On March 21, 2024, São Paulo became the stage for a radiant celebration where spirit, culture, and ancestry converged in a powerful tribute to African heritage. The third edition of the Ilé Àşẹ́ Ìṣẹ̀ṣe Awards transformed the Paulo Kobayashi Auditorium in the Legislative Assembly into sacred ground, where voices rose in praise, drums spoke in rhythms of old, and the presence of the ancestors could be felt in every breath. More than a mere gathering, it was a homecoming of souls, a celebration of faith in the colors of resilience and reverence.

Over a thousand participants filled the space—leaders and practitioners of Ifá, Òrìṣà traditions, Candomblé, Umbanda, and other African-based religions stood side by side with government officials, artists, intellectuals, and social activists. They came not only to witness but to honor, to remember, and to proclaim that these sacred traditions, once carried across the ocean in the hearts of the enslaved, remain alive, unshaken, and firmly attached in the land that received them.

This year’s edition was not just a celebration but a proclamation of survival, strengthened by the recent enactment of Law 14.519/2023 by President Luiz Inácio Lula da Silva, a legal recognition of African-diaspora religions in Brazil. It was a night where silence was broken, where faith stood tall against centuries of oppression, where each word spoken and every drumbeat resounded as an affirmation: We are here. We have always been here. We will always be here.

The event, organized by a coalition of religious communities, advocacy groups, and cultural institutions, unfolded like a sacred ritual, blending the divine with the artistic. Drums thundered, calling forth the spirits of old—bàtá, atabaques, and agogôs sang in unison, carrying prayers on their echoes. Dancers became storytellers, their bodies channeling the movements of the Òrìṣà, painting the air with the fire of Ṣàngó, the flowing grace of Ọ̀ṣun, the wisdom of Ọbàtálá, and the unbreakable will of Ògún. Feet struck the floor like raindrops on the earth, hands lifted to the sky as if reaching for the blessings of the Ọ̀rún.

At the heart of the evening was the awards ceremony—a moment of deep gratitude and recognition for those who have held the ancestral wisdom close, shielding it from erasure. Babaláwos, Ìyálòrìṣàs, Bàbálòrìṣàs, researchers, and community leaders took the stage, their work a lighthouse in the fight against religious intolerance and cultural silencing. Their names, spoken aloud before the gathered multitude, became incantations, woven into history.

The awards also honored those who bridge the gap between past and future—educators, social justice warriors, and interfaith advocates who fight not just for recognition, but for a world where African-diaspora religions are embraced as integral parts of Brazil’s identity. The event, free and open to all, welcomed scholars, students, journalists, and seekers of truth, while live broadcasts carried its message far beyond the walls of the auditorium, spreading the call for respect and unity across the digital realm.

The media’s lens captured the urgency of this moment, a battle cry against religious intolerance and a celebration of faith’s enduring power. These traditions are not relics encased in time—they are living, breathing forces, shaping the present and guiding the future.

More than a ceremony, the Ilé Àşé Ìṣẹ̀ṣe Awards became an oath spoken in a thousand voices, a reaffirmation of the sacred paths walked by those who came before. The night was a river of memory and prophecy, flowing from the past into the hands of the next generation, ensuring that the heartbeat of Ifá, Òrìṣà, Candomblé, and Umbanda never fades.

And as the final drumbeats shivered through the air, as the last dancers bowed, drenched in the energy of the night, a truth settled over the gathering like a divine whisper: The legacy of African-diaspora religions is unbreakable. Their wisdom is endless. Their presence is undeniable.

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After decades of legal challenges, social stigma, and attempts to prohibit animal sacrifice, the Supreme Federal Court (STF) in Brazil unanimously ruled that the practice is constitutional and integral to the rituals of African diaspora religions, such as Candomblé and Umbanda. This landmark decision underscores the protection of religious freedom and the cultural heritage of communities that have long been marginalized in Brazil.

The issue was brought to the court through a case initiated by the Public Prosecutor’s Office of Rio Grande do Sul, which sought to ban animal sacrifice, claiming it constituted cruelty. However, the Supreme Federal Court of Brazil (STF) recognized that these rituals are part of an ancestral tradition brought to Brazil by enslaved Africans, preserved over centuries by Òrìṣà worshippers. These practitioners assert that animal sacrifice is a sacred act, deeply tied to their spiritual beliefs and cultural identity. For them, stopping these rituals would mean severing a connection to their ancestry and spirituality.

During the proceedings, Dr. Hedio Silva Júnior , a lawyer representing religious organizations, delivered a powerful and thought-provoking defense. He addressed the judges directly, asking whether the leather shoes and belts they wore were not made from animals that had been slaughtered. “Do you not eat meat in your homes? Are the animals used for food and clothing not also slaughtered?” he questioned. Silva argued that the debate was riddled with hypocrisy, as animal slaughter is widely accepted in other contexts but targeted when practiced by African diaspora religions.

Dr. Hedio Silva further emphasized that in Òrìṣà worship, animals hold a profound spiritual significance. According to these beliefs, animals are sacrificed to substitute for humans in rituals, serving as intermediaries in offerings to the divine. He explained that these rituals are conducted with deep respect and care, following specific rites that ensure the animal does not suffer unnecessarily. The sacrifice is not an act of cruelty but a sacred exchange that sustains the balance between the physical and spiritual worlds.

The justices of the STF acknowledged the cultural and religious significance of these practices. Justice Alexandre de Moraes criticized the prejudiced framing of the case, noting that it confused legitimate religious rituals with acts of black magic or cruelty. He stressed that denying these practices would violate the constitutional right to religious freedom. “The sanctification of animals is an indispensable part of the liturgy of African diaspora religions,” Moraes stated, adding that the rituals are conducted without unnecessary suffering.

Justice Luís Roberto Barroso highlighted the broader issue of misunderstanding and marginalization of African diaspora religions in Brazil. He noted that these practices are not conducted for entertainment but as part of a deeply rooted spiritual tradition. “It seems evident that the sacrifice of animals in these Afro-Brazilian cults is constitutionally protected as part of their liturgy,” he affirmed.

The STF’s decision, which has general repercussions, now requires all courts and judges across the country to uphold the right of religious groups to conduct animal sacrifices in their rituals. This ruling not only guarantees the continuity of these ancestral practices but also challenges the historical stigmatization faced by Òrìṣà worshippers and other practitioners of African diaspora religions in Brazil.

For the practitioners, this victory goes beyond the legal realm—it is a reaffirmation of their identity and their right to honor the traditions of their ancestors. “We will not stop doing what our ancestors brought to Brazil,” said one Candomblé priestess after the ruling. “Animal sacrifice is not just a ritual; it is a testament to our resilience, our spirituality, and our connection to the divine.”

This decision is a reminder of the importance of preserving cultural diversity and ensuring that the rights of all religious communities are respected in a pluralistic society. The constitutional protection of animal sacrifice in Afro-Brazilian religions is a significant step toward recognizing and honoring the contributions of African heritage to Brazil’s rich cultural tapestry.

The Supreme Federal Court’s decision to uphold the constitutional right of African diaspora religions in Brazil to perform animal sacrifices is more than a legal triumph—it is a monumental cultural and spiritual vindication. This ruling symbolizes the nation’s gradual acknowledgment of the invaluable contributions of Afro-Brazilian heritage to its identity, while also addressing centuries of systemic prejudice and marginalization.

