BOOK: American Ifa in America

American Ifa in America is a new book written by Dr. Queenchiku Ngozi

It is sold on lulu.com bookstore

paperback

This book provides the ideology and fundamentals of American Ifa in America. This book clarifies the cause of its beginning and stresses the importance of being able to practice Ifa – Orisa where you live. It also eliminates the fear-mongering fabrications, misogynistic and cyberbullying tactics used against American practitioners. This book provides the glue to mend the broken culture bowl for the people who are hungry and looking for the strength, positive energy and spiritual support of their West African Ancestors on their spiritual journey. Finally, this book will give understanding behind the philosophy of American Ifa and the founder’s vision.

“Theory Of The Mythology Of The Spiritual Womb Who Is God”

Book written by Dr. Queenchiku Ngozi-Fabuluje  IyaNifa Iyalemole:

This book was written after many years of dealing with the challenges of verbal, spiritual, and physical abuse by men who used the bible and other mythologies to suggest reasons why a woman is less than and man is superior. Additionally, the discussion against misogynistic behavior is important to have in order to bring awareness and provide ideas to empower women’s existence.

The book is about the various views on the mythology of the womb, universe, and God in theory as well as to examine and analyze the different myths. The book also recalls the different female names for God from various cultures, their images, and symbols.

This topic is important to my life, my children’s lives, my godchildren’s lives and to others’ lives because it provides the idea that the womb is to be respected and why. I realize that this is not an easy topic to discuss because of an individual’s religious conditioning, but it is necessary to point out the domination of one gender over the other causes an unbalanced environment. An environment that is hostile, full of chaos, and violent where life becomes meaningless and unworthy of existence.  I wish respect for God the womb, the universe, and spiritual beings.

This book assist in debunking the idea of women and Orisa Odu tales.

The link:

http://www.lulu.com/shop/dr-queenchiku-ngozi/theory-of-mythology-of-the-spiritual-womb-who-is-god/paperback/product-24390799.html

picture womb

“BAD CHARACTERISTICS & POWER OF THE YORUBA’S TITLES IN THE DIASPORA”

By Iyalemole Dr. Queenchiku Ngozi-Fabuluje

January 9th, 2020tis 1 4 jan 9 2020 article

US, Florida: Centuries ago William Shakespeare made a statement, “A rose by any other name …is still a rose.” The rose is characterized as being sweet with thorns and can be described as beautiful, gentle, meaningful, bitter and demonized. The rose, like a title, can be attributed power and character. Significant titles such as Dr., DPhil, MD, DO, PhD, DCN, DBA, DrBA, EdD, PharmD, and so on are true achievements and accomplishments for an individual (Wikipedia, 2019). These titles are earned through studies, research, and long-term education or training. At the same time, hundreds of “titles” are being given out by religious organizations established in West Africa to those within the Diaspora. These titles include chieftaincy, Apena, Oba, and so on. Today, many of these titles (e.g. chieftaincy, Apena, Oba, and so -on) are not earned from studies, research, and long-term education or training. Most are simply bought. No matter the title, it has characteristics, restrictions, and responsibilities.

Traditionally and historically, titles are earned by the individuals who receive and hold those titles (Financial Yahoo, 2019). Titles can identify an individual’s status, position, and expertise (ASAP, 2019).  Some titles are inherited while others are bought and not earned through any effort on the part of the individual receiving them. Titles are a formal communication and achievement. Even so, individuals who have these titles can display bad characteristics. Google Dictionary (2019) described characteristics as “being a feature that helps to distinguish a person or thing; distinctive…and qualities.” In addition, Borgatta (1964) stated that the characteristics of titles “derive from wide-spread faith in education as a means of social advancement as well as from commitments to equality of opportunity and to civic unity.” With titles come a certain level of trustworthiness and an ability to influence or guide human behavior at various levels. In contrast and given the rise of “titles” such as Apena, Chiefs, and Agba, etc. to unworthy individuals, the respect and value of these “titles” have lost their significance within the Diaspora.

There are many titles given to individuals from West Africa which do not hold value in the Diaspora. Part of the reason why includes the fact that many of those title holders display bad character in addition to using these “titles” to dogmatically degrade people in the Diaspora. Ifa says that [a person] should practice good character. They should do so regardless what title an individual may hold. Individuals who hold title are supposed to be role models and they should exhibit good character for the ones who may seek their guidance (Odu Ogbe Otura & Odu Irete Otura). It takes moral principles and values to govern one’s behavior and daily obligations. In Odu EjiOgbe, Ifa speaks about having good character. However, many individuals go to West Africa only to return without good character and a bunch of bought titles that are not respected in the Diaspora. Canada Immigration and Refugee Board of Canada and Nigeria (2012) stated that “most Yoruba chieftaincy titles are hereditary, and others are bestowed upon individuals.” In the early 2000s, Nigerians began selling non-hereditary titles, that is, titles given to the community of strangers also known as members of the Diaspora. This created economic competition among the different regions of Nigeria to sell the most “legitimate” titles to individuals from the Diaspora. These titles are not recognized nor valuable in the Diaspora (Canada Immigration and refugee Board of Canada & Nigeria, 2012).

