Awonifa

Study the Teaching of Ifa and the Orisha's

Los Ibeyis (Jimaguas). Catolizados San Cosme y San Damián son hijos de Oyá y Changó.

Dos Ibeyis hembras, Santa Rufina y Santa Justa.

Los Ibeyis son aliados de Changó que los quiere con delirio.

Taewo y Kainde son Orishas menores, jimaguas, varón y hembra, hijos de Changó y Ochún aunque criados por Yemaya.

Juguetones, golosos y traviesos gozan del cariño paternal de todos los Orishas. Se les considera patrones de todos los niños. Viven en la Palma.

Otros nombres Araba y Aina (masc. y fem.).

Talabí y Salakó Gemelos femeninas; Ayuaba y Alba; Olorí y Oroína.

Son patrones de barberos y cirujanos.

En el Diloggún hablan en Eyioko(2) y en todas las combinaciones Melli. Su día es el Domingo.

ATRIBUTOS Dos muñequitos tallados en madera, sentados sobre dos pequeños taburetes unidos por un cordel. El varón con un collar de Changó y la hembra con uno de Yemaya. Cada tinajita lleva cuatro piedrecitas y conchitas de la orilla del mar. Las piedras del macho son alargadas(forma de pene) y las de la hembra redondas (en forma de vulva).

HERRAMIENTAS Dos acheré (sonajas), dos tamborcitos, juegos de campanillas, güiras pintadas con cruces o con pares de rayos con el fondo blanco.

ANIMALES : Pollo y paloma

COMIDAS : Todo tipo de frutas, arroz amarillo, rositas de maíz.

This article is reprinted with the permission of the Cuban Yoruba Cultura Association.
I invite you to visit their website directly at CubaYoruba

Yoruba Fokelore

Tortoise and the Pigeon

TORTOISE and Pigeon were often seen walking together, but unfortunately Tortoise treated his friend rather badly, and often played tricks on him. Pigeon never complained, and put up with everything in a good-humoured way. Once Tortoise came to him and said:

I am going on a journey to-day to visit my cousins; will you come with me?

Pigeon agreed to accompany him, and they set off. When they had go ne some distance they came to a river, and Pigeon was forced to take Tortoise upon his back and fly across with him.

Soon afterwards they reached the house of Tortoises cousins. Tortoise left his friend standing at the door while he went inside and greeted his relatives. They had prepared a feast for him, and they all began to eat together.

Will you not ask your friend to eat with us? said the cousins; but Tortoise was so greedy that he did not wish Pigeon to share the feast, and replied:

My friend is a silly fellow, he will not eat in a strangers house, and he is so shy that he refuses to come in.

After some time Tortoise bade farewell to his cousins, saying, Greetings to you on your hospitality, and came out of the house. But Pigeon, who was both tired and hungry, had heard his words and determined to pay him out for once.

When they reached the river-bank, he took Tortoise up once again on his back; when he had flown half-way across, he allowed Tortoise to fall off into the river. But, by chance, instead of falling into the water, he landed on the back of a crocodile which was floating on the surface, and when the crocodile came up to the bank, Tortoise quickly descended and hurried away.

Pigeon saw what had happened, and that Tortoise had safely reached the land; so he flew ahead of him until he came to a field where a dead horse was lying.

To trick Tortoise once more, Pigeon cut off the horses head and stuck it in the ground, as if it grew there like a plant.

When Tortoise reached the field and saw the horses head, he went straight away to the King of the country and told him that he knew of a place where horses heads grew like plants.

If this is true, said the King, I will reward you with a great treasure; but if it is false, you must die.

The King and a large crowd of people accompanied Tortoise to the field, but meanwhile Pigeon had removed the head. Tortoise ran about looking for it, but in vain, and he was condemned to die. A large fire was made, and Tortoise was thrown on to it.

But now Pigeon repented of the trick he had done, and quickly called together all the birds of the air. They came like a wind, beating out the fire with their wings, and so rescued Tortoise.