At its core, this decision reiterates the fundamental principle that religious freedom is a universal right. African diaspora religions, deeply rooted in the ancestral traditions of enslaved Africans, represent a legacy of resilience, faith, and cultural preservation. By protecting the right to perform these rituals, the court has affirmed that all religions, regardless of their origins or the prejudices they face, deserve equal respect and protection under the law.

This ruling also challenges long-held misconceptions about African diaspora religions. For too long, these traditions have been unjustly stigmatized, their practices conflated with cruelty or black magic. The court’s decision dismantles these harmful stereotypes, reinforcing the idea that these rituals are not acts of barbarism but sacred expressions of spirituality conducted with deep reverence and care. It also highlights the inherent hypocrisy in targeting these practices while ignoring the widespread societal acceptance of animal slaughter for food, clothing, and other secular purposes.

The significance of this victory extends beyond the religious sphere. It is a bold statement against the historical and ongoing discrimination faced by Afro-Brazilians. By recognizing the ancestral and spiritual importance of these practices, the court has taken a crucial step toward addressing the systemic inequalities that have long plagued these communities. This decision underscores the need for continued efforts to promote education, awareness, and respect for the rich cultural diversity that defines Brazil.

For practitioners of Candomblé, Umbanda, and other African diaspora religions, this ruling is a profound affirmation of their identity and heritage. It allows them to honor their ancestors and continue their sacred traditions without fear of persecution or legal reprisal. As one practitioner poignantly stated, these rituals are more than just religious acts—they are living testaments to the resilience and spirituality of a people who have endured unimaginable hardships yet preserved their faith and culture.

Looking ahead, this decision serves as a call to action for greater inclusivity and understanding. It challenges Brazilian society to move beyond its colonial legacy of religious intolerance and embrace the cultural and spiritual wealth that African diaspora religions contribute. This includes dismantling the societal prejudices that still linger and ensuring that practitioners of these religions are treated with the respect and dignity they deserve.

In a broader sense, the court’s ruling is a reminder of the importance of protecting cultural heritage in an increasingly globalized world. It underscores the idea that true pluralism lies in recognizing and celebrating the diverse ways in which people connect with the divine and express their spirituality. By safeguarding the practices of African diaspora religions, Brazil has taken a significant step toward honoring its multicultural identity and ensuring that its future is one of inclusion and respect for all.

Ultimately, this decision is not just a victory for African diaspora religions—it is a victory for religious freedom, cultural diversity, and human dignity. It is a testament to the enduring power of ancestral traditions and a hopeful sign that, despite centuries of oppression, the voices of marginalized communities can prevail in the pursuit of justice and equality.

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Ifá, a sabedoria sagrada dos Yorùbás,
Sussurros dos antigos nas folhas que farfalham,
Ecos da divindade nos riachos murmurantes,
A voz de Olóďùmarè , supremo do visível e do invisível,
Tecendo os fios do destino no tear cósmico.

Fala através da palma do adivinho,
Guiado pelo sopro de Ọ̀rúnmìlà, sábio do cosmos,
Revelando caminhos ocultos e futuros invisíveis,
Uma bússola para a alma, navegando os mares da vida,
Um farol na tempestade, um guia na noite.

Ifá é a pulsação da tradição,
A canção da terra e do céu em harmonia,
Uma dança de verdades reveladas, de mistérios compartilhados,
Ligando o passado, presente e futuro em seu abraço eterno,
Uma sinfonia de sabedoria que ecoa através do tempo.

É a luz na escuridão,
O sussurro no vento,
O eco no silêncio,
O fio sagrado que liga o mundo.

Ifá, a voz de Olóďùmarè,
O sopro de Ọ̀rúnmìlà,
A sabedoria das eras,
O coração dos Yorùbás .

Carrega as preces dos devotos,
No ritmo dos tambores, no cântico do sacerdote,
Cada verso uma ponte para os céus,
Cada ritual um passo na dança eterna.

Ifá, o guardião dos mistérios,
O guardião dos segredos do tempo,
O contador da criação,
A testemunha silenciosa do desdobramento da vida.

Na primeira luz do amanhecer, no abraço suave do crepúsculo,
Ifá sussurra sabedoria ao ouvido atento,
Uma promessa de orientação, um voto de verdade,
A chama eterna que ilumina o caminho.

A essência da terra, o espírito do céu,
Ifá tece o tecido da existência,
Ligando corações e almas em sua tapeçaria divina,
Um testamento ao sagrado, uma homenagem ao infinito.

Ifá, o oráculo eterno, o caminho sagrado,
Em seus versos, o universo se desdobra,
Em sua sabedoria, a jornada da vida é revelada,
O eco atemporal da alma Yorùbá .

É o alicerce da justiça, a fonte da verdade,
O espelho que reflete a vontade divina,
A essência do equilíbrio, a harmonia dos opostos,
Guiando os justos, confortando os cansados.

Nos festivais e nas festas, nos momentos tranquilos de reflexão,
A presença de Ifá é sentida, seu espírito invocado,
Uma celebração da vida, uma reverência ao sagrado,
Um compromisso com a dança eterna da existência.

Ifá, o curador das feridas, o restaurador da paz,
Em seu conselho, encontra-se consolo,
Em seus rituais, abraça-se a renovação,
O ciclo de vida, morte e renascimento honrado e compreendido.

O bosque sagrado, o templo antigo,
Onde sacerdotes e sacerdotisas invocam Ifá,
Os juramentos sagrados feitos, as promessas divinas cumpridas,
Uma aliança com o cosmos, um pacto com o divino.

Ifá, o farol de esperança, o pilar de força,
Sua sabedoria um escudo, seu conhecimento uma espada,
Protegendo os fiéis, fortalecendo os humildes,
A força silenciosa que molda o destino, a estrela guia na noite.

É o sopro dos ancestrais, a voz dos não nascidos,
A ponte entre os vivos e os mortos,
Um contínuo de existência, um testamento à eternidade,
A canção eterna que canta a beleza e a complexidade da vida.

Ifá, o caminho sagrado, a jornada divina,
Em seu abraço, a alma encontra paz,
Em seus ensinamentos, a mente descobre clareza,
O coração se enche com a luz da compreensão.

Com cada adivinhação, com cada invocação,
A sabedoria de Ifá flui como um rio,
Nutre o espírito, enriquece a mente,
Uma fonte inesgotável de inspiração e iluminação.

Ifá, a chama eterna, o fogo sagrado,
Queima brilhante nos corações dos iorubás,
Sua luz é um guia, seu calor um conforto,
Um fato ao divino, uma homenagem ao sagrado.

.

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In Brazil, a nation where intolerance—whether stemming from religious, ethnic, racial, or gender differences—is swiftly confronted and dealt with through the judicial system.

There is no doubt that what Nigeria lacks, Brazil would do irrespective of who it is; the nation would curb any form of religious denigration or intolerance. It would have curbed Oluwo from his constant attacks on Òrìṣà with processes and arrests to safeguard its spiritual heritage. The Oluwo of Iwo would face profound legal consequences for his actions. Oba Abdulrasheed stands at risk of arrest should he venture into Brazil and publicly denounce Òrìṣà worshippers, mirroring his controversial stance in Nigeria.