Many titled individuals in the Diaspora have engaged in negative behaviors towards others and as they do, they tarnish their own reputations (Odu Ika Iwori). This may be occurring because the titles have given a false sense of power to the individual’s ego. The title does not matter what does matter is the spiritual development, leadership, and the relationship between the title holder’s personality traits and their interactions with the people they serve (Khoynezhad, Rajaei, & Sarvarazemy, 2012). When a title is not earned, it is usually setting the individual up for failure. Titles such as Apena and chieftaincy have been the main two titles offered to Diasporians like candy. Dennett (1916) stated that the title Apena is a chief to the Ogboni as well as one of the main positions of the Ogboni cult. Lateju and Oladosu (2012) stated that chieftaincy titles are for chiefs to address any issue in their community and better the “welfare of their communities, monitoring soci-economics and promoting religious tenet.” I am sure there are probably more responsibilities, however they are not documented to explain those titles’ existence in the Diaspora. We live under a different government with different laws and those titles are not needed here. Communities that do recognize them have a small population of believers and followers. In 2015, Ajala posted in Ifa-Orisa-Egun talk Facebook group stressing that the American Araba issued an official memo stating “[some] practitioners of Ifa-orisa are parading with fake title such as Apena, Agbaya, Araba, and chieftaincy…given in West Africa are no longer valid and can no longer be honored [in both Africa and the Diaspora].” In the meantime, several titles have been given and those individuals are displaying terrible behaviors on social media. The major question is where is the “Iwa” character that is “rere” good. A person with Iwa Rere and or Pele is referred to as “Omoluwabi” (Hallen, 2000; Labeodan, 2009). Labeodan (2009) says character (iwa) “is a person’s essential nature and psychic self, as well as the origin and totality of what a person is as an individual.”

Ultimately, the American Diaspora communities have a hard time respecting and reserving honor for the West African titles as mentioned above, especially when the individuals display poor character, misogyny, and narcissistic characteristics. These individuals are called “iwa buruku” (Abimbola, 1975; Labeodan, 2009). Money for titles have become West Africa’s religious cash cow. However, the bought titles don’t change the individual. It only amplifies the individuals’ characteristics to be more of who they are.

 

References

Abimbola, A. (1975). Pp 393

Ajala, O. A. (2015). From the office: American Araba – chieftaincy invalid. Retrieved from Ifa-Orisa-Egun Talk facebook private group

American Ifa Fa Afa (2015). Odu Ogbe Iwori. Retrieved from facebook: American Ifa Fa Afa page

ASAP (2019) https://www.asaporg.com

Borgatta, E. F. (1964). The structure of personality characteristics. Behavior Science, 9(1), 8-19. doi:10.1002/bs.3830090103

Canada: Immigration and refugee Board of Canada, Nigeria: Consequences for Yoruba individual who refuses a cheftaincy title, protection available to those who refuse, 13Nov2012, NGA103996. Retrieved from https://www.refworld.org/docid/50bf31512.htm1

Dennett, R. E. (1916). The Ogboni and other secret societies in Nigeria. Journal of the Royal African Society, 16(61), 16-29. Retrieved from www.jstor.org/

Financial Yahoo (2019). https://finance.yahoo.com

Hallen, B. (2000). To good, the bad, and the beautiful: Discourse about values in Yoruba culture. Bloomington, IN: Indiana University Press

Khoynezhad, G., Rajaei, A. R., & Sarvarazemy, A. (2012). Basic religious beliefs and personality traits. Iran Journal Psychiatry, 7(2), 82-86. Retrieved from https://www.nbi.nlm.nih.gov/pmc/articles/PMC3428642

Labeodan, K. (2009). Iwa Pele. In M.K. Asante & A. Mazama (Eds). Encyclopedia of African religion (pp.348-348). Thousand Oaks, CA: SAGE. doi:10.4135/978141296423.n222

Lateju, F. T. & Oladosu, O. (2012). Chieftaincy titles in Yorubaland and their implication for growth and tolerance among christians and muslims. Lumina, 23(2). Retrieved from www.journaldatabase.info/

Tonnesvang, J. & Bertelsen, P. (2009). Human characteristics: Evolutionary perspectives on human mind and kind. Newcastle Upon Tyne, UK: Cambridge Scholars Publishing

2020 America Ifa USA Annual Ifa Afa Reading

American Ifa Fa Afa (501c3) –

Annual Ifa in America/USA reading for 2020 was done on Saturday,

December 21st, 2019 @ 10 a.m. in the State of Florida at Ile Akoko Ata;

for the total USA states, regions, and territories.

 

INTRODUCTION:

In 2020, there will be chaos between the sexes, problems between race and political parties, small and huge wars across the world, tragedy, accidents, serious sicknesses, uncontrollable food poisoning, and a lot of governmental interference in our daily lives. Every year many of us wish for riches and good health. Never do we imagine the struggles and or the injustice that will counter our ideologies of a good economy and perfect healthcare. As the currents detract and expand in 2020, people have to prepare for a rough ride and rejoice when it is time to celebrate.

Dysfunctional environments are almost guaranteed in the workplace, at the doctor offices, in the schools, and in the home. Therefore, the best gifts for the New Year are the gifts of love and peace. The best gift is the gift of empathy. The best gift to society is the gift of consideration.

