Oròrò Ifá; The Narrator within Ifá context

Narrator (def.)
One who tells a story. In a work of fiction the narrator determines the story's point of view. If the narrator is a full participant in the story's action, the narrative is said to be in the first person. A story told by a narrator who is not a character in the story is a third-person narrative.
Cultural Definition: Narrator
A person who tells a story; in literature, the voice that an author takes on to tell a story. This voice can have a personality quite different from the author's.

What is Oròrò within Ifá
Similarly to the dictionary definition, Ifá teaches us that the Plea (see prior post: Plea enlisting Collab...) performed by a Priest acting on behalf of a petitioner / supplicant, to the listening "Ear" of the Divinity (Orìṣà, Ẹlẹ̀dá etc).
Thus Oròrò is likened to the western defined Narrator; third party explaining a situation and delivering a clear message, avoiding ambiguity on behalf of petitioner.
In some cases, when the matter may be of a more personal nature, or may even be a specific Plea the worshipper is making on behalf of themselves. This act takes on yet another dimension of first-person narrative, however, still remains a narration in the context of the definition.

In both examples, the dictionary definition of what is a Narrator and the Ifá concept of Oròrò remain consistent.

Furthermore, in the Narrator (Cultural Definition) listed in the dictionary (above, second paragraph), similarly, the Oròrò within Ifá, during specific occasions highlights the nature of the Plea event with a voice relevant to the occasion. An example is with a poetic dirge recitation (called Ifá Sìsùn). Once again the Narrator performing the recitation, will alter tonal voice befitting the occasion, as a story teller.

An example from within Ifá
IrosùnGbèMí says;

Oròrò ( the Narrator ),
I will surely Narrate (my wishes)
these were the Ifa Priest who consulted Ifa for Ọ̀runmìlà
when going on a teaching mission to ile gbanja
he was advised to perform ritual,
he performed all the rites
Ọ̀runmìlà declared*;
now, I am in Love with Longevity
Ifá has come to Narrate
I too have come to Narrate
Oròrò (the Narrator), Ifa will surely Narrate,
Oròrò, I too have come to Narrate my Love of Longevity, Oròrò
Ọ̀runmìlà declared;
now, I am in Love with Perfect Health
Ifá has come to Narrate
I too have come to Narrate
Oròrò (the Narrator), Ifa will surely Narrate,
Oròrò, I too have come to Narrate my Love of Perfect Health, Oròrò
Ọ̀runmìlà declared;
now, I am in Love with Well Being
Ifá has come to Narrate
I too have come to Narrate
Oròrò (the Narrator), Ifa will surely Narrate,
Oròrò, I too have come to Narrate my Love of Well Being, Oròrò
Ọ̀runmìlà declared;
now, I am in Love with Wealth of Knowledge
Ifá has come to Narrate
I too have come to Narrate
Oròrò (the Narrator), Ifa will surely Narrate,
Oròrò, I too have come to Narrate my Love of Wealth of Knowledge, Oròrò
Ọ̀runmìlà declared;
now, I am in Love with Financial Success
Ifá has come to Narrate
I too have come to Narrate
Oròrò (the Narrator), Ifa will surely Narrate,
Oròrò, I too have come to Narrate my Love of Financial Success, Oròrò
Ọ̀runmìlà declared;
now, I am in Love with Home Ownership
Ifá has come to Narrate
I too have come to Narrate
Oròrò (the Narrator), Ifa will surely Narrate,
Oròrò, I too have come to Narrate my Love for Home Ownership, Oròrò
Ọ̀runmìlà declared;
now, I am in Love with Spouse
Ifá has come to Narrate
I too have come to Narrate
Oròrò (the Narrator), Ifa will surely Narrate,
Oròrò, I too have come to Narrate my Love for Spouse, Oròrò
Ọ̀runmìlà declared;
now, I am in Love with Off-Spring (Children)
Ifá has come to Narrate
I too have come to Narrate
Oròrò (the Narrator), Ifa will surely Narrate,
Oròrò, I too have come to Narrate my Love for Off-Spring (Children), Oròrò
Ọ̀runmìlà declared;
now, I am in Love with Peace
Ifá has come to Narrate
I too have come to Narrate
Oròrò (the Narrator), Ifa will surely Narrate,
Oròrò, I too have come to Narrate my Love for Peace, Oròrò
Ọ̀runmìlà declared;
now, I am in Love with all Good Things
Ifá has come to Narrate
I too have come to Narrate
Oròrò (the Narrator), Ifa will surely Narrate,
Oròrò, I too have come to Narrate my Love of all Good Things, Oròrò

