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COMMENTARY ON THE IFA ORISA COMMUNITY
--Teachings From Yeye
Falade Aworeni" wrote:
Ela moyin Aboru, Aboye, Abosise, Abo Ato Asure Iworiwon, Giving honor
to Olodumare, Ori-Isese, Ela,Irunmale, and Egungun Ile. Those beings
whose actions through the centuries of existence on Aiye have gone on
to helping Human Being develop and grow through their living examples.
Recently, the question of, "How does the Corpus of Ifa identify and
remove the effects of racism colonialism ect", been the subject of
discussion amongst Ifa priest here in the United States and Nigeria
because of problems with the US Embassy in Lagos. It has been over
the years,a subject of silent contention, for those who are denied
acess into the United States. It is not based on clarity of
documentation of those attempting entrance but the staff and
personel's covert actions inside the interview rooms with Nigerian of
distiction by denying or outrightly saying without reading the
documentation their access to the US is denied.
The subject is a hard one to deliver because there are many
veritables that must be address from a legal stand point which may or
may not be contributed to discimination as define by United States
Laws, Statues, and or Administrative Policies. This is another issue
that we are in the process of researching at this time in drafting
documentation to deliver to the Embassy hiearchy and appropriate
personnel to continue diolague in finding rememdies that can seek
resolution.
Yet, the subject of racism and how Ifa defines it; does ask us as
traditionalist and non-traditionalist
Ifa priest to understand how does the Corpus of Ifa mandates, rules,
laws of Olodumare deal with a modern day dilemma which has not found
a solution in over 550 years in the Diaspora as well as in Nigeria?
While I must codicile this discussion to areas the subject matter at
hand and ask for those reading this to find cool, objective, and deep
analysis on this because we are attempting to bring another level of
understanding and perspective to the problem. So leave guilt,fear,
pain, at the door and find different ways to think about solutions
through the corpus of Ifa religious and spiritual thinking.
Many of the Ese Ifa's that I have encounter and I am very limited in
my knowledge base, address the issue of those evil energies or ajogun
that would find a seat in Human Beings as enemies. Needless to say
on a individual basis it would be an enemy as well as on a community
contingency, the word "Enemy would apply in these cases. Of course
anything action which denies the free flow of goodness to all and
that blocking the good by action of evil should be consider to being
an enemy. Therefore the ese of Odu Ifa of Ogbe Ate would apply:
Ifa says as such:
Igbo ni yoo kuu ak
Ile nlandla nii maa ko
Oke e yepe ni yoo sun
Akanpo ewu jimba-jimba nii ma wo
Ko nii renikan pe ranse
Latori ako esin nii tiibo sori aboesin
Dia fun Orunmila
Baba nbe nirangun ota
Ifa nfojoojumo kominu ogun
Won ni ko sakalle ebo ni sise
O gbe bo o rubo Ota Awo waa dewu isu
Puke
ni Ifa o maa bu won je o
puke
Ota Awo waa defo yanrin
Wowo
n'Ifa o maa bo won je o
Wowo
As they wish him to die inside the forest
He was busy erecting mansions
As they wish his corpse to rot away without
recieving a decent burial
He kept on accumulating exprensive dresses
As he was being wished to live a lonely life without
anyone to assist him
He was mounting female horses after dismounting on male horses
These were the declaration of Ifa to Orunmila
When he was living in anticipation of the evil machinations of
adversay
He was advised to offer sacrifice
He complied
An Awo's enemies have now become a well boiled yam
With relish
Will Ifa consume them all
With relish
An Awo's enemies have become a well cook Yanrin vegetable
With satisfaction
Will Ifa consume them all
With satisfaction...
The problem here is as Ifa and Olorisa priest do we ask the question
on the eni of Ifa not only for our clients but ourselves and that of
our community.
Here are some questions to consider before going to question Ifa on
the issue of Human discrimination based on ethnicity and how to begin
the healing processes which are not being completed enough either in
the Diaspora or Africa because if it had we would not have issues
with it at all in our live time.
1. What is the impact that racism, colonialism, apartheid,
discrimination, have on the Ifa Community at large?
2.While the answers may seem simple, redundant and blatantly obvious,
there are some inherent problems that need to be addressed in our
understanding of the insidious problem of racism. So, how do ask of
Ifa to find resolution on a uniquely grievable problem, which will
ultimately cross ethnic lines?
3. How does Ifa treat racism in the text of Odu Ifa?
4. How does the Nigerian Babalawo versus the Diaspora Babalawo
address this problem?
5. What is the definative word in Yoruba that can give us a clue to
how to begin to address the problem.
6. How do we ask Ifa to erradicate such an insidious issue without
becoming to linear for an issue that has so many layers and textures
coloring the minds of millions of people world wide.
7. What will the Ebo be that is necessary to begin the process to
heal this wound?