When Pigeon had explained this trick, the King pardoned Tortoise, and allowed the two friends to depart in safety.

Tortoise and the Elephant

TORTOISE was always fond of making mischief between harmless people. One day as he walked along the river-bank he came upon the Elephant and said to him:

The Hippo is boasting that you are only a weakling, and that you have not strength to pull a log out of the river.

That is false! cried the Elephant, and to prove his strength he allowed Tortoise to tie a strong rope to his trunk and attach the other end to a log in the river.

Tortoise went clown to the water holding the rope, and said to Hippo:

The Elephant is boasting of his strength, and he declares that you are a weakling and could not pull down a tree.

That is false! cried the Hippo. I can pull down any tree.

Tortoise then said that he had attached his rope to a tree, and would fasten the other end to Hippos horn. This he did, and the two animals began to pull, one on each end of the rope. Elephant pulled and pulled, and the Hippo pulled and pulled, and neither gave way.

After some time Hippo rested, and Elephant came down to the water to quench his thirst, and then they saw the trick that had been played on them.

Snorting with anger, they began to look for the mischievous Tortoise, but by this time he was, you may be sure, very far away.

Yoruba Concepts

Five ancient concepts are essential to an understanding of Yoruba aesthetics.

(1) Ase means “power” or “authority”. However, the meaning of Ase is extraordinarily complex. Ase is used in a variety of contexts. One of the most important meanings is the “vital power, the energy, the great strength of all things.”11 Ase also refers to a divine energy manifest in the process of creation and procreation. Ase invests all things, exists everywhere, and is a source for all creative activity. Again, Ase often refers to the inner power or “life force.” Ase also refers to the “authority” by which one speaks or acts.

(2) Ori is the “inner spiritual head” in humans or “personal destiny,” not mind or soul as these terms are used in the West. But Ori can mean the enabling power that represents the potential that life contains.

(3) Iwa can mean “character” or “essential nature.” Two classifications of usage of Iwa are generally recognized: the ontological-descriptive and the ethical evaluative. The ontological-descriptive meaning enables one to identify the quantitative existence of a person as revealed by their behaviour, the “lifestyle” or manner in which they exist in the world. The ethical-evaluative meaning represents a qualitative judgment of how good or bad is their iwa.

(4) Ewa is an aesthetic term as well as an expression of iwa, a person’s essential nature. Ewa means “beauty”, referring in some contexts to physical beauty of a person or object, but mostly to the qualities of beauty of a person or object. The term can be used to describe how a work of art captures the essential quality of the subject.

(5) Ona means “art” or it can refer to an artist’s ability to create or design. In Yoruba “art” cannot be defined outside of the context of the processes of creation, the purpose of creation, and the skill of the artist in capturing the first two contextualities in order to produce a physical object that embodies meaning.

Ifa Related

Counsel of Cuban Elder Ifa Priests

The Counsel of Elder Priests of Ifa of the Republic of Cuba, has expressed,
determined and required:

1- That we do not accept nor will we ever accept the Initiation of women inside
the worship of Ifa, that not be the ceremony of the Ikofa of Orunmila.

2- That we will not accept in any of our houses and calling extensively to all
in the worship of the Rule Of Ocha/Ifa, the presence of these women that say to
be Iyanifa or Oluwos and even less those Babalawos that have lent themselves for
this farce.

3- That consequently we will publish in our media the names of the people that
have
participated in this fault.

This document was prepared and carried out in the City of Havana, on the 11 day
of the month of September of 2004 and show faith the signatories.