This is Oròrò the Narrative Declaration within Ifá.

Àború Àboyẹ

Awo Ifálojú
www.alawoye.com
twitter @alawoye

I will continue to discuss several aspects of contextualize ritual from within Ifá, using the Odù-Ifá (oral literature) as framework.
We have already discussed in IrosùnỌ̀sá; importance of heeding Ifá-Oracle advice, and more recently A Plea; enlisting Collaborative Support from Odù-Ifá OgbeAte.

I hope you find these articles informative & continue following Ifá Speaks blog (post your comments & blog topics), as we move to bring other aspects of the deeper ideas within Ifá to the foreground. I am also preparing to relaunch the popular Eko Ifa Podcast (Eko'fa - Ifa studies podcast on iTunes) after a long unplanned absence, I have heard your complaints & request to reinstate the podcast session, thank you for being patience.

Stay connected, stay blessed

Awo Ifálojú

IrosùnỌ̀sá; importance of heeding Ifá-Oracle advice...

One example from Odù-Ifá, IrosùnỌ̀sá,

Ifá teaches us the importance of heeding the advice of the Divine Oracle (Ifá). This is the story of Ọ̀runmìlà & the then 800+1 Orisa that were all seeking for prominence & entry into the Earthly realm to occupy a dignified place.

Ifá says:
...The Head (Orí) should be accorded His due
All collectives must have Olórí (A Leader)
This was the Ifá message to Ọ̀runmìlà and the 800+1 Orìṣà
Who were contesting for position on the Earth
they were told to perform ebo and render annual tribute to Olódùmarè
it was only Ọ̀runmìlà who performed the complete ẹbo


Olódùmarè was placing the necessary Àṣẹ upon those who came seeking, yet intentionally did not disclose all the attributes needed in order to prove worthy of attaining this Àṣẹ.
The intent of Olódùmarè was to see which of the Orìṣà would perform appropriate rituals and heed the advice of the Oracle, such a deity would understand the importance of undergoing divination and following the advice, prescriptions and rituals needed. This combination of advice(s) is the word of Olódùmarè and Olódùmarè true intent, failure to follow ALL the "intent" would result in one issue or the other, thus incomplete.
It was only Ọ̀runmìlà who not only sought the advice of the Oracle, but also completely ingested its advice. Including the appropriate disposition needed to truly embody the characteristics of Olódùmarè, acting as Olódùmarè representative on Earth.

This Ifá-Oracle advice as with many Odù-Ifá, tells Humans our lives need order and divine intervention (advice), in order to capture the true intent of our Purpose here on Earth.

Aboru'boye

What Is Ìkúnlẹ̀- Abiyamọ ?

What is Ikunle Abiyamo ?
and can I attain it ?



some professors of Yoruba thought have written that Ikunle Abiyamo is only the Yoruba traditional act of giving birth on bent knees OR is a combination of acts during the final stages of the expectant mother-to-be in labour.