Brazil remains steadfast in its dedication to upholding religious tolerance, particularly towards faiths integral to its cultural identity such as Ifá, Òrìṣà, Candomblé, and Umbanda. Stringent legal frameworks are in place to combat acts of religious intolerance, imposing significant jail terms on offenders. This unwavering commitment ensures that Brazil continues to be a haven where all religious beliefs are honored and protected under the law, thereby preserving national harmony and cultural diversity.

The Oluwo’s provocative rhetoric could precipitate numerous legal proceedings should he publicly criticize any religious sects while in Brazil. The country, scarred by the devastating effects of religious discrimination which has tragically claimed numerous lives, enforces a strict three-year jail sentence for those who incite, provoke, or engage in any form of racial, ethnic, gender, or religious discrimination.

Recent events underscore Brazil’s firm stance on religious tolerance. For instance, Daniele, a social media influencer, faced legal repercussions after publicly criticizing Òrìṣà worship in Rio Grande do Sul following a catastrophic flood. Her statements led to multiple legal proceedings and the closure of her social media accounts. Similarly, Ludmilla, a prominent Brazilian singer, was summoned to a judicial hearing earlier this year for making contentious comparisons between Èşù and Jesus Christ. She subsequently issued a public apology and retracted her remarks.

In the political arena, Ìşéşé devotees are increasingly assuming influential roles within the Brazilian government, including positions in the House of Assembly and Senate. Recent advocacy efforts by Òrìṣà worshippers in the São Paulo municipal house resulted in the inclusion of Ifá verses alongside traditional Bible readings during sessions, prompting the removal of religious symbols to accommodate diverse beliefs.

Recognizing the diversity of faiths practiced within its borders, the Brazilian government has designated specific days for various religious sects to celebrate their beliefs, ranging from Islam and Christianity to Òrìṣà, Paganism, Buddhism, and others. President Lula da Silva recently formalized Òrìṣà Day as an official holiday, underscoring Brazil’s commitment to religious inclusivity.

In contrast to Nigeria’s inaction regarding Oba Abdulrasheed’s inflammatory remarks, Brazil’s President Luiz Inácio Lula da Silva has taken decisive steps to increase penalties for acts of religious intolerance. Religions of African origin, such as Ifá, Òrìṣà, Candomblé, and Umbanda, are frequently targeted by those who disregard religious freedoms. Data from the Ministry of Human Rights reveals a notable increase in attacks against these faiths, highlighting the urgency of legal protections.

President Lula’s recent legislative measures, enacted in January, equate penalties for religious discrimination with those for racial offenses, aiming to safeguard religious freedoms and provide greater support to victims filing complaints. These stringent measures aim to ensure that victims of religious discrimination receive adequate legal protection, effectively aligning penalties with those imposed for racial discrimination.

Given this legal backdrop, it is unlikely that a monarch like the Oluwo of Iwo, who has publicly criticized the religious practices of his ancestors as being “devilish,” would risk visiting a country like Brazil. In a nation where diverse religious practices are integral to the societal fabric and all beliefs are equally safeguarded under the law, any such actions by the monarch would likely result in his arrest for violating Brazil’s rigorous laws on religious tolerance.

It is imperative that Governor Adeleke of Osun State, Nigeria, responds to the troubling statements made by the traditional ruler of Iwo Kingdom, Oba Abdulrasheed Akanbi, regarding Òrìṣà practices. Taking a decisive stance on this matter would be crucial in preserving the rich culture and tradition of the Yorùbá people, similar to the approach taken in Brazil, where severe penalties await those who incite religious conflicts.

Brazil is a secular country where all religions are welcomed and respected. This inclusive approach allows various faiths, including Catholicism, African religions like Òrìşà, Pentecostalism, Buddhism, and Islam, to practice their beliefs freely and without facing intolerance or hatred. The nation’s constitution guarantees religious freedom, providing environment where diverse spiritual traditions can thrive harmoniously.

Brazil’s commitment to secularism and religious freedom is evident in its diverse religious landscape. The country is home to the largest Catholic population in the world, while African religions such as Òrìṣà, Candomblé and Umbanda have deep roots and significant followings. Pentecostal and evangelical movements have also grown rapidly in recent years. Additionally, Buddhism, Islam, and other faiths have established striving communities. This pluralism is a plus to Brazil’s dedication to upholding the right to religious expression for all its citizens.

Religious tourism is a vital component of Brazil’s economy, contributing several billion dollars annually. The rich cultural heritage of Catholicism, Òrìşà, and other religious traditions attracts millions of tourists each year. Events like the annual Catholic pilgrimages to Aparecida and the celebrations of Afro-Brazilian deities in Bahia draw visitors from around the globe, enriching the nation’s cultural awareness and boosting local economies.

Also considering the significant economic benefits derived from religious tourism, Brazil takes a firm stance against any actions that could disrupt its religious harmony. The government has enacted stringent laws to combat religious intolerance and discrimination, ensuring that all faiths can coexist peacefully. Individuals or groups who attempt to incite religious hatred or disrupt the nation’s tourism projects face severe legal consequences.

Brazil’s secular framework and commitment to religious freedom make it a model of tolerance and diversity. By welcoming all faiths and protecting their rights, the country not only allows social harmony but also enhances its economic prosperity through religious tourism. As such, Brazil remains vigilant in preserving its cultural and religious inclusivity, ensuring that it continues to be a haven for spiritual diversity and a thriving destination for religious tourists.

The post Òrìşà: ” Brazil Stands What Nigeria Lacks; Oluwo Wouldn’t Do the Same in Brazil”- Adeyinka Olaiya appeared first on The Ancestral News.

In the immaculate heavens of Ìkọ́lẹ̀ Ọ̀rún, where time merges with eternity, resides Yemoó, the majestic consort of Obàtálá. She is a powerful and distinct entity, revered as the Mother of the Earth, Ìyá Ayé, and the Mother of All, Abiyamo. Since the dawn of the world, in the time of Ìgbà Ìwásè, Yemoó descended to earth, leading all the female Òrìṣà, guiding them with unmatched wisdom and strength.

Yemoó, with her white attire and her white gèlè adorned with a parrot feather, personifies purity and serenity. She shares the same sanctuary with Obàtálá, the wisest and most revered of the Òrìṣà. Together, they are the core of cosmic balance, the divine union that sustains creation. Their sacred pots are side by side, symbolizing an eternal and unbreakable partnership.

Obatala, known as Orisanla, is the great sculptor of humanity, the lord of whiteness and purity. With careful hands, he molds each human being with infinite patience, infusing them with the essence of peace and righteousness. He is the symbol of impartial justice, clarity of spirit, and tranquility. His presence is like the light of the moon, gentle and constant, illuminating dark paths with ancestral wisdom.

In the offerings to Yemoó, the àwòrò priests must dress in bànté funfun, a white cloth that covers their legs, and cover their heads with a white gèlè and a parrot feather. Tradition demands respect and reverence, prohibiting the use of salt and palm oil, while egusi itóò, obi, pounded yam, and eggs are welcome offerings, reflecting her sacred preferences.

