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Orisha

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For other uses, see Orisha (disambiguation).
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Orishas (singular: orisha)[1] are spirits that play a key role in the Yoruba religion of West Africa and several religions of the African diaspora that derive from it, such as Cuban, Dominican and Puerto Rican Santería and Brazilian Candomblé. The preferred spelling varies depending on the language in question: òrìṣà is the spelling in the Yoruba language, orishá or orichá the one used in Spanish-speaking countries, and orixá in Portuguese.

According to the teachings of these religions, the orishas are spirits sent by the supreme creator, Olodumare, to assist humanity and to teach them to be successful on Ayé (Earth). Rooted in the native religion of the Yoruba people, most orishas are said to have previously existed in òrún - the spirit world - and then became Irúnmọlẹ̀ - spirits or divine beings incarnated as human on Earth. Irunmole took upon a human identity and lived as ordinary humans in the physical world, but because they had their origin in the divine, they had great wisdom and power at the moment of their creation.

Some believers and practitioners of the Ifá religion, where the pantheon system of orishas originates, believe that orishas are a different class of divine beings who became deified, divinized or transformed after their departure from their human state on Earth. These practitioners believe the orishas to have been ordinary humans who were deified upon their death due to the lives they lead, their outstanding spiritual growth an extraordinary feats accomplished in their lives while on Earth.[2]

The orishas found their way to most of the New World as a result of the Atlantic slave trade and are now expressed in practices as varied as Santería, Candomblé, Trinidad Orisha, Umbanda, and Oyotunji, among others. The concept of òrìṣà is similar to those of deities in the traditional religions of the Bini people of Edo State in southern Nigeria, the Ewe people of Benin, Ghana, and Togo, and the Fon people of Benin.[2][3]

Number

Yoruba tradition often says that there are 400 + 1 orishas, which is associated with a sacred number. Other sources suggest that the number is "as many as you can think of, plus one more – an innumerable number". Different oral traditions refer to 400, 700, or 1,440 orishas.[4][5][6]

Beliefs

Practitioners traditionally believe that daily life depends on proper alignment and knowledge of one's Orí. Ori literally means the head, but in spiritual matters, it is taken to mean a portion of the soul that determines personal destiny.[3]

Some orishas are rooted in ancestor worship; warriors, kings, and founders of cities were celebrated after death and joined the pantheon of Yoruba deities. The ancestors did not die, but were seen to have "disappeared" and become orishas. Some orishas based on historical figures are confined to worship in their families or towns of origin; others are venerated across wider geographic areas.[3]

Ase

Ase is the life-force that runs through all things, living and inanimate, and is described as the power to make things happen. It is an affirmation that is used in greetings and prayers, as well as a concept of spiritual growth. Orìṣà devotees strive to obtain Ase through iwa-pele, gentle and good character, and in turn they experience alignment with the ori, what others might call inner peace and satisfaction with life. Ase is divine energy that comes from Olodumare, the creator deity, and is manifested through Olorun, who rules the heavens and is associated with the sun. Without the sun, no life could exist, just as life cannot exist without some degree of ashe. Ase is sometimes associated with Eshu, the messenger orisha.[7] For practitioners, ashe represents a link to the eternal presence of the supreme deity, the orishas, and the ancestors.[8]

The concept is regularly referenced in Brazilian capoeira. Axé in this context is used as a greeting or farewell, in songs and as a form of praise. Saying that someone "has axé" in capoeira is complimenting their energy, fighting spirit, and attitude.[6]

Pantheon

The orisa are grouped as those represented by the color white, who are characterized as tutu "cool, calm, gentle, and temperate"; and those represented by the colors red or black, who are characterized as gbigbona "bold, strong, assertive, and easily annoyed". Like humans, orishas may have a preferred color, food, or object. The traits of the orishas are documented through oral tradition.[5]

See also

References

  1. ^ "orisha | deity | Britannica". www.britannica.com. Retrieved 2022-04-22.
  2. ^ a b Kevin Baxter (on De La Torre), Ozzie Guillen secure in his faith, Los Angeles Times, 2007
  3. ^ a b c "Orisha". Encyclopædia Britannica. Chicago, Ill.: Encyclopædia Britannica, Inc.
  4. ^ Clark, Mary Ann (2002). "Children of Oduduwa". Then We'll Sing a New Song: African Influences on America's Religious Landscape. Rowman & Littlefield Publishers. p. 93. ISBN 9781442208810.
  5. ^ a b Falola, Toyin (2016). Encyclopedia of the Yoruba. Bloomington: Indiana University Press. pp. 84–85. ISBN 9780253021441.
  6. ^ a b "African Religions". Merriam-Webster's Encyclopedia of World Religions. Merriam-Webster. 1999. p. 20. ISBN 9780877790440.
  7. ^ Robert D. Pelton (1989). The Trickster in West Africa: A Study of Mythic Irony and Sacred Delight. University of California Press. ISBN 978-0-520-06791-2.
  8. ^ Cynthia Duncan, Ph.D., About santeria
  9. ^ Araujo, Alex Pereira de (2021-08-17). "EXU: THE LANGUAGE AS A CROSSROAD IN BLACK DIASPORIC CULTURE". Academia Letters. doi:10.20935/AL3098.

Further reading

  • E. Bolayi Idowu, Olodumare: God in Yoruba Belief. ISBN 9781881316961
  • J. Omosade Awolalu, Yoruba Beliefs & Sacrificial Rites. ISBN 0-9638787-3-5
  • William Bascom, Sixteen Cowries.
  • Lydia Cabrera, El Monte: Igbo-Nfinda, Ewe Orisha/Vititi Nfinda. ISBN 0-89729-009-7
  • Raul Canizares, Cuban Santeria.
  • Chief Priest Ifayemi Elebuibon, Apetebii: The Wife of Orunmila. ISBN 0-9638787-1-9
  • Fakayode Fayemi Fatunde (2004) Osun, The Manly Woman. New York: Athelia Henrietta Press.
  • James T. Houk, Spirits, Blood, and Drums: The Orisha Religion of Trinidad. 1995. Temple University Press.
  • Jo Anna Hunter, "Oro Pataki Aganju: A Cross Cultural Approach Towards the Understanding of the Fundamentos of the Orisa Aganju in Nigeria and Cuba". In Orisa Yoruba God and Spiritual Identity in Africa and the Diaspora, edited by Toyin Falola, Ann Genova. New Jersey: Africa World Press, Inc. 2006.
  • Baba Ifa Karade, The Handbook of Yoruba Religious Concepts, Weiser Books, York Beach, New York, 1994. ISBN 0-87728-789-9
  • Gary Edwards (Author), John Mason (Author), Black Gods – Orisa Studies in the New World, 1998. ISBN 1-881244-08-3
  • John Mason, Olokun: Owner of Rivers and Seas. ISBN 1-881244-05-9
  • John Mason, Orin Orisa: Songs for selected Heads. ISBN 1-881244-06-7
  • David M. O'Brien, Animal Sacrifice and Religious Freedom: Church of the Lukumi Babalu Aye v. City of Hialeah.
  • S. Solagbade Popoola, Ikunle Abiyamo: It is on Bent Knees that I gave Birth. 2007. Asefin Media Publication
  • Robert Farris Thompson, Flash of the Spirit.
  • Robert D Pelton, The Trickster in West Africa chapters on Eshu and Legba. 1989. University of California Press
  • J Lorand Matory, Black Atlantic Religion. 2009. Princeton University Press
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