In a paper titled ABIYAMO: THEORIZING AFRICAN MOTHERHOOD by Prof. Oyeronke Oyewumi, writes

,,,".....Motherhood occupies a special place in African cultures and societies. Regardless of whether a particular African society displays a patrilineal or matrilineal kinship system, mothers are the essential building block of social relationships, identities, and indeed society. Because mothers symbolize familial ties, unconditional love and loyalty, motherhood is invoked even in extrafamiliial situations that calls upon these values. For example, in the Ogboni a traditional political organization which formed part of the hierarchy of governance in some Yoruba polities, members refer to each other as omoya - mother's child— emphasizing that fraternal and sororal bonds derive from mother and the institution of motherhood (Oyewumi 2003a). My goal in this paper is to articulate Yoruba conceptions of motherhood as one African model.
The social context of motherhood and the meanings attached to birthing events are a good starting point for appreciating Yoruba constructions of the institution. At the moment of birth, two entities are born - a baby and a mother. In Yoruba language, the term for mother is abiyamo, which can be translated as natal mother or nursing mother. In everyday usage, the term abiyamo is usually accompanied by another one ikunle which means kneeling, the preferred birthing position in the culture. Thus ikunle abiyamo refers to the kneeling of a mother in labor. The day a particular mother gives birth is referred to as ojo ikunle (day of birth).
The kneeling posture is invested with a lot of meaning, as is demonstrated by the prevalence of this pose in Yoruba art. In the cosmology, Ikunle recalls akunleyan - the pregestation act of kneeling before the Creator to choose one's - ori— Destiny on earth. It is significant that the most fateful choice any individual makes at this crucial pre-earthly moment is the selection of one's mother. Apart from the fact that the mother is the one who introduces a person into earthly life, there is the added fear of choosing a mother who has a short lifespan, because a motherless child is unlikely to survive. Omoalainiya (literally motherless child) is the term used to describe an orphan in Yoruba, regardless of whether the father of the child is living. The saying omo k'oni ohun o ye, iya ni ko gba - a child survives and thrives only at the mother's will - suggests the critical role the mother plays in the child's welfare. She is not only the birth giver - motherhood being present at creation - she is also the life giver, making motherhood a lifelong vocation.
Motherhood is a lifelong commitment and one remains a child to one's mother regardless of one's age. The importance of having a mother who has a long lifespan cannot be overemphasized. It is understood that one needs one's mother at every turn in life and most especially through rites of passage after birth such as marriage, and the birth of one's own children. Until the very recent past, an expectant mother normally had her first child with her mother in attendance....."



Ifa however, teaches us that the RITES of Ikunle to become Abiyamo starts at the very dawn of ones life, let us examine some statements from Yoruba women who have performed traditional & cultural Ikunle Abiyamo rites of birthing.

(Excerpt from Ìkúnlẹ̀- Abiyamọ)

Mrs. Olúṣàánú Kólájọ
“Before I became an ardent follower of Ọ̀rúnmìlà, I was convinced that the blessed position a birthing mother is supposed to assume during labour or childbirth is for her to kneel down. Any time I went to the hospital for child delivery, the doctors used to advise me to lie flat on my back but I always refused, insisting that I must kneel down. Thanks to Olódùmarè that I did. All my children are blessed by Olódùmarè. Anytime I pray for them and I invoke Ìkúnlẹ̀- Abiyamọ, my prayers usually come to pass. Let all mothers assume this position henceforth during childbirth and they will have spiritual access to Olódùmarè in shaping the lives of their children for good”.


Folúkẹ́ Ọdúnfá-Jones:
“I was very young when I had my son. An elderly woman in our house assisted in taking the delivery. During labour, I instinctively knelt downand the elderly woman encouraged me to do so. Shortly after, there was a disagreement between my husband and me. I left my matrimonial home and took my son along with me against all pressures from my husband’s relations. Three weeks after, my son fell seriously ill and the doctors said that he had only 20% survival chance. I prayed that may Ìkúnlẹ̀- Abiyamọ come to my aid so that I shall not be blamed in the end. Surprisingly, my son became well three days later, we were back home from the hospital. Ever since that time, he had never been ill. This incident happened eleven years ago. Thanks to Ìkúnlẹ̀- Abiyamọ”.


