Religious Persecution???

A few months ago I went to a townhall meeting to discuss issues across the Orisa traditions in NYC. During the discussion someone asked why there weren't more olorisa visible in public? Why had we yet, after so many years in this city, to build any monuments or make any permanent artistic installations? There was a call for olorisa to "come out" and be seen. Someone mentioned that there was a Iyawo statesperson in NY, but no one knew their name. I was shocked to learn that many people continue to be afraid to let others know that they are olorisa. Then someone mentioned religious persecution.

I stopped to think about persecution, and whether or not we as North Americans ever truly experienced religious persecution. Sure, there are many who believe that Orisa worship is satanic or evil, but that is hardly persecution. In the US, Iyawos are, for the most part, safe to walk the streets without the fear of being accosted or harassed. Olorisa can perform ceremony without the fear that some Christian extremists will raid the ceremony. Olorisa care for and worship Orisa in their homes without fear of the police barging in and destroying our holy images and icons. These types of acts happen all too often in Brazil, where there is a constant struggle to fight against persecution and discrimination.

Luckily, we don't know religious persecution in the US. Perhaps many of us are holding onto the memories of elders coming from the caribbean with their own tales of persecution; in remembering their stories we musn't forget our reality. We are blessed not to be haunted by persecution, and to live in a society where fundamentalist Christians aren't (yet) bold enough to invade our religious spaces to preach their gospel.

About two years ago I started an Orisa Yellow Pages. I was saddened to receive several replies wishing me good luck, while concommitantly asking whether I truly believed that olorisa would be comfortable connecting their businesses with Orisa worship? Shock. Discomfort? I also received responses saying that they would love to list their business, but were simply afraid to do so. Fear? I was amazed.

What makes us uncomfortable about practicing an Afro-American religion? What, exactly, are we afraid of? It can't possibly be the fear of having a drumming raided by the authorities, or having a botanica be the target of arson. Are we in the closet because of the shame that continues to be associated with belonging to anything having to do with Africa? Because it's certainly not religious persecution that has some folks involved in clandestine worship.

Cleaning for 2009

As 2007 closed last year I wrote a blog about a friend of mine who always cleaned out her address book of the folks she wanted to leave behind in the old year. I asked myself what the implications are of cleaning up in our lives: cleaning people, Orisa, our living spaces and everything else that we typically clean in preparation for the coming year.

This year I spent the time in reflection. I cooked for Orisa, and thanked them for everything that they put into my path - both good and bad. I made the decision to let some people and issues go, and watched others escort themselves out of my life. I welcomed new relationships by reconnecting with long lost relatives.

On Christmas day my eldest uncle died, followed by my mother's baby sister on New Year's day. My cousin is having a baby soon, and hopefully someone gets to come back.

There have definitely been many changes in 2008.

And I'm still reflecting.

What do you do with those in your life who haven't yet learned to be true to themselves...and subsequently can't be honest with you?

What do you about folks that are miserable and would like you to be as well?

The answer seems so simple...cleaning! But life has already taught us that it's just not that easy. If there's one lesson that I've learned over the past year, it's that Osun doesn't just carry her mirror to admire her stunning beauty. Mama is always there to shove her mirror in our faces so that we can always be mindful of who we are. She requires that we remain honest and true at all times, and doesn't hesitate to use her mirror to show us the truth about those around us.

I know that it has not always been easy to see the truth. We often try so hard to look for the good in folks that we sometimes make excuses for who they really are. When it's time to see...when we've used up all of our denial...the reflective rays that shine from Mama's window can be blinding and strong enough to make the glass shatter.

I've had enough of those revelations between 2007 and 2008. I warmly welcome 2009 wading in the water with Osun. Ore Yeye o!

Candomblé & Costs

Over time, I've spoken to many people who think that undergoing any Orisa-related ceremonies outside of the U.S. would be cheaper. Yes, there are tons of factors (the price of animals and derechos for priests, drummers and singers being the biggest) that make ceremonies very expensive in the States. However, after looking at all factors involved with traveling across national boundaries for ceremonies, we see that there isn't much of a difference. In fact, in many cases it may even end up being more expensive.

Candomble priests read Merindinlogun – that is, 16 cowry shells that, when fallen in certain positions during a consultation, contain messages from Odu. Priests also read with 4 cowry shells or obi abata to ask questions of the Orisha during a reading, and during ritual.

Candomble priests do not read with Opele or Ikin Ifa. The priesthood of Ifa is not a part of Candomble, though there are Babalawos in Brazil. The absence of Babalawos in Candomble does not, however, mean that there is no concept of Ifa in Candomble. Ifa is praised and recognized, he simply does not have a priesthood within Candomble, and Candomble priests do not divine using Ifa’s tools. If you have received your orientation to Orisha through another tradition that does maintain the role of Babalawo, you may be comforted by the fact that many ile have, in Africanizing their practice, reincorporated Ifa or the presence of a Babalawo within the house. This is not common, however.

