Orisha
As Orishas ( Orisa; Portuguese Orixá; spanish Oricha; Yoruba: Orisa ) are gods in the religion of the Yoruba and based thereon Afro-American religions , such as the Cuban Santeria and Brazilian Candomble and Umbanda referred.
The Òrìṣà are characterized by closeness and familiarity with people who reveal themselves through trance states in those initiated into them.
“The Orixá is a pure force, an immaterial Àṣe , which humans can only perceive when it is embodied in one of them. This one chosen by Orixá, one of his descendants, is called elégùn, the one who experiences the privilege of preparing, gùn, through him. He becomes his bearer, so that the Orixá is given the opportunity to return to earth to greet and receive proof of respect from his descendants who called on him. "
All Òrìṣà are related to a force of nature, which is water, earth, air and fire in its various subdivisions, i.e. i.e., they are personified forces of nature. For the festivals, which show a kind of theatrical staging of the complex Yoruba mythology, each one has a certain music, i. H. own drums and chants, as well as dance steps with the corresponding body and especially hand movements. There are various family relationships, love affairs and disputes between the individual Òrìṣà. Like humans, they cross borders and break taboos, which gives not only the world of gods but also earthly life its dynamism.
Above the orishas is Olorun . He is the only one who is omnipotent. His power is so great that it would be too dangerous for believers to make direct contact with him. Hence, there are no ceremonies directly addressing Olorun. The orishas, on the other hand, have human traits with faults and weaknesses. They serve as mediators between the people and Olorun. In principle, the Orishas are all equally powerful, but Obatala and Yemayá are assigned a higher role. Eshu has another special role . He is more human than the other orishas and is more likely to be attributed to the spirits. He is the doorkeeper and messenger of the gods and must be greeted first in all rituals and also be the first to receive his offerings.
Orisha in Africa
The Yoruba, with their center in Ile-Ife , have hundreds of orishas. The Orishas differ regionally in their meaning, their aspects and their relationships, which are passed down in stories ( patakis ).
In Africa, the veneration of the àrìşà in the masculine line is passed on from generation to generation within families. Since women in traditional Yoruban society marry exogamously and virilocally , they bring various other cults into the husband's clan, but these do not acquire any greater significance.
The Orisha Osun grove has been a UNESCO World Heritage Site since 2005 and the Ifá oracle of Orisha Òrúnmìlà is a UNESCO masterpiece of humanity .
Orisha in America
The oracle of Ifé can be consulted in Brazil by throwing the cowries through a mãe-de-santo (Ialorixá) or a pai-de-santo (babalorixá). Òrúnmìlà-Ifá is one of the most important Òrìşà, but this term also refers to the Ifá oracle , which consists of 16 main odú (chapters) and a total of 256 Odú, which reports on the individual Òrìşà.
During the transport of slaves to America , regional orishas that were ineffective for life in the diaspora disappeared . In the Cuban Santería only a few dozen orishas are worshiped, which vary much less here than in the Yoruba. They are assigned colors, numbers, plants, sounds, rhythms, favorite foods and drinks.
In America , in most religions, the orishas are syncretistically associated with Catholic saints . In Haitian Voodoo , the orishas correspond to the loas, which are partly identical . The Brazilian candomblé has three main nations. Every nation has a different language, different songs, prayers and shrines. The orishas, n'kissis, and voduns have some things in common, but are still different saints.