8. What Ifa organization that is already in existance should if not
all be asked to bring more informative dialogue to the spiritual
erradication of racism and discrimination as an Ifa diective?
9. What has been done already in this area by priest and communities
to assist in the process of eleminating racism as it impacts on our
community?
10. What forums are we willing to errect between the Diaspora and
African to start because as within the structure of Iwori Meji we
must address our Elders to begin a authentic and realistic approach
to the problem of racism globally but from a religious and spiritual
context?
We are in an unique position within the power that is of Ifa at time
in history. Not only as a cultural and political force but also as a
metaphysical and spiritual one as well.
Culturally, we have different approaches to the used of the forces of
Ifa, in addressing racism. There will be those who would prefer to
not address the issues at all for either fear or ignorance but it is
a problem that is not going to go away because we don't say anything
but one that will be the valley of our miscontent for centuries and
generations to come if we do not ask Ifa the hard questions and do
the hard ebos.
We must define our tools as priest in handling these issues and we
must remember our Ifa strategies by applying wisdom to any situation.
We must become Orisa minded and Ifa strategic for our enemy has been
cunning for centuries. I come to realized that racism, colonialism,
aparthied, and anything that denies a person the right of freedom,
either by movement, ecomonics, happiness, equalitable living is not
about anything but the acquistion of power and control.
We are now as I said before looking into dialogue on this issue
because of issues of legal discrimination and govermental agencies
that represent the US abroad and its policies. How governmental
official use base tactics to further agenda's of the US monopolies
in acquistion of minerals, oils, and other products by using the
tactics to undermine the relationship between Africans and the
African Diaspora.
It is a simple chess game but because people are not incline to
believe those of our religious tradition outside of our own forums,
it is easier to disqualify people seeking entrance by simply lying or
not completing the documentation interviews by saying they don't
qualify by not even looking at the paperwork.
However, is this racism or just blatant power and control games.
However, I would like to have some dialogue on this subject because
it will not go away until we find a solution through Ifa Now!
Ire
Iyanifa Fayomi O. Falade-Aworeni
Ile Iwosan Orunmila Mimo
Phoenix,Arizona
Ela moyin Aboru, Aboye, Abosise, Abo Ato Asure Iworiwon, Giving honor
to Olodumare, Ori-Isese, Ela,Irunmale, and Egungun Ile. Those beings
whose actions through the centuries of existence on Aiye have gone on
to helping Human Being develop and grow through their living examples.
Recently, the question of, "How does the Corpus of Ifa identify and
remove the effects of racism colonialism ect", been the subject of
discussion amongst Ifa priest here in the United States and Nigeria
because of problems with the US Embassy in Lagos. It has been over
the years,a subject of silent contention, for those who are denied
acess into the United States. It is not based on clarity of
documentation of those attempting entrance but the staff and
personel's covert actions inside the interview rooms with Nigerian of
distiction by denying or outrightly saying without reading the
documentation their access to the US is denied.
The subject is a hard one to deliver because there are many
veritables that must be address from a legal stand point which may or
may not be contributed to discimination as define by United States
Laws, Statues, and or Administrative Policies. This is another issue
that we are in the process of researching at this time in drafting
documentation to deliver to the Embassy hiearchy and appropriate
personnel to continue diolague in finding rememdies that can seek
resolution.
Yet, the subject of racism and how Ifa defines it; does ask us as
traditionalist and non-traditionalist
Ifa priest to understand how does the Corpus of Ifa mandates, rules,
laws of Olodumare deal with a modern day dilemma which has not found
a solution in over 550 years in the Diaspora as well as in Nigeria?
While I must codicile this discussion to areas the subject matter at
hand and ask for those reading this to find cool, objective, and deep
analysis on this because we are attempting to bring another level of
understanding and perspective to the problem. So leave guilt,fear,
pain, at the door and find different ways to think about solutions
through the corpus of Ifa religious and spiritual thinking.