A merindinlogun reading should cost between USD$25-$75 or 50-150 Reais, I don't know how much an Ifa reading would go for.

If your Orisa is asking for initiation, but you don't yet have the money, hopefully the following will help you get an idea of what to expect. Traveling to Brazil, one should expect to spend $800 - $2,000 on airfare alone depending on the time of year. Also, be mindful that a Visa to Brazil for US citizens will cost over $100.

To give a realistic idea of how much money you should shoot for saving, consider the following: airfare, visa, passport (if you don’t already have one), price of initiation (igbas, animals, herbs, Priests’ fee if/when applicable, food and drinks for the saida), white clothes for the preceito, gifts to bring for your Orisha family, money for souvenirs, money for your ebo meta (if not included in the initiation price), and buffer money (in case anything additional is required or comes up in a reading during the initiation).

All things considered, you could be looking at spending over $5,000, and often much less. But, since you’re not going to Brazil for a discounted initiation, you should be fine financially if you plan well. Also remember that your initiation does not end with your feitura. You will still need to complete obligations at your 1st, 3rd and 7th years (and 5th or 6th depending on the nation and Orisa), so you should have a system in place where you are preparing for those expenses as well.

It's not at all easy being initiated in Candomble living outside of Brazil. If you really intend to learn the religion and develop relationships with your elders and ile family, you can count on yearly travel to Brazil. Some people are fortunate enough to be able to go several times a year. You could easily be looking at spending upwards of $20,000 (travel & expenses combined) over the course of 7 years.

Iyawo for 7 years!!! What???

I've been meeting more and more people lately who have been asking about our period of Iyawo in Candomblé. More often than not people already have the mind frame of Lukumi when they think "iyawo," and say things like they could never be a Iyawo for 7 years. I know there are several resources that break down the differences, but let's try again, shall we?

Candomblé is an extremely hierarchical religion. One is afforded certain liberties with age; these liberties range from what you are allowed to wear, where you sit, the order in which you dance during a ceremony, with what you are allowed to eat, etc...Progression up the hierarchical ladder is a long and slow process, but it is also very necessary to the survival of the religion and maintenance of our traditions.

Before getting into the meat of what it means to spend 7 years as a Iyawo, let's talk about what it means to be an elder in Candomblé. Being an elder in Candomblé means that you have completed your initiatic cycle. In Candomblé, initiation does not end when the Iyawo leaves the ile to go back to their own home and a normal life. The feitura or adoshu simply marks the beginning of the initiation.

An elder has earned the right to be called Iya (Mãe) or Baba (Pai); to dress in fancy and delicate fabrics; to sit in special, designated chairs; to perform certain functions in ritual like lead in prayer or song, or ring the sacred bell. Elders who have specific titles or functions within the ile may assume their roles after completing their initiatic cycle; they may be in charge of keeping shrines clean, performing sacrifice, cooking ritual meals, drumming, and taking care of and raising Iyawos during their feitura, among others. Elders who have the path to be an Iyalorisa or Babalorisa are allowed to perform readings, make ebo, have clients and godchildren, as well as opening an ile of their own.

The 7 year cycle allows for the expertise needed for eldership to be cultivated. This is especially necessary in the case of a Babalorisa or Iyalorisa, because they are expected to know everything; they must know herbs, how to read, songs for both feasts and rituals, prayers and oriki, cooking for all Orisa, the clothes and colors of all Orisa, etc...

So, in Candomblé when we say we are Iyawos for 7 years this doesn't mean that we are wearing white for 7 years. Nor does it mean that we are treated as babies for 7 years. It does not mean being forbidden to dance, being home before dark, no sex or alcohol, partying or being called Iyawo for 7 years. Being a Iyawo for 7 years in Candomblé (or however long it takes to complete one's 7th year obligation, which may not always happen on the 7th birthday) means that we are slowly climbing up the hill to being an elder.

In a general day-to-day sense, that means deferring to your elders and being extremely respectful (using Sir and Ma'am, even), wearing simple clothing and no shoes during feasts, serving your elders before eating, not sitting in those special, designated chairs, and so on. Being a Iyawo means, hopefully, that you are learning how to be an olorisa. During the 7 years, obligations are also fulfilled to our Orisa at our 1st, 3rd and 7th years. Some nations also do a 5th year obligation.

During feitura (21+ days) the Iyawo gets to know their Orisa, and begins getting used to being an olorisa; they learn the basic steps that are necessary to take care of themselves and their Orisa. The cycle begins here and ends 7 years later when the initiate completes the final obligation before becoming an elder and being introduced to the community as such. So when we say we are Iyawos, it is not Iyawo in the Lukumi sense, but rather stating, "I'm not an elder, yet."

Candomblé Documentary in English

This is a great clip of a documentary that discusses some of the dancing and drumming of Candomblé.