Although Yemoó is barren, her spiritual fertility nourishes the earth and its inhabitants. At each festival, she stands beside Obàtálá, celebrating the union that gave rise to balance and harmony in the world. She is the leader of all female Òrìṣà, the maternal force that inspires and guides, the essence of care and protection.

Obatala, with his serene whiteness, sculpts humanity with divine patience, while Yemoó, with her infinite love, tenderly cares for each being. Together, they form the perfect link between heaven and earth, an eternal dance of wisdom and compassion that continues to inspire and sustain the cosmos.

In this sacred union, Obatala and Yemoó teach us that true divinity resides in the harmony between opposites, in the union that transcends duality, and in reverence for the sacred in all forms of life. Through their rituals and celebrations, we are reminded that purity of heart and the strength of unconditional love are the foundations of eternal balance and peace.

While Yemoó, with her white mantle, envelops the world in her protection, Obatala, with his celestial calm, guides us through the challenges of existence. They are the primordial couple, the incarnation of harmony and perfection, showing us that true power resides in the union of spirit and matter, in the convergence of love and wisdom.

The post Divine: The Sacred Union of Òrìşà Ợbàtálá and Òrìşà Yemoó ; Yorùbá Poetry and Harmony appeared first on The Ancestral News.

Nos céus imaculados de Ìkọ́lẹ̀ Ọ̀rún , onde o tempo se funde com a eternidade, reside Yemoó, a majestosa consorte de Obàtálá. Ela é uma entidade poderosa e distinta, venerada como a Mãe da Terra, Iya Ayé, e a Mãe de Todos, Abiyamo. Desde os primórdios do mundo, no tempo de Ìgbà Ìwásè, Yemoó desceu à terra, liderando todas as Òrìṣà femininas, guiando-as com sabedoria e força inigualáveis.

Yemoó, com sua vestimenta alva e seu gèlè branco adornado com uma pena de papagaio, personifica a pureza e a serenidade. Ela compartilha o mesmo santuário com Obàtálá, o mais sábio e venerado dos Òrìṣà. Juntos, eles são o núcleo do equilíbrio cósmico, a união divina que sustenta a criação. Seus potes sagrados estão lado a lado, simbolizando uma parceria eterna e inquebrável.

Obatala, conhecido como Orisanla, é o grande escultor da humanidade, o senhor da brancura e da pureza. Com mãos cuidadosas, ele molda cada ser humano com paciência infinita, infundindo-lhes a essência da paz e da retidão. Ele é o símbolo da justiça imparcial, da clareza de espírito e da tranquilidade. Sua presença é como a luz da lua, suave e constante, iluminando os caminhos escuros com sabedoria ancestral.

Nas oferendas a Yemoó, os sacerdotes àwòrò devem vestir-se com o bànté funfun, um pano branco que cobre suas pernas, e cobrir suas cabeças com um gèlè branco e uma pena de papagaio. A tradição exige respeito e reverência, proibindo o uso de sal e óleo de palma, enquanto egusi itóò, obi, inhame amassado e ovos são oferendas bem-vindas, refletindo suas preferências sagradas.

Embora Yemoó seja estéril, sua fertilidade espiritual nutre a terra e seus habitantes. Em cada festival, ela permanece ao lado de Obàtálá, celebrando a união que deu origem ao equilíbrio e à harmonia no mundo. Ela é a líder de todas as Òrìṣà femininas, a força maternal que inspira e guia, a essência do cuidado e da proteção.

Obatala, com sua brancura serena, esculpe a humanidade com paciência divina, enquanto Yemoó, com seu amor infinito, cuida de cada ser com ternura. Juntos, eles formam o elo perfeito entre o céu e a terra, uma dança eterna de sabedoria e compaixão que continua a inspirar e a sustentar o cosmos.

Neste enlace sagrado, Obatala e Yemoó nos ensinam que a verdadeira divindade reside na harmonia entre opostos, na união que transcende a dualidade e na reverência pelo sagrado em todas as formas de vida. Através de seus rituais e celebrações, somos lembrados de que a pureza de coração e a força do amor incondicional são as bases do equilíbrio e da paz eterna.

Enquanto Yemoó, com seu manto branco, envolve o mundo em sua proteção, Obatala, com sua calma celestial, nos guia através dos desafios da existência. Eles são o casal primordial, a encarnação da harmonia e da perfeição, mostrando-nos que o verdadeiro poder reside na união do espírito e da matéria, na convergência do amor e da sabedoria.

The post Divino: O Enlace Sagrado de Òrìşà Ợbàtálá e Yemoó; Poesia e Harmonia Yorùbá appeared first on The Ancestral News.

In Brazil, Catholic festivals inject over $60 billion into the country’s economy. The nation, known for its deep devotion to Catholicism, is one of the world’s largest Catholic nations, with over 100 million Catholics. Despite its syncretic fusions, Catholic festivals, which occur throughout the country, are not just religious events but also major tourist attractions, generating billions of dollars annually

Brazil, famous for its Carnivals of Arts and Culture, has turned various activities into tourist attractions, including Catholic festivals that celebrate saints nationwide. Today, these festivals attract tourists from around the world, with visitors flying in from Europe, America, and other regions.

According to recent reports from Brazil’s tourism guides, Festa Junina, which typically celebrates winter in June and is tied to Catholic traditions, attracts billions of dollars nationwide. Festivals such as Nossa Senhora Aparecida, Saint Aparecida’s festival, and Parintins in northern Brazil also contribute significantly to the economy. Hotels and businesses around these areas thrive as tourists flock to Brazil for these events.

The Lavagem do Bonfim in Salvador, northern Brazil, is another event that draws international tourists who come to participate in the cleaning of the Catholic church. During this period, businesses boom, flights are booked, and hotels flourish, infusing billions into the economy. These festivals are no longer confined to church premises but are celebrated in communities, halls, streets , and other venues.

The festivals span the country and are celebrated in different communities. Apart from attracting tourists from around the globe, these celebrations maintain Brazil’s spiritual link with Catholicism.

The Minister of Tourism, Gilson Machado mentions that religious travels in Brazil have huge potential for their cultural aspect and for their socioeconomic impact as a source of employment and income. Many religious itineraries are already established in different states of Brazil, such as Estrada Real, the Route of Faith; the Path of the Saint Martyrs; the Path of the Seven Missions, and the churches of Ouro Preto (both sites World Heritage by UNESCO).

In total, Brazil hosts more than 200 religious events like the annual procession Círio de Nazaré, followed by 2 million people and the largest of its kind in the world. Classed as World Intangible Heritage by UNESCO, the march is held since 1793 in honor of Our Lady of Nazareth.

According to the government’s tourism guide , In 2023, around 20 million people joined the pilgrimage to the Cathedral of Aparecida – a Catholic church second in size only to St. Peter’s Basilica in the Vatican. Near the city of São Paulo, there is also the astounding Zu Lai Buddhist Temple, the largest in Latin America.

Festa da Penha in Vila Velha:

The Festa da Penha is the third-largest religious festival in Brazil, following the feast of Our Lady of Aparecida (SP) and the Círio de Nazaré (PA). During the Romaria dos Homens, thousands of devotees walk 14 kilometers to the Convent, located on a hill with a sea view.