THE ODU FOR 2020 BY THE IKINS DE IFA

“There no peace for a liar”

“Heaven didn’t want to do ebo”

“Eguns of the Babalawo speaks”

OBI:

Esu Baralayiki – Alaafia (everything is in alignment)

Ancestors = Alaafia ire with personal spirits with ejife

ODU:

Odu Ogunda’Fun, Odu in Osogbo (Ibi) wars continuous

“Ogunda” is expanding and life giving or life taking; while “Ofun” is detracting and rebirthing

1st odu Odi (hole)

2nd odu Ejiogbe (respect)

PRAYER:  Oggunda fun wewe yeye, wewe, yeye oni rewo omo ozain kueleses kan kuelese meji obaye orunmila wewe yeni orunmila onibara niregun

Leading Orisha: Ogun

Accompanying Orisha: OrishaNla with Oshun

Supporting the Orisa(s): Iyamiis

Maferefun: Obatala, Ogun, Oshun, Iyamiis, Oya, Sango, Eguns,

Keywords: Ori, cursing, justice, gossiping, darkness, weapons, operation, dead, gambling, cheating, love and hate relationships

FLAG: The base is green with white and gold (yellow) borders 2020 flag

NOTE: ONLY use palm oil for the witches and give peanut oil for the orisha and ikins

Received: Olokun and Ori; need to be initiated to Congo religion

Closing Odu: Irosun Otura (Irosu’etura; Irosu’Ajala)

  • Receive Olokun
  • Clean house with waters of olokun water on New Year Eve
  • Take a bath with Olokun water on New Year eve
  • Go to the beach if you don’t have Olokun or a godparent with Olokun to bathe. Just don’t make your own.
  • Open your eyes and look at the hidden agenda.
  • Merge things in our lines to bring things together.
  • Lots of divorces, separation within family, children, partnerships, etc.
  • Look at one’s blood. Check for diseases.
  • Receive and get the right Olokun

 BORN:

  • Eugenics
  • Wars and civil wars
  • Weapons
  • Embarrassment
  • Entrapment
  • Betrayal
  • Blackmail
  • Changing heads
  • Cursing
  • Hypocrisy
  • Male against women
  • Third eye

EWE IN THIS SIGN: Prodigiosa, Tamanindo, Ewe Anton, Ewe Ikoko, Ewe Shewerekuakue

ESU BORN IN THIS SIGN: Esu Ashikuelu

Proverbs:

  • The general goes to war but the hunchback doesn’t lose sight of him
  • Pride and concede are the loss of the persons
  • Violence loses the person
  • The snake doesn’t measure it’s shadow like that the rainbow
  • What the earth is given, the earth returns
  • You have to know how to love and then hate
  • In the town was a king who was blind in one eye

 EBO:

  • 2 Guinea hens to Oshun
  • Ochinchin to Oshun and Ogun
  • 1 turtle, 2 rooster and 1 pigeon to Ogun
  • 8 Yami balls with efun (cascarilla) to Obatala (OrishaNla)
  • Give ten metal knives to Ogun.
  • Do the prayer of “Ogunda’fun” every day.

Money: Ebo to Ogun

 Health: Ebo to Ogun and Obatala

PROHIBITION:

  • No threesomes.
  • One mate, no cheating.
  • Don’t blow dust; be careful of people blow dust at you
  • Don’t hold or open other people’s mail.
  • Don’t abandon orisha (guardian angel)
  • Don’t curse others or using bad words
  • No pork or a lot of shellfish and bottom fish
  • No sleeping in the nude
  • Don’t disrespect your elders
  • Don’t be vain
  • Don’t tell little white lies
  • Don’t carry weapons
  • Don’t live in filth
  • Don’t wear dark color clothes
  • Don’t lift heavy things from the floor – back injury
  • Don’t speed or drive under the influent
  • Don’t disrespect women with violence
  • Don’t drink alcohol or illegal substance
  • No sleeping in the nude.
  • Be careful of gambling. No gambling.
  • No gossiping.
  • Be careful of being a workaholic.
  • Be able to separate night and day.
  • Don’t be vain. Stay away from excessive spending on things you don’t need.
  • If you don’t have Palo, you need to seek.
  • Don’t eat leftover food. You go to sleep, you wake up. Don’t eat it. It’s leftover.
  • Starting business – do ebo to Ogun.

Patakin:

Heaven and earth began to dispute on who had the absolute power on the world; upon hearing this Orunmila told them that both them have to make ebo in order for the power to be divided. Heaven did not hear the words of Orunmila and did not do ebo, as it was also to give nothing to the earth. And since then, every time there are clouds form over the earth, the rain falls on the earth which did ebbo. Where Orunmila replied, “Everything that the earth has to return.”

OVERVIEW IFA SAYS:

Ifa says:

  • In this odu, to make money you must do ebo to bring that money home
  • Be careful with the law
  • Be careful things which caused explosions
  • Take care of court cases, child support anything pending with the government
  • Person should not smoke illegally in the car, riding dirty etc. Law riding high in 2020.
  • Don’t get into arguments. Petty arguments. All money not good money. Butter knife going to a gun fight, the butter knife doesn’t win. Who did the ebo, who did not? We are on the losing end of the deal. So, don’t dig a hole for yourself.
  • Learn to save money. Don’t splurge. Don’t be in vain or conceded.
  • Lots of stomach viruses, salmonella, change how you eat. Parasites in the food. Intestinal, colon diseases, blindness.
  • Lots of Ori cleanings. Every month clean with white of the egg, cotton and coconut, or fruit. Special cleaning, head feedings w/fish or blood feeding with help of Awo.
  • No black, red or dark color clothes. Must wear white mostly all year around. If you are not initiated, you need to get initiated.
  • Glass half-filled not half empty.
  • 2020 civil wars. Men against women and women against men.
  • Take care of your health. This odu marks surgery.
  • Car accidents. Be careful. Look out for others.
  • Be careful w/ your eyes. Grease don’t pop in your eyes. Losing your vision. Protect your eyes.
  • People going to keep bringing you problems. Clean yourself constantly. People blowing dust on you. It is prohibited for you to blow dust.
  • Don’t brag about what you have.
  • If you do the ebos, prosperity, new associations, and new birth in things.
  • Lots of arguments. Don’t be ungrateful.
  • Men – Be careful of getting into a relationship w/ a young person. They must be mature.
  • Men and women love each other but also hate each other. Compromise is necessary.
  • Men will try to control women in the religion.
  • Be careful of exchanging heads. You can not initiate and put elekes on everybody. Switching heads between priest and godchild. Pork to be used for ebo.
  • Be careful of seafood.
  • Do a lot for you eguns, ancestors, and spiritual for guide.
  • Head cleaning with Awo to overcome various diagnoses.
  • Women can’t cut their hair this year.
  • Don’t eat coconut. Use it to clean and you can drink the water.
  • Don’t carry weapons. Same weapons can be used against you.
  • Take care of pregnant women. Stay close to Ifa so the woman does not lose the baby.
  • Do not quarrel with women. When men sleep, women do not. Man can lose his life.
  • Be careful with cysts and cancer.
  • Don’t wear clothes with rips and holes.
  • Guns, violence, and weapons.
  • Be careful how you hate. You may need that same person.
  • Misas need to be done.
  • Impotence as a result of abusing illegal substances. Can be laced with extra ingredients.
  • Wars and hypocrites that causes disturbances in the daily life
  • Women having problems with childbirth and menstrual periods
  • Be careful of doctors sterilizing young women-of-color (eugenics)
  • Nothing can take hold due to these wars.
  • Spiritual debt in Orun. Not doing what we need to do to appease our twin in heaven. Ebo to Egbe. Food given to them.
  • Men married to daughters of Oshun. Don’t argue or raise our hand to women period.
  • In the town of the blind, the one-eyed man is king.

FROM TOGO, WEST AFRICA BY OBA AGBE KOUMAH
Ogundafunfunlolo (Ogunda Fulugbe Ma de ahun la deji)

– It says to feed Ogun and everything and negativity will go away.
– It says to remove blood from the mouth
– Is a very big and good sign

May Olodumare and our ancestors guide us towards happiness and internal peace to have both mentally and spiritually growth and stability in our daily lives.

PRESENT & WITNESSED:

  • Iyalemole Oloye IyaNifa Dr. Queenchiku Ngozi (Ayaba OchaBi Fabuluje-IkaMeji)
  • Afai (IyaNifa) Oloye Ayaba Melba Farrell, IkaFun of Ile Orun
  • Babaolorisha/Oriate Turbado EsuDina Faseye
  • Awotunde Ifaseye, Osa’Wori
  • Apetibi Olaifa Faseye
  • Apetibi EfunYale – Terri Bailey
  • Antwan Jefferson, Tata
  • Lamonteria Johnson
  • Kerkland Kerr, Jr.
  • Orunmila and Ela
  • Orisa Odu and IyaNla
  • Ogbogbo Ancestors
  • Ogbogbo Orisha
  • Iyamiis

Ase ire o

 

 

“West African Religious Practitioners & Devotees Being Inveigling On Social Media”

By Iyalemole Dr. Queenchiku Ngozi-Fabuluje

December 12th, 2019Inkedbabak-mehraban-012345_LI23 (5)8

American Ifa: US, Florida: Google’s dictionary states that inveigling is “to entice, lure, or snare by flattery or artful talk or inducements.” Inveiglement is also a form of entrapment, deception, lying, and or coercion by flattery. Billow (2013) stated that inveiglement is a snare set to trap someone by convincing them of something. Solicitation and flirtation online play a great role as well in inveiglement on social media. Famous John Ruskin says, “the essence of lying is in deception, not in words.” Ifa says in Ika’fun that people should not be deceptive. Yet, deception, lying, and inveigling has been going on for centuries. It has intensified and worsened over time due to globalization of technology and increased use of social media.

In 2019, many individuals, religious faiths, countries, and corporations agree that technology has both globally benefited and hurt in some ways a variety of areas. Technology has provided opportunities to buy and sell goods and services such as dating, modelling, divinations, advertisement, socialization, donating, publishing, and so on. With the birth of social media, an infinite amount of personal information including religious stories, history, events, pictures, birth or death announcements, products, and so-forth have been collected and shared online.

In 2018, American Ifa’s annual reading stated that people will try to portray Ifa as bad when individuals attempt to coerce others into traps and defame Orisa-Ifa practitioners. Billow (2013) agree with Ettinger and Jehiel (2009) that inveigling is an emotional game of rooster and chicken in which the participants are bargaining and soliciting only to end up into a trap (Ofun meji). Another instance, Ofun meji speaks about the pigeon who saw a party happening in town on social media. The pigeon was curious and went to look to see who was at the party. When the pigeon got there, he found it was a trap. The pigeon was the target. The pigeon was lured into a situation on social media where the pigeon lost his life. Inveigling can lead the target to be defamed as a fake or fraud (Walter, 2000). Social media has allowed the development of many negative inveigling groups. At the end of the day, a person’s reputation is tarnished. Ifa says that this type of behavior is condemned (Ogunda obara; Ika Ofun; Ogbe Iwori; Owonrin Irosu; Irete Irosun).