Product Review - Hamilton Beach Single-Serve Blender

Seems odd to have a product review on a blog about Candomble, huh?

Well, it's really more about cooking for the Orisa and good products to use.

My mother taught me my first Yoruba recipes; eko (akasa is often used within Candomble for this food, and is Fon in origin), ekuru, akara (akaraje/acaraje in Candomble), etc...

We used to sit and skin black-eyed peas together, and it was no easy task. Over the years, after living on my own, I tried different techniques that would make skinning the peas easier (and faster!). I'd soak them in very warm water over at least two days, changing the water constantly. I'd sit the bowl of peas in the sun to keep the water warm and help the skins naturally remove themselves. In the end, it all boiled down to having to use my fingers to skin the peas by hand.

When I entered Candomble I was introduced to the corn mill. It worked great for cracking the peas and then soaking them; miraculously the skins would slide off and float to the top. All that was left to do was wipe the skin off the top of the water and grind the peas. The downfall of the corn mill - you need an extremely sturdy surface with which to use it, it's heavy, expensive, hard to store or travel with, and can rust!

When I moved into a smaller apartment and parted ways with my corn mill I stopped making akara :-(

As silly as it sounds, I've never owned a blender; I had no use for one. During a conversation with a friend about making akara, she looked at me like I had three heads for not ever considering using a blender to crack and grind the peas!

Eureka! Why hadn't I thought of that before?

With a smaller apartment and less cabinet space I didn't want to invest in a bulky blender that I'd only be using sporadically to make these specific Yoruba dishes. I came across the Hamilton Beach Single-Serve Blender, although I was very skeptical, and decided to give it a try. It's available online for $16.99 + shipping, but I bought mine at K-Mart for $19.99.

I read the reviews online before heading out to purchase the Single-Serve, and the only con seemed to be that the blender emits some type of burning oil smell when used to make smoothies (because of the ice). I used the blender right away and didn't notice that smell, which could be due to the lack of liquids being used with these recipes.

A draw-back to the reviews was that they all seemed to be focused on how well the blender was for making smoothies. That's great, and maybe I'll eventually try to make some smoothies; but I needed to know how well this bad-boy would be at grinding peas into a smooth paste!

The Single-Serve cracks beans perfectly with the pulse function, and grinds into a very smooth paste with the blend funtion (there are only two manual speeds, pulse and blend). The only issue that comes up with blending beans or peas for akara, eko, etc...is that you would need to add a table-spoon or so of water to the dry product. Extracting the water is easy before frying or steaming by using cheesecloth.

I completely recommend the Single-Serve for personal use. If you are an Iya/Babalorisa and need to make large quantities of akara or ekuru for feasts and obligations then a larger blender would be more logical. However, for the Olorisa who needs to make a smaller offering to Orisa, or even the Nigerian cook enthusiast, the Single-Serve would be perfect for you.

Color in Candomble

The other day I received a message on MySpace from a gentleman who wanted to know if I could refer him to any "all Black houses" of Candomble in Brazil, preferably in Bahia. My response to him was that if he wanted an "all Black house" that his best bet might be seeking a house in Nigeria that hasn't yet been infiltrated by non-Nigerians. This man's request made me wonder about several things, but mainly the way that people are both categorized and how they identify in Brazil, in addition to North American perceptions of color classification and what we project onto others.

I have been traveling to Brazil since 2003 and staying anywhere between 2-6 weeks per visit. Any person of color visiting Brazil will be able to identify racism both on an individual and national/institutional level. It's no mistake that well-to-do neighborhoods in Rio de Janeiro are predominantly, if not all, white; the people of color walking through such neighborhoods are usually service workers who live in any one of Rio's 300+ favelas.

The Brazilian government does a very good job at lip-service when it comes to discrimination and racism; one can actually be arrested in Brazil and charged with a crime if it can be proven that discrimination is taking place. At the same time one can still see actors on television in Blackface! The government prides itself in being able to state that they provide free land-ownership in the mountains for those who cannot afford to purchase property. It's no mistake that in every country in the Western Hemisphere that participated in the African slave-trade darker skinned people have it the worst both economically and socially. What better way to ignore a people than by pushing them up into the mountains so they can be forgotten?

Yes, Brazil, like North America, the Dominican Republic, Puerto Rico, Colombia, Mexico, etc...have a long way to go when it comes to rectifying the plague that is racism within the society. However, unlike in North America, Brazilians view race very differently.

It's hard for a people in a nation where the one-drop rule exists to be able to view race outside of the North American existence. A few examples:

In Bahia, I met a woman who looked like Selma Hayek, but talked about how hard it was for her being "an African woman in Brazil."

In Rio de Janeiro, I met a man the complexion of Will Smith who talked about the racial equality in Brazil and tried to convince me that discrimination did not exist.

In my Ile I sat and watched a conversation between one of my elders, the complexion of Angela Basset, talk to one of the youngsters of the Ile (who is the complexion of Will Smith's son, and whose mother is Mariah Carey's complexion) about stating emphatically that, "eu SOU Afro-Brasileiro!" ("I AM Afro-Brazilian!")