Mother to Son:
“I beg you in the name of Ìkúnlẹ̀- Abiyamọ, whatever the differences between you and your wife, I want you to forgive and forget. If you do as I have said, Ìkúnlẹ̀- Abiyamọ will bless you abundantly. Remember, I am the one who poured blood on your face when you were about to enter into this world”.


Mother to Daughter:
“For taking proper care of me as your mother, I am totally convinced that Ìkúnlẹ̀- Abiyamọ will bless you and repay you in several folds. Anytime you remember me as your mother, just say “Àṣẹ”, because you already have the blessing of Ìkúnlẹ̀- Abiyamọ”.

Father to Mother:
“You are not giving your children proper moral education, I advise you to change your attitude in order not to incur the wrath of Ìkúnlẹ̀- Abiyamọ”.

Mrs. Adijat Adékúnlé
“The accident was terrible. We were in an eighteen-passenger bus traveling from Abẹ́òkúta to Lagos when suddenly the tire burst and the bus somersaulted three times.  Only my daughter who was carrying a seven-month old pregnancy and I came out unhurt. There was too much blood. I am sure it was Ìkúnlẹ̀- Abiyamọ that saved us. I Beg Olódùmarè to let Ìkúnlẹ̀- Abiyamọ spare the lives of those who are still unconscious”. 

Ìkúnlẹ̀- Abiyamọ is more than the position a woman assumes during childbirth. 

Certainly, it is the

Àṣẹ of Motherhood.


I am posting a copy of these Ifa stanzas on marriage process, and other matters to consider with relationships according to the tradition of Ifa. These are an excerpt from a recent Ifa book - Ikunle Abiyamo : The ASE of Motherhood, by Chief S. Solagbade Popoola & Fakunle Oyesanya, (isbn 978-09810013-0-2) by Asefin Media LLC

Otura Meji, Ifa speaks about Wrong Doers

Ela Moyin Boru, Ela Moyin Boye Ela Moyin Bosise

This is an excerpt from Solagbade Popoola's Collection, upcoming book titled: Ifa Dida - Volume One Eji Ogbe - Ofun Meji (isbn 978-0-9810013-1-9) by Asefin Media LLP.

more information at Alawoye.com
twitter @asefinmedia
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This Odu stresses the importance of NOT doing or wishing evil on another, some Awo claim that this or other many other messages of Ifa only apply if they appear during divination or if it is their Odu Ifa, this is not the case.
Such "Awo" need to go back to learn about Ifa, Odu Ifa has messages for a person, a family, a group, a community AND for humanity. The first thing to learn is the deeper meaning of the Odu, then learn how to analyze it properly, this can take many years and a good teacher competent in such an area.

We have Odu Ifa which speaks to a person specifically and directly, like ones elder informant, and we have other Odu Ifa which is for teaching people the way of life or philosophy of Ifa, we have others that teach history and cosmology etc.

Ifa is the Master Teacher of Life & Existence.

So this is why the Ifa stanzas are so deep and rich, the number in totality is still unknown. This coming book will help shed some light on those that think/say otherwise about Ifa's messages, Ifa instructs within the Odu Ifa, not ONLY in the process of performing divination.
regards,

Ifaloju
Alawoye.com


Otura Meji:

Ifa warns the person for whom this Odu is revealed to have the fear of Olodumare at the back of his/her mind all the time. He/she must recognize the fact that no matter how powerful he/she may be, Olodumare is the source of all powers and He can take away any power that is being abused or misused from the owner of such power.

Ifa says that if the person for whom this Odu is revealed is put in a position of authority, he/she needs to exercise his/her authority with the fear of Olodumare at heart. He/she must never maltreat others. He/she must not see such power as a vehicle for vengeance or for showing his/her superiority over others.

Conversely, Ifa assures the person for whom this Odu is revealed that he/she will have victory over a more powerful opponent who had been using his/her power, position and/or influence to oppress, intimidate and/or inflict pain.