Commemorative Dates of the Catholic Church:

• Easter Vigil (variable date, celebrated at night and known as the mother of all Vigils)
• Pentecost (variable date)
• Saint John the Baptist (June 24)

Ten Holy Days of Obligation:

1. January 1 – Solemnity of Mary, Mother of God
2. January 6 – Epiphany
3. March 19 – Solemnity of Saint Joseph
4. Ascension of Jesus – variable date: Thursday of the sixth week of Easter
5. Most Holy Body and Blood of Christ (Corpus Christi) – variable date between May and June: first Thursday after Trinity Sunday
6. June 29 or the following Sunday – Solemnity of the Apostles Peter and Paul
7. August 15 or the following Sunday – Assumption of Mary
8. November 1 – All Saints’ Day
9. December 8 – Immaculate Conception of Mary
10. December 25 – Christmas

Holy Days of Obligation in Brazil:

• Mary, Mother of God – January 1
• Most Holy Body and Blood of Christ (Corpus Christi) – variable date between May and June: first Thursday after Trinity Sunday
• Immaculate Conception of Mary – December 8
• Nativity of Our Lord Jesus Christ – December 25
• Saints Peter and Paul – June 29 or the following Sunday
• Assumption of Our Lady – third Sunday in August
• Christmas of the Lord – December 25

Religious Festivals in Brazil:

• Saint Joseph of Ribamar, Maranhão – September 12 to 21
• Festa do Rosário: various municipalities in the interior of Minas Gerais – variable date
• Círio de Nazaré: Belém, Pará – second Sunday of October
• Feast of Our Lady Aparecida (patroness of Brazil) – October 12
• Feast of Padre Cícero: Juazeiro do Norte, Ceará – November 1 and 2
• Feast of Saint Barbara: Salvador, Bahia – December 4
• Feast of Our Lady of Rocio: Paranaguá, Paraná – November 5 to 15
• Feast of Santo Cristo de Ipojuca: Ipojuca, Pernambuco – December 23 to January

The Catholic religion has the largest number of followers in Brazil and, therefore, has the largest celebrations with the most participants.

One of the most important religious festivals is the Círio de Nazaré, held in Belém, Pará, in devotion to Our Lady of Nazaré. Every year, in October, the city receives about 2 million visitors, known as pilgrims, who participate in a faith walk through the streets.

During the days of the festival, there are various processions – such as the Trasladação, the Motorcade Procession, the River Procession, the Children’s Procession – as well as masses and various performances.

The Círio has been held for over 200 years. It is recognized as Intangible Cultural Heritage by IPHAN and declared Cultural Heritage of Humanity by UNESCO.

Feast of Our Lady of Pleasures:

Held for over 360 years in the city of Jaboatão dos Guararapes, a neighboring city to Recife, Pernambuco, at the beginning of Holy Week, it honors the apparition of Our Lady to the soldiers fighting against the Dutch invasion. The program includes various celebrations that bring together thousands of devotees annually. It is one of the most traditional events on the state’s religious calendar and is popularly known as the Pitomba Festival because it takes place during the harvest season of the fruit, which is well-known in the Northeast.

Feast of Bonfim:

Bahia residents already know: on the second Thursday of January, it’s time to bring scented water, buckets, and flowers to perform a symbolic washing of the steps of the Church of Our Lord of Bonfim in Salvador.

The Washing of Bonfim is special for uniting Catholics and Candomblé practitioners in the same event, representing an important union between religions. The procession includes people traditionally dressed in white in honor of the orixás, and everything is done with lots of music, dances, and typical foods.

Festa Junina:

The roots of Festa Junina trace back to European celebrations of Catholic saints like Saint Anthony, Saint John the Baptist, and Saint Peter. Brought to Brazil by the Portuguese, the festival merged with local customs. Today, Festa Junina begins in June, aligning with the start of winter in Brazil.

Saint John’s Day:

Christianity designated June 24 as the feast day of Saint John the Baptist, with observance beginning the night before, known as Saint John’s Eve. This day is celebrated by many Christian denominations, including the Roman Catholic Church, the Lutheran Churches, and the Anglican Communion, as well as by Freemasonry.

In Sweden, the summer solstice is such an important festivity that there have been proposals to make Midsummer’s Eve the national day of Sweden, instead of June 6. In Finland, Estonia, Latvia, and Lithuania, the summer festival is a holiday. In Denmark and Norway, it is also called Saint Hans’ Day.

The post Tourism: Catholic Festivals Inject Over $60 Billion Into Brazil’s Economy Annually, International Appeal Grows appeared first on The Ancestral News.

Òrìsà Ajé, também conhecida como Ajé Saluga ou Ajé Olókún, é a divindade da prosperidade e riqueza na religião Yorùbá. Ajé é uma das deidades mais veneradas entre o povo Yorùbá, celebrada por sua habilidade em trazer prosperidade, abundância e bênçãos financeiras aos devotos que buscam seu favor. A adoração a Ajé é profundamente enraizada na cultura Yorùbá e tem sido parte essencial de sua prática espiritual por séculos.

O termo Ajé deriva da palavra iorubá “ajé”, que significa “riqueza” ou “dinheiro”. Na mitologia Yorùbá, acredita-se que Ajé emergiu das águas primordiais junto com sua irmã gêmea, Yemoja, a divindade do oceano. Ajé é associada ao poder de criação, abundância e riqueza, sendo vista como uma fonte de bênçãos materiais.

A adoração a Ajé varia de acordo com a comunidade ou indivíduo. Ela é frequentemente invocada por meio de orações, canções e rituais específicos. Os devotos fazem ofertas de alimentos, frutas e outros itens em sinal de devoção e gratidão. Tradicionalmente, a adoração a Ajé é conduzida por mulheres, que são consideradas especialmente conectadas a ela devido ao seu papel de cuidadoras e provedoras na sociedade Yorùbá.

Ajé é representada como uma bela mulher vestida com roupas finas e joias. Ela está associada à cor amarela, símbolo de riqueza e abundância, e às conchas de cauri, que foram usadas como moeda na cultura Yorùbá. Essas conchas são frequentemente usadas nos rituais de adoração a Ajé, acreditando-se que possuam o poder de atrair riqueza e prosperidade.

Òrìşà Ajé tem relação com os Òrìṣàs Osun, Èşù , Ifá, Yemanjá , Olokun ( Deusa do mar ). Orisa feminino, cultuado por seu poder de riqueza. Pode se cultuar Ajê para prosperar e para criar boas oportunidades. É assentada e quando invocada, deve ser tratada para obter sucesso na vida ( em determinado sentido, sua função seria favorecer o Ser no setor material). Pessoas iniciadas ou não podem cultuar Ajé.

A influência de Ajé não se limita ao povo Yorùbá. Sua adoração se espalhou para outras culturas africanas, como o povo Dahomey e Fon do Benin, que também a reverenciam como a divindade da riqueza e prosperidade. Ajé também foi acolhida pelas comunidades da diáspora africana nas Américas, especialmente no Brasil e em Cuba, onde é conhecida como Ajé Salúgà e está frequentemente associada ao oceano e à deusa do mar, Yemanja.

