Post by ifayomi on Jan 7, 2007 15:28:09 GMT -5
Ela moyin Aboru, Aboye, Abosise, giving honor and praise to Olodumare, Ori-Isese, Ifa, Orunmila, Irunmole Ojokotun, Irunmole Ojokosin, and Egungun Ile, the mothers and fathers who lives we are now standing in their shadow and on the accomplishments of their work.
The last year has been a wonderful parody of events that have taught us superb lessons even in the mist of saddness. The passing years brought understanding and knowledge of Odu Ifa and its application to our lives in more profound ways than I would have imagine. Isn't Ifa amazing. This time however, has brought me to a place of wondering about the Ifa cultural protocol of behaviors that we exhibit in the world of priesthood as well as Yoruba cultural protocols.
April 8, 2006, in an article entitled for Ile Iwosan Orunmila Mimo group," What Does The Word Protocol Imply in Ifa", several areas of concern that have been discuss with other priest about the need to bring clarity and cohesiveness to known and unknown rules that apply to our religious and cultural tradition. Remembering, that the two areas are not necessarily practiced by all of the Ifa Orisa tradition.
Understandably, there many Ifa Orisa practioners who do not chose to practice the cultural patterns of behavior of Yoruba people but by hereditarily are heir to the religion. The culture of the practioner in terms of their religious practice is Ifa, yet, they have lived and trained under the banner of other countries and may find that some practices are not what they want to practice due to their acculturation in their birth countries. Thus the training in said places may cause some feelings of ambiguousness because it is not what is taught in their birth country or birth parentage. Yet, this does not interfere with their love of Olodumare and devotion to Ifa.
Then, we have those in which I fall into this catagory who want to practice the culture, religion, ideas, customs, skills, arts,language, voice, that has been passed along for generations, even when there has been a successive transition and supplanting of those people to foreign countries, thereby making us by this title and defined as intercultural people. Where we must now learn all of the rules of behavior of our parent country-Nigeria and still find a way to live in a country that is Christian, without compromising our secular as well as our sacred religious beliefs and traditions..
What Does The Word Protocol Imply in Ifa?
In the article of, "What Does the Word Protocl Imply in Ifa?" part of the process was to first define protocols as they apply etymologically( the history of the word). For example:
Protocol according to Webster 1) a formal set of rules and procedures to be followed during a particular research experiemtn, course of treatment as in science or medicine; 2) a set of rules governing the communcation and the transfer of data between machines as in a computer system, 3) an original draft or record of a document, negotiation ect.4) my personal favorite from the French word protocole, a) a diplomatic agreement, esp, one that amends, clarifies, or adds to a treaty, b) the code of ceremonial forms and courtesies, of precedence, etc acceptedas proper and correct in offical dealing as between heads of states of diplomatic officials.
During and over the years whether on the fringes of our Ifa Orisa communities or within the center of activities of the communities, I have found that the rules and secrets a of the rules have in some cases been made up as they as go along with some people, mouthing what has been past down by word of mouth from one leader or priest to another without developing a codified regulation which is consistance from here in the Diaspora to Nigeria and back. Yet, there are some which have consistant in following when it comes to doblae to an Elder by the Juniors and some of the ritual procedures within worship which is critical for the basics within our religious tradition.
However, we do need to identitfy even within ritual and material protocols and make them consistant across the board. Fro example: on the area of material protocols: 4 or more eyed Ikin should now be a standard across the board not the eye ekuro palm nut which is passed off as correct. We have Odu Ifa which authorizies this and across the Diaspora we should have conistancy and not be afraid to speak on this. There is too much information via Elders who write books, Elders who train and other solid materials for this not to be a standard.
Another instance is, "How to voice a concern without reprisal or fear of retribution by a junior to an elder? Is there a proper way to address within the religious confines without feeling as if your life will be turned upside down mystically or polite but firm way without sanction?
What are the authorities of rituals? I was taught our authority is Ifa. It must be in Odu Ifa and with there being 16 Oju Odu(Oju Opo Ifa) and 240 Amulu or Afeka-leka ( amunlu Ninu Odu Ifa). There are 1,680 ese or verses to each of the 256 Odu so the possibilities are endless in the authority of rites and rituals. The Why's and How of what we do in the worship rituals, ebo, medicines, and the protocols behaviors of Ifa and Its communities.