Ifa advises the person for whom this Odu is revealed to offer ebo(sacrifice) with one matured he-goat and money. He/she is also expected to feed Esu Odara with one roaster. After this, he/she needs to put his/her faith and fear in Olodumare in all his/her thoughts, speeches and actions. On this, a stanza in Otura – Meji says:

Igbonwo mejeeji ni o see gbagbon s`aja
Dia fun Alukandi
Tii s`eru Olodumare Agotun
Oba ateni ola legelege f`ori s`apeji omi
Igba ti o ntorun bo wale aye
Ebo ni won ni ko waa se

Translation:

The two elbows cannot be used to place a
A basket onto the ceiling
This was Ifa`s message for Alukandi
The messenger of Olodumare
When coming from Orun(heaven) to Aye(earth)
He was advised to offer ebo(sacrifice)

Alukandi was one of the very many messengers of Olodumare. He was usually sent by Him to deliver special messages to the human race at regular intervals. All these messages he had delivered without any fault and also without questioning the rationale behind them. The attitude of Alukandi had endeared him to many Irunmole in Heaven. Whenever there was any message to be delivered, the Irunmole would quickly suggest the name of Alukandi to Olodumare. He would then be sent, and the message would be delivered as quickly as possible.

During the course of delivering Divine messages to human beings, Alukandi came to realize that there was great love and affection for human beings who live on earth by both Olodumare and the Irunmole. Alukandi could not understand why this should be so; was it not the same human beings who kill, maim, hurt and destroy each other at the slightest opportunity? Why should Olodumare be in love with those who destroy the environment; polute the air and water; kill insects, rats, fish, birds and beasts at will?; wage war on each other for no other justifiable reason than to show supremacy over one another? Why should Olodumare be in love with those who were not in love with Him; who disrespect Him and His Irunmole; and who had not shown any remorse?

Initially, all these baffled Alukandi. They later turned to confusion for him. In his confused state of mind, he was determined to punish them for all what he perceived to be misbehaviour of the human race.

When the time came for Alukandi to come down to earth to deliver Olodumare`s message, he saw this as the opportunity he needed to take advantage of to deal a deadly blow on all the ungrateful human beings. When he was coming on his assignment, he asked for special powers and his request was granted.

On his way, he decided that he would show no mercy to anyone; why should he show compassion to those who destroy Mother Nature at will? He concluded within himself that they did not deserve his pity.

The day he arrived on earth was a market day. As soon as he set his feet on earth, he declared:

Igbonwo mejeeji ni o see gb`agbon s`aja
Dia fun emi Alukandi
Tii s`eru Olodumare Agotun
Oba ateni ola legelege f`ori s`apeji omi
Igbati ohun ntorun bo wale Aye
Emi Alukandi, Alukandi
Eyi to ba wu mi ni n o pa
Alukandi!

Translation:

The two elbows cannot be used to place a
Basket onto the ceiling
This was Ifa`s message for me Alukandi
The messenger of Olodumare Agotun
When coming from Orun to Aye
Behold, here comes Alukandi, Alukandi
Whoever I like will I kill
Alukandi!

Before anyone could realized what was happening, Alukandi released the special power given to him in heaven and began to kill anybody and everybody in the market. Pandemonium everywhere! Everyone ran for dear life! Nobody could really explain what went wrong. The next day, people came to pick the corpses of their loved ones for burial. Uncertainty enveloped the world. They all gathered in small groups to make meaning of what had just taken place. They could not. At last, they approached the Oba who in turn fixed a general meeting to take place in the market on the next market day.

On the appointed day, the whole market place was filled to the brim. Those who lost their loved ones were first given the opportunity to speak. While they were expressing their ordeal and agony, Alukandi arrived and declared:

Emi Alukandi, Alukandi
Eyi to ba wumi ni n o pa
Alukandi!

Translation:

Behold, here I come Alukandi
Whoever I like will I kill
Alukandi!

The whole market scattered instantly. Everybody ran helter-skelter. Many were killed by Alukandi himself, many more were trampled to death. In all, more than a quarter of the population died.