1- Tomas Rodri guez Contreras ( Ocheleso )
2- Ruben Pineda Mariategui ( Babaegiobe)
3- Jose Manuel Pulido (Ireteunfa )
4- Angel C. Padron Cardenas (Babaegiobe)
5- Jose Cruz Diaz (Osa meji )
6- Norberto Diaz Ugarte ( Babaegiobe )
7- Julian Diaz Ugarte ( Okanarete )
8- Rogelio Diaz Ugarte ( Ojuanishobe )
9- Sergio Clerigo Mederos Soto ( Oturabara )
10-Antonio Sevilla ( Ofun meji )
11-Lucas L. Aberasturir Cabrera ( Obeyono )
12-Ignacio Gabriel Tartabur ( Obetua )
13-Mario Marino Angarica Diaz ( Ochelobe )
14-Lazaro Aldama Alfonso ( Ofunsa )
15-Francisco Escorcia Bringas ( Ogunda Bede )
16- Guido Felipe Cortés Tondique ( Obeidi )

PRIESTS ADVISORS OF THE GREATER COUNCIL

1- Adriano Omar Quevedo Zambrana ( Osaloforbeyo )
2- Carlos M. Gómez Argudà n ( Ocheleso)
3- José Fernando Campos Fernández ( Osaloforbeyo )
4- Luis Céspedes Madrazo ( Okanasa )
5- Nicolás Sánchez Cartaza ( Osaloforbeyo )
6- Aurelio Pablo Chacón ( Ikarete )
7- Raúl Miguel Boffill Quintero (Iretejuany)
8- José Angel Villalonga Vianez ( Osaguory )
9- José Antonio Leal Bernal ( Ofungando)
10- Ricardo Betancourt Ponce ( Iguoryobara)
11- Enrique Malpica Torriente ( Ogbetua)
12- Frank Cabrera ( Obeche )

Adechina brings Ifa to Cuba



Adechina
Remigio Herrera (Obara Meji)


Adechina (“Crown of Fire”) is credited as being one of the most important founding fathers of Ifa in Cuba. A Yoruba born in Africa and initiated as a babalawo there, he was enslaved and taken to Cuba as a young man in the late 1820s. Legend has it that he swallowed his sacred ikin ifa used in divination in order to take them with him across the ocean. An intelligent and gifted man, He worked at a sugar mill until his freedom was paid for in 1827. He later became a powerful property owner in the Havana suburb of Regla. In addition to his large African and Creole religious family he had many influential godchildren from Havana’s Spanish, white elite and had important high society connections. He set up a famous religious institution, the Cabildo of the Virgin of Regla (the Cabildo Yemaya) in around 1860, which became a powerful center of Ifa and Orisha worship. Along with his daughter, the famous Ocha priestess Echu Bi, he organized the annual street procession on the feast day of the Virgin of Regla, every September 7th. Each year seminal Afrocuban drummers like Pablo Roche Okilakpa would sound the mighty Ilú batá in honor of Yemaya as they processed around the town. Incredibly, Adechina is also reputed to have returned to Africa, the land of his birth, in order to acquire the sacred materials needed to initiate babalawos. He returned again to Cuba with these sacred items in order to build Ifa there.

All the mojubas (prayers and recitals of lineage to honor the ancestors) of babalawos in Cuba include Adechina.

A great man who helped carry African profound spiritual knowledge to the Americas.
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Dictamentos Para Los Siguentes de Ifa/Ocha

Dictámenes para nuestros asociados practicantes de la Regla de Ocha y el Culto a IFA cubano.

1- No permitir que nadie les cambie lo que con tanto sacrifico en ceremoniales se les realizan en Cuba o por sus descendientes en cualquier latitud del mundo.

2- Comprobar si las personas que comparten con Uds. en realidad están iniciada bajo esta línea de religión cubana de origen africano, o si están iniciadas de alguna otra forma que no sea la que nos fuera legada por nuestros ancestros.


3- No hacer iniciaciones ya sean de IFA o de Ocha en menos de 7 días rituales, ni compartir con personas que se les inicie de esa forma.

4- Cuando el Oba (Oriate) diga en ita de Ocha, por mediación del odu que lo expresa, Absuelto por falta de pruebas, hay que desmontar el trono, y la persona que se está iniciando deberá permanecer en la casa los 7 días reglamentarios que exigen este tipo de ceremonia.

5- Se ruega no entrar en contradicciones ni estimular los cuestionamientos ni las inconformidades con personas que deseen seguir otras líneas de ceremoniales.