Um dos festivais mais significativos dedicados a Ajé é o Festival de Ajé, celebrado anualmente em Ilé-Ifé, no estado de Osun, na Nigéria. Este festival, que dura uma semana, é dedicado à adoração de Ajé e à promoção da riqueza e prosperidade na comunidade. O evento inclui atividades como música, dança, orações e ofertas. O festival atrai pessoas de toda a Nigéria e de outros lugares, que vêm buscar as bênçãos de Ajé e celebrar seu poder e influência.

Ajé é uma Ìyá-Agbà (Mãe Anciã ou Mãe Idosa e Respeitável). Como Òrìṣà da prosperidade, ela está relacionada ao nascimento, à vida e à morte das pessoas. Ajé é tanto a representante do dinheiro dos homens quanto a guardiã do progresso dos homens e dos Òrìṣàs. Como ela detém o poder de tornar os feitos dos Òrìṣàs reconhecidos, é cultuada também por eles. Seus iniciados geralmente também são iniciados em Yemanjá, Olokún e Oşún, devido às suas ligações estreitas.

A palavra Ajé pode ser traduzida como Progresso para você, Sucesso para você e Que aquilo que você espera de seu trabalho se concretize. Ajé Ògúgúlúsò significa Ajé, Senhora da morada da sorte e das realizações do homem. Ajé Saluga significa Ajé, Senhora do paraíso da riqueza. Ajé é uma Òrìṣà paciente, próspera, fértil, longeva, sábia, harmoniosa, generosa, tolerante, justa e protetora da riqueza do homem em todos os sentidos, atraindo dinheiro para quem a cultua.

Protetora do progresso, ela defende as pessoas da inveja e de forças invisíveis que possam impedir seu desenvolvimento econômico. Favorece o uso sábio do dinheiro e protege as pessoas de receberem “mau dinheiro”, advindo de pagamentos realizados de má vontade ou com raiva.

A adoração a Ajé tem sido objeto de estudo e pesquisa acadêmica. Recentemente, tem havido um crescente interesse na religião Yorùbá e suas tradições, especialmente entre estudiosos de estudos africanos, antropologia e história. Muitos pesquisadores exploraram o papel de Ajé na cultura Yorùbá e seu significado na vida do povo Yorùbá, além de analisar como a adoração a Ajé foi adaptada e transformada na diáspora.

A adoração a Ajé é uma parte crucial da cultura e tradição Yorùbá. Ajé é reverenciada como a divindade da prosperidade e riqueza, com sua influência se estendendo a outras culturas africanas e comunidades da diáspora. Os rituais de adoração incluem orações, ofertas e cerimônias, frequentemente realizados por mulheres, que são vistas como cuidadoras e provedoras na cultura Yorùbá.

A religião Yorùbá é uma das mais antigas e complexas tradições religiosas da África, com um rico panteão de deuses e espíritos. Entre as muitas divindades Yorùbá está Ajé, a deusa da prosperidade, riqueza e abundância.

A história de Ajé está intimamente ligada à história do próprio povo Yorùbá. Os Yorùbás são um grupo étnico originário da Nigéria, Benin e Togo, com uma população de mais de 40 milhões de pessoas. Os Yorùbás têm uma história longa e rica, com uma cultura que remonta ao século XII.

A adoração a Ajé tem sido uma parte vital da cultura Yorùbá por séculos. Na língua Yorùbá, Ajé significa “dinheiro” ou “riqueza”, mas Ajé representa muito mais do que apenas riqueza material. Ajé simboliza o poder da prosperidade, abundância e sucesso, sendo uma força poderosa e benevolente na vida dos Yorùbás.

As origens de Ajé não são claras, mas acredita-se que ela surgiu como uma força espiritual associada à riqueza e prosperidade de comerciantes e mercadores. Os Yorùbás têm uma longa tradição de comércio, e muitas de suas cidades foram fundadas como centros comerciais. É provável que a adoração a Ajé tenha se desenvolvido como uma maneira de honrar e apaziguar as forças de prosperidade e abundância que possibilitavam o comércio bem-sucedido.

Na mitologia Yorùbá, Ajé é frequentemente associada a outras divindades, como Ogun, o deus do ferro, Osun, a deusa da fertilidade e da água, Osanyin, o deus da medicina e cura, e Orunmila, o deus da adivinhação e profecia. Ajé é representada como uma mulher bela, vestida com roupas finas e joias, com uma coroa ou touca adornada com conchas de cauri.

A adoração a Ajé é uma prática complexa e multifacetada, envolvendo uma variedade de rituais, símbolos e práticas. Ajé é honrada através do uso de objetos sagrados, como conchas de cauri, que são usadas na adivinhação, em ofertas e na criação de talismãs e amuletos para atrair riqueza e prosperidade.

Um dos aspectos mais importantes da adoração a Ajé é o uso de oferendas. Essas oferendas, que podem incluir frutas, mel, óleo de palma, tecidos, joias e outros presentes, são feitas para apaziguar e honrar a divindade. Tipicamente, as oferendas são feitas em santuários dedicados a Ajé, muitas vezes localizados em mercados, onde o comércio ocorre.

Ajé fala em termos de Éşu, a divindade mensageira Yorùbá. Assim, Esu Alaje traz riqueza e prosperidade. Esu Alaje é quem chamamos para atrair prosperidade, ele é o dono da riqueza, embora também nos proteja de todo mal.

Como Esu Alaje pode te ajudar:
Se você tem um trabalho ou negócio e precisa atrair clientes, sem dúvida terá que adorar Esu Alaje para obtê-los. Existem diferentes tipos de Esu, mas este especificamente tem a tarefa de atrair a economia.

Lembremos que Esu é o mensageiro divino, ele é quem leva nossas orações e nossos sacrifícios ao céu. Alaje desempenha essa tarefa, mas é mais eficaz no campo da economia, o que conclui que tê-lo facilita a conquista da prosperidade.

Onde colocá-lo:
Devemos ter um altar ou um lugar preparado para colocá-lo. Pode ser um cesto, um canto ou um móvel. Essa área deve ser reservada para ele, pois devemos oferecer-lhe constantemente, o que seria recompensado em economia e dinheiro. Muitos sacerdotes optam por tê-lo perto de seu altar de Ifá.

Como adorá-lo:
Os principais ingredientes para a adoração de Esu Alaje são frutas, bebidas e animais, entre os quais destacamos:

• OBI ABATA
• Oti (gin ou conhaque)
• AKUKO (galo “disponível apenas em nossa loja física”)
• Macho Cabrío (bode “disponível apenas em nossa loja física”)
• EPO PUPA (óleo de palma)

Oriki Esu Alaje em Yorùbá;

Gbongan gbongan ajija
ajija gbongan gbongan
adifafun
Èşù Alaje
Tin lo kore latorun was aye
Ebo Lawo Nikose
Osi gbebo nibe orubo
Nje Èşù alaje nkore

Tradução em português:

Bowa o, ire osai sunmibo
gbongan gbongan ajija
ajija gbongan gbongan
fez adivinhação para
Èşù Alaje
aquele que está trazendo
mais bênçãos do céu para esta terra,
ele foi solicitado a oferecer sacrifício
e ele cumpriu
Èşù Alaje está trazendo bênçãos,
bênçãos devem vir ao meu encontro

Oriki Òrìṣà em Yorùbá:

Ajé ló lówó, Ajé ló nínbá, Ajé tó ntán lójú, Ajé tó nṣé bí ojú n ṣé, ló f'órò ọmọ ènìyàn dùn. Ajé wá pèlé, wá járe ọ̀yá, Kí Ajé ó fìyì kún wa o. Ajé kò yé ẹnikẹ́ni ní máṣẹ. Ajé, ará ilé Olókun, Olókun, b'ó tilẹ̀ jẹ́ pé a kò mọ́ ẹ̀. Ẹni bá ní Ajé ní ayé òun ò wé kù ní ígbà. Ajé, Ẹni tó ní ìwà t'ọlá n'ílé, Ajé tó n bọ̀ wá s'ayé n'ílé Olókun.