From that time, it became a regular occurrence every market day. Nobody dared to go to the market anymore. Chaos and anarchy took over completely. Nobody wished to go out in the day time, talk less of night time. Anyone who wished to live long needed to fear Alukandi.

One day, some elders gathered themselves together and went for Ifa consultation in order to determine exactly what was going on and at the same time, find a permanent solution to it.

The Awo told the elders that what was going on was misuse of power and opportunity. They were told that Alukandi thought that he could fight for Olodumare and the Irunmole. The Awo assured the elders that nobody could fight for them but rather, Olodumare and Irunmole do their fightings when the time was right and appropriate. He assured them further that Alukandi would surely fail because he was not sent on the assignment he was carrying out. He advised the elders to offer ebo with one matured he-goat and money. After this, he told them to feed Esu Odara with one big roaster. The elders complied immediately.

As soon as the ebo was offered, Esu Odara petitioned heaven and complained that Alukandi had been misusing the special powers given unto him. He said that he had wrecked untold havoc on earth. He insisted that only the withdrawal of that power would do. Olodumare sent other Irunmole to go and investigate what Esu Odara had said. They confirmed all his reports and the special powers given to Alukandi were withdrawn.

Unknown to Alukandi that he has lost his special powers, he was busy planning his adventure on the next market day. Esu Odara was equally busy gathering people together to confront Alukandi on the next market day. Esu odara assured the people that their arch enemy had no more power to wreck any havoc on them. He told them to stand firm.

On the market day, Alukandi came as expected. As soon as he came he declared:

Emi Alukandi, Alukandi
Eyi to ba wu mi ni n o pa
Alukandi!

Translation:

Here I come Alukandi
Whoever I like I will kill
Alukandi!

Instead of panic, Alukandi met resolute determination. Instead of fear, he met courage. They all responded in unison, saying:

Iwo Alukandi, Alukandi
Iwo kii beeru Olorun
Alukandi!

Translation:

Behold, you Alukandi
You have no fear of God at heart
Alukandi!

Alukandi was shocked and surprised. He made to rush them but instead, he realized that he had no power to do anything. The next thing he saw was the people tying his hands and legs together. He was unceremoniously sent back to where he came from – heaven. When he arrived, he was not allowed to return to earth again, ever.
Igbonwo mejeeji ni o see gb`agbon s`aja
Dia fun Alukandi
Tii seru Olodumare Agotun
Oba ateni ola legelege, f`ori s`apeji omi
Igba ti o ntorun bo wale aye
Ebo ni won ni ko waa se
O koti ogbonhin s`ebo
Emi Alukandi, Alukandi
Eyi to ba wu mi ni n o pa
Alukandi!
Iwo Alukandi, Alukandi
Iwo kii beeru Olorun
Alukandi!

Translation:

The elbows cannot be used to place a basket onto the ceiling
This was Ifa`s message for Alukandi
The messenger of Olodumare
When coming from heaven to earth
He was advised to offer ebo(sacrifice)
He refused to comply
Here comes Alukandi, Alukandi
Whoever I like will I kill
Alukandi!
Behold, you Alukandi
You have no fear of God at heart
Alukandi!

Ifa says that the person(s) for whom this Odu is revealed shall overcome his/her enemy who appears to be stronger and more resourceful than him/her at the moment.

Conversely, Ifa warns all those connected to this Odu and all followers, never to think of revenging for or on behalf of Olodumare and/or Irunmole. They fight for themselves when the time is ripe and appropriate.

regards
Awoyinfa Ifaloju
www.alawoye.com

Ifa Dida, the new Ifa Diviner / Practitioner Master Reference Manual, register at Asefin Media for updates & special promotional offers. Register for Asefin Media HERE

Publication Dimensions:
8.5" x 11" x 4" thick hard back textbook, weighs 8lbs 1oz

Again this is an Ifa diviners reference manual for serious Awo only, not specifically for the general public or interested readers, can be useful for university library and African Studies/Comparative Religious Studies/ Afro-Latin Caribbean Studies and Schools of Divinty


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