The Sudanese cultures are represented, for example, by the Yoruba group, also known as Nago, and known as Ketu , which is represented by the nations and who pray for the Orishas:
The group of Dahomey is represented by Jeje nations and they have Vodun as sacred:
The Bantu civilizations of the “Contra Costa” are represented by “Moçambiques” (rabbit fish and angicos) after being reduced to the group of Bantu peoples. This nation has the Nkissi as sacred:
- Candomblé Bantu
- Angola
- Congo
- Cabinda
| Orisha | Alternative names | Meaning, assignment | Syncretism Candomblé |
Syncretism Santería |
particularities |
|---|---|---|---|---|---|
| Olodumare | Olorum, Olofin | Creator | God | ||
| Obatala | Oshala, Orishala, Orixalá, Orisainlá, Oxala | peace | Christ , Nosso Sr. do Bonfim | Virgen de las Mercedes | In Voodoo comparable Damballah |
| Yemayá | Yemoja, Iemanja, Yemanja | Mother of Pisces, Mother of Humanity, Estuary | Maria , Stella maris | Virgen de Regla | |
| Eshu | Elegua, Elegba, Eleda, Legba, Papa Legba, Exu | Messenger of the gods, men fertility | Saint Anthony |
Niño de Atocha Anthony of Padua |
In the Voodoo Legba |
| Shango | Xango, Chango, Sango | Justice, justice, war, fire, thunder | Jerome , John the Baptist , Michael (Archangel) , Saint Peter | Barbara | |
| Oshun | Ọṣun, Caridad, Oxum | Women fertility, river, waterfall, love | Virgin of Candelaria , Immaculate Conception | Virgen de la Caridad del Cobre | |
| Ogun | Ogoun, Ogúm, Ogou, Ogun | Iron, tools, prison, politics, technology | Anthony , Saint George |
Peter (in Havana), Paulus , John the Baptist (in Matanzas) |
In the Voodoo Ogoun |
| Oyá | Yansa, Iansan | Storm, wind, lightning, tornado, hurricane | Barbara | Theresa of Ávila | |
| Orunmila | Orunmila-Ifá | Wisdom, destiny | Francis of Assisi , Holy Spirit | Francis of Assisi |
| Orisha | Alternative names | Meaning, assignment | Syncretism Candomblé |
Syncretism Santería |
particularities |
|---|---|---|---|---|---|
| Aggayú | Aganju, Aganyu, Agayu | Volcanoes, steppe | Joseph of Nazareth | Christophorus | |
| Omolu | Soponna, Shonponno, Sakpata, Shakpana, Xapanã, Omulo, Asojano, Shokponna | The father, earth, sickness, suffering, pain and healing | Lazarus , Rochus | ||
| Babalú Ayé | Obaluaye, Obaluaiê, Obaluaê, Abaluaiê, Babaluaiê, Zodji, Dada Zodji, Obaluaiye | The son, earth, sickness, healing | Lazarus , Rochus | Lazarus | |
| Nanã | Nanã Buruku, Nana Buluku, Nanan-bouclou | Swamp, mangrove, mud, alluvial land | Anna (saint) | ||
| Oshossi | Osoosi, Odé, Oxossi | Hunt, abundance | Georg , Sebastian (saint) | Norbert von Xanten , Albertus Magnus | |
| Otín | Oti, Otim | Ochossi's wife, hunting, animal rights activist | |||
| Erinle | Inle, Ibualama | the doctor, the hayman, the fisherman | |||
| Logunede | Laro | The prince, prosperity, love | Expedit | ||
| Ayra | Lightning and wind, the warrior who only wears white | John (Apostle) | |||
| Oricha Oko | Okko | Agriculture, harvest | Isidro | ||
| Oke | Mountain, hill | ||||
| Ori | Ruler of the head | ||||
| Obba | Óba, Obbá | Maritime trade, water eddies, currents | Rita of Cascia , Jeanne d'Arc | ||
| Oduduwa | Odudua | "First man", ancestor of the Yoruba, female or male Orisa |
|||
| Baiani | Bayani, Babayanmi, Dada Ajaca, Dada Baldone | Protects the unborn child, the oriṣa associated with the vegetables and fruits | |||
| Olokun | Olocum, Lokun | Ocean, prosperity, female or male Orisa | |||
| Olosa | Lagoon, lake | ||||
| Ajé Saluga | Ajé Chaluga, Ajé-Kalagá, Ajé Xalugã, Kowo, Cobo | Wealth, foam of the waves, seashell on the beach | |||
| Oranmiyan | Oranian, Oraniã | Son of Oduduwa, king and hero of culture , two colors of skin, earthquake |
|||
| Osain | Ozain, Osain, Osanyin, Ossanhe | Forest, plants, medicinal herbs | Benedict the Mohr , Rochus | New Year I. | |
| Oshumaré | Oshumare, Oxumare, Bessém | Rain, rainbow, transformation | Bartholomew | ||