Tradução em Português:

Ajé é a dona da riqueza, Ajé é a dona da prosperidade,
Ajé que brilha como os olhos,
Ajé que faz os olhos brilharem, trazendo alegria aos filhos dos homens.
Ajé, venha gentilmente, venha com pressa,
Que Ajé nos traga honra.
Ajé nunca rejeita ninguém.
Ajé, da casa de Olókun,
Olókun, mesmo que não a conheçamos bem.
Quem tem Ajé na vida nunca fica sem.
Ajé, a dona de caráter e honra na casa,
Ajé que vem do reino de Olókun para a terra.

A adoração a Ajé também está associada a festivais e celebrações, como o Festival Anual de Ajé, realizado em várias comunidades Yorùbás na Nigéria, Benin e Togo. Este festival celebra o poder e a abundância de Ajé e geralmente envolve música, dança e outras formas de celebração.

Além de seu papel na religião tradicional Yorùbá, a adoração a Ajé desempenhou um papel crucial na diáspora africana. Conforme os Yorùbás foram forçados a deixar sua terra natal e se dispersar pelas Américas, Caribe e outras partes do mundo, eles levaram consigo as tradições e práticas de adoração a Ajé. Hoje, a adoração a Ajé pode ser encontrada em várias partes do mundo, incluindo Brasil, Cuba e Estados Unidos.

.

The post Òrìşà Ajé: A Divindade Yorùbá da Riqueza , Abundância e Sua Relevância Cultural Através dos Séculos appeared first on The Ancestral News.

Awo Elegan é um sacerdote de Ifá que, apesar de ser iniciado, não tem acesso ao Odu nem aos seus segredos. Embora esse Awo tenha passado pela iniciação, ele nunca verá Odu nem participará dos rituais específicos associados a ele. Aqui, Odu não se refere aos capítulos ou sinais de Ifá, mas a uma poderosa orixá feminina.

Existem duas explicações divinas e antigas para a existência do Awo Elegan, que explicam por que algumas pessoas não podem ver Odu. Essas razões são aceitas nas iniciações de Ifá, mas uma terceira razão, mais moderna, não é válida e deve ser desencorajada.

Primeiramente, Orunmilá já tinha muitas esposas antes de encontrar Odu em uma floresta ribeirinha, onde ela havia descido. Eles concordaram em se casar, conforme descrito em Odu Ifá Ofunmeji, com uma condição: “nenhuma mulher jamais deve vê-la”. Orunmilá aceitou essa condição e não permitiu que suas esposas mais antigas vissem a nova esposa. Mesmo as esposas com quem ele se casou depois de Odu não a viram. Todos os dezesseis filhos de Odu podiam ver sua mãe, mas os meio-irmãos eram proibidos de fazê-lo. Assim, após sua ascensão e a inclusão de seus rituais na iniciação de Ifá, apenas seus descendentes diretos podem vê-la. Esta é a primeira razão pela qual alguns Awo são chamados de Awo Elegan, aqueles que não podem ver Odu. Esses Awo Elegan são filhos das outras esposas de Orunmilá e podem continuar suas iniciações sem a presença da orixá Odu.

Em segundo lugar, no odu Ifá Otuasaa, Awodi foi enviado por Alapansiki para realizar rituais para Olokun. Embora Awodi não fosse iniciado, pois ainda estava em treinamento, ele cumpriu a tarefa porque Alapansiki, filho de Ajagunmole, o havia abençoado e lhe dado poder. Awodi foi então honrado e enriquecido por Olokun. Olokun, desconhecendo que Awodi não era iniciado, pediu-lhe que iniciasse seus filhos. Awodi realizou a iniciação no estilo Elegan, pois ele mesmo não havia sido iniciado nem visto Odu. A iniciação sem a orixá Odu foi bem-sucedida porque Alapansiki o havia abençoado antes de ele partir para a casa de Olokun. Quando surgiu uma crise entre Awodi e seus irmãos iniciados (Agbe e Aluko), que tentaram desonrá-lo, Awodi os puniu. No entanto, um deles (Odidere) respeitou Awodi, declarando: “Telegan tolodu la jo n sawo… Tanto Elegan quanto Olodu, somos todos um…”. Awodi conseguiu retornar e informar Alapansiki sobre o ocorrido. Em vez de amaldiçoar Awodi, Alapansiki culpou os sacerdotes que Awodi puniu por tentarem desonrá-lo. Ele explicou a Odidere que havia abençoado Awodi e que tudo o que ele fizesse na casa de Olokun seria eficaz. Portanto, aqueles iniciados por Awodi deveriam continuar como Awo Elegan, e ninguém deveria desprezá-los. Assim, ele confirmou a declaração de Odidere de que “Tanto Elegan quanto Olodu são todos um…”.

A terceira razão pela qual alguns Awo são Elegan hoje é mais moderna e lamentável. Alguns sacerdotes de Ifá que não são iniciados têm a oportunidade de iniciar afilhados. Como não são iniciados, eles não veem Odu e realizam a iniciação no estilo Elegan, ou seja, sem Odu. Eles tentam se comparar a Awodi, esquecendo que apenas Awodi foi abençoado por Alapansiki com tal direito. Talvez eles também tenham sido abençoados por Ajagunmale, Alapansiki ou até mesmo por Orunmilá para realizar iniciações sem serem iniciados, quem sabe? Além disso, alguns sacerdotes de Ifá iniciados realizam iniciações no exterior de acordo com Awo Elegan. Isso não procede na verdadeira pratica da religião tradicional Yoruba.

Importante entender que todas as mulheres iniciadas em Ifá que praticam o sacerdócio (Iyanifa) também se enquadram na categoria de Awo Elegan, pois as mulheres sob nenhuma circunstância podem ver, trabalhar ou possuir Orisa Odu. A razão para isso vai além desse ensinamento.

O Oluwo é um homem que estudou e praticou Ifá como sacerdote por muitos anos e não apenas viu Orisa Odu, mas também a possui (Olodu: proprietário de Odu) e trabalha com essa divindade. O Oluwo é a única pessoa que pode iniciar homens em Ifá (estilo Itelodu). Itelodu é uma iniciação masculina de Ifá onde os homens veem Orisa Odu como parte de sua iniciação. Além disso, ele é o único que pode conceder a alguém Orisa Odu.

