by this collective identity crisis. It represents a clarion call to the Global Yoruba community to realize that we have to take an inside-out approach to satisfying our individual and collective destinies. Before we rush to put on beads, titles and external trappings of Orisa priesthood, we absolutely must focus on discovering our natural gifts and talents, and on making a meaningful contribution by serving other people through upholding worthwhile causes.
Let's get personal: How is the identity crisis affecting YOU? Are you focusing your efforts on strengthening your primary greatness— your natural gifts and talents and ability to contribute? Right now, set a goal to make a difference for someone else at work, at home, in your neighborhood, or community. The more you focus on serving others, the more authentic you will feel; your spiritual power will grow, you will be build trust, and you will build your worth based on PRINCIPLES, instead of the need to gratify your most superficial values, which too often revolve around instant gratification and becoming an enviable figure in public. This is what Personal Priesthood is all about. When you take this inside-out, Personal Priesthood approach to Orisa Lifestyle, you will eliminate the rush to buy spiritual identity. Instead, you will learn to appreciate the process through which you CULTIVATE spiritual identity. In this way, you learn to move from being a consumer of spiritual identity and become a producer of spiritual identity. And in this way, you protect yourself from spiritual identity theft. Learn more in the Fundamentals of Orisa Lifestyle. Live the Medicine! Obafemi Origunwa, MA | ObafemiO.com #PersonalPriesthood #LivetheMedicine  OBAFEMI ORIGUNWA, MA
Education:
Biography: Obafemi Origunwa is the President of the Orisa Lifestyle Academy. Between 2003-2007, he operated arts and outdoor educational programs for school aged children in Oakland. In the fall of 2010, he began to oversee the organization’s multiyear commitment to advance thought leadership, resources and practices to build healthy orisa communities across the United States of America. Since 2011, Origunwa has served as the Spanish instructor at Ile Omode, Oakland's premier independent Black institution. In 2013, he authored the Fundamentals of Orisa Lifestyle and started delivering a 16 week course by the same name. In 2015, Origunwa organized the Ifa Festival of Oakland, which featured an array of public events and activities that helped to bridge orisa devotion and the broader Oakland community. As a practicing babalawo (Ifa priest) who has served thousands of individuals, he delivers an innovative healing practice designed to implement culturally-relevant healing modalities. Through his workshops and retreats, Origunwa has touched the lives of over fifty thousand people Nationally. Mr. Origunwa's primary focus includes the cultural vitality of African Americans and the contributions of culture, family, wealth, education, geography, and employment to health status. In Spring 2017, Mr. Origunwa joined the faculty of the African American Studies department at San Francisco State University, where he teaches a course on Health and Healing in the African American Community. |
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