Misplaced Pages

#0

59-481: The Gelede social agenda rests on the Yoruba maxim Eso l'aye (The world is fragile). In other words, life is delicate and should be lived with caution and with an emphasis on diplomacy, consideration, respect and harmony. There are two main schools of thought about the origins of Gelede, the historical and the mythological. The historical origins are linked to three possible places, Old Oyo, Ketu, and Ilobi. Ketu, one of

118-477: A dù . In Fon, the sacred palm nuts are called fádékwín . A "divining chain" is referred to in Yoruba as a òpèlè and in Fon as an akplɛ . It may comprise eight halves of a nut, tied together. The way in which it falls then reveals one of 256 possible signs. To perform the divination, the babalawo will often be seated on a mat. Before casting the divining chain the diviner may sing to call forth Fá. In Fon,

177-761: A desire to boost tourism; priests of Santería, Ifá, and Palo all took part in government-sponsored tours for foreigners desiring initiation into such traditions. Cuban migrants took Ifá to the United States. There, during the 1960s, a small group of babalawos dominated the Santería scene in New York. Their dominance was challenged by new Cuban migrants who arrived between 1965 and 1973 and who, although initiated santeros and santeras , were not babalawos . The ethnomusicologist María Teresa Vélez noted that "two types of ocha house arose: those that still relied on

236-479: A metal staff, four to five feet tall, that is capped at the top with a metal disk and sometimes a metal rooster. When a fásɛn is created, it is washed in specific leaves and the blood of 16 giant snails; this task is performed by women, secluded from the view of men. Any chickens sacrificed to the fásɛn are only eaten by women. There are sixteen major books in the Odu Ifá literary corpus. When combined, there are

295-431: A middle aged man or older, it is essential that he is knowledgeable in the oral literature of the community, Arugi, or the masker, means "wood carrier". This man must not only be a good dancer but also must be knowledgeable in the popular proverbs and local language to orient himself and understand the language of the drums. The learning of this language usually begins sometime in early childhood when children start learning

354-691: A symbol of their initiation and they will be ritually bathed and wrapped in white cloth. A celebration follows, in which a goat may be sacrificed to Fá and the participants eat its meat. The initiate may receive a small bundle, the kpɔli , containing secret ingredients corresponding to their personal du . They may also receive a small vessel to house their palm nuts and a small stone, the ken , to protect them from witchcraft. The 16-principle system has its earliest history in West Africa . Each Niger–Congo -speaking ethnic group that practices it has its own myths of origin; Yoruba religion suggests that it

413-615: A total of 256 Odu (a collection of sixteen, each of which has sixteen alternatives ⇔ 16 , or 4 ) that are believed to reference all situations, circumstances, actions and consequences in life based on the uncountable ese (or "poetic tutorials") relative to the 256 Odu coding. These form the basis of traditional Yoruba spiritual knowledge and are the foundation of all Yoruba divination systems. Ifá proverbs, stories, and poetry are not written down. Rather, they are passed down orally from one babalawo to another. Yoruba people consult Ifá for divine intervention and spiritual guidance. In addition to

472-447: A typology of Gelede headdresses. Most of the headdresses have facial adornments, ranging from lineage marks to decorative tattoos, which are either incised or painted. Babatunde Lawal writes: "The headdress is to the costume what the head (ori) is to the human body. It is an index of identification and the essence of the masker's personality as long as he is inside the mask. In spite of the comical representations that often appear on

531-407: A week, whereas initiations into the cults of other vodún may take several weeks or months. A distinction is made between an initiation that called yǐ Fá ("to receive Fá"), which is often seen as a "first initiation" into Fá's veneration, which offers his protection, and the priestly initiation, at which a person is said to Fázùnyí ("receive Fá's forest"). Among the Fon, the sacred forest of Fá

