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Part of a series on
Yoruba religion
Deities
God: Ọlọrun / Olodumare / Olofin The Orisha: Aganju Agemo Ajaka Ayao Babalú-Ayé Elegua Erinle Eshu Ibeji Oduduwa Ogun Olokun Ori Oko Oshumare Ọba Ọbatala Ọranyan Ọrunmila Ọsanyin Ọṣọọsi Ọṣun Ọya Shango Yemọja
Beliefs
Aṣẹ Ayagunna Cosmology Egbere Irunmọlẹ Ifá Ori Oriṣa
Practices
Ajere Ifa Babalawo/Iyalawo Cowrie-shell divination Egungun Epa mask Gẹlẹdẹ Letra del año Obi divination Osanyin staff
Variants
African Theological Archministry (United States) Candomblé, Ketu (Brazil) Kélé (Saint Lucia) Quimbanda (Brazil) Santería (Cuba) Tambor de Mina (Brazil) Trinidad Orisha (Trinidad) Umbanda (Brazil) Yoruba religion (Nigeria)
Sacred sites
Ile Ife Oyo Osun-Osogbo Yorubaland
Legendary figures
Oduduwa Oranyan Moremi Ajasoro
v t e

The Yoruba religion (Yoruba: Ìṣẹ̀ṣe), or Isese, comprises the traditional religious and spiritual concepts and practice of the Yoruba people. Its homeland is in present-day Southwestern Nigeria, which comprises the majority of Oyo, Ogun, Osun, Ondo, Ekiti, Kwara and Lagos States, as well as parts of Kogi state and the adjoining parts of Benin and Togo, commonly known as Yoruba land. It shares some parallels with the Vodun practiced by the neighboring Fon and Ewe peoples to the west and to the religion of the Edo people to the east. Yoruba religion is the basis for a number of religions in the New World, notably Santería, Umbanda, Trinidad Orisha, Haitian Vodou, and Candomblé. Yoruba religious beliefs are part of Itàn (history), the total complex of songs, histories, stories, and other cultural concepts which make up the Yoruba society.

Term

The Yoruba name for the Yoruba religion is Ìṣẹ̀ṣẹ, which also refers to the traditions and rituals that encompass Yorùbá culture. The term comes from a contraction of the words Ìṣẹ̀, meaning "source or origin," and ìṣe, meaning "practice, or tradition," coming together to mean "The source of our tradition," as many of the practices, beliefs, traditions, and observances of the Yoruba originate from the religious worship of the orisa.

Beliefs

According to Kola Abimbola, the Yorubas have evolved a robust cosmology. In brief, it holds that all human beings possess what is known as "Àyànmọ́", which is regarded as destiny or fate. Every person is expected to become eventually one in spirit with Olodumare (also known as Olorun, the divine creator and source of all energy). Furthermore, the thoughts and actions of each person in Ayé (the physical realm) interact with all other living things, including the Earth itself. Each person living on earth attempts to achieve perfection and find their destiny in Orun-Rere (the spiritual realm of those who do good and beneficial things).

One's ori-inu (spiritual consciousness in the physical realm) must grow in order to consummate union with one's "Iponri" (Ori Orun, spiritual self).

Iwapẹlẹ (or well-balanced) meditative recitation and sincere veneration is sufficient to strengthen the ori-inu of most people. Well-balanced people, it is believed, are able to make positive use of the simplest form of connection between their Oris and the omnipotent Olu-Orun: an adura (petition or prayer) for divine support.

Prayer to one's Ori Orun produces an immediate sensation of joy. Èṣù Elegbara initiates contact with spiritual realm on behalf of the petitioner, and transmits the prayer to Ayé; the deliverer of ase or the spark of life. He transmits this prayer without distorting it in any way. Thereafter, the petitioner may be satisfied with a personal answer. In the event that he or she is not, the Ifá oracle of the Òrìṣà Òrúnmila may also be consulted. All communication with Orun, whether simplistic in the form of a personal prayer or complicated in the form of that done by an initiated Babalawo (priest of divination), however, is energized by invoking ase.

In the Yoruba belief system, Olodumare has ase over all that is. Hence, It is considered supreme.

Olódùmarè

Olódùmarè is the most important "state of existence". Regarded as being all-encompassing, no gender can be assigned. Hence, it is common to hear references to "it" or "they" (although this is meant to address something of a singularity). "They" are the owner of all heads, for during human creation, Olódùmarè gave "èmí" (the breath of life) to humankind. In this, Olódùmarè is Supreme.

Perhaps one of the most important human endeavors extolled within the Yoruba literary corpus is the quest to improve one's "Ìwà" (character, behaviour). In this way the teachings transcend religious doctrine, advising as they do that a person must also improve their civic, social and intellectual spheres of being; every stanza of the sacred Ifá oracular poetry (Odu Ifa) has a portion covering the importance of "Ìwà". Central to this is the theme of righteousness, both individual and collective.

