Berkeley: University of California Press, Bloomington: Indiana University Press, The Yoruba Of Southwestern Nigeria.
Spindler Series, Case studies in cultural anthropology. Bastide, Roger. The African Religions of Brazil. John Hopkins University Press, Bloomington, Blassingame, John W. Buxton, T. Cabrera, Lydia Anago: Vocabulario Lucumi. Miami: Ediciones Universal, Ifa en Tierra de Ifa. Miami: Epega, D. The Mystery Of Yoruba Gods. Ode Remo: Imole Oluwa Institute, Gleason, Judith. A Recitation of Ifa, Oracle of the Yoruba. New York: Grossman Publishers, Idowu, E.
Adimú—Gbogbó Tén’unjé Lukumí on Apple Books
Johnson, Samuel. The History of The Yorubas. III, Lopez, Lourdes Estudio de un Babalao. Perez, Jr.
Wilmington: Scholarly Resources Inc. Ramos, Arthur. The Negro in Brazil. Philadelphia: Porcupine Press, Ramos, Miguel W. Ase Omo Osayin…Ewe Aye. Revised Edition. Carolina, P. Ceremonias de Obaluaye. Dida Obi, Adivinacion a Traves del Coco. Sandoval, Mercedes Cros. La Religion Afrocubana. Madrid: Playor SA, Simpson, George E. Caribbean Monograph Series, No. Thompson, Robert F. Black Gods And Kings. New York, Random House, Verger, Pierre. Notes sur le Culte des Orisa et Vodun. The mojuba outline that follows is an excerpt from a book I published in Puerto Rico in I designed the structure of this mojuba for the first seminar offered by the Templo Yoruba Omo Orisha de Puerto Rico, in , which I taught.
This is not meant to be the definitive mojuba, but basically a pattern that any devotee, ordained or not, can follow in a meaningful manner. The word comes from the Yoruba emi— I; and ajuba—salute.
We continue by paying homage to time. We acknowledge the past, the present, and the future, the indispensable witnesses of humankind's minute voyage through the realm of existence. In so doing, we pray for the continued existence of the world and our species. As a silent overseer, this planet provides for our existence and is the eventual receptor of all our actions. As is well known, the Olorisha cannot be cremated, but must return to the earth that which she provided us. The second section of a mojuba consists of salutations to our ancestors. Though it is not orthodox practice, there are Olorishas who pay tribute in their mojubas to spiritual guides.
This is an error. Unfortunately, the reason for this cannot be revealed in a public forum of this nature. At this stage in the mojuba, ones ancestors are called so they may help in the proper execution of the ceremonies to take place and offer their support and wisdom for the benefit of the present. Prayers are said so that no harm will come to any of the present, and so that no misfortune afflicts them that are not within their chosen destiny.
Her lineage is very well rooted in Matanzas. Her lineage is probably the second most populous lineage in Matanzas.
Others say that they were just good friends. Adeshina made him in the late s. She introduced the religion to Santiago de Cuba in the s. Her lineage is probably the most extensive lineage today. Though he worked with his godfather a very short period of time, he had brought to Havana knowledge that he had obtained from his family in his native Carlos Rojas in Matanzas. He was a descendant of a long line of Olorishas.
Adimú—Gbogbó Tén’unjé Lukumí
He died in Los Angeles in He is Olorun 's gatekeeper and is entrusted with opening and closing all ceremonies. He is also the orisha that te Ka so pe fun Olorun!
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E ku ise o, Olorun a bukun tiyin o However, its implications vary from one culture to another. In some, the two aspects are thought to be interdependent, as in the duality of twins or the primordial couple whose union gave birth to humankind. In others, the two may be viewed as complementary, as in Hinduism; mutually independent and sometimes antagonistic, as in the eschatological dualism of the Awon Eleda mi, Ago mo juba.
Mo ki orun, awon egbon ati aburo mi dudu. Oruko mi ni Adelowo Babalogun. Orile Brasili ni mo ti wa. Sugbon omo omo Yoruba- Anago.
This controversy also came to Cuba. To demonstrate this, the oceans began to issue unremitting and ominous waves that threatened to drown the earth and its inhabitants. Likewise cussing and foul language are offensive to this orisha. If when changing the water, one notices that the attributes need cleaning, then one should carefully proceed to do so in the room, preferably in seclusion. The contents should be emptied out into a clean basin and washed well with cool water. The jar should also be washed inside and outside. Once this is done, the attributes are replaced inside the jar.
Some further points need to be made here. This custom became especially popular in Havana and was the tradition that was carried over to the United States. Instead, it is an offering. The plates are placed around the basket and left there to rest for a while.
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Afterward they are presented to the individual and the offerings are deposited inside the basket. We often forget that we live in a very heterogeneous society, and an especially Christian-centric country where many of our co-citizens see an African religion as an ugly and deplorable cancer that should be extirpated. The plastic bags we use to line our baskets so that they do not get stained are not part of the offering and do not belong in the sea, dirtying the water and damaging our environment.
When the ocean is not available, as was the case of towns like Jovellanos in Cuba, and cities such as Chicago in the U. One of the most beautiful aspects of our religious tradition is its ability to adapt when threatened with an otherwise insurmountable hurdle. There may be other regional variants that have been adapted with time. Miami: Ediciones Universal, , Org Publications, Ile-Ife: University of Ife Press, Inaugural lecture series; 24 PL A2 Abiodun, Jibola. Aroko ati aayan ogbufo. Lagos : Majab Publishers, AKS Abioye, Olaoye. Eni n reti atisun Akan University of Lagos Press, A3 E65 Abiri, J.
Moremi, itan akoni obinrin. A25 M84 Abolarin, David. Ipadabo Jesu. Ilorin: Omoniyi Ayeni Press, [? A26 I63 z Abraham, Roy Clive.