6- No permitir en nuestras casas en los días de rituales, opiniones ni personas que no comulguen con nuestra fe heredada de nuestros antepasados.

7- Respetar todos los ceremoniales que hemos venido realizando por enseñanza de nuestros mayores.

8- Deberán guiarse única y exclusivamente por sus mayores y a la falta de ellos por aquellas personas que uds. designen a tal fin.

9- Es importante que todos nuestros asociados tanto nacionales como extranjeros conozcan que ninguna de las gestiones, como son recibir información, cartas para transportación de animales, cartas para solicitar cambio de visa en inmigración, constancia de asociado para distintos trámites que se soliciten ante los representantes de la institución en cualquiera de los Ilé ocha de las distintas provincias incluida Ciudad de La Habana (sede nacional), no tienen que ser remuneradas, se insiste en que ningún miembro, ni ejecutivo de la asociación está autorizado para pedir dinero a ningún asociado para estos fines y los asociados nacionales deben estar actualizados en su pago como miembros y al igual que los residentes en el exterior, los que deben ser inscritos y actualizados en la sede nacional única entidad autorizada para llevar a cabo estas funciones.

10- Cualquier duda pueden escribir o acudir a nuestro centro para consultar a cualquiera de los 7 Consejos de Sacerdotes Mayores de la República de Cuba con los que cuenta nuestra institución.

11- Aconsejamos a todos los queridos hermanos, que los ceremoniales y consultas que les vayan a realizar deberán ser directamente con las personas que uds hayan escogido y que sea de frente, personalmente, es decir se deben evitar la intervención de computadoras con adivinaciones falsas y analizar bien a quien escogemos como futuros padrinos, porque de eso depende en gran medida el buen desenvolvimiento de nuestras vidas, ya que la adquisición de estos padrinos debe ser para toda la vida, una mala elección traería consigo la decepción y la confusión, por lo que no nos apresuremos al hacer esta elección de la que podamos lamentarnos el día de mañana.

12- No pretendemos hacer cambios, sino usar lo legítimo del legado dejado en nuestras conciencias, y no aceptemos que nadie pueda inmiscuirse en nuestras decisiones que son una realidad.

13- Sólo roguemos porque se nos permita llevar este legado sin que pretendan hacernos el más mínimo reclamo de algo que por derecho propio pertenece a los cubanos y a sus descendientes religiosos.

14-No queremos que nadie en particular se sienta en la obligación de estar con nuestra
institución, y nuestros consejos de mayores, lo que pedimos que cada persona se sienta segura de donde quiere estar, que analice y que piense, pues para estar con nuestros mayores lo único que ellos exigen es el respeto a los lineamientos emitidos por ellos, que no son otros que los de humildad, amor y lealtad a nuestra fe legada por nuestros antepasados.


15-Es bueno aclarar que el Presidente de la Institución y su Junta Directiva, solo son un órgano
Ejecutivo el cual deberá hacer valer y ejecutar las decisiones de los distintos consejos de mayores con que cuenta la institución, sin que está junta pueda revocar ninguna sanción o decisión, que fuese emitida por los distintos consejos de Mayores con que cuenta la asociación. . .

Rogamos a Olodumare y sus panteón de Orichas, que les proporcionen, salud, tranquilidad, desenvolvimiento y una larga y feliz vida en compañía de sus seres queridos.


Firmado.
a) Consejo de Sacerdotes Mayores de IFA de la República de Cuba.
b) Consejo de Sacerdotes Obateros (Oriaté) Mayores de la República de Cuba.
c) Consejo de Sacerdotisas Iyalochas Mayores de la República de Cuba.
d) Consejo de Sacerdotes Babalochas Mayores de la República de Cuba.
e) Consejo de Sacerdotes Jefes de Cabildos de la República de Cuba
f) Consejo de Sacerdotes Mayores Arará de la República de Cuba.
g) Consejo de Sacerdotes Presidente de los Ile Ochas (casa de santo) de cada Provincia.