Creation

The Yorubas as a people regard Olodumare as the principal agent of creation.

According to one of the Yoruba accounts of creation, at a certain stage in the process, the "truth" was sent to confirm the habitability of the planets that were newly formed. The earth, being one of these, was visited but considered too wet for conventional living.

After a successful period of time, a number of divinities led by Obatala were sent to accomplish the task of helping earth develop its crust. On one of their visits to the realm, the arch-divinity Obatala took to the stage equipped with a mollusk that concealed some form of soil; winged beasts and some cloth like material. The contents were emptied onto what soon became a large mound on the surface of the water and soon after, the winged-beasts began to scatter this around until the point where it gradually made into a large patch of dry land; the various indentations they created eventually becoming hills and valleys.

Obatala leaped onto a high-ground and named the place Ife. The land became fertile and plant life began to flourish. From handfuls of earth he began to mold figurines. Meanwhile, as this was happening on earth, Olodumare gathered the gases from the far reaches of space and sparked an explosion that shaped into a fireball. He subsequently sent it to Ife, where it dried much of the land and simultaneously began to bake the motionless figurines. It was at this point that Olodumare released the "breath of life" to blow across the land, and the figurines slowly came into "being" as the first people of Ife.

For this reason, Ife is locally referred to as "Ife Oodaye" - "cradle of existence".

Orisha

An Orisha (correct spelling: Òrìṣà) is an entity that possesses the capability of reflecting some of the manifestations of Olodumare. Yoruba Orishas (commonly translated "unique/special/selected heads") are often described as intermediaries between humankind and the supernatural. The term is also translated as "Deities", "Divinities" or "Gods".

Orisha(s) are revered for having control over specific elements of nature. They are thus also referred to as Imole. There are those of their number that are more akin to ancient heroes and/or sages than to primordial divinities. These are best addressed as dema deities. Even though the term Orisha is often used to describe both classes of divine entities, it is properly reserved for the former one.

Irunmọlẹ

Irunmọlẹ are entities sent by Olorun to complete given tasks, often acting as liaisons between Orun (the invisible realm) and Aiye (the physical realm). Irunmole(s) can best be described as ranking divinities; whereby such divinities are regarded as the principal Orishas. Irunmole, from "Erinrun" - 400, "Imole" - Divinities or Divine Spirits.

Reincarnation

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The Yoruba believe in Atunwa, reincarnation within the family. The names Babatunde (father returns), Yetunde (Mother returns), Babatunji (Father wakes once again) and Sotunde (The wise man returns) all offer vivid evidence of the Ifa concept of familial or lineal rebirth. There is no simple guarantee that your grandfather or great uncle will "come back" in the birth of a child, however.

Whenever the time arrives for a spirit to return to Earth (otherwise known as The Marketplace) through the conception of a new life in the direct bloodline of the family, one of the component entities of a person's being returns, while the other remains in Heaven (Ikole Orun). The spirit that returns does so in the form of a Guardian Ori. One's Guardian Ori, which is represented and contained in the crown of the head, represents not only the spirit and energy of one's previous blood relative, but the accumulated wisdom he or she has acquired through myriad lifetimes. This is not to be confused with one’s spiritual Ori, which contains personal destiny, but instead refers to the coming back to The Marketplace of one's personal blood Ori through one's new life and experiences. The Primary Ancestor (which should be identified in your Itefa) becomes – if you are aware and work with that specific energy – a “guide” for the individual throughout their lifetime. At the end of that life they return to their identical spirit self and merge into one, taking the additional knowledge gained from their experience with the individual as a form of payment.

Influence

African diaspora religions

According to Professor Adams Abdullahi Suberu, the Yoruba were exquisite statesmen who spread across the globe in an unprecedented fashion; the reach of their culture is largely due to migration—the most recent migration occurred with the Atlantic slave trade, and with Nigerian and Beninoise Yorùbá emigrating to the United States, the UK, Brazil, and other countries of the Americas and Europe. During the colonial period, many Yoruba were captured and sold into the slave trade and transported to Argentina, Brazil, Cuba, Colombia, Dominican Republic, Puerto Rico, Trinidad and Tobago, St. Vincent & The Grenadines, Uruguay, Venezuela, and other parts of the Americas. With them, they carried their religious beliefs. The school-of-thought integrated into what now constitutes the core of the "New World lineages" which are a variety of Yorùbá-derived contemporary African religions:

• Candomblé (Brazil, Argentina, Uruguay)
• Santería (Cuba, Puerto Rico, Dominican Republic)
• Trinidad Orisha (Trinidad and Tobago)
• Maria Lionza (Venezuela)
• Spiritual Baptist (St. Vincent & The Grenadines)
• Umbanda (Brazil, Argentina, Uruguay)

The Vodun faith, which originated amongst a different ethnic group (the Gbe speaking peoples of present-day Benin, Togo, and Ghana), holds influential aspects on the African diaspora in countries such as Haiti and Cuba, also New Orleans, Louisiana in the United States.