I am seeking as well as others of my group to find an understanding and dialogue of the root of where we, in the diapsoora, began using the conversational or the priestly lingo of, "Its protocol for everytime someone has a problem with a ritual particularly a client who is new to the religion.
We must be able to explain what the rule is; where it was birth from; if it is a cultural, intercultural, religious rule and protocol, we must be able to clearly identify this and explain the procedure so that we have continuity within our rank and file.
When we rely on this term and it is not appropriately applied then we cause confusion and discomfort amongst our members. We are in the business of solving problems and not creating problems. As we are coming into the new year, we must be able to see that we can develop new mechanism for communication of our religious rules and creating better and stronger relationships among our devotees.
If it is a rule that we as priest do not know, it is so much better to say, "I don't know than to say it is protocol".
If someone(to our priest) does something we disagree with and we feel slighted instead of say honestly we are offended, we tend to quote that the person has broken some mysterious protocol that one one know about except the person- just to get the upper hand or control of the situation relying on the other persons ignorance of Ifa communties rules and actual cultural protocols.
This is the 21st century and we must also become more educators if we are to pass this tradition into the hands of a younger generation for our own spiritual prosperity. Our becoming the Egungun rainmakers is our destiny.
We must begin to define and identify our rules for those of us who stand vanguard over the inclusion of our ancient cultural mores and those who chose to only practice only the religious portion of the tradition of Ifa and Orisa. We must coordinate our efforts with that of our spiritual Elders in Afrika (Nigeria, Benin, Togo, Ghana, ect) as well as in the Diaspora( South America, Central America, North America, England, Amsterdam ect,) We must find the right- mindedness and behaviors to further Ifa in this country as well as others who practice Ifa religious traditions. This is our blessing and gift from Olodumare.
Protocols and Why?
As we are developing our skills as Healers and Medicine people, we priest have a responsibility to uphold through our behavior and dedication to Ifa the highest standards of Ifa. Therefore because our Ancient Elders passed down this tradition to us for its safe keeping and prosperity for our people; we are mandated to exemplefy those protocols and rules of Olodumare with humility and truthfulness.
Therefore, it is our task to study the rules that are apart of cultural mandates as well as those that are part of the religious. We are reminded that we are also a metaphysical and mystical religious tradition so thesse protocols have root in the very nature of the universe. Our impact on the people of the world is more than we acknowledge because of this. Thus, our sacred responsibility is more than we practice.
Did you know that for example: if a man's wife or Babalawo's Apetibi is sitting in a chair next to her husband or not and she moves from that said chair, that another man cannot sit in that chair? Only her husband can sit in this chair and the same for the reverse. The basis is within the protocols culturally both secular and metaphysically? The obvious answer is based in the "Ase" of the woman but we must begin an exploration of these rules so that people do not innocently break them. Or in the case of renumerations of ritual work between Elder to junior in the Odu Ifa states concerning proceeds, in Odin Oyeku the proper attitute for a junior to submit, so that he/she is pleasing to Olodumare in their behaviors:
A Child must study Ifa wiht seriousness and dedication
A Child must not struggle about proceeds with elders
It is inorder to enable him to get to the root of Ifa
These were the declaration of Ifa to them at Idinyeku
When all the good things of life had llleft their home
The lack of money which Omo-Awo had sufferedfrom
Ifa is coming back to repay him
Ifa repays all its followers in fold
The lack of spouse which Omo Awo had suffered from
Ifa is coming back to repay him
Ifa repays all its followers in fold
The lack of all good things of life which Omo Awo had suffered from
Ifa is coming back to repay him
Ifa repays all its followers in fold...
It is through our attention to these details in the future that will all in all bring us closer to galvanizing and streamlining our tradition into a formidable force within the world. We are duty bound to teach the knowledge, wisdom and understanding of Ifa corpus, culture, protocols and behaviors but only when they are in fact based in truth and with the authority of Ifa or if it is a cultural protocol, we must define and explain this for future generations to understand its foundation so that itis correct. Thus as we learn, we teach, passing down the correct information rooting out the negative policies that have no foundation in truth or true basis in our religion-Ifa. Developing our skills as Heals, practioners, devotees and more for our greater health, well-being, prosperity, joy and most all laughter in love of Olodumare.