590-578: Is a divination system originating from Yorubaland in West Africa. It originates within the traditional religion of the Yoruba people although is also practised by followers of West African Vodun and in African diasporic religions like Cuban Santería . According to Ifá teaching, the divinatory system is overseen by an orisha spirit, Orunmila , who is believed to have given it to humanity. Ifá

649-432: Is called fázùn ; this is differentiated from ordinary forest by shredded palm fronds, known in Fon as asàn and in Yoruba as màrìwò . It will be here that new initiates are led; they will be accompanied with animals for sacrifice, by existing initiates singing praise songs, and by a person leading the way carrying a fásɛn . A figurine of the spirit Lɛgbá may be brought along for the ritual, invoking this deity to guard

SECTION 10

#1732798642000

708-459: Is initiated as a babalawo they are given a pot containing various items, including palm nuts, which is believed to be the literal embodiment of Orula. Babalawos provide offerings to Orula, including animal sacrifices and gifts of money. In Cuba, Ifá typically involves the casting of consecrated palm nuts to answer a question. The babalawo then interprets the message of the nuts depending on how they have fallen; there are 256 possible configurations in

767-550: Is organised as an initiatory tradition, with an initiate called a babaláwo or bokɔnɔ . Traditionally, these are all-male, although women have been initiated in Cuba and Mexico. Its oracular literary body is made up of 256 volumes (signs) that are divided into two categories, the first called Ojú Odù or main Odù that consists of 16 chapters. The second category is composed of 240 chapters called Amúlù Odù (omoluos), these are composed through

826-493: Is the most complex and prestigious divinatory system used in the religion. The two are closely linked, sharing the same mythology and conception of the universe, with Orula or Ọ̀rúnmila having a prominent place within Santería. In Cuba, Ifá nevertheless also retains a separate existence from Santería. Many Cuban babalawos are also santeros , or male initiates of Santería, although it is not uncommon for babalawos to perceive themselves as being superior to santeros . Although

885-614: The 1980s, the Chicago -based Philip and Vassa Newmarket established their Ifa Foundation of North and Latin America. Departing from established tradition, they offered "bloodless" initiations that welcomed those who were unwilling to engage in animal sacrifice. Although surviving in Cuban Santería, Ifá did not remain part of a Brazilian religion that owed much to Yoruba traditions, Candomblé . In Candomblé, dilogun instead forms

944-542: The Alado of Ato and conferred on him the right to initiate others. The Alado, in turn, initiated the priests of Oyo and that was how Ifá came to be in the Oyo empire. Ifá originated among the Yoruba peoples. The linguist Wande Abimbola argued that Ifá probably derived from a simpler divinatory system, diloggun ; this contrasts with the belief of some babalawos that diloggun was based on Ifá. Between circa 1727 and 1823,

1003-407: The Fon, one tradition maintains that women do not need to be initiated into the traditions of the female spirit Gbădu—who is Fá's wife—because they already have the power of creation within them. According to Fon diviners, keeping women and Gbădu apart ensures a conceptual state of coolness. This extends to a taboo on women eating any of the meat from animals sacrificed to Gbădu. Once an individual

1062-498: The Gelede masked dance and was perpetuated by the descendants of Efe and Gelede. This narrative is one of many stories that explains the origin of Gelede. Another theory states that the beginning of Gelede might be associated with the change from a matriarchal to a patriarchal society. The Gelede festival promotes social harmony, because of this both men and women are involved within the society. With its connection to Iya Nla , or

1121-513: The Gelede society is the organization of the events for the Gelede festival. In line with being the organizer of the Gelede events, he is the official keeper of the Gelede headdresses and costumes. The Babalase is, in the most general terms, the assistant to Iyalase where he will only be appointed with the approval of Iya Nla and the powerful mothers. Abore, or the Male Priest, is an older male official that assists people looking for favors form

1180-464: The Gelede society outside the town or working far away to return home for the celebration. The festival begins with an all-night concert called efe, which features the Efe male mask, who uses satire to entertain and educate. Given the concern of the Gelede society with peace and social stability, it is not surprising that didactic themes recur in efe songs. After the efe dance, most of the attendees spend