Within my Ile, and others that I'm familiar with, colors range from Miley Sirus to Whoopi Goldberg. Features range from very light skin with thick lips and broad noses, to very dark with slopped noses and thin lips. Hair texture ranges from being very dark skinned with naturally bone-straight hair to being lighter with very kinky hair.

It's been my experience in Brazil that while there is clearly a difference between "white" and "Black" there is also a HUGE in-between. Within that in-between people may decide to refer to themselves as Black, white or Moreno (brown/tanned, not Black as the term is used in Spanish). It is not at all uncommon for a Brazilian with "white" skin to take pride in being Afro-Brazilian. So, when someone asks about "all Black houses" in Brazil, I have a hard time answering that question.

I do not believe that there is any house in Brazil that would deny a person who isn't dark enough to be considered Black by American standards entry to the Ile. In fact, I have only heard of that sort of thing happening in the United States of America. We all have a long way to go.

The Importance of Language

I took my first trip to Brazil knowing how to say less than 10 phrases in Portuguese. I relied totally on the translations of a then-friend to help me get around. I'm fluent in Spanish, and that helped a bit, but it was definitely no substitute. This trip had nothing to do with Candomble; although I knew that I would eventually be initiated to Osun, my plans had always been to go to Nigeria for any and all ceremonies.

While planning for my second trip 3 years later in 2006, I took some introductory courses in Portuguese. I studied with Pimsleur and it helped greatly with my pronunciation, which was my major problem having had Spanish pronunciation on my tongue for years. This trip was all about Candomble, and I had already made up my mind to be initiated into Candomble de Ketu. I was still being shown around by my translator-friend, who I later found out mis-translated some of the comments made during the readings. Like any adult would be, I hated not being able to express for myself what I wanted and how I felt about things. I also was very uncomfortable with the fact that I was not able to really let people get to know me because of my language limitations.

I returned to NY determined; I would work on my Portuguese and bring myself to a place where I felt comfortable enough to express myself and understand people's directives. I began reading and writing more often in Portuguese. I listened to Brazilian music regularly. I was even able to begin thinking in Portuguese. I purchased Rosetta Stone and practiced daily. When I returned to Rio in 2007 for my initiation I felt competent. I was not, and still am not 100% fluent in Portuguese but it's getting better everyday.

So why is that important? I think it's one thing to go on vacation and not be fluent in the country's language. However, it's a completely different story to begin your life within Candomble without being able to understand and communicate. One of the most important things that happens during initiation or any obligation is sitting for a reading. You don't want to leave something important like your ewos or things you need to know about your Orisa up to chance by either relying on someone else's interpretation or your own shaky understanding (especially since words like eel, elephant, swamp, squash or plaid don't typically come up on vocabulary lists for beginners, but may very well be among the list of things you need to avoid).

My advice: learn as much Portuguese as you can to be able to communicate on your own if you're going to be involved in Candomble. Don't leave it up to chance that you'll get by, and remember that within Candomble there's Portuguese vocabulary that is very specific to life in a terreiro.

I'd suggest Rosetta Stone hands down because it's so easy, but I'd also try to link up with folks from whatever part of Brazil you intend to be in to also have an understanding of giras or slang/regionalisms. Stay tunned, I'm working on a vocabulary list: Portuguese for the American Macumbeiro!

Getting involved in Candomble

Taken from my website Candomble in the USA

Because Candomble is the youngest Orisha tradition in the Orisha Diaspora (Outside of Brasil, Cuba or Nigeria) it can be a little more difficult to find fully initiated priests in the tradition. Not everyone that is initiated in Candomble becomes a Baba or Iya; there are different types of initiation into Candomble. Even those who have the path to become Baba or Iya must undergo at least 7 years of apprenticeship, and complete several obligations before being given license by their Baba/Ìyá to open their own house/Terreiro and initiate their own omorisa. The obligation that takes place which allows one to function as a Baba or Iya is called the Deka or Igbase; without receipt of this rite, an initiate does not have the right to refer to themselves as an Ìyá or Baba, nor do they have the right to do major ritual work for others.

Having said that, there are some communities of Candomble devotees that have come together in pockets of the States. California, Illinois and New York are home to gatherings of Candomble adherents and initiates, and there are also accessible knowledgeable Candomble priests that could help point you in the right direction. Luckily, there are now terreiros/ile Orisa opening in the States. Hopefully this will help newcomers see the religion at work and give them a better sense of how to evaluate a priest as they are observed working in and directing a house.

When looking for a godparent, be sure to ask questions about their nation and lineage (in a respectful way). Are they in touch with their elders and siblings in Orisa? Find out if they have other godchildren near you, and contact them to see what their relationships are like and how the ile operates. If possible, speak to their elders or meet them if you have the opportunity; actually, a legitimate priest with nothing to hide will introduce you to their Orisa family prior to initiation, in addition to the relatives being present at important moments including the Outing of the Iyawo.

Do not immediately create a relationship with the first person that you meet. Spend time with them, go to feasts, and have conversations with them. Ask questions about the responsibilities of belonging to this religion, rituals and costs involved, the obligations of a godchild, etc... Find the means to travel to Brazil so you can spend time with their family, visit a Terreiro, go to Xires, and to see the religion in its natural context. Do not take for granted your social chemistry with a person as an indicator of how they will be as a godparent. Knowing them socially is fine, but get to see how they interact with other people in the religion in a religious setting!

Initiation period in Candomble

Taken from my website Candomble in the USA

The initial Candomble initiation period lasts at least 21 days for an elegun (person who gets possessed). The Iyawo spends at least 21 days in the Terreiro for the initiation(and usually more); traditional Candomble initiations do not last 7 days. It is also not uncommon for the iyawo to spend months in the terreiro after the actual initiation is over.

The iyawo also goes through 3 months of restrictions (preceito, or being "of kele") and only wears white clothing keeping the head covered; depending on the Orisa and the Odu, the Iyawo may spend more time in a restrictive period up to the end of their first year. There are obligations to be completed at 1, 3 and 7 years before the Iyawo can assume their position in the ile as an elder. If the Iyawo has a path to be a Baba or Ìyá, they must receive their Deka/Igbase before they can take on this role; they are, however, considered full priests after their 7th year obligation whether or not they have received Deka/Igbase. It is also not uncommon for the Iyawo to have to go through another period of simpler restrictions after each obligations, the longest possibly being at the 7th year which may extend from 21 days to 3 months, or longer.

The Candomble priesthood

Taken from my FAQ on Candomble at my website Candomble in the USA

a. After my initiation, will I be accepted as a priest?

Not necessarily. There are two types of initiation in Candomble, and it is only through divination that it is discovered whether one has the path to be a priest or not.

i. Iyawo vs. Ogan/Ekedi

Within Candomble there are two categories of initiates; those who are eleguns (people who can possess Orisa) and those who are not.

Eleguns are called Iyawo, even when they are done with their initiation and period of restrictions. In Candomble, Iyawo does not refer to the period a new initiate wears white and follows restrictions. There has been some confusion about Candomble eleguns being Iyawos for 7 years; people began to think that an initiate must wear white and follow restrictions for 7 years. This is not so; a Candomble initiate only wears white for the 3 months after their initiation (or more, depending on the Orisa and Odu), and is “liberated” after the ‘ebo meta.’ Although the Iyaw is “liberated” after the first 3 months (usually), there are still some restrictions to be followed such as not going to the beach, certain color or food restrictions, and others that vary depending on lineage. They do not become elders/priests, however, until they are 7 years old.

It is important to note that one can complete their 7 year obligation without receiving Deka/Igbase/Cargo/Title within the house. Usually the two happen together, but they are not synonymous. Also, many people complete their obligation after their actual ajodun/anniversary of initiation – be it by a few months or several years. Therefore, one is considered a full priest after their 7th year obligation, whether or not they received Deka/Igbase/Cargo/Title. Being a full priest, however, does not grant one the right to function as a Baba or Iya.

Ogans (male) and Ekejis (female) are initiates who do not possess Orisa, but are still priests. They may or may not be shaven and given osu (oxu, oshu) during their initiation (called confirmation) depending on the lineage. Their roles within Candomble revolve around taking care of the Orisa manifested and become experts on the inner workings of a Terreiro. If you are initiated as an Ogan or Ekeji, you are already an elder within the Terreiro before your 7 years. The initiation period and process for an Ogan and Ekeji vary between lineages.

However, if you are initiated as a Iyawo (adoshu), you neither become an elder nor can be considered a full priest until you complete your 1st, 3rd, and 7th year obligations. You cannot function as a Baba or Iya until receiving Deka/Igbase.

Detect a scam artist

Taken from my website Candomble in the USA

Detect a Scam Artist

It has been put out there by other community warnings that it is difficult to find priests in the US and check their validity. True, it’s not as easy as finding the local pizzeria in the phone book, but it can usually be done within 6 degrees of separation. Do not take someone’s word for it if they say, “so & so spoke to my elders and verified my initiation” even if that “so & so” is someone you trust. Check for yourself! If you are concerned over whether anyone who claims to be involved in Candomble truly is, try the following:

If someone claims to be an Iyalorisa, ask about their omos. If they are all “estranged” run for the hills! Further, if they make themselves out to be victims of their omos (everything was the omo’s fault, not theirs), this is a big sign!

Babas and Iyas who have lived in the US for many years, and who have been working the religion, are known – for their good and bad. Ask around; even a google search goes a long way! For example, someone claiming to have over two decades of Orisa, an ile, godchildren and a reputable lineage can eventually be found on the internet, even if it’s finding them through an omo, elder, or other Orisa relative. Someone who claims to have published books or completed research can easily be found as well; not that research and publishing makes on bonafide, but it should certainly make an internet search for them that much easier. Be weary if the only hits you get on google are posts made in internet forums.

An Iyalorisa who lives in the US but is not in communion with others of candomble is another warning! We have to be realistic, and not everyone will get along; but in a community so small, people do stick together with others who can vouch for them. Two unknowns vouching for each other falls very short. Verification from people in another tradition is also questionable; initiates to other traditions may not know what is and is not acceptable in candomble aside from what the priest in question shows them.

Don’t ignore your internal alarm! When your common sense tells you that something is up, there’s usually something up.

Good luck on your journey! Orí’ire! Boa sorte!

Iba ase obinrin

Olorisas and Health

My initiatory period was the most routine time of my life. I ate at the same times everyday, and knew what to expect of my meals more or less. Most days the menu consisted of meat (from the ebos), a starch (rice, yams, or potatoes), and a fruit or vegetable. During my period of restrictions, my meals remained pretty much the same; simple homemade food that I could eat with my hands without getting too messy.

My Babalorisa had one caveat though, every meal that I eat must contain a vegetable. This was no strain, as I had already been accustomed to eating balanced meals.

In Candomble the belief is that once you are initiated, the Orisa lives within you and so you have to take even better care of your body in order to manifest a strong Orisa that can grow over time. My body is no longer mine; Osun lives here.

This got me to thinking on several levels beyond just including vegetables in every meal. I began to look for healthier ways to eat all around; fresh vegetables instead of canned, organic foods instead of pesticide and hormone filled, more wheat products instead of white flour (I had already given up white bread, but I've since started eating wheat pasta), brown organic eggs, brown rice, etc...

At first I thought I would hate it! But I've learned that with the right (homemade) seasoning, brown rice doesn't have to taste like a cardboard box! Add some sazón to that badboy, and you're in business :-)

For many Olorisas eating healthy can be problematic because many of us live in the inner city; fruit stands, vitamins, and organic products are hard to find in the hood. Chains like Wholefoods may be too expensive for many of us. And sometimes, a bag of chips just seems more inviting than a bowl of mixed fruit. I know!

It takes some training to take care of your body. I admit that it's probably easier on my wallet because I'm single and it doesn't take much to stock my fridge (I spend less than $80/month on groceries). But changing a few habits like where I shop (goodbye Stop & Shop, hello Trader Joe's) helps a lot!

I read on a forum once about an Olorisa's frustration with how we (don't) take care of the earth. He mentioned the hypocrisy that Olorisa's exhibit by belonging to an earth-based religion, but not respecting Aye (the earth). He challenged everyone to be more mindful about depositing ebos, and basic litter. I'd like to take his challenge a step forward; let's be more mindful about what we put into the bodies that we were born with, but have given to the Orisa for manifestation.

Ase.

Client or godchild?

Sometimes I wonder if people really understand what they are getting into when they enter Orisa religion in any of its branches (Nigerian, Brazilian, Cuban, T&T, etc...)

There are so many stories out there about people who have gone for a reading with an Olorisa or Babalawo, was prescribed ebo and paid the Awo to perform the ebo. All of a sudden, this person thinks they are the godchild of that Awo. Based simply from this act, not in the least bit. There is a clear distinction between being a client and being a godchild/omorisa.

A client goes for readings when they feel an upset in their life, may do prescribed ebo if they believe in it, and may even receive Orisa objects if it comes up in a reading and the client goes so far as to receive it from the Awo who divined.

A client in this sense is similar to a regular consumerist client; when I go to my accountant in the beginning of the year to file my taxes, I do not consider him to be my personal financial adviser to be there for me throughout the year; being a client is a no-strings-attached relationship.

The different traditions have different ways in which one officially becomes a godchild, but the underlying similarity is basic communication.

Has it been verbalized that a Baba/omo relationship will be formed?

Have the proper protocols been followed within that tradition to create that bond?

If not, you may be nothing more than a client in the Awo's eyes.

If you go for a reading and an ebo is prescribed, or the Orisa say you need to receive something (ibori, eleke, oogun, etc...), you do not necessarily need to do it with the Awo who is reading. It is probably best to find someone that you trust and can have a relationship with to be there to answer questions about what you are receiving, whether or not this person becomes your Oluwo/godparent.

At the same time, we may want to be more selective with from whom we receive readings and consultation, so that when something comes up it can be done by the person who prescribed it through divination; the trust and respect is already established if we have been selective from the beginning.

It is important to use as much care when selecting a diviner (or godparent) as it is when selecting any other professional who will do personal work on you or your belongings; doctor, psychiatrist, mechanic, plumber. Ask for referrals, have pre-divination conversations about their methods and just to get an overall feel of their personality and how they work. Some diviners will be put off by this stance; that's ok...you'll find someone else who understands and respects that you take your head seriously.

In the end, it's just important to realize that being cleansed by someone, having an ibori by a priest, or any number of less-than-initiation rituals in the religion does not automatically create a Baba/omo relationship. Be clear and keep open lines of communication on your journey in Orisa.

Cleaning up!

So it's that time of year when laundry rooms are packed with people trying to clean all their dirties for the new year. Stand in line at any given grocery and you'll see tons of folk with cleaning supplies for windows, floors and walls. Botanicas have lines wrapped around corners with people waiting to be blessed and get ingredients for with which to cleanse their homes and loved ones.

What other types of cleansings do we do for the new year?

I have an old friend who would sit with her phone book (I imagine that she probably does it on her cell now...do people still have phone books? ) and re-write names and addresses into her planner for the coming year. She'd leave out the people that she didn't want to bring with her into the new year.

This friend would list a whole slew of reasons why so and so needed to be out of her life. Even after all these years, I can't figure out if she was wise for being selective about with whom she kept company, or foolish for expecting near perfection from those around her.

We are so human. All the wonderful things we do to others aside, sometimes we dissappoint and hurt people. Does that make us bad? Less than human? Poor friends?

I guess it depends on how deep the cut. Sanaqi posted something that's really standing out to me today: one person's iwa pele may be another person's iwa buruku. Does it all boil down to perception?

My friend who so easily cuts people off is one end of the spectrum. The other extreme includes those of us who endure, excuse and ignore blatant iwa buruku from folk because of their priesthood. Why is it sometimes so difficult for us (any of us, initiated or not) to recognize and accept the humanity of priests? Just like all other human beings, they too can dissappoint and hurt people.

At the end of the day, we have to figure out how to deal with dissappointment. Scratching someone out of your phone book (or deleting them from your sim card in '08 ) just seems too easy to me...a surrender. Before cleaning up and cleaning people out of your life...don't forget to examine your own actions with a clear head before making a decision to cross their names out of your book. It never hurts to give people a (cautious) second chance.

E ku odun tuntun!

Iyawo Encouragement

so it's been a little over a month since i came out of my Iyawo precepts and it's taken a bit to get used to a normal life. wearing all white all the time was the least of my worries when compared to other restrictions. getting ready for work was so easy! i always knew what to wear lol. some days i miss that

the one thing i'm thankful for was the time that i had to myself. with all the drama that goes on "out there"...it's nice to be able to, in the words of my Babakekere, "jump into the sopera until the madness stops."

since i've been back online i've "met" a few other Iyawos who have had this or that issue with their spiritual family. it's really sad to see a Iyawo stressed out...or worse, elders who either add to or don't try to eliminate the stress.

just wanted to put a word of encouragement out there to any Iyawo feeling stressed (or anything other than elated and celebrated)...remember that this is *your* time with your *Orisa*. don't let anyone, regardless of who they are, rob you of this ultimately unique experience that you can't regain once it's over.

don't let someone else's negativity cause you to lose faith in your Orisa, or lose sight of why you did this. don't let the way that someone else (mis)carries their crown cause you to regret the choice you made to wear yours. don't be discouraged by expectations that have not (yet) been met...but do take everything in, every last drop, as lessons to be learned. and to get you through, think of how much stronger you'll be when you wake up one morning with the option of wearing colored clothes

My mother!

i got a phone call from my mother today while i was at work. she said that she had something for me, and i assumed it was fruit or something since she often gets me extra when she goes shopping (a great iyabeji!).

knowing that i hate surprizes, she told me what she bought...white clothes for me to wear during my period of restrictions! she thanked me for bringing our ancestry back into her family, and gave me her blessings. she's making me a feast so i can eat at the table with her one last time before i "go in." i couldn't ask for a more supportive or sweet mother than mine i'm so happy that my Ori chose her.

i am saving my pennies to make sure she can make each of my obligations, and am so sorry that i didn't have enough owo to bring her with me this time.

Odo Iya!

these last few weeks i've been particularly stressed. there are so many things i want to do, but i've been reluctant to take the plunge...

this evening i went to the beach to celebrate Juneteenth in honor of Yemoja. it was blazing hot in nyc today, but by 7:30 it got to be a bit chilly; it was about 69-70 degrees when i got to the ocean. when i first arrived, i parked at a section of the beach that, unbeknownst to me, was closed :-( i walked onto the boardwalk and saw that everything was sectioned off.

i got back in the car to drive down about a mile. while i found that the wooden fence i first encountered no longer blocked entry to the water, i realized that all stairways on the boardwalk were gated :-(

i thought i'd never make it to the sea, but i didn't let that stop me! i walked underneath the boardwalk to get access to the sand, and joined the ranks of the fisherman going for their evening catch. i pulled my skirt up, and walked toward the shore. the tide was rising, and even though the air was chilled, the water felt as warm as it would have been on a 100 degree day. i slowly walked into the waves singing, and holding out the flowers to be offered to Yemoja.

i thanked her for all of her blessings, and asked her to continue doing so. i called out the names of my ancestors into the sea, and the waves came crashing in! i was soaked, but it felt great! one by one i cast off the light blue flowers into the sea accompanied by prayers and petitions. i cupped the ocean water into my hands to pour it over my head. i listened to Yemoja as she spoke to me loud, and clear. i stood marvelling at the greatness of the sea. she told me exactly what to do to handle the stress.

Odo Iya!!!

Children

since the thread started about how to introduce your children to the religion, i have been thinking about what that means.

perhaps i'm in a different situation than many who already had children before becoming involved in the religion...since i don't have any yet. if i had a child over 7 right now, i don't how i would explain things...but i guess every parent who converts faces the issue of explaining something new, and possibly strange, to their children.

in anticipating having children, i look forward to having their naming ceremony and the first reading of life, teaching my children how to pray, sing, take care of their Ori and the family Orisa...and using yoruba mythology to explain the 'why' of the questions they will have about the world.

i wonder sometimes if my children will reject my religion, or religion in general...and i hope that they will be able to see and feel in and from it everything that i do. hopefully surrounding them with positive manifestations of Orisa worship will help them to see that.

Mojuba awon egun ile mi

i got into a heated argument with my father, Olubunmi Adekanmi Kumuyi, nearly 10 years ago. during the argument, he reminded me that my name was recorded in his family lineage, and that no matter what happens during people's lifetime...you never stop being family. in the Orisa traditions we are checked based on our spiritual roots...but rarely do we see public celebration of our blood lineage. while my paternal history is recorded, kept by the most senior member of the family, and celebrated regularly...i wish to honor and celebrate those of my maternal line:

Moses and Rachel Oliver

their children Dollie, Moses jr., Nigel, Bacchus, Fredrick, Sarah, Mary, Margaret, Rina and Gabriel

Nigel and Charlotte Oliver

their children Elijah, Edmund, Nancy, Richard, David, Annie, Thomas, Lizzie and Rachel

Thomas and Emma Oliver

their children James, Jerry, and Annie

James and Wilhelmenia Oliver

their daughter Mattie-Pearl Garvin, and grandson Tyrone Hynes.

i thank my Ori for bringing me into this family, and for giving me a strong line of women upon whose shoulders i stand. i thank my Ori for allowing me to witness an unconditional paternal love and maternal care by my grandparents to their children. i thank my Ori for blessing me to be a ggggranddaughter of a man who was able to protect and hold his family together in times of slavery...for no greater lesson can be taught from his strength, courage and resilience. i thank my Ori for making sure that Wilhelmenia would have been my grandmother; a woman, who up to her dying day, was fierce!

Ase, ase, ase!

****************************************

and, to my Titi Neci of Yemaya, how could i not thank her for her inspiration and guidance in helping me be able to call the names of my ancestors! Ki nkan m'ase, egbon mi!

Out of White

My period of restictions/time in white ended at the end of October. It felt so weird to wear regular clothes again!

During the precept there was a completely different structure to my life. I would get up early in the morning before the sun came up, take a cold bath, pray for about an hour and have breakfast before going to work. This was a big change for me because my normal routine was get up, walk the dog, let the coffee brew while I took a shower and have breakfast on my way to work. Even though my routine drastically changed while in precept, I appreciated the time that it gave me to get used to having to go out in the world to contend with the madness that is modernization ;-)

Being secluded for about a month during the initiation process makes you forget about things that are common; rude people, city noise, the hustle and bustle. It takes a lot of time to readjust to "normal life" once the initiation is over. I found my head spinning on the first day back to work when an argument exploded in the middle of a staff meeting. My spirit was, and remains to be, extremely sensitive to this type of upset.

I am thankful for my time in white because it taught me to listen to myself; something that I struggled with doing for quite some time. I learned to read the writing on the wall instead trying to scrub it off in attempts to ignore what was plain to see. I am thankful for the wisdom that Osun is imparting in me, as well as the strength to accomplish and overcome. Ase.

Dressed in White

i started dressing in white daily late in may, even though my wedding date is set for july i wanted to give myself some time to get used to several things that i'll encounter...like staying clean, the best outfits for rain, heat, chilly days, and getting dressed without looking in the mirror!

but i've also noticed other changes that have come with being in white all the time.

i normally wear slacks, jeans or a skirt to work...with boots at least 2-3 inches high. i care a lot about my accessories...especially earrings. i was used to getting my nails done every 10 days, and loved to visit the clinique counter for facial paint ;-)

something i always hated was having to put up with the stupid comments from ignorant guys on the streets. now that i've been dressed in white, it's almost as if people are afraid to say anything to me (with some exceptions)! and many that do will address me as, "sister" instead of...YO MA!!! or YO CHOCOLATE!!

my time in white hasn't even officially begun...and already, i don't want it to end.