Ire gbogbo
Iyanifa Fayomi Falade Aworeni
Ile Iwosan Orunmila Mimo Temple
Phoenix Arizona 85033
623.849.7179
The last year has been a wonderful parody of events that have taught us superb lessons even in the mist of saddness. The passing years brought understanding and knowledge of Odu Ifa and its application to our lives in more profound ways than I would have imagine. Isn't Ifa amazing. This time however, has brought me to a place of wondering about the Ifa cultural protocol of behaviors that we exhibit in the world of priesthood as well as Yoruba cultural protocols.
April 8, 2006, in an article entitled for Ile Iwosan Orunmila Mimo group," What Does The Word Protocol Imply in Ifa", several areas of concern that have been discuss with other priest about the need to bring clarity and cohesiveness to known and unknown rules that apply to our religious and cultural tradition. Remembering, that the two areas are not necessarily practiced by all of the Ifa Orisa tradition.
Understandably, there many Ifa Orisa practioners who do not chose to practice the cultural patterns of behavior of Yoruba people but by hereditarily are heir to the religion. The culture of the practioner in terms of their religious practice is Ifa, yet, they have lived and trained under the banner of other countries and may find that some practices are not what they want to practice due to their acculturation in their birth countries. Thus the training in said places may cause some feelings of ambiguousness because it is not what is taught in their birth country or birth parentage. Yet, this does not interfere with their love of Olodumare and devotion to Ifa.
Then, we have those in which I fall into this catagory who want to practice the culture, religion, ideas, customs, skills, arts,language, voice, that has been passed along for generations, even when there has been a successive transition and supplanting of those people to foreign countries, thereby making us by this title and defined as intercultural people. Where we must now learn all of the rules of behavior of our parent country-Nigeria and still find a way to live in a country that is Christian, without compromising our secular as well as our sacred religious beliefs and traditions..
What Does The Word Protocol Imply in Ifa?
In the article of, "What Does the Word Protocl Imply in Ifa?" part of the process was to first define protocols as they apply etymologically( the history of the word). For example:
Protocol according to Webster 1) a formal set of rules and procedures to be followed during a particular research experiemtn, course of treatment as in science or medicine; 2) a set of rules governing the communcation and the transfer of data between machines as in a computer system, 3) an original draft or record of a document, negotiation ect.4) my personal favorite from the French word protocole, a) a diplomatic agreement, esp, one that amends, clarifies, or adds to a treaty, b) the code of ceremonial forms and courtesies, of precedence, etc acceptedas proper and correct in offical dealing as between heads of states of diplomatic officials.
During and over the years whether on the fringes of our Ifa Orisa communities or within the center of activities of the communities, I have found that the rules and secrets a of the rules have in some cases been made up as they as go along with some people, mouthing what has been past down by word of mouth from one leader or priest to another without developing a codified regulation which is consistance from here in the Diaspora to Nigeria and back. Yet, there are some which have consistant in following when it comes to doblae to an Elder by the Juniors and some of the ritual procedures within worship which is critical for the basics within our religious tradition.
However, we do need to identitfy even within ritual and material protocols and make them consistant across the board. Fro example: on the area of material protocols: 4 or more eyed Ikin should now be a standard across the board not the eye ekuro palm nut which is passed off as correct. We have Odu Ifa which authorizies this and across the Diaspora we should have conistancy and not be afraid to speak on this. There is too much information via Elders who write books, Elders who train and other solid materials for this not to be a standard.
Another instance is, "How to voice a concern without reprisal or fear of retribution by a junior to an elder? Is there a proper way to address within the religious confines without feeling as if your life will be turned upside down mystically or polite but firm way without sanction?
What are the authorities of rituals? I was taught our authority is Ifa. It must be in Odu Ifa and with there being 16 Oju Odu(Oju Opo Ifa) and 240 Amulu or Afeka-leka ( amunlu Ninu Odu Ifa). There are 1,680 ese or verses to each of the 256 Odu so the possibilities are endless in the authority of rites and rituals. The Why's and How of what we do in the worship rituals, ebo, medicines, and the protocols behaviors of Ifa and Its communities.
I am seeking as well as others of my group to find an understanding and dialogue of the root of where we, in the diapsoora, began using the conversational or the priestly lingo of, "Its protocol for everytime someone has a problem with a ritual particularly a client who is new to the religion.