1239-509: The Great Mother, and her connection to motherhood and twins. Most Yoruba myths of origin can be found in the divination narratives known as Odu Ifa . There are approximately 256 Odu Ifa, each of which contains a number of poems called ese Ifa. A typical ese Ifa is a narrative about a person or animal with a problem and the steps to resolve that problem. An ese Ifa explains the origins of Gelede as beginning with Yemoja , "The Mother of all

SECTION 20

#1732798642000

1298-456: The Great Mother, the Gelede society has a large number of female members. This is in part because of its connection to motherhood and mothers, but also due to the belief that participation within this society helps in the fertility of the women. Men's participation within the masking performances are similarly linked, as participating in the performances could also increase fertility. Though men are not as concerned with this issue as women are due to

1357-507: The Ifá system, which the babalawo is expected to have memorised. Individuals approach the babalawo seeking guidance, often on financial matters, at which the diviner will consult Orula through the established divinatory method. In turn, those visiting the babalawos pay them for their services. Initiation as a babalawo requires a payment to the initiator and is typically regarded as highly expensive. In Benin, Fá initiation usually takes less than

1416-506: The Morning Star. An initiate of Ifá is called a babaláwo in Yoruba and a bokɔnɔ in Fon. Traditionally only heterosexual men are allowed to become babalawos , with women and homosexual males being excluded. In both Cuba and the United States, however, babalawos have initiated their openly gay sons. Moreover, despite the traditional prohibition on women taking on this role, the scholar of religion Mary Ann Clark noted that by

1475-558: The Ori Eniyan, or human head. Within this group there are three subcategories. Those that have hairdos, those with head wraps or hats, and those carrying small creatures or objects. This mask is the most commonly associated with the Gelede performances. Then there is the Iya, or Great Mother head. Igi Efe, or the Efe headress. The Oloju Meji, the double faced mask. Eleru, or head with a superstructure. This headdress has various topics such as

1534-640: The Ritual Bowl Carrier, occupations, religion, portraits, and satire. Followed by the Onidofoyi headdress, or the two human heads connected by snakes mask. The Ori Eye or bird head mask and the Ori Eranko, or the animal head mask. Individuals or families will usually go to any length to make their headdresses as attractive and humorous as possible. The endless variety of the motifs and their combinations makes it difficult to attempt to construct

1593-737: The United States. There are regional differences in the system. In West Africa there are both Yoruba and Fon versions of the practice, the latter commonly called Fá. The Yoruba system of Ifá is deemed more time consuming, and requires more sacrifices, than the Fá system among the Fon. In the Fon-dominated Ouidah , therefore, some people think of Yoruba Ifá as being more potent than their own local system. Some people who have been initiated into Fon-style Fá thus later go through additional ceremonies to be initiated into Yoruba-style Ifá. In Yorubaland , divination gives priests unreserved access to

1652-773: The Yoruba Bible." It was also set up in Porto-Novo (Benin) the same year. According to Erwan Dianteill , the Church of Ifá is still active in 2024, in Nigeria and Benin, with around 2000 followers in Lagos, Porto-Novo and Cotonou. Of the foreigners coming to West Africa for initiation into Vodún, the largest group sought initiation into Fá. In Cuba, Ifá came to be used in the Afro-Cuban religion of Santería . There, it

1711-713: The Yoruba Culture Research and Study Centre, founded in 1977 by Fernandes Portugal, and which brought in Nigerian teachers to run a course teaching Ifá. The closing ceremony took place in January 1978, attended by 14 students who were granted the status of omo (son of) Ifá. One of these pupils, a Candomblé initiate named José Nilton Vianna Reis (Torodê de Ogun), later went on to become a babalawo nine years later, before setting out his own Ifá teaching course in 1984. In 2008, UNESCO added Ifá to its list of