Babalawo é um homem que foi iniciado em Ifá e completou pelo menos cinco anos de aprendizado com um Ancião Awo, eventualmente alcançando o título de Babalawo. Eles podem ou não ter visto Orisa Odu durante esse período de aprendizado. Todos os aprendizes de Ifá são conhecidos como Omo Awo.

Se um homem passou pela iniciação de Ifá em que viu Orisa Odu, esse tipo de iniciação é chamado Itelodu. Esses iniciados de Ifá, se optarem por ser sacerdotes praticantes (Babalawo), podem participar de cerimônias onde Orisa Odu é utilizado.

Se um homem passou pela iniciação de Ifá sem ver Orisa Odu, esse tipo de iniciação é chamado Itefa. Esses iniciados de Ifá, se optarem por ser sacerdotes praticantes (Babalawo), não podem participar diretamente de cerimônias onde Orisa Odu é utilizado. Eles não têm permissão para estar na sala onde Orisa Odu está sendo propiciado e trabalhado, mas podem realizar outras funções que não envolvam Orisa Odu durante uma cerimônia. Esses Babalawos são conhecidos como Awo Elegan.

The post Awo Ẹlẹ́gán: Mistérios da Iniciação de Ifá, Tradições Ancestrais e o Desafio dos Não Iniciados na Iniciação- Análises appeared first on The Ancestral News.

The African Kingdom, an intriguing and unique traditional institution, resides in the heart of Bolivia, a country in Latin America. This kingdom, which might seem anachronistic in the 21st century, depicts resilience, cultural preservation, and the assertion of identity among nationals of African descent, the Afro-Bolivians.

Nestled in the verdant region of Yungas, Bolivia, the African Kingdom is one of the last surviving kingdoms in the Americas. This unique community has preserved its cultural and spiritual heritage, maintaining traditions deeply rooted in African ancestry. Led by a monarch, the Afro-Bolivian Kingdom upholds practices such as the worship of Òrìsà deities, with shrines dedicated to these powerful spirits. These rituals and Òrìsà ceremonies connect the community to their ancestral roots.

The Trans-Atlantic slave trade forcibly displaced millions of Africans, who were transported on slave ships and sold into servitude across the Americas. This diaspora spread Black communities across the Caribbean and Latin America, in places like Barbados, Belize, Brazil, Colombia, Cuba, Jamaica, and the United States.

Bolivia, a country in central South America with diverse terrains ranging from the Andes Mountains to the Amazon Basin rainforest, is another place with an African settlement.

The La Paz, Bolivia’s capital, is the highest capital city in the world at an elevation of 3,690 meters. Its cold, thin air often leaves visitors gasping for oxygen and experiencing altitude sickness, known locally as soroche. However, if you travel 100 kilometers northeast of La Paz into the sub-tropical Yungas valleys, you will discover a series of quiet villages hidden in the forest, connected by a network of dirt roads.

In these villages, amidst the native tapirs, jaguars, and spectacled bears, lies a remarkable and largely unrecognized community: the Kingdom of the Afro-Bolivians. This spiritual capital of thousands of Bolivians of African descent is one of the last remaining kingdoms in the Americas, existing for nearly 200 years.

The Kingdom of the Afro-Bolivians has about 2,000 inhabitants, mostly farmers living on small land plots where they grow coca, citrus, and coffee. In Mururata, a village of around 350 people, the community thrives with free-range chickens roaming the dirt roads, children playing in the streets, and men and women working the land. Some villagers sit in front of their tin-roofed homes, greeting passersby and waiting for the first stars to appear at dusk.

Afro-Bolivians are descendants of enslaved West Africans brought by the Spanish between the 16th and 19th centuries to work in the mines of Potosí. This city, once more populated than London in the early 17th century, saw the deaths of roughly 8 million enslaved indigenous South Americans and Africans over a 300-year period due to the brutal working conditions. According to Uruguayan journalist Eduardo Galeano, these mines claimed countless lives through overwork, malnutrition, and exposure to extreme cold.

The Afro-Bolivian Royal House (Spanish: la Casa Real Afroboliviana) is a ceremonial monarchy within the Plurinational State of Bolivia. This monarchy , same as the indigenous African traditional system ; the Obaship in the Ancient Yoruba does not interfere with the country’s presidential republic system. However, the kingdom maintains the African tradition and spirituality . It venerates Sango , the Yoruba deity of Justice as its very important deity. Òrìşà worship is prominent in the kingdom till present moment.

The kingdom located in Mururata, a village in the Yungas region, the monarchy serves as a customary leader for the Afro-Bolivian community. The kings are also refered to as Obas , and they believe to have come from Ile-Ife , the Yorùbá Ancestral home.

The powers of the Afro-Bolivian king resemble those of a Yoruba traditional king, representing the Afro-Bolivian community. The current monarchs are King Julio Pinedo and Queen Angélica Larrea.

The members of this royal house are descendants of an ancient African tribal monarchy brought to Bolivia as slaves. The founding monarch, Uchicho, of alleged Kongo , Yorùbá and Senegalese origin, was brought to the Hacienda of the Marquis de Pinedo in the Yungas region of what is now La Paz Department.

The enslaved Africans from the West Africa recognized him as a prince from the ancient Kingdom of Kongo , noting the royal tribal marks on his torso. He was crowned in 1823 and succeeded by Bonifaz, who adopted the surname of Pinedo, the plantation owner. Bonifaz was followed by Don José and then Don Bonifacio, born in 1880 and crowned in 1932.

After Bonifacio’s death in 1954, the house was led by his oldest daughter, Doña Aurora Pinedo. Due to the lack of a male heir, the kingdom remained without a king for 38 years until Aurora’s oldest son, Julio Pinedo, was crowned in 1992. His wife, Angélica Larrea, became queen upon his ascension.

The Royal House was officially recognized by the Bolivian state in 2007, with Julio’s public coronation by the authorities of the La Paz Department. King Julio has a son, Prince Rolando, born in 1995. As of 2021, Prince Rolando was studying law at the Universidad de Los Andes in La Paz, preparing for his future role as king. He has expressed his ambition to continue his father’s efforts to make the Afro-Bolivian community more recognized and visible.

Often referred to as the African Kingdom of Yungas, the kingdom maintains a deep connection to the Orisa, the deities of the Yoruba religion and spirituality

The spirituality of Afro-Bolivians in Yungas is characterized by the worship of Orisa, who are revered as powerful deities governing various aspects of the natural and spiritual world. These deities include Ògún, the Òrìṣà iron ; Yemanja , the Yorùbá goddess , and Sàngó , the Òrìṣà of thunder and lightning, among others.

Shrines dedicated to the Òrìsà can be found throughout the kingdom, serving as sacred spaces where rituals and ceremonies are performed. These shrines are central to the community’s spiritual life, providing a place for offerings, prayers, and communication with the divine. The presence of these shrines defines the influence of African spirituality in the daily lives of Afro-Bolivians.

Through festivals, music, dance, and oral traditions, the Afro-Bolivian community in Yungas continues to honor their ancestors and sustain their cultural identity. This spiritual practice not only connects them to their African background but also enriches the diverse cultural landscape of Bolivia.

The post The Surviving African Kingdom in Bolivia: Crowns Ọbá, Venerates Òrìṣà, Practices African Spirituality appeared first on The Ancestral News.