In Latin America, Yoruba religion has been in intense Syncretism with Christianity, Indigenous religions and Spiritism since the first arrival of African immigrants. In Brazil, the religion of Umbanda was born from the rich interaction of beliefs that Latin America provided. Followers of Umbanda typically consider themselves Monotheistic, but honor Catholic Saints and Orisha as manifestations from god or as Tutelary deities. Umbanda worship also include elements from Native South American rituals such as the ritual use of Tobacco and communication with the spirits of deceased Indian warriors (Caboclo).

In the 1949 documentary Fiestas de Santiago Apóstol en Loíza Aldea, anthropologist Ricardo Alegría noted a similar tendency at Loíza, Puerto Rico, arguing that the affinity between the black population in the municipality and the Catholic saint Santiago Apóstol may derive from the way in which he is depicted as a warrior; a similar theme to some depictions of Shango and Adams. This theory supposed that this resemblance was used by the population as a covert form to honor their ancestral deity.

Japan

Yoshiaki Koshikawa, professor of literature at Meiji University, became the first Japanese person to be initiated as a babalawo in 2013.

Nigerian Chrislam

Nigerian Chrislam refers to the assemblage of Islamic and Christian religious practices in Nigeria. Chrislam also refers to the series of religious movements that merged Islamic and Christian religious practice during the 1970s in Lagos, Nigeria. The movement was pioneered by Yoruba peoples in south-west Nigeria.  Chrislam works against the conventional understanding of Islam and Christianity as two separate and exclusive religions, seeking out commonalities between both religions and promoting an inclusive union of the two. Chrislam also occupies a distinct geographical space; Nigeria is often understood to be geographically and religiously polarized, with a predominantly Muslim base in the North, and a predominantly Christian base in the South. However, the Yoruba peoples that occupy the South-Western Yorubaland region of Nigeria are a Muslim-majority ethnic group with a large Christian minority.

References

Footnotes

1. ^ Abimbola, Kola (2005). Yoruba Culture: A Philosophical Account (Paperback ed.). Iroko Academics Publishers. ISBN 1-905388-00-4.
2. ^ Ọlabimtan, Afọlabi (1991). Yoruba Religion and Medicine in Ibadan. Translated by George E. Simpson. Ibadan University Press. ISBN 978-121-068-0. OCLC 33249752.
3. ^ J. Olumide Lucas, The Religion of the Yorubas, Athelia Henrietta PR, 1996. ISBN 0-9638787-8-6
4. ^ Ọlabimtan, Afọlabi (1973). Àyànmọ. Lagos, Nigeria: Macmillan. OCLC 33249752.
5. ^ Bolaji Idowu (1982). Olódùmarè: God in Yorùbá Belief. Ikeja, Nigeria: Longman. ISBN 0-582-60803-1.
6. Ifaloju (February 2011). "Odù-Ifá Iwòrì Méjì; Ifá speaks on Righteousness". Ifa Speaks... S.S. Popoola, Ifa Dida, Library, INC. Retrieved 8 April 2012.
7. Opoku, Kofi Asare (1993), "African traditional religion: An enduring heritage", Religious Plurality in Africa, DE GRUYTER, doi:10.1515/9783110850079.67, ISBN 978-3-11-085007-9
8. Halliday, William D. (2018-09-08). ""Half-Earth: Our Planet's Fight for Life" by Edward O. Wilson, 2017. [book review]". The Canadian Field-Naturalist. 132 (1): 78. doi:10.22621/cfn.v132i1.2129. ISSN 0008-3550.
9. Leeming & Leeming 2009 – entry "Yoruba Creation". Yoruba. Oxford University Press. 1994. ISBN 978-0-19-510275-8. Retrieved 2010-04-30.
10. Cf.The Concept of God: The People of Yoruba for the acceptability of the translation
11. Courlander, Harold (March 1973). Tales of Yoruba Gods and Heroes. Crown Pub. ISBN 978-0517500637.
12. Omobola, Odejobi. "Influence of Yoruba Culture in Christian Religious Worship". International J. Soc. Sci. & Education. 4: 586.
13. ^ Akintoye, Prof S. A. (2010). A history of the Yoruba people. Amalion Publishing. ISBN 978-2-35926-005-2. ASIN 2359260057.
14. Brown (Ph.D.), David H. (2003). Santería Enthroned: Innovation in an Afro-Cuban Religion. University of Chicago Press. ISBN 0-226-07610-5.
15. Oditous (2010). "Anthropology: [Yoruba]". Anthrocivitas Online. Retrieved 2011-03-27.
16. Karade, Baba Ifa (1994). The Handbook of Yoruba Religious Concepts. York Beach, New York: Weiser Books. ISBN 0-87728-789-9.
17. Fandrich, Ina J. (2007). "Yorùbá Influences on Haitian Vodou and New Orleans Voodoo". Journal of Black Studies. 37 (5 (May)): 775–791. doi:10.1177/0021934705280410. JSTOR 40034365. S2CID 144192532.
18. Hernández 2002, pp. 125
19. "Faculty Database - Koshikawa Yoshiaki".
20. ^ Janson, Marloes (November 2016). "Unity Through Diversity: A Case Study of Chrislam in Lagos" (PDF). Africa: Journal of the International African Institute. 86 (4): 646–672. doi:10.1017/S0001972016000607. S2CID 147663644 – via SOAS, ResearchGate.