1770-552: The aje for their rituals. In some communities this position is hereditary and requires a vast amount of knowledge about rituals and worship in the Yoruba society. Elefe, or the Humorist, is the man who carries the Efe mask for the Gelede festival. It is his job to pray for the well-being of the community and promote non antisocial behaviors while also being the voice of the community. Saying and doing things that outside of this individual would be socially unacceptable. Usually played by

1829-516: The babalaos and did not question any of their prerogatives, and those that became independent of the babalaos for most of their ritual activities," with these latter houses often being run by women. In 1978, Ifá ceremonies took place in Miami , Florida , overseen by the Nigerian babalawo Ifayẹmi Elébùìbọn Awise of Osogbo . He was assisted in this by two Cuban babalawos , Luis Fernández-Pelón and José-Miguel Gómez, both of whom were Abakuá members. In

Gẹlẹdẹ - Misplaced Pages Continue

1888-458: The baby sash represents a breast feeding mother while also being a support within the costume itself. The daytime performances of the Gelede festival are more elaborate and colorful compared to the nighttime performances, with the exception of the Efe costume. This is because during the nighttime performances the costumes are harder to see, so it would be counterproductive to have really elaborate costumes that wouldn't be seen. Odu Ifa Ifá

1947-413: The combination of the main Odù. They use either the divining chain known as Ọ̀pẹ̀lẹ̀ , or the sacred palm ( Elaeis guineensis ) or kola nuts called Ikin , on the wooden divination tray called Ọpọ́n Ifá to mathematically calculate which Odu to use for what problem. Ifá is first recorded among the Yoruba people of West Africa. The expansion of Yoruba influence over neighbouring peoples resulted in

2006-410: The divining tray is called a fátɛ . In West Africa, the quality of the fátɛ may indicate the babalawo's financial success; some who have a small client base may use only a plastic or cardboard tray, while those with access to greater funds may pay for an elaborate, purpose built wooden fátɛ . Another ritual object is known to the Yoruba as Ǫpá Ǫșun and to the Fon as a fásɛn . This consists of

2065-569: The early 21st century, female practitioners were "becoming institutionalized in some religious communities" in the United States, where they were known as either iyalawo (mother of secrets) or iyanifá (mother of Ifá). Female practitioners have also been reported in Mexico. The restriction on female initiation is explained through the story that the òrìṣà Orula was furious that Yemayá, his wife, had used his tabla divining board and subsequently decided to ban women from ever touching it again. Among

2124-449: The head and the wearer's face is covered by a cloth veil. The headdress takes the form of a human head, on top of which are motifs that are intended to entertain onlookers but, in addition, usually address social concerns that may also be expressed in songs that are part of the masquerade. The headdresses are usually brightly painted. Within the Gelede festival there are many different headdresses being used. The most common variations being:

2183-452: The headdress, the face below the superstructure remains serene, as if stressing the paradox that is life - and the need to live life with special care." The Costumes of the Gelede performance directly relate to the connection of women and motherhood of the society. Consisting of a baby sash, breasts, buttocks, metal anklets, colored panels, a horsetail whisk, and a fan, the materials of the Gelede costumes have various connotations. For example,

2242-463: The initiates' passage into the forest. Offerings will be given to him, and divination employed to check that he accepts them. In the forest, the new initiate will be given a kola nut to eat, to bring him in communion with Fá. All present may then place their hands together on the fásɛn , to which a rooster may then be sacrificed. The newcomer's eyes will be washed in a herbal mixture called Gbădùsin. The neophyte will then be blindfolded and then into

2301-586: The kingdom of Dahomey was a vassal state of the Yoruba-dominated Oyo Empire to the east, thus resulting in much religious interchange. In this period, the Fon people of Dahomey adopted Ifá as well as the Oró and Egungun cults from the Yoruba. Ifá was present in Dahomey by the reign of its fifth ruler, Tegbesú , who ruled from c.1732 to 1774, and was well established at the royal palace by