We must be able to explain what the rule is; where it was birth from; if it is a cultural, intercultural, religious rule and protocol, we must be able to clearly identify this and explain the procedure so that we have continuity within our rank and file.
When we rely on this term and it is not appropriately applied then we cause confusion and discomfort amongst our members. We are in the business of solving problems and not creating problems. As we are coming into the new year, we must be able to see that we can develop new mechanism for communication of our religious rules and creating better and stronger relationships among our devotees.
If it is a rule that we as priest do not know, it is so much better to say, "I don't know than to say it is protocol".
If someone(to our priest) does something we disagree with and we feel slighted instead of say honestly we are offended, we tend to quote that the person has broken some mysterious protocol that one one know about except the person- just to get the upper hand or control of the situation relying on the other persons ignorance of Ifa communties rules and actual cultural protocols.
This is the 21st century and we must also become more educators if we are to pass this tradition into the hands of a younger generation for our own spiritual prosperity. Our becoming the Egungun rainmakers is our destiny.
We must begin to define and identify our rules for those of us who stand vanguard over the inclusion of our ancient cultural mores and those who chose to only practice only the religious portion of the tradition of Ifa and Orisa. We must coordinate our efforts with that of our spiritual Elders in Afrika (Nigeria, Benin, Togo, Ghana, ect) as well as in the Diaspora( South America, Central America, North America, England, Amsterdam ect,) We must find the right- mindedness and behaviors to further Ifa in this country as well as others who practice Ifa religious traditions. This is our blessing and gift from Olodumare.
Protocols and Why?
As we are developing our skills as Healers and Medicine people, we priest have a responsibility to uphold through our behavior and dedication to Ifa the highest standards of Ifa. Therefore because our Ancient Elders passed down this tradition to us for its safe keeping and prosperity for our people; we are mandated to exemplefy those protocols and rules of Olodumare with humility and truthfulness.
Therefore, it is our task to study the rules that are apart of cultural mandates as well as those that are part of the religious. We are reminded that we are also a metaphysical and mystical religious tradition so thesse protocols have root in the very nature of the universe. Our impact on the people of the world is more than we acknowledge because of this. Thus, our sacred responsibility is more than we practice.
Did you know that for example: if a man's wife or Babalawo's Apetibi is sitting in a chair next to her husband or not and she moves from that said chair, that another man cannot sit in that chair? Only her husband can sit in this chair and the same for the reverse. The basis is within the protocols culturally both secular and metaphysically? The obvious answer is based in the "Ase" of the woman but we must begin an exploration of these rules so that people do not innocently break them. Or in the case of renumerations of ritual work between Elder to junior in the Odu Ifa states concerning proceeds, in Odin Oyeku the proper attitute for a junior to submit, so that he/she is pleasing to Olodumare in their behaviors:
A Child must study Ifa wiht seriousness and dedication
A Child must not struggle about proceeds with elders
It is inorder to enable him to get to the root of Ifa
These were the declaration of Ifa to them at Idinyeku
When all the good things of life had llleft their home
The lack of money which Omo-Awo had sufferedfrom
Ifa is coming back to repay him
Ifa repays all its followers in fold
The lack of spouse which Omo Awo had suffered from
Ifa is coming back to repay him
Ifa repays all its followers in fold
The lack of all good things of life which Omo Awo had suffered from
Ifa is coming back to repay him
Ifa repays all its followers in fold...
It is through our attention to these details in the future that will all in all bring us closer to galvanizing and streamlining our tradition into a formidable force within the world. We are duty bound to teach the knowledge, wisdom and understanding of Ifa corpus, culture, protocols and behaviors but only when they are in fact based in truth and with the authority of Ifa or if it is a cultural protocol, we must define and explain this for future generations to understand its foundation so that itis correct. Thus as we learn, we teach, passing down the correct information rooting out the negative policies that have no foundation in truth or true basis in our religion-Ifa. Developing our skills as Heals, practioners, devotees and more for our greater health, well-being, prosperity, joy and most all laughter in love of Olodumare.
Ire gbogbo
Iyanifa Fayomi Falade Aworeni
Ile Iwosan Orunmila Mimo Temple
Phoenix Arizona 85033
623.849.7179