Walter (2000) described the individuals who have the tendency to engage in these entrapment behaviors as emotional, attention seekers and manipulators. The individuals will then see themselves as victims from their own vindictive victimization. Ifa recognizes this character in Odus ogbe’iwori, owonrin’irosun, irete’irosun, and irete’bara as self-deception. By practicing this behavior, they believe they gain power and control over the people who are the real victims. Many police stings utilize entrapment methods to bust online prostitution. More and more, several Traditional Yoruba babalawos have been the target of entrapment. The motivation is usually a person who wants to mislead for a mental award or to accomplish a hidden agenda.

The West African religious practitioners and devotees inveigling on social media have not been focused on preservation, but instead the destruction and dilution of spiritual stability in the diaspora. Odu Ogunda Bede, Odu Ogbe Ale, Odu Eji-Ogbe, and Odu Obara Meji warn people against lying, deception, stealing, entrapment, and other behaviors that will cause a breakdown of social equilibrium (Laleye, 2014). These people draw up an alternate version of reality that only they have witnessed to support their victimhood and gaslight the real victims who know the truth. It’s a form of lying intended to deliberately mislead people. Behind the computer screen an individual can be as handsome or as much the beauty queen as they want. As an example, a person who is out to entrap Babalawos might go to such lengths as to share nude pictures to entice them to their web.

In conclusion, social media has become the breeding ground for the diminishing credibility of Orisa and Ifa practices in the diaspora as well as West Africa. It is easy to inveigle and entrap people because they have desires, needs, and wants which the attention seekers manipulate to their advantage. Entrapment is like a cancer that spreads throughout the body when it is not detected early and the proper Ifa medicines are not administered. Technology will continue to grow to have a wide reach and social media administrators will also continue to like and encourage the dysfunction to draw reality tv show mental illness and madness. In ogbe’yeku, Ifa says there is a space where there is a moment of silence and stillness, where an Awo should seek balance and endurance. One needs to consult Ifa to protect against these individuals who enjoy bringing an ajogun to destroy the legacy of the ancestors (Oturupon’rete).

 

References

Billow, R. M. (2013). On inveiglement. International Journal of Group Psychotherapy, 63(2), 274-300. doi:10.152/ijgp.2013.63.2.274

Carson, T. L. (2010). Lying and deception: Theory and practice. New York, NY: Oxford University Press, Inc.

Ettinger, D. & Jehiel, P. (2009). A theory of deception. New York, NY.

Laleye, S. A. (2014). Punishment and forgiveness in the administration of justice in traditional African thought: The Yoruba example. International Journal of Philosophy and Theology, 2(4), 165-176. doi:10.15640/ijpt.v2n4a10

Mele, A. R. (2001). Self-deception unmasked. New York; Princeton University Press

Walters, S. B. (2000). The truth about lying, Naperville, IL: Sourcebooks, Inc.

 

Extortion with Orisa and Ifa Priests in The Driver Seat

By Iyalemole Dr. Queenchiku Ngozi-Fabuluje

December 5th, 2019

extortion pixAmerican Ifa, US, Florida: Orisa/Ifa rituals, studies, sacrifices, divination, and icons will come with a cost in any country. Oyeku Meji states that a person who does not do sacrifice after the priest prescribes the necessary ebo is saying the Ifa priest is a liar, Esu is a thief, and they think that they will never see death. Ifa may say the individual needs to be initiated (Odu Irerte Eguntan) but with a cost for labor, animals, icons, clothes, food, and spiritual substances (normal expenses for the ceremonies). The charges for those sacrifices range from zero to hundreds of thousands of dollars, depending on the market and the financial system of that country. Some people will claim that these costs are the acts of extortion. The Orisa/Ifa priests should not display any distrust when it comes to charging, character, and identity to the world (odu Ika Osa). At the end of the day, fifty percent of the 256 odus state there is a need to do sacrifice for protection from death, sickness, danger, etc., while the other percentage indicates the need to sacrifice to obtain good fortune regardless of whether it’s for wealth, long life, plenty of children, open doors, and so-on. On the flip side of the coin, many people who are not trying to be right in the eyes of Olodumare will look for priests that they can spiritually extort through their own lies, inappropriate behaviors and shortcomings (Odu Ogbe Ale).  Also, some Orisa/Ifa priests have not set themselves apart from most Christian institution’s mega churches in the diaspora and West Africa.

Extortion comes in many forms. Extortion has both negative and positive aspects; it depends on what end of the coin you are on. Under extortion there is coercion, pressure, lying, stealing, swindling, fearmongering, dishonesty, blackmail, etc. Google’s dictionary states that “extortion” means the practice of obtaining something, especially money, through force or threats; or necessity for protection by the payment of money (Odu Ofun Bara). Extortionate qualities are also found in self-dealing (Wrage, 2007). Extortion is an inappropriate act and prohibited for priests to do for their own greed and desires. In odu Ogbe Osa, Ifa says that if a Babalawo/Iyanifa or Orisa priest is in grave wants, let the [priest] not lie to display dishonesty. Ifa oracle explains that many priests are impersonating Orisa or Ifa and acting like mob bosses as they deceive the people by extorting large sums of money for protection. Many are outright stealing, lying, practicing defamatory activities, financial cheating, and blackmailing others who are honest (Odu Ogbe Idi -odi). The cost can range widely due to the wealth of the individual seeking protection which is something that is considered by the priests who inflate the prices through self-dealing. Briefly, self-dealing can be observed in the third party priests who put up defamatory remarks about credible priests on fraud pages to minimizes those priests. They do this to promote another priest who the third party is acting on behalf of because they hold membership cards to that priest’s organizations (Wrage, 2007). Some would call this behavior thuggish like extortion.

 

In 2016, Perlmutter stated that there might be some criminality associated with extortion and orisa and Ifa religious practices. Many people blame social media, advanced technology, and classic Hollywood and Nollywood Nigerian film industries. Orisa/Ifa and spiritual products have become a religious cybercrime on social media from both Nigeria and second diaspora communities (Cuban Babas and Oloshas) (Tade, 2013). There are more and more Latin Botanicas today on the internet especially social media and now Amazon. Social media is flooded by many West African religious cybercrimes from Nigeria by young people who claim they have high status with Orisa and Ifa communities (Tade, 2013), who are worse than title consumers. Many of these oppressors are imposter Orisa and Ifa priests who have victimized both weak and curious people with the projection of death. Lying does not prevent a person from becoming rich (Odu Obara meji). However, manipulation is dishonest and Ifa says that “no matter the condition in which the priests may find themselves, they should never lie to cheat and extort a client in exchange for protection. Because lying can injure other people” (Odu Aji Ogbe).  Unfortunately, technology has created a double-edged sword capable of destruction as well as constructive purposes.

 

In 1988, Mitchell wrote that Santeria/Lucumi, Nigeria, Haiti, Brazil and Diaspora practitioners have come into the business of being deity extorters and it continues to grow rapidly. Today, the business deals to obtain the protection of the Orisa/Ifa is handled like the mafia or like the large global fake healthcare insurance corporations. To illustrate, the extortion is the threat that the Orisa/Ifa will not protect the individual unless they make payments to the priests for sums of money that can add up anywhere from $10,000 to $50,000 per ritual. In Tampa, Florida, there was a botanica charging $1500 for warriors, $500 for Esu alone, and lucky charms ranged from $300 to $500 each. On top of that, there is no training or education provided for the individuals on how to care for the warriors or Esu. Another example, a well-known Iyanifa stated on social media that she did an unauthorized divination and used fearmongering on two persons by telling them that they needed to pay her $200 each and a goat or they would die. Such actions are dishonest, extortion, fearmongering, and lies (odu ogbe osa). This negative behavior has caused distortion in the perceptions people have of the Orisa and Ifa practices. In reality, spiritual cybercrimes and the got to have money attitude are the real forces behind Orisa-Ifa priests’ extortion tactics. Unfortunately, it does no favors to our faith’s integrity and image. It develops individual spirituality displacement. It is sad to hear so many people report how they come to learn about their spirituality from priests in both major systems, only to have those priests take their money and give them in return only beads, icons, initiations, and fearmongering for more money. Many have defined these behaviors as extorting.

 

There are several organizations from both Santeria/Lucumi, Other diaspora traditions, and Nigerian Traditional Orisa/Ifa practices which state in their organizations’ (ex: ICIR, IWA, YCA of Cuba, ACYC, and CLBA, etc.) code of ethics that they will not extort money (Odu Ika Ofun). Today on social media and on instant messenger, an individual becomes prey for extortion due to the ideology of institutional collaboration from many of these organizations mentioned. However, membership cards don’t enforce and hold their members responsible for extortion. The organizations are a part of the problem because various members practice extortion against their clients under the guise of legitimacy. One traditional organization stated “extortion – a priest must not collect or extort money from [their] client(s) or any member of the public under false pretense.” “Liars knows the truth but tell untruth” Ifa says in Odu Ogunda Bede. Every priest who is helping, assisting, charging, and consulting people under their guidance to a better place in life needs to know the difference. Orisa and Ifa practices throughout the diaspora and as well as Traditional Yoruba practitioners are recognized as a blessing. Odu Ose Meji informed that priests that participate in stealing money, contraband, chantage, extortion, drug and sex trafficking, kidnapping, illegal gambling, fraud, prostitution, over pricing, forcing people to get initiated with the use of fear, and so-on will be exposed and handled by Ifa. This is a hot topic which will anger many people as well as confuse others.

In conclusion, this article was written only to discuss some aspects of few organizations and priests concerning basic pricing. It is important to understand that individual’s spirituality cannot be bought with icons, rituals, and initiation. It is earned through continuous studies, practice, education, prayers, self-awareness, pure heart, open-mindedness, balance, and respect for one’s self and others. Additionally, travelling from one diviner to next looking for discounts most likely increases one’s chance of being a victim of extortion because there are always frauds and cons artists available and lurking. Don’t be a consumer spiritual shopper. At the same time, do your research. The right priest just might not be giving discounts.

 

References

Mitchell, R. (1988). Power of the orisha: Santeria, an ancient religion from Nigeria, is making its presence felt in Los Angeles. Retrieved from www.latimes.com/archives/

Perlmutter, D. (2016). Ritualistic crime. In Payne-James, J. & Byard, R. W. (2016) Encyclopedia of forensic and legal medicine (2nd ed.)

Tade, O. (2013). A spiritual dimension to cycbercrime in Nigeria: The “Yahoo Plus” phenomenon. Human Affairs, 23(1), 689-705. doi:10.2478/s13374-013-0158-9

US Department of State (2000). Annual report international religious freedom 1999.

Wrage, A, A. (2007). Bribery undermining business, and governments, and security extortion: Westport, CT: Praeger Security International

 

Misogynistic Orisa and Ifa Babalawos

By Iyalemole Dr. Queenchiku Ngozi-Fabuluje

November 21st, 2019

American Ifa, U.S.Inkedmisogyny231_LI (2) Florida: In the holy odu Ofun Osa, Ifa says “If the world becomes rotten and destroyed it is because no one no longer knows how to behave with one another.” Misogyny is also considered to be sectarianism, superiority, chauvinist, racism, ethnocentrism, and discriminatory. Usually, the male misogynist dislikes or despises or are prejudiced against women in various positions. Misogyny can be attributed to both males and females. Misogyny has a variety of layers in a complex society. Brogaard (2019) asserts that misogynists are self-loathers. The female misogynists have no real powers. Their oppressors do and they assist the oppressors in the dehumanization of other women. Misogyny is present in the Orisa and Ifa practices throughout the diaspora and the Nigerian Yoruba Tradition. It is a huge problem.

The male manifestation of misogyny is more commonly found among Babalawos. The female expression shows itself when women attack other women and assist the Babalawos with inflicting pain on those women reflecting their own self-punishment and self-shaming (Brogaard, 2019). These women are immoral and empty (Odu Odi Ogunda). The odu Okanran Ose says “Ifa enjoins he/she should not keep malice.” Misogyny is totally taboo in the eyes of Ifa (Odi Meji). It creates chaos and madness in the practice of Orisa and Ifa (odu Otura Oyeku). Chimamanda Ngozi Adiche (2018) believes that “we all breathe misogyny.” Aron (2019) evaluated misogyny as societal inequity. Women who ask for equal rights or want men to be held accountable are often called male haters or Orisa and Ifa terrorists. As an example of this behavior, a poser Cuban-initiated Babalawo known as CSK stated in a 2015 article that two women of color were terrorists because they are against the misogyny and racism in Ifa. The women were terrorists because they refused to accept the abuse and sexism in the Orisa and Ifa practices within the diaspora. In 2015, the American Araba from Nigeria called the two American women of color dangerous based on many assumptions and following a misogynistic bashing of American Ifa Fa Afa ideology. The women persisted because the U.S. Department of State Office of International Religious Freedom states everyone has the right to think and move according to their religious beliefs. In addition, the women of color are both initiated to Orisa and Ifa and were following the recommendations of Ifa.

The year is 2019 and misogyny is alive and living well both economically and religiously. It is outrageous when women play misogyny cards for misogynistic Babalawos in both the Lucumi and Nigerian Traditional Yoruba practices. They attack and post defamatory statements against women in the Orisa and Ifa online communities who think differently than them. One article in the Guardian (2019) stated that West African Ifa oracle and Babalawos constantly speak on how important a woman is in the spiritual practices; yet, rape, abuse, discrimination, and the degradation of women is still strong and thriving in these patriarchal societies (Adebowale, 2019). This makes misogyny more in line with sexual discrimination. This especially shows when a male gets initiated to Ifa at a certain price and receives Ifa items including Orisa Odu. A woman will pay that same price and will not receive the same treatment as her male counterpart. She will get a small fraction of what she is due in comparison. Male domination and abuse established and developed these protocols during colonialism including the lies being told against women’s spirituality as well as her religious position. Many Babalawos like to throw out odu Ofun Meji at women when questioned. However, in the oldest books, Ofun Meji states that Orisa Odu said, “NO ONE else may see me…” No one means no one. No man. No woman.

Further examples include the Gelede masquerade where all men dress up like women. It would seem it is only men who can satisfy the Mothers. There is even talk about women not being able to make or wash Esu (Eleggua) or use a knife to do any sacrifice. This is strange when women use a knife every day to cook a meal… a thought outside the box. Men continuously want to rewrite the passages to claim the woman’s position as custodian of the home.

In 2012, the Santeria Church posted how the misconceptions about women in Santeria are due to patriarchal Cuban Babalawos and their misogynistic ideologies and approaches on different Orisa levels. Even so, some women are their own worse enemy. Their need to be wanted, loved, and admired by men who they assume to be powerful causes them to push misogyny on their own gender. Yet as Santeria theology shows, it was women who initially shaped and preserved the Orisa and Ifa practices and knowledge from Nigeria during slavery. Women played a very important role in the New World. Across the water, the West African Nigerian theology dealt with the integration of colonialism which puts women’s lives in incessant jeopardy (odu Ogbe Oyeku).

In 2019, Adebowale recorded Olufnmilayo Ransome Kuti and 10 thousand Egba women declare: “Alake for a long time you have used your penis as a mark of authority that you are our husband. Today, we shall reverse the order and use vagina to play the role of husband.” Beliso-De-Jesus (2015) wrote that the various Ifa Babalawos of the Cuban, Nigerian, and American styles perpetuate coercive control, female religious, economic, and spiritual abuse as well as their misogynistic ideas on what and where a woman’s place is in Ifa. All of which was modeled after the Christian dogma and doctrines of colonialism. Beliso-De-Jesus (2015) also stated that the African style initiation of women into Ifa goes “against Cuban Babalawos’ misogynistic behavior in neoliberal terms of religious freedom.”

There has been an intense argument publicly and online about women in Ifa and the limitations created by men and imposed upon them concerning positions and duties in orisa rituals and ceremonies. All in the name of profit and coercive gender control (Beliso-De-Jesus, 2015). Not only does misogyny create huge divides in the relationship between males and females among the various practices, but it creates conflict and discrepancies in the theology and ritual practice of Orisa and Ifa in all spiritual/religious systems.  At the end of the day, despite all the unfavorable sexism, misogyny, and narcissism within the Orisa and Ifa online communities, the Orisa and Ifa practice centers the Odu-womb-Mothers and is fundamentally a female-based practice. Unfortunately, at this time, it is practiced without actual physical respect and equality for women (odu Ose’Otura).

References

Adebowale, O. (2019). Women arise in the face of misogyny: A cultural perspective. The Guardian. Retrieved from https://guardian.ng/life/women-arise-in-the-face-of-misogyny-a-cultural-perspective/

Beliso-De-Jesus, A. M. (2015). Contentious diasporas: Gender, sexuality, and heteronationalisms in the Cuban Iyanifa debate. Journal of Women in Culture and Society, 40(4), 817-840. doi:10.1086/68037

Brogaard, B. (2015). 12 ways to spot a misogynist. Psychology Today. Retrieved from https://www.psychologytoday.com/

Brogaard, B. (2019). 12 ways to spot a female misogynist. Psychology Today. Retrieved from https://www.psychologytoday.com/

Santeria Church (2012). The importance of women in Santeria. Retrieved from www.santeriachurch.org/

 

 

 

 

 

 

The Libel By The Real Fraud Called Apena Dafa

By Iyalemole Dr. Queenchiku Ngozi-Fabuluje

November 13th, 2019

American Ifa, US, Florida: According to the 28 U.S. code § 4101 (defamation, libel, slander), it is stated that libel is a form of slander and defamation. Slander, libel, defamation “or similar claim alleging that forms of speech are false cause damage to reputation and/or emotional distress, [it also] presents [a] person in a false light or results in criticism, dishonor, or condemnation of [the] person” (Chung, 2019). Bottom line, libel is slandering and lying to defame which is an act of conspiring against someone.

The great oracle (aka Ifa) says that people should be truthful, honest and the orisas will support them (Odu Ejiogbe). Odu Obara Meji states that lying doesn’t keep a person from being rich or becoming old, but upon their death it will bring retribution. Lying, defaming, or publishing libel about someone is an attempt to deceive the world or the community about that person (Adewale, 1994). In ancient times, African traditional priests would chant curses on liars and ask the divinities to condemn the liars … to not to deceive or betray in foreign land (Odu Ogunda Bede). However as people become more and more in need of recognition and greed, they slowly create falsehood in the traditional African religious spiritual practices of the diaspora (Adewale, 1994). The liars that slander (and produce libel) are the conspirators who go against everything that ifa stands for.

When conspiring against someone this way, Ifa says the guilty will be punished (Odu Ogbe Alara). People who make themselves orisa and ifa cops, judges, and justice against innocent people are committing wrongdoing by falsely accusing someone of fraud or crime. People who conspire against people are fraudulent and thieves. Their ego causes them to belittle, shame, and embarrass people to make themselves look big. Ifa tells of this through the story where people were envious of Orunmila’s annual reading at Olokun festival. The conspirators betrayed people for money. A long story short, Orunmila found the conspirators around Olokun telling lies about him and suggesting that Orumila be replaced. This has happened in this way of life. There are a few people who promote certain people as they make allegations of fraud against others who are accredited and innocent all for the sake of money. The orisa and Ifa traditional societies are becoming more and more criminal using the diaspora and its traditions not for spirituality but solely for money.

The Orisa and Ifa traditional system is a strong moral base of society (Adewale, 1994). Certain factions of the religion or spiritual society have poisoned and injected a disease of insincerity, corruption, fraud and felonies in the concept of Ifa. That should raise red flags for the people, not the few people who end up on these fake fraud platforms set up by the governing and dishonest Apena Dafa (Adewale, 1994).  Ifa says in Odu Obara Meji that Ifa condemns disrespect and arrogance (i.e., Ifa – “a child indulges in stubborn acts, if he sees an aged priest and slaps him; if he comes across an aged physician and beats him mercilessly; if he goes on and meets an aged priest and knocks him down, thus declares the oracle to the disobedient child…”). Therefore, the libel by the Apena Dafa on a variety of platforms is fraudulent and criminal in Orunmila’s eyes.

The self-deputized, fraudulent-acting Apena Dafas have acted in an unacceptable, criminal way in the diaspora. This dishonesty will cause the religion to shorten its life forces as well as produce more and more uncertainties and dysfunctional relationships between various orisa/ Ifa societies. These types of judgement cause an unstable individual to implement harmful acts towards innocent people who have credibility.  It almost guarantees the death of the tradition in the diaspora as well as Africa as people wish it to be. People who are seeking guidance and entrance to the orisa and or Ifa are confused and damning the tradition. This also feeds the preconceptions and notions that the practice is negative and evil. In addition, the rituals, spirituality, and materialization of the Ifa and orisas will slowly dissolve the practