English Y espanol: Cinco razones por las que prefiero Lucumí al

tradicional (Nigeria) IFA ~Five reasons why I prefer Lucumi to

traditional (Nigerian) IFA

Permítanme hacer algunas aclaraciones y calificaciones antes de empezar. Cuando

hablo con Lucumí cubano es mis experiencias personales y estos son
predominantemente dentro de mi propio ile en La Habana. Hay excepciones a las
generalizaciones que cito, al final no es el bien y el mal, tanto en Lucumí y
tradicional nigeriana IFA. La religión o la cultura que llamamos colectivamente IFA
contiene muchos componentes, muchas tradiciones que no todos se ponen de
acuerdo sobre, o más exactamente todos están de acuerdo deben ser incluidos. Me
gusta para incluir la mayor parte de las tradiciones de África occidental cuando
utilizo el término IFA, a otros les gusta limitarlo a las regiones de habla yoruba en
toda África Occidental. Incluyo culto Orisha (ocha), los muertos, los antepasados, y
sacerdotes de Orunmila (Ifá culto) cuando hablo de IFA; otros limitan IFA a sólo el
culto de Ifá (sacerdotes o sacerdotisas de IFA). Por lo tanto, para evitar la
confusión lo que yo llamo IFA es el colectivo de los componentes que he nombrado.
También incluyo religiones como la santería de combinación, una combinación de
cristianismo y tradiciones africanas. También incluyo tradiciones que mezclan varias
tradiciones africanas como el yoruba y el congoleño. Por supuesto, muchos no
hacen las inclusiones que hago y esto puede y suele dar lugar a un debate
apasionado.

Allow me to make a few clarifications and qualifications before I begin. When I

speak to Cuban Lucumi it is my personal experiences and these are predominantly
within my own ile in Havana. There are exceptions to the generalizations I cite, in
the end there is good and bad in both Lucumi and Traditional Nigerian IFA. The
religion or culture we call collectively IFA contains many components, many
traditions that not all agree on, or more accurately not all agree should be included.
I like to include the majority of West African traditions when I use the term IFA,
others like to limit it to Yoruba speaking regions throughout West Africa. I include
Orisha worship (ocha), The Dead, The Ancestors, and priests of Orunmila (Ifa cult)
when I speak of IFA; others limit IFA to only the cult of Ifa (Priests or Priestesses of
IFA). Therefore to avoid confusion what I call IFA is the collective of the
components I named. I also include combination religions like Santeria, a
combination of Christianity and African traditions. I also include traditions that mix
various African traditions such as Yoruba and Congolese. Of course many do not
make the inclusions I do and this can and often does lead to passionate debate.
I) Grupo étnico:

En Lucumí Cuba hay muy poco interés en la raza, negros, marrones, blancos,
todos vivimos felices juntos en armonía, si alguien es chino, indio, americano o
latino, no nos importa. Si usted es verde o azul no nos importa. El sistema Lucumí
cubana se basa en el conocimiento y el sistema de méritos, si usted aprende y la
adivinación Ifa insiste usted se mueve por delante, avanzamos sin importar el color
de nuestra piel, la ascendencia o el origen étnico nuestra. No hay está castigando a
un individuo o limitar su avance debido a los crímenes de sus antepasados. En
Lucumí cubana creemos que IFA es para el mundo y Olodumare y los venerables
Orishas no reconocen el color o el origen étnico que no obstante ver iwa pele
(carácter).

En mi experiencia personal he visto a menudo los profesionales de la tradicional de

Nigeria (Yoruba) religión hacer comentarios despectivos sobre la raza para excluir
aquellos cuya culo no es lo suficientemente negro. Veo esta práctica menos en
Nigeria o Benin y más con los profesionales en los Estados Unidos, donde la raza es
siempre un problema.

I) Race:
In Cuban Lucumi there is very little interest in race, blacks, browns, whites we all
live happily together in harmony, if someone is Chinese, Indian, American or
Latino, we do not care. If you are green or blue we do not care. The Cuban Lucumi
system is based on knowledge and the merit system, if you learn and Ifa divination
insists you move ahead, we advance regardless of the color of our skin, ancestry or
our ethnicity. There is no punishing an individual or limiting his or her
advancement because of the crimes of their ancestors. In Cuban Lucumi we believe
that IFA is for the world and Olodumare and the venerable Orishas do not recognize
color or ethnicity they do however see iwa pele (character).
In my personal experience I often seen practitioners of Traditional Nigerian
(Yoruba) religion make disparaging remarks on race to exclude those whose ass is
not black enough. I see this practice less in Nigeria or Benin and more with
practitioners in the United States where race is always an issue.

Mencioné en mi preámbulo que hay excepciones; uno es Baba Adigun Olosun que
es un líder de la religión Yoruba Tradicional. Puedo citar numerosos ejemplos de la
tolerancia y la aceptación de todas las razas y origen étnico de Baba Olosun, y hay
otros que no ven el color. Sin embargo, hay muchos en los EE.UU. que practican la
religión tradicional de Nigeria que están en el registro de hablar en contra de la
inclusión de todas las razas y origen étnico. Permítanme compartir un ejemplo para
ilustrar mi punto de vista:

La frase: " Muy Importante (subrayado) Si usted no es una persona de color es

decir, blanca o caucásica, por favor, no siguen este esquema ritual. Esto está
diseñado para Espíritus de color. Invocaciones antepasados europeos son diferentes
y requieren diferentes procedimientos. Por favor, prestar atención a esta muy bien.

Si usted es una persona de color con los padres de Europa, es decir. "Mulato"
sería mejor centrarse en comunión con sus antepasados de color si va a utilizar
este ritual ". Fuente: Ancestros ocultos Manos, Curación Espíritus, autor Ra
Ifagbemi Babalawo

Veo foros y grupos de Facebook llenas de ataques e intentos tradicionales yoruba

para que su rama de la religión exclusivamente una religión Negro 100%.

I mentioned in my preamble that there are exceptions; one is Baba Adigun Olosun
who is a leader of Traditional Yoruba religion. I can cite numerous examples of
Baba Olosun’s tolerance and acceptance of all races and ethnicity, and there are
others who do not see color. However there are many in the US who practice
Nigerian Traditional religion that are on the record speaking against the inclusion of
all races and ethnicity. Permit me to share an example to illustrate my observation:

The quote: ” “Very Important (underlined) If you are not a person of color ie White
or Caucasian, please do not follow this ritual outline. This is designed for Spirits of
Color. European ancestors invocations are different and require different
procedures. Please heed this very well.
If you are a person of color with European parents ie.”Mulatto” it would be best to
focus on communing with your ancestors of color if you are to use this ritual”.
Source: Ancestors Hidden Hands, Healing Spirits, author Ra Ifagbemi Babalawo

I see forums and Facebook groups littered with Traditional Yoruba attacks and
attempts to make their branch of the religion exclusively a 100% Black religion.

2 Preferencia sexual: Pasando a la preferencia sexual, en Lucumí que aceptar y

tener muchos profesionales que son gays y lesbianas o, incluso tenemos
profesionales transgénero. Estos se encuentran en el lado culto Orisha (OCHA). Una
similitud es que tanto en Nigeria y Cuba los gays, lesbianas y transexuales se les
prohíbe la entrada como sacerdotes de Orunmila en el culto de Ifá (no la religión
colectiva IFA). En Nigeria gays, lesbianas y transexuales están prohibidos en toda la
religión colectiva IFA. De hecho varios líderes insisten en que no hay homosexuales,
lesbianas, transgénero o en la totalidad de la religión tradicional en Nigeria. Uno de
estos líderes una vez dijo esto a mí y mi respuesta fue: "¿Las casas en Nigeria
tienen armarios?".

La Cita: Este es un documento escrito por el Jefe Oluwo Solagbade Popoola una de
las principales luminarias y expertos en tradicional yoruba IFA. Esto fue publicado
en la página del Jefe de Ifá Obras el 20 de septiembre de este año.

2 Sexual Preference:
Moving on to sexual preference, in Lucumi we accept and have many practitioners
who are gay and or lesbian, we even have transgender practitioners. These are
found on the Orisha (ocha) worship side. One similarity is that in both Nigeria and
Cuba gays, lesbian and transgender are prohibited from entrance as priests of
Orunmila in the Ifa cult (not the IFA collective religion). In Nigeria gays, lesbians
and transgender are prohibited throughout the IFA collective religion. In fact
several leaders insist there are no gays, lesbian, or trangenders in the entire
Traditional religion in Nigeria. One of these leaders once stated this to me and my
response was, “Do the houses in Nigeria have closets?”.

The Quote: This is a document authored by Chief Oluwo Solagbade Popoola one of
the leading luminaries and experts on Traditional Yoruba IFA. This was published on
the Chief’s Ifaworks page on September 20th of this year.
3) Género:

Las mujeres en la IFA son un tema frecuente de controversia. En Cuba Lucumí, las
otras tradiciones de la diáspora, y tradicional nigeriana IFA mujeres se celebran,
respetado, e importante para IFA. A lo largo de Lucumí cubana y el lado de ocha
son las mujeres las que lideran todas las casas de la ocha. Las mujeres tienen un
papel importante en el culto de Ifá (Orunmila), sin embargo, son vistos como que
generalmente tienen menos oportunidades que en Nigeria. Hay mujeres Iyanifa en
Lucumí cubana, pero el título, rango y responsabilidades son controvertidos y sólo
reconocida por algunos ile dentro Lucumí cubana. Sin embargo Brasil, por ejemplo,
tiene más mujeres en posiciones de liderazgo que los hombres en el lado de Ifá.
Tampoco es una mujer aceptada o reconocida en todos los yoruba (Orunmila)
sucursales en Nigeria, sin embargo, para ser justos, más que en Lucumí cubana.
Gran parte de este debate se reduce a no entrada en el lado de Ifá de la religión,
pero el rango y el acceso a lo que hacen. Por ejemplo, yo conozco ningún Araba
mujeres en Nigeria y este es el más alto rango religioso en Nigeria. La jerarquía
religiosa en Nigeria es ciertamente más rígida e inflexible de cambiar que las ramas
más progresistas de la IFA en la diáspora. Por lo tanto, si bien parece que las
mujeres tienen más oportunidades en Nigeria de la Diáspora, no estoy de acuerdo
con esta opinión ampliamente aceptada en su totalidad. Es injusto e imprudente
juzgar las manzanas y las naranjas, y desde mi punto de vista las mujeres tienen
iguales oportunidades de contribuir y el aumento en la estatura a lo largo de la IFA
en la diáspora. El hecho es que las mujeres tienen diferentes oportunidades en
Nigeria, a continuación, en Cuba o Brasil. He mencionado que las mujeres no fueron
universalmente aceptadas en IFA tradicional, aquí es un documento para ilustrar mi
punto de la famosa estirpe de Ode Remo.

3) Gender:
Women in IFA are a frequent topic of controversy. In Cuban Lucumi, the other
Diaspora traditions, and Traditional Nigerian IFA women are celebrated, respected,
and important to IFA. Throughout Cuban Lucumi and the ocha side of it is women
who lead all the ocha houses. Women do have significant roles in the cult of Ifa
(Orunmila), yet they are seen as generally having fewer opportunities than in
Nigeria. There are women iyanifa in Cuban Lucumi, but the title, rank and
responsibilities are controversial and only recognized by a few ile within Cuban
Lucumi. However Brazil for example has more women in leading positions than men
on the Ifa side. Neither is a woman accepted or recognized in all Yoruba (Orunmila)
branches in Nigeria, yet to be fair, more than in Cuban Lucumi. Much of this debate
comes down to not entry into the Ifa side of the religion, but rank and access to
what they do. For example I know of no women Araba in Nigeria and this is the
highest religious rank in Nigeria. The religious hierarchy in Nigeria is certainly more
rigid and unyielding to change than the more progressive branches of IFA in The
Diaspora. Therefore, while it seems that women have more opportunities in Nigeria
than The Diaspora, I do not agree with this widely accepted opinion entirely. It is
unfair and unwise to judge apples and oranges, and from my perspective women
have equal opportunities to contribute and rise in stature throughout IFA in the
Diaspora. The fact is women have different opportunities in Nigeria, then in Cuba or
Brazil. I mentioned that women were not universally accepted in Traditional IFA ,
here is a document to illustrate my point from the famous lineage of Ode Remo.
“INITIATION IS FORBIDDEN FOR WOMEN BY FALOLU ADESANYA
Posted on Декабрь 7 2009
BY FALOLU ADESANYA
ODE REMO (OGUN STATE) NIGERIA

Phone no: +2348060160465, +2348050418738

E-mail. lolu20012001@yahoo.com
Tefa initiation is forbidden for women in Ode Remo because it’s a very big taboo to
the Ode Remo tradition. Women are entitled to have Ifa or one hands but not going
to igbodu for Ifa intiation. Women can give giving SODE (i.e. spiritually process giving
to women as her initiation). And women can also get initiation into any Orisa as
directed by ifa.
Many people don’t knows the different between igbo Ifa and igbodu.

Igbo Ifa is an house of Ifa or temple of Ifa.

Igbo odu is a sacred groove where one problem will be solve.
There are many reason why people being ask to got to igbodu for ifa initiation some
are :

For wealthy
For strong healthy and long life
For children
To move away death, sickness and all bad things.

All this has significant role in Ifa tradition and they are all present in the Ifa tradition.
Igbodu is a sacred groove where any woman must not enter either seeing or
without seeing Odu. There are many Odu verse (ese Ifa) that speaks about this
some of them are, Eji Orangun (Ofun meji), Ogbotumopon (Ogbe Otunpon) to
mention a few.

Tori ologeri ko baa sun

Awo in man ba won tun se
Ibi geregere in ogbara n yo
Adifa fun Orunmila nigbati baba nlo gbe odu niyawo

Translation:
If the head of simple person is not good
It is an Awo that make it good
An erosion follows the sloppy area

These was divine for Orunmila when he was going to get married to Odu, they ask
him to make ebo so that he can married her. The Awo has told Orunmila how
powerful Odu was and ask him to make ebo and he should follows all her taboo, if
he can do so, then he will marry her Odu was the the sirt female in the earth. One
day Orunmila went to the market place and meet this beautiful woman, he
approach her, but she told him that he can not marry him, Orunmila ask him why,
she says:

She is a very special person hat nobody must be seeing her

She did not like staying with woman like her because they will offend her.
She said she doesn’t stray in any open area etc
She need a separate room.

And she ask Orunmila if she can abide with all this rule, Orunmila says yes.
He ask her where to see her again, Odu told Orunmila that they should meet at the
middle of earth and heaven. They meet each other, because of the ebo make by
Orunmila Odu accepted to marry him, but ask Orunmila that can you give me a
separate room, Orunmila says yes, then she ask him, did you knows what to use to
house me, Orunmila says no, she told him to get calabash, white cloth, traditional
bag called (OKE) etc.

Orunmila do it as she wish, he bring Odu back to his house to marry as wife.
All Orunmila friends wish to see his newly wife, they all come to greet her, but it’s a
taboo for Odu. As they get back home they wall fall sick and many of them die.
Orunmila ask his wife, what can we do to save all my people. Odu told Orunmila will
what they need to do and bring the male one to come and prostrate in her front,
they will be healed. The male one did as said by Odu and they got healing
Orunmila says what about the females. One Odu said the female one must never
see me, if anyone does she not have children in her life and make a course on
them, but told Orunmila to prepared Sode and Ifa correction (medicine) for them,
that they will get healings. Since that day its forbidden for women to see odu or to
go to the igbodu (groove).

If a woman is looking for children, from all the Ifa verse they will ask them to make
ebo, initiation to any Orisa or doing some Ifa work for them, Ifa did not says they
should get Tefa initiation.

Let take look at one Odu from IRETE TUTU (OTURUPON)

Adan lawo imusaaro

O n be lawo imoye bo
Alapandede in bimo ti e nitrua
Adifa fun omo lagan
Eyiti nsomo won ni saabe opaara
Ekun omo lon sun.

It divine for Omolagan when she was barren and looking for good children. They
ask her to make ebo, they did not ask her to get Tefa initiation before she can bear
children. Omolagan did all the ebo, they ask her to do and she has children.
Another verse from OKANRAN ADASENU
Bisee bin se won
Erin in won fun rin
Otosi o fe n kan min
Bi kaji, ka maa rin ara wa
Adifa fun osun ogelengese
Eyi ti n re gbo iragbiyi
Ti nlo ree rawo, rase nitori omo

She as Ifa, if she will have children in life, Ifa say yes. That she should make ebo and
go through Osun initiation. She make the ebo (sacrifice). Life pleased her, she has
good children, she started to dance and rejoice.

In this verse they did not ask Osun to go to igbodu but she should go through Osun
intiation. Then why are we misinterpreted all the Ifa verse and instruction because
we want to eat or because of money remember what the Ifa says from the
following Odu.

Oturuponku
Aja gbo gboo gbo

Aja deran asinwi

Ofafa gbo gboo gbo

Ofafa deran ijiwere

Agboyin ti n be ninu igboro gobo gbo gboo

O wo igbo irahin lo

Adifa fun ope segi segi

Eyiti nse baale asooto

Obi kin fun alara

Ikin naa ni gbogbo ayen sin

Obi o duso fun ajero

O ro ajero lorin

Obi erinwo osun fun ajala

Aye ye ajala

Divine for Ope tree, the fathe rf the truth Ope always tells the truth

She started to thave children

She had ikin for alara

She had oduso for ajro

She also had eriwo osin fun ajala

Till tomorrow Ope would never tell lies. My people why do we abandon honesty
because of money remember that money will finish but it would remain truth. Lies
will die honesty will survived. Another verse from OKANRASODE says that:

Eke loni remo

Ika lomi
Eja ka fi ka sile, ka lo mu otito se
Adifa fun olotun asee ra
Abu fun olotun aseke
Abu fun olotun aso dodo
Eje ka fika sile
Ka lo mu otito se

Let abandon lies, ifa is a provider, he will provide what you will eat, don’t lies or
abandon truth because of money. There is not verse that support making Tefa for
woman, women can only have Ifa or one hand or initiation to Orisa or making Sode
but not going to the sacred grove for Ifa initiation. If you see anyone that does that,
she will stop menstruating, she will not have children in life, her life may hot be good
for women to be making dafa with ikin, she entitled to use opele, erindinlogun,
agbigba, obi etc.

If she sodes she will never menstruate again in life and she will not have children in
life. Women has a significant role to play in Ifa as an Apetebi and as a danphter of
ifa and as Iyalorisa but not as going to the Igbo Odu (the sacred groove). From the
oriki of Orunmila it shows to us that the initiation is not for women.

Orunmila ajana

Eleri ipin
Iku dudu atewo
Oro ajepo mapon
Atori enit ko sun won se
Odudu ti n du ori elemere ki o maa bafo
Ato ba jaiye majaiya lolo
Ope igi irada
Ato o je, atoo ta, orisa okunrin

Baba aginrin nile ogbon

Asa ni ju oko irio
Gege riru oba ijamo
Baba akere fun sogbon etc.
Let take another look at this

Kasa kaba

Karin kaba

Kafi akabatise, kafi lo ka eyin orofo

Orofo yin eyin tie sabe owu

Ogbe lo sori igi tiyen rere

Oni koun, koun ma se omo mi

Adifa fun eni okunrin ogidigbi

Eyiti ifa ni ba ja, to n sa hi gi

Eyiti ton sa lu ope

Nje ifa ma pami, egbe niki ogbe mi

Egbe ni ki ogbemi, ifa ma pami

Ifa ni ki o so oun ki

Ki o ma ba seepe so ara re

Ifa loun okitipi orisa okunrin

This verse divine for eni okunrin ogidigbi when Ifa was trouble him, he did not have
any victory success and he has a short life, they as him to stay strongly with if a and
go to igbodu, so that he can be save, he did and all his good thing comes back to
him.

Ifa please don’t kill me, you should uplift me. Ifa say you should be careful in making
Ifa interpretation, so that you will not course yourself Ifa says he is the Orisa meant
for men.

My fellows form all above explanation and many Ifa verse will have learn, it doesn’t
tell us that woman should go to Odu groove. Can they till me who first make
initiation to woman

Who first make initiation? Women can have Ifa, or one hands, making Sode. Orisa
initiation, but forbidden for Ifa initiation don’t forget that the liar will not die in the
bag of the truth

The path into the light seems dark

The path forward seems to go back

The direct path seems long,

True power seems weak

True purity seems tarnished

True stead fastness seems unchangeable

True clarity seems obscure,

The greatest art seems unsophisticated,

The greatest love seems indifferent

The greatest wisdom seems childish

My people all the elders in Ode Remo were against this initiation for women because its forbidden in
Ode Remo all the Oba’s Alaye Ode, Eleposo, Nloku of Iraye and others did not support. Don’t let
anyone fraud you or just take your money for nothing.

Enough is ok for the wise.

Aboru aboye abosise nile Ifa o.”

4) Política:

Práctica tradicional Yoruba tiene varios componentes que no tenemos en Lucumí o

Las tradiciones basadas en la Diáspora. La primera de ellas es la oba (o rey), hay
muchos reyes en Yoruba y por supuesto en la diáspora que tenemos no hay reyes.
Reyes entran en un componente político de la religión. Cada estado en Nigeria
(creo) tiene un rey, y no podría ser más o menos a causa de los límites históricos
que son anteriores a la incorporación de Nigeria y Benin como países. Estas
relaciones inter de reino a reino y el reinado de la realeza también pueden y han
proporcionado históricamente la intriga política y la lucha. La más común de ellas
en la religión son los asientos tradicionales de poder entre Oyo e Ife, sin embargo
hay otras luchas de poder menos prominentes que existen también. No sólo vemos
estas divisiones básicas pero vemos una mezcla de religión y política, es complejo y
estoy ciertamente ningún experto. Aparte de esto tenemos a los gobiernos
modernos tratan de influir y crear leyes o de hecho regular (en un grado
determinado) religión. Ahora, para ser transparente y justo, debemos reconocer
que esta intrusión moderna ocurre en todo el mundo, no sólo Nigeria. Hemos visto
en los últimos 10 años de la creación de una entidad que forma parte del Ministerio
de Cultura de Cuba, llamado La Sociedad de Yoruba, que ha pretendido captar el
poder y el prestigio del poder establecido en Cuba, tanto para ocha y todo ifa ile
llama La Comisión (Miguel Febles Padrón). Por lo tanto, Cuba y otros países de la
Diáspora tienen la misma invasión como Nigeria y Benin de gobierno moderno. La
diferencia es que simplemente no es el componente de los reyes que añadir a esta
complejidad.

4) Politics:

Traditional Yorubaland practice has several components we do not have in Lucumi

or The Diaspora based traditions. The first of these is the oba or King, there are
many kings in Yorubaland and of course in The Diaspora we have no kings. Kings
enter a political component to religion. Each state in Nigeria (I believe) has a king,
and there could be more or less because of the historical boundaries that predate
the incorporation of Nigeria and Benin as countries. These inter relationships from
kingdom to kingdom and kingship to kingship also can and have historically
provided political intrigue and strife. The most common of these in the religion are
the traditional seats of power between Oyo and Ife, however there are other less
prominent power struggles that exist as well. Not only do we see these basic
divisions but we see a mingling of religion and politics, it is complex and I am
certainly no expert. Apart from this we have the modern governments attempt to
influence and create laws or in effect regulate (to a certain extent) religion. Now to
be transparent and fair we must recognize that this modern intrusion happens all
over the world, not just Nigeria. We have seen in the last 10 years the creation of
an entity that is part of Cuba’s ministry of culture, called The Society of Yoruba that
has attempted to grasp power and prestige from the established power in Cuba for
both ocha and all ile ifa called The Commission (Miguel Febles Padron). Therefore,
Cuba and other Diaspora countries have the same invasion as Nigeria and Benin of
modern government. The difference is there is simply not the component of kings
to add to this complexity.

Hay también Araba, que son algo así como un cardenal en el catolicismo en
términos de jerarquía; sin embargo, permítanme añadir que definir, comparar o
explicar entidades religiosas, culturales y políticos en términos occidentales cae
lamentablemente corta como una comparación de manzanas con manzanas. Sin
embargo, para el propósito de la simplicidad en esta conferencia, vamos a utilizar la
comparación, sin dejar de reconocer las limitaciones de la comparación. Estos
Araba conforman un cónclave que se llevó tradicionalmente por el IFE de (la Ooni)
de Oyo (el Alaafin). Esta relación que yo mencioné antes entre Oyo e Ife no es
siempre contradictorio, de hecho, el Ooni y Alaafin trabajan juntos en muchas cosas
que afectan tradicional IFA en Nigeria. Así, cada Estado nigeriano y - o cobertura
tradicional tienen no sólo un rey, sino un Araba. Cada Araba tiene dos consejos que
parecen solaparse uno es un consejo tradicional de ancianos en gran parte
integrados por Babalawo senior (sacerdotes de Orula) y miembros de alto rango de
Irunmole y adoración Orisa. El segundo consejo se compone del brazo investigativo
y judicial llamado Ogboni. El Ogboni aunque tiene su propio rey o oba y funciona de
manera independiente de otras entidades políticas. De hecho, el oba del Ogboni es
visto por muchos como el Rey de Reyes. En las tradiciones basadas en la Diáspora
no tenemos Araba y el Ogboni no funciona como lo hace con el poder casi absoluto
como lo hace en Nigeria y Benin.

There are also Araba, who are somewhat like a Cardinal in Catholicism in terms
of hierarchy; yet let me add that defining, comparing or explaining religious,
cultural and political entities in western terms falls woefully short as an apples to
apple comparison. However for the purpose of simplicity in this lecture, we will use
the comparison, while recognizing the limitations of the comparison. These Araba
make up a conclave that is led traditionally by Ife’s (the Ooni) Oyo’s (the Alaafin).
This relationship that I touched on earlier between Oyo and Ife is not always
adversarial, in fact the Ooni and Alaafin do work together on many things effecting
traditional IFA in Nigeria. Thus each Nigerian state and - or traditional boundary
have not only a king, but an Araba. Each Araba has two councils that seem to
overlap one is a traditional council of elders largely made up of senior Babalawo
(priests of Orunmila) and ranking members of Irunmole and orisa worship. The
second council is made up from the investigative and judicial arm called the ogboni.
The ogboni though has its own king or oba and operates independently from other
political entities. In fact, the oba of the ogboni is seen by many as the King of
Kings. In The Diaspora based traditions we do not have Araba and the ogboni does
not function as it does with almost absolute power as it does in Nigeria and Benin.

Confundir la cuestión aún más es la reciente y continuó haciendo (o corona) de

Yoruba en todo el Disapora. Muchos en Lucumí y otras tradiciones de la diáspora
ver esto como una intrusión. La realidad es que no tenemos Araba en Lucumí o
cualquiera de las tradiciones basadas en la Diáspora. Nosotros no reconocemos su
liderazgo o autoridad. Sin embargo, diversas ramas tradicionales siguen instalarlos
en la diáspora. Estos Araba basado en la diáspora son sólo relevantes para los que
practican la tradicional IFA basado Nigeria y Benin. Sin embargo, todavía es
confuso en particular a los que están fuera y nuevo a la religión en su conjunto o de
las personas que deciden sobre la que la tradición es el más adecuado para ellos.
En Lucumí y otras tradiciones basadas en la diáspora que tendemos a no empujar a
los nuevos en una tradición particular, nos vamos a descubrir la mejor opción para
ellos mismos (ya sea que Lucumí candomblé, el vudú, la santería, la umbanda, o
cualquier otra de las muchas tradiciones) . Algunos en Lucumí, por ejemplo, ver
algunas de las tradiciones de Nigeria y Benin como algo más intrusiva, como un
Hari Krishna está en el hinduismo o el testigo de Jehová o Merman es en el
cristianismo. También hay títulos como Jefe por ejemplo; Estos también pueden ser
confusas, ya que son normalmente títulos políticos en lugar de títulos religiosos.
Dentro de la Ogboni también hay otros títulos que son confusas. Lucumí y las
muchas tradiciones basadas en la Diáspora son mucho más simples y menos
confuso, tenemos la misma ocha y ramas de Ifá, y nuestras prácticas son muy
similares, sin embargo, nuestra jerarquía es mucho, mucho más simple y fácil de
entender.

Confusing the issue even more is the recent and continued making (or
crowning) of Yoruba throughout The Disapora. Many in Lucumi and other Diaspora
traditions see this as an intrusion. The reality is that we do not have Araba in
Lucumi or any of The Diaspora based traditions. We do not recognize their
leadership or authority. Yet various traditional branches continue to install them
throughout The Diaspora. These Araba based in The Diaspora are only relevant to
those who practice Nigeria and Benin based traditional IFA. Yet still it is confusing
particularly to those outside and new to the religion as a whole or those deciding on
which tradition is best suited for them. In Lucumi and other traditions based in The
Diaspora we tend to not push those new into a particular tradition, we let them
discover the best fit for themselves (be that Lucumi Candomble, Voodoo, Santeria,
Umbanda, or any other of the many traditions). Some in Lucumi for instance see
some in the Nigeria and Benin traditions as being somewhat more intrusive, like a
Hari Krishna is in Hinduism or a Jehovah’s Witness or Merman is in Christianity.
There are also titles like Chief for example; these also can be confusing as they are
normally political titles rather than religious titles. Within the ogboni there are also
other titles that are confusing. Lucumi and the many Diaspora based traditions are
much simpler and less confusing, we have the same ocha and Ifa branches, and our
practices are very similar, yet our hierarchy is much, much simpler and easy to
understand.

5) el Islam:

Mi última razón es mucho más simple y fácil de entender y que es el Islam. Si nos
fijamos en la demografía religiosa de Nigeria son casi de la misma como en la
diáspora. Lo que quiero decir es las religiones africanas están influenciados en gran
medida todo minimizados. Esto lo vemos en Cuba, Brasil y todos los de la diáspora,
la razón es bastante fácil de digerir no promovemos nuestra religión como el
cristianismo u otras religiones hacer. En la santería y los componentes tanto de
Lucumí, así como candomblé africano yoruba o se combinan con el cristianismo. No
siempre, pero a veces. De hecho, cuando se combinan las religiones africanas a
menudo representan el mayor porcentaje, sin embargo, a pesar de ello son
reclamados por los cristianos. Estadísticas Nigeria y Benín están distorsionadas de
la misma manera, por lo tanto nuestra religión en cualquier rama siempre se
distorsiona en las estadísticas. Considere lo siguiente como abuso de las
estadísticas:

5) Islam:

My final reason is much simpler and easy to understand and that is Islam. If we
look at Nigeria’s religious demographics they are much the same as in The
Diaspora. What I mean is the African influenced religions are all greatly minimized.
We see this in Cuba, Brazil and all of The Diasopra, the reason is fairly easy to
digest we do not promote our religion like Christianity or other religions do. In
Santeria and much of Lucumi as well as Candomble the African or Yoruba
components are combined with Christianity. Not always, but sometimes. In fact
when the African religions are combined often they represent the greater
percentage, yet despite this they are claimed by Christians. Nigeria and Benin
statistics are distorted in the same manner, thus our religion in whatever branch is
always distorted in statistics. Consider the following abuse of statistics:

Obviamente hay más de 1,4 por ciento en IFA tradicional, sin embargo, no es y no
escrito por una agencia externa, sino desde dentro de Nigeria. Aquí es Cuba y sí
que es de risa, pero ahora entiende la dinámica y la forma en que se dan masajes.