| Yewa | Ewá | Chastity, winter, snow, fog, crap | Lucia of Syracuse | ||
| Borumu | Boromu | Desert, protect the cemetery | |||
| Axabó | Asagbó | art | |||
| Iroco | Tempo, Kitembo, Roco, Loko | Holy tree, season | Lawrence of Rome | ||
| Iyami-Ajé | Iyami Oxoronga | Owl, mother witch | |||
| Egungun | Egun | Spirits our ancestors | |||
| Onile | Ilé | earth | |||
| Onilê | Protector of our home | ||||
| Ibeji | The twins, zest for life, youth | Cosmas and Damian | |||
| IKU | Death itself |
| Vodun | Alternative names | Meaning, assignment | Syncretism Candomblé |
Syncretism Santería |
particularities | |
|---|---|---|---|---|---|---|
| Mawu | God mother | God (female side) | ||||
| Legba | Elegua, Exu, Papa Legba | Door opener, messenger of the gods between gods and humans, communication | ||||
| Lissá | God the Father | God (male side) | ||||
| Loko | Iroko, Tempo, Papa Loco | |||||
| Gu | Ogum, Ogun | Warrior, Lord of Iron | ||||
| Heviossô | Xango, Chango, Sango | God of thunder | ||||
| Sakpatá | Obaluayiê, Azonsu, Asojano | |||||
| Dan | Oxumare, Gbèsém Jinkú | Rainbow snake | ||||
| Bessém | Gbèsém, Oxumaré | Rainbow snake | ||||
| Agbê | ||||||
| Ayizan | ||||||
| Agassu | ||||||
| Agué | Oxóssi, Ossãe | Hunter | ||||
| Aguê | ||||||
| Aziri | Oxum | Love, fertility | ||||
| fa | Orunmila | wisdom | ||||
| Dangbe | Oxala | Creator God |
| N'kisi | Alternative names | Meaning, assignment | Syncretism Candomblé |
Syncretism Santería |
particularities |
|---|---|---|---|---|---|
| Aluvaiá | Bara, Legba, Exu, Eleguá | (male exu), door opener | |||
| Bombo Njila | Exú, Bombojira | (male exu), door opener | |||
| Pambu Njila | Exú | Esu, Eshu, (male exu), door opener | |||
| Vangira | Pombagira, Pomba Gira | (female exu) | |||
| Vanjira | Ogum, Ogun | warrior | |||
| Nkosi | Ogum, Ogun | warrior | |||
| Roxi Mukumbe | Ogum, Ogun, Nkosi Mukumbe | warrior | |||
| Kabila | Ode, Oxossi | Hunter | |||
| Mutalambô | Lambaranguange, Oxóssi | Hunter | |||
| Gongobira | Logunedé | young hunter | |||
| Katendê | Ossain, Agué, Ossanha | Healer of the gods and connoisseur of medicinal herbs | |||
| Nzazi | Xango, Chango, Sango | God of Justice | |||
| Loango | Xango, Zaze | God of Justice | |||
| Kaviungo | Kavungo, Nsumbu, Obaluayiê | Linked to death | |||
| Kafungê | Omulu, Omolu; Xapana | God of health and death | |||
| Kigongo | Omulu, Omolu, Xapana | God of health and death | |||
| Hongolo | Bessém, Oxumaré | Rainbow snake | |||
| Kitembo | tempo | God of weather and seasons | |||
| Matamba | Oyá | Warrior, rule the dead | |||
| Bamburussenda | Oya | Warrior, rule the dead | |||
| Nuvurucemavula | Oya | Warrior, rule the dead | |||
| Nvumbe | death, (Orisa Iku) | Death itself | |||
| Kisimbi | Oxum | Goddess of fertility and rivers and lakes | |||
| Samba nkisi | Oxum | Goddess of fertility and rivers and lakes | |||
| Ndanda Lunda | Oxum | Goddess of fertility and rivers and lakes | |||
| Kaitumbá | Yemanja | Goddess of the sea | |||
| Kokueto | Yemanja | Goddess of the sea | |||
| Zumbarandá | Nzumbarandá, Nanã Buruku | Linked to death | |||
| Nvunji | Ibeji, Hoho | The divine twins | |||
| Lembá Dilê | Oxalá | Associated with the creation of the world | |||
| Lembarenganga | Oxalá | Associated with the creation of the world | |||
| Jakatamba | Oxala, Obatala | Associated with the creation of the world | |||
| Kassuté Lembá | Oxala, Obatala | Associated with the creation of the world | |||
| Gangaiobanda | Oxala, Obatala | Associated with the creation of the world | |||
| Vumbe | Egungun (ancestors) | Ancestors | |||
| Wunje | Ibeji | Happiness of youth, the divine twins | |||
| Angoro | Angoromea | Communication between gods and humans |
literature
- Pierre Fatumbi Verger : Orixás. Deuses Iorubás na Africa e no Novo Mundo. Translated from French into Portuguese by Maria Aparecida da Nóbrega. Corrupio, São Paulo 1981 (new edition 2002: ISBN 85-86551-02-3 ; original searchable in the Google book search).