Bibliography

• Hernández, Carmen Dolores (2002). Ricardo Alegría: Una Vida (in Spanish). Centro de Estudios Avanzados del Caribe, Fundación Puertorriqueña de las Humanidades, Instituto de Cultura Puertorriqueña, Academia Puertorriqueña de Historia. ISBN 1563282100.
• Voeks, Robert A. (1997). Sacred Leaves of Candomblé: African Magic, Medicine, and Religion in Brazil. Austin, TX: University of Texas Press. ISBN 9780292787315.

Further reading

• Fayemi Fatunde Fakayode, "Iwure, Efficacious Prayer to Olodumare, the Supreme Force" ISBN 978-978-915-402-9
• Chief S. Solagbade Popoola & Fakunle Oyesanya, Ikunle Abiyamo: The ASE of Motherhood 2007. ISBN 978-0-9810013-0-2
• Chief S. Solagbade Popoola Library, INC Ifa Dida Volume One (EjiOgbe - Orangun Meji) ISBN 978-0-9810013-1-9
• Chief S. Solagbade Popoola Library, INC Ifa Dida Volume Three (OyekuOgbe - OyekuFun) ISBN 978-1-926538-24-2
• The Way of the Orisha by Philip John Neimark: Publisher HarperOne; 1st edition (May 28, 1993) ISBN 978-0-06-250557-6
• Olódùmarè : God in Yoruba Belief by Bolaji Idowu, Ikeja : Longman Nigeria (1982) ISBN 0-582-60803-1
• Dr. Jonathan Olumide Lucas, "The Religion of the Yorubas", Lagos 1948, C. M. S. Bookshop.
• Leeming, David Adams; Leeming, Margaret Adams (2009). A Dictionary of Creation Myths (Oxford Reference Online ed.). Oxford University Press.
• Morales, Ed (2003). The Latin Beat. Da Capo Press. ISBN 0-306-81018-2., pg. 177
• Miguel A. De La Torre, Santería: The Beliefs and Rituals of a Growing Religion in America, 2004, ISBN 0-8028-4973-3.
• Miguel R. Bances – Baba Eshu Onare, Tratado Enciclopedico de Ifa. Los 16 Meyis y sus Omoluos u Odus o Signos de Ifa.
• Ológundúdú, Dayọ̀ ; foreword by Akinṣọla Akiwọwọ (2008). The cradle of Yoruba culture (Rev. ed.). Institute of Yoráubâa Culture ; Center for Spoken Words. ISBN 978-0-615-22063-5.{{cite book}}: CS1 maint: multiple names: authors list (link)

External links

• Yoruban cosmology and mythology
• Ibeji
• Ifa Books/The 16 Mayis and Omoluos
• Traditional Yorùbá site dedicated to teaching
• Ifa Studies Podcast hosted by Awoyinfa Ifaloju on iTunes
• West African Orisa Tradition of Nigeria
• Yoruba Movies & Films Yoruba Theatre is the origin of Nigeria's Nollywood, the equivalent of America's Hollywood.

v t e African diaspora religions
Religions	Abakuá Arará Atheism Black church Catholicism Candomblé Bantu Jejé Ketu Comfa Convince Dominican Vudú Haitian Vodou in Cuba Islam Judaism Kumina Louisiana Voodoo María Lionza Maroon Palo Quimbanda Santería Spiritual Baptist Tambor de Mina Trinidadian Vodunu Umbanda Winti
Practices and concepts	Animal sacrifice Fetish priest Bokor Houngan Mambo Hoodoo Kongo Hot foot powder Jazz funeral Kromanti dance Macumba Michari Mojo bag Myal Nine nights Obeah Spirituals Veve Voodoo doll Zombie
Diverse roots	Alusi Igbo Christianity Catholicism Protestantism Western occultism European witchcraft folklore Ifá Kongo Nkisi Bantu Loa Fon and Ewe Orisha Yoruba Rastafari Winti Akan Zemi Native American religions

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• Traditional African religions
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