Many of the Ese Ifa's that I have encounter and I am very limited in
my knowledge base, address the issue of those evil energies or ajogun
that would find a seat in Human Beings as enemies. Needless to say
on a individual basis it would be an enemy as well as on a community
contingency, the word "Enemy would apply in these cases. Of course
anything action which denies the free flow of goodness to all and
that blocking the good by action of evil should be consider to being
an enemy. Therefore the ese of Odu Ifa of Ogbe Ate would apply:
Ifa says as such:
Igbo ni yoo kuu ak
Ile nlandla nii maa ko
Oke e yepe ni yoo sun
Akanpo ewu jimba-jimba nii ma wo
Ko nii renikan pe ranse
Latori ako esin nii tiibo sori aboesin
Dia fun Orunmila
Baba nbe nirangun ota
Ifa nfojoojumo kominu ogun
Won ni ko sakalle ebo ni sise
O gbe bo o rubo Ota Awo waa dewu isu
Puke
ni Ifa o maa bu won je o
puke
Ota Awo waa defo yanrin
Wowo
n'Ifa o maa bo won je o
Wowo
As they wish him to die inside the forest
He was busy erecting mansions
As they wish his corpse to rot away without
recieving a decent burial
He kept on accumulating exprensive dresses
As he was being wished to live a lonely life without
anyone to assist him
He was mounting female horses after dismounting on male horses
These were the declaration of Ifa to Orunmila
When he was living in anticipation of the evil machinations of
adversay
He was advised to offer sacrifice
He complied
An Awo's enemies have now become a well boiled yam
With relish
Will Ifa consume them all
With relish
An Awo's enemies have become a well cook Yanrin vegetable
With satisfaction
Will Ifa consume them all
With satisfaction...
The problem here is as Ifa and Olorisa priest do we ask the question
on the eni of Ifa not only for our clients but ourselves and that of
our community.
Here are some questions to consider before going to question Ifa on
the issue of Human discrimination based on ethnicity and how to begin
the healing processes which are not being completed enough either in
the Diaspora or Africa because if it had we would not have issues
with it at all in our live time.
1. What is the impact that racism, colonialism, apartheid,
discrimination, have on the Ifa Community at large?
2.While the answers may seem simple, redundant and blatantly obvious,
there are some inherent problems that need to be addressed in our
understanding of the insidious problem of racism. So, how do ask of
Ifa to find resolution on a uniquely grievable problem, which will
ultimately cross ethnic lines?
3. How does Ifa treat racism in the text of Odu Ifa?
4. How does the Nigerian Babalawo versus the Diaspora Babalawo
address this problem?
5. What is the definative word in Yoruba that can give us a clue to
how to begin to address the problem.
6. How do we ask Ifa to erradicate such an insidious issue without
becoming to linear for an issue that has so many layers and textures
coloring the minds of millions of people world wide.
7. What will the Ebo be that is necessary to begin the process to
heal this wound?
8. What Ifa organization that is already in existance should if not
all be asked to bring more informative dialogue to the spiritual
erradication of racism and discrimination as an Ifa diective?
9. What has been done already in this area by priest and communities
to assist in the process of eleminating racism as it impacts on our
community?
10. What forums are we willing to errect between the Diaspora and
African to start because as within the structure of Iwori Meji we
must address our Elders to begin a authentic and realistic approach
to the problem of racism globally but from a religious and spiritual
context?
We are in an unique position within the power that is of Ifa at time
in history. Not only as a cultural and political force but also as a
metaphysical and spiritual one as well.
Culturally, we have different approaches to the used of the forces of
Ifa, in addressing racism. There will be those who would prefer to
not address the issues at all for either fear or ignorance but it is
a problem that is not going to go away because we don't say anything
but one that will be the valley of our miscontent for centuries and
generations to come if we do not ask Ifa the hard questions and do
the hard ebos.
We must define our tools as priest in handling these issues and we
must remember our Ifa strategies by applying wisdom to any situation.
We must become Orisa minded and Ifa strategic for our enemy has been
cunning for centuries. I come to realized that racism, colonialism,
aparthied, and anything that denies a person the right of freedom,
either by movement, ecomonics, happiness, equalitable living is not
about anything but the acquistion of power and control.
We are now as I said before looking into dialogue on this issue
because of issues of legal discrimination and govermental agencies
that represent the US abroad and its policies. How governmental
official use base tactics to further agenda's of the US monopolies
in acquistion of minerals, oils, and other products by using the
tactics to undermine the relationship between Africans and the
African Diaspora.
It is a simple chess game but because people are not incline to
believe those of our religious tradition outside of our own forums,
it is easier to disqualify people seeking entrance by simply lying or
not completing the documentation interviews by saying they don't
qualify by not even looking at the paperwork.
However, is this racism or just blatant power and control games.
However, I would like to have some dialogue on this subject because
it will not go away until we find a solution through Ifa Now!
Ire
Iyanifa Fayomi O. Falade-Aworeni
Ile Iwosan Orunmila Mimo
Phoenix,Arizona
The Good Study of Ifa
Omo boo koFa o koFa
Omo boo teru o teru
Odomode to ko Fa
To lohun o nii fi sin agbalagba
Dia Fun akiri-tojule
Eyi tii se Aremo Okanjuwa
Emi o pe n o pin-iwo
Ifa ni e ko mi o Bnda tete ku
Mala se maa lowo
Child, If you want to study Ifa, ensure you study Ifa
Child, If you want to struggle for proceeds from Ifa do so
A child who studies Ifa
But who saus that he will not serve any elder
He will never learn Ifa that distinguishes aw Awo among the crwod
These were the declarations of Ifa to Akiri-tojule(he who moves from
one home to the other)
The first born of avaricious person
I do not concerrn msyself with sharing money
What I want is to be taught Ifa
If I do not die young
I will succeed and surely, I will be wealthy
Odu Ifa Ogbe Ate
The body of this ese Ifa is to remind us that studying of Ifa is to
forgo the belief that one can have short cuts to learning good Ifa.