2360-470: The more likely to be sponsored by the community instead of an individual or family, which tends to be smaller. The annual Gelede festival is usually sponsored by the community so it tends to be larger. Once the exact dates of the festival are fixed, usually through divination, the Iyalase notifies the paramount chief of the community and the important subordinate chiefs. Messages then go out to all members of

2419-708: The morning sleeping in preparation for the afternoon dance, which takes place in the marketplace and features pairs of male dancers who perform to fast-paced music with a vigorous beat. Having to be trained from an early age, the maskers must be able to match up the sound of their anklets with the sound of the drums while having to be able to anticipate drum solos and the other maskers. The Gelede ceremony involves carefully choreographed dance, singing and music, and especially drumming. The performances are given by men, wearing masks that feature sculpted images of scenes including animals and people or sewing machines and drums. The pair of men masquerade as women to amuse, please and placate

Gẹlẹdẹ - Misplaced Pages Continue

2478-406: The mothers who are considered very powerful, and who may use their powers for good or destructive purposes. These powers are especially linked to childbirth. The abilities they possess may be activated either consciously or unconsciously. Gelede masks are worn with a costume consisting of layers of elaborate, colorful cloth. The Gelede "mask" is more accurately a headdress, since it rests on top of

2537-481: The nature of the Yoruba society and women's roles within it. To be able to perform the various events within the Gelede festival, the Gelede society appoints officials, groups, and professionals to oversee various aspects within the society. Though the titles of these various groups and people vary from community to community the following are the most common: Iyalase, the Chief Priestess, meaning "mother of

2596-450: The oldest and most elaborate of the Gelede performances has an origin story of a king dying and his two twin sons both vying for the throne. One brother, after learning that he wasn't going to get the throne came up with a plan to kill his twin. When the brother caught wind of the plan he came up with a counter plan that involved creating a mask and a makeshift person as a deception. The mythological origins are directly connected to Iya Nla, or

2655-474: The organisation Ifá Yesterday, Ifá Today, Ifá Tomorrow, the first Cuban institution to represent the priesthood of an Afro-Cuban religion. Following the Soviet Union 's collapse in the 1990s, Cuba's government declared that the island was entering a " Special Period " in which new economic measures would be necessary. As part of this, it selectively supported Afro-Cuban and Santería traditions, partly out of

2714-419: The orisa and all living things." Yemoja could not have children and consulted an Ifa oracle, who advised her to offer sacrifices and to dance with wooden images on her head and metal anklets on her feet. After performing this ritual, she became pregnant. Her first child was a boy, nicknamed "Efe" (the humorist); the Efe mask emphasizes song and jests because of the personality of its namesake. Yemoja's second child

2773-550: The presence of babalawos is not required for Santería ceremonies, they often attend in their capacity as diviners. Other Cuban babalawos have been initiates of the Abakuá society. At the time of the Cuban Revolution in 1959, there were an estimated 200 babalawos active on Cuba; by the 1990s, Cuban babalawos were claiming that they numbered tens of thousands on the island. In the 1980s, Cuban babalawos created

2832-655: The primary method of divination employed by its initiates. One of the earliest practitioners of Ifá in Brazil was the French ethnographer Pierre Verger , who had become a babalawo in West Africa and who was also involved in Candomblé. As a result of growing links between Brazil and Nigeria, in the 1970s various educational efforts to promote understandings of Yoruba culture were established in Brazilian cities. This included

2891-516: The reign of Gezò , which lasted from 1818 to 1858. According to William Bascom , "an indication of the importance of Ifá to the [Yoruba] religious system as a whole is the fact that the most striking religious syncretisms resulting from European contact are to be found in a church established in Lagos in 1934, the Ijọ Ọ̀rúnmila Adulawọ, which was founded on the premise that the teachings of Ifa constitute