Obviously there is more than 1.4 percent in traditional IFA, yet there it is and not
authored by an outside agency, but from within Nigeria. Here is Cuba and yes it is
laughable, but you now understand the dynamics and how they are massaged.
Supongo que el amarillo nos es, para que veas mi punto, podríamos mirar a Brasil y
nos encontraríamos con porcentajes similares, por lo que la fabricación total.

Lo que sí sabemos es que a diferencia de la diáspora en el que sólo el cristianismo

fue un colonizado, Nigeria y Benin tiene dos colonizadores significativas en el Islam
y el cristianismo. Si le preguntamos a cualquier persona (incluso un nigeriano) van
a explicar que el Islam es la religión dominante en el norte y el cristianismo es
dominante en el sur. Casos fuertes pueden hacer que estas dos religiones y
culturas continúan a invadir y colonizar Nigeria. Históricamente el Islam era una
colonizar antes del cristianismo en lo que ahora se llama Nigeria. Ambos de estos
dos grandes religiones y culturas esclavizaron a los pueblos de lo que hoy es
Nigeria. Nosotros, por supuesto, reconocemos los esclavos que fueron llevados de
esta zona, pero con menos frecuencia se discute el genocidio cultural y religiosa
que era y en menor medida aún continúa hoy. Tal vez te sorprenda a ganar más
fueron esclavizados por el Islam que el cristianismo (pero incluso uno es
demasiado). Igualmente inquietante es el hecho de que el Islam ha entrado en el
corpus de IFA, y la tradición.

I suppose the yellow is us, so you see my point, we could look at Brazil and we
would find similar percentages, so total fabrication.
What we do know is that unlike in The Diaspora where only Christianity was a
colonizer, Nigeria and Benin had two significant colonizers in Islam and Christianity.
If we ask anyone (even a Nigerian) they will explain that Islam is the dominant
religion in the north and Christianity is dominant in the south. Strong cases can be
made that these two religions and cultures are continuing to invade and colonize
Nigeria. Historically Islam was a colonizer before Christianity in what is now called
Nigeria. Both of these two major religions and cultures enslaved the peoples of
what is now Nigeria. We of course recognize the slaves who were taken from this
area, but less often we discuss the cultural and religious genocide that was and to a
lesser extent still is continuing today. It might surprise you to earn more were
enslaved by Islam than Chrstianity (yet even one is too many). Equally disturbing is
the fact that Islam has entered the IFA corpus, and tradition.

Muchos están en la negación de esto, sin embargo, la evidencia es clara. La

conclusión para mí es simplemente esto: Las tradiciones basadas Diáspora sólo
tienen que lidiar con el cristianismo, mientras que Nigeria y Benin tienen tanto el
Islam y el cristianismo. La expresión "demasiados cocineros estropean el caldo"
viene a la mente.

Suma:
Estas son mis observaciones y opiniones personales y algunos, sin duda, no estarán
de acuerdo. IFA en su conjunto es único, ya que es una religión tolerante y la
cultura que se puede combinar con éxito con otras culturas y religiones tolerantes;
hemos visto esto una y otra en la diáspora. Si comparamos las otras religiones
principales y manifestaciones de esas religiones como el hinduismo al budismo o el
judaísmo al cristianismo o el catolicismo al protestantismo vemos una renuencia a
volver a la madre que dio a luz a estos niños. Lo mismo puede decirse de las
religiones basadas Yoruba Tierra y Occidente diáspora africana; hay una
independencia que se ha desarrollado. Las tradiciones basadas en la Diáspora como
Lucumí sienten que los últimos quinientos años son una mejora y que las
tradiciones basadas en el África occidental se han perdido o han sido infiltrados por
el Islam y el cristianismo.

Many are in denial of this, yet the evidence is clear. The bottom line for me is
simply this: The Diaspora based traditions only have Christianity to deal with, while
Nigeria and Benin have both Islam and Christianity. The expression “too many
chefs spoil the broth” comes to mind.

Summation:
These are my personal observations and opinions and some will undoubtedly
disagree. IFA as a whole is unique in that it is a tolerant religion and culture that
can be successfully combined with other tolerant cultures and religions; we have
seen this over and over in The Diaspora. If we compare other major religions and
manifestations of those religions Like Hinduism to Buddhism or Judaism to
Christianity or Roman Catholicism to Protestantism we see a reluctance to revert to
the mother that birthed these children. The same is true of the Yorubaland and
West African Diaspora based religions; there is an independence that has
developed. The Diaspora based traditions like Lucumi feel that the last five hundred
years are an improvement and that the traditions based in West Africa have lost or
been infiltrated by Islam and Christianity.