It is hard work, dedication; requiring patience, tolerance,
truthfulness, detachment, and as in Iwori Meji our soon outgoing Odu
of the year, the ability to see all side of a question.
Osa Oloyan
Genge Omo Ola
Pebbles offspring of Grinding stone
Adifa fun eni a nbuku ti Olorun Oba nbukun
Pregnancy makes the breast bigger
Nje beni kan o kimi joko, Kiki Olorun Oba ju Igba eniyan
Cast Divination for the person people hate but God loves
Nje beni kan o kimi orimiju Igba eniyan lo
If no one likes me, let the person go to hell, God's love supercedes 200 people
Nje beni kan o kimi ko joko, kiki ifa mi ju Igba eniyan lo
If no one greets me, let the person sit down, my good Destiny is more important than 200 hundred people
If no person likes me, let the person be disgraced, my Ifa's support is more reliable than 200 people
Iwure:
Olodumare, Ori ati Ifa yio ma salati lehin Gbogbo wa Ase
There are many disgraceful, heinous, and atrocities that occur in "Aiye". Remember Aiye Loja Orun Nile O! We even have Omoaiye, those children of the World, who 'choose' their destinies to be disruptive, evil, and wanting to continuously bring harm and fear to those who have been oppressed, subjugated, marginalized and in broader terms part of the psychic trauma that brings so much anger to the forum. Even in the cyber world we still as practioners command Ase and this can be used for pele or buruku. We are part of a greater metaphysical principle in a Nature based religion that utilizes this greater metaphysical principle to make things happen. We should be using Orisa eyes at this very moment.
Unresolved anger that has not been focused and trained by the elements of the worship of Ifa, is just that and can and will bring harm because it is energy.
Ifa does not tell you to forget that harm that has been done to many people of color. Those who are still being disenfrachised and harm even in the ranks of our own priesthood. However, it our destiny that can put a stop this atrocity as we should be teaching those who do not know how in this forum and outside of it how to change or re-orient their minds to become more productive.
But my grandfather taught me an very intelligent mindset that works most of the time for me even as an Ifa priest: He told me, "Don't get made, Don't get even, Get ahead.
Through Ifa you can do just this in a broader structure when you remember the above ese Ifa.
When I take my ego out of the picture and remember that Olodumare gave me choice to accept or reject any of the ism's of the world. By remembering that It(Ifa) is my confidant and It(Olodumare) is greater than White Supremacy, Poverty, Marginalization, F.E.A. R. False Evidence Appearing Real, Hatred of any type. Then, when you remember that Ifa is the solution to all your problems as most of the priest on this forum know and teach and if they don't they should seek an Elder who can help them with this lesson.
We have said in the past, on this forum and others, when this issue on 'bad priest of distinctive negative character, and then racism has come up directly behind this, that we must and should do what is necessary to remove through our own spiritual mechanism and organizations, ie. Internation Council for Ifa Religion. We can go on to tell horror stories of lose cannon with Ase in their heads, thieves, pedaphiles, murders, drug dealers, drug lords. Let alone the many other issues that plauge us as human beings. Have we forgotten Ose Bii Le the Odu of this year is in action as we speak.
Then we should ask our Elders to assist in bringing those who chose to harm people in our religious tradition to the end they deserve by the standard given by Olodumare not ours.
Through this thread I have yet to hear loudly enough, the plan, the action, in which to bring this to a complete conclusion rather than lawsuits and spouting platitudes of the arms chair revolutionarys.
What through the auspice of Ifa will you do to change the outcome in favor of Ifa adherants and devotee's who need sound development and growth in the corpus of Ifa.
I have a feeling that it will fall on deaf ears because this takes power out of the hands of mankind or human kind and places it back in the cool composed hands of Orunmila were it belongs for change.
Again my favorite part of this Odu has become my mantra for anyone who would like to try and marginalize me,, discriminate against me, subject me to fear, hate, or even wish me harm, why? If no one likes me, let the person go to hell, God's love supercedes 200 people. If no one greets me, let the person sit down, my good destiny is more important than 200 people.
What are we teaching? Is it Ifa? Again, Ifa never said that one should be subjugated, marginalized and harm by any group or unscrupolous practioners. It does say that we need to find reliable ways to resolve our problems. And talking it to death does not solve the problem. Who consulted Ifa?
Ire gbogbo
Iyanifa Fayomi Falade Aworeni