- Pierre Fatumbi Verger, Carybé: Lendas Africanas dos Orixás. Corrupio, São Paulo 1997 (Portuguese; searchable in Google book search).
- Gary Edwards, John Mason: Black Gods. Orisa Studies in the New World. 4th edition, illustrated, revised. Yorùbá Theological Archministry, 1998, ISBN 1-881244-08-3 (English; searchable in Google book search).
- Inga Scharf da Silva: Umbanda. A religion between Candomblé and Cardezism. About syncretism in everyday urban life in Brazil. Lit, Münster 2004, ISBN 3-8258-6270-4 , p. 37 ff.
- Charles Spencer King: Nature's Ancient Religion. Orisha Worship and IFA. CS King, USA 2008, ISBN 978-1-4404-1733-7 (English; reading excerpt in Google book search).
Documentaries
- Maria Esperanza Palau: Orixas. Universidad de los Andes , 1986 (25 minutes; Portuguese, with English subtitles; interview with the historian Pierre Fatumbi Verger ; videos on YouTube : parts 1/3 , 2/3 , 3/3 ).
Web links
- Hans Gerald Hödl : African Religions II - Introduction to the religion of the Yorùbá. (PDF; 1.9 MB) Institute for Religious Studies, University of Vienna, 2003, archived from the original on March 15, 2007 ; accessed on October 16, 2013 (57 pages; lecture summer semester 2003).
- Thomas Altmann: Yoruba religion (Lukumí). In: ochemusic.de. Own homepage, 2004, archived from the original on July 2, 2007 ; Retrieved October 16, 2013 (Altmann is a jazz drummer, percussionist, author).
- Thomas Altmann: Links Concerning Afro-Caribbean Religion, Santería and Batá Drumming. In: ochemusic.de. Own homepage, October 2004, archived from the original on March 10, 2005 ; accessed on October 16, 2013 .
- Kerstin Volkenandt: Chapter 6.1: Olodumare and the orishas. In: The Santeria Cubana. An essay on the origins and development of an Afro-Cuban religion. ( Memento of August 4, 2002 in the Internet Archive ). akv-soft.de, archived from the original on October 12, 2002 ; Retrieved October 16, 2013 .
- Silvio A. Rohde: trance, obsession and ecstasy. Syncretistic New Religions in Brazil: Origins, Types and a Sketch of the History of Research on the Phenomenon of Spirit Obsession. In: The Pharmakeia.com news magazine. Astralis: Entheosophical Lifestyle, 1999, accessed October 16, 2013 (with bibliography).
Individual evidence
- ^ Pierre Fatumbi Verger : Orixás. Deuses Iorubás na Africa e no Novo Mundo. Corrupio, São Paulo 1981, p. 19: “O Orixá é uma força pura, àse imaterial que só se torna perceptível aos seres humanos incorporando-se em um deles. Eat ser escolhido pelo orixá, um de seus descendentes, é chamado seu elégùn, aquele que tem o privilégio de ser 'montado', gùn, por ele. Torna-se o veículo que permite ao orixá voltar à terra para saudar e receber as provas de respeito de seus descendentes que o evocaram. "
- ^ Pierre Fatumbi Verger: Orixás. Deuses Iorubás na Africa e no Novo Mundo. Corrupio, São Paulo 1981, p. 76.
- ^ Pierre Fatumbi Verger: Orixás. Deuses Iorubás na Africa e no Novo Mundo. Corrupio, São Paulo 1981, pp. 17-18 and 20.
- ↑ UNESCO World Heritage: Osun-Osogbo Sacred Grove (Grove of the Osun). 1992–2013, accessed October 16, 2013 (English).
- ↑ UNESCO Masterpiece of Humanity : Ifa Divination System in Nigeria. 2005, accessed October 16, 2013.
- ↑ a b c d For details and references see the article Santería: Fusion .