2950-454: The sacred grove of the fázùn , where the secret teachings of Fá are revealed to them. Divination will be used to determine under which of the 256 signs their priesthood will be born. The selected sign indicates which spirits they should pay particular attention to and which taboos they must observe: this may involve avoiding certain foods, the wearing of certain colours, or engaging in specific actions. The initiate's head will then be shaved as

3009-539: The shrine" is the head of this Gelede society. She is the main person of communication between Iya Nla, the community, and the Gelde Society. Iyalase's main function, outside of a point of communication, is being in charge of the Gelede shrine, Ase, where she is the only one allowed to enter. Babalase, the Chief Priest, meaning "father of the shrine" is the male equivalent of Iyalase. His main function within

SECTION 50

#1732798642000

3068-451: The sixteen fundamental signs, Ifá divination includes a major sign, which is the combination of Ọse and Otura, from right to left (Ọse-Tura). That sign must be written each time a ritual is performed: Ọse-Tura is the messenger and the carrier of the sacrifice. It is closely associated with the god Èṣù in the system of Ifá. That Messenger sign was known in Arab and Latin medieval geomancy as

3127-584: The spiritual realm and the intent of one's destiny . Among the Fon, it is the female spirit Gbădu who is regarded as the source of Fá's power. She is deemed to be the wife of Fá. Her presence is required for new initiations. She is believed to offer significant protection for people but her veneration is thought dangerous unless a person is initiated. It is for instance believed that women must be kept apart from her presence, for if they get near her they may be struck barren or die. Ifá consists of 256 binary signs. The Yoruba term odù instead appears in Fon as

3186-602: The spread of Ifá, for instance to Fon people practising West African Vodun . As a result of the Atlantic slave trade , enslaved initiates of Ifá were transported to the Americas. There, Ifá survived in Cuba, where it developed an overlap with Afro-Cuban religious traditions such as Santería and Abakuá . Growing transnational links between Africa and the Americas during the 1970s also saw attempts by West African babalawos to train and initiate people in countries like Brazil and

3245-405: The teachings of Ọ̀rúnmìlà. Among the Fon, Ọ̀rúnmìlà is known as Fá. Eshu is the one said to lend ashe to the oracle during provision of direction and/or clarification of counsel. Eshu is also the one that holds the keys to one's ire (fortune or blessing) and thus acts as Oluwinni (one's Creditor): he can grant ire or remove it. Ifá divination rites provide an avenue of communication to

3304-539: The various dances. If they appear to have skill those children are then trained and allowed to wear the masks during the annual Gelede festival. Onilu, or the Drummers, in the case of Gelede are experts in the music of Gelede. Agberin, or the Chorus, is composed of men and women wearing either similar or the same clothing to project the appearance of being a group. Although the Gelede ceremony may be staged at any time of

3363-409: The year (to better the lot of an individual, to cleanse the society of pestilence, to induce rain, to enrich human fertility, to enlist the support of supernatural forces and the "powerful mothers" in wartime, and to honor the dead), the most elaborate performance occurs during the annual festival. Sponsorship plays a big role in the size and elaborateness of these performances. The larger the performance

3422-477: Was a girl, nicknamed "Gelede" because she was obese like her mother. Also like her mother, Gelede loved dancing. After getting married themselves, neither Gelede or Efe's partner could have children. The Ifa oracle suggested they try the same ritual that had worked for their mother. No sooner than Efe and Gelede performed these rituals - dancing with wooden images on their heads and metal anklets on their feet - they started having children. These rituals developed into

3481-655: Was founded by Orunmila in Ilé-Ifẹ̀ when he initiated himself and then he initiated his students, Akoda and Aseda . According to the book The History of the Yorubas from the Earliest of Times to the British Protectorate (1921) by Nigerian historian Samuel Johnson and Obadiah Johnson , it was Arugba, the mother of Onibogi, the 8th Alaafin of Oyo , who introduced Oyo to Ifá in the late 1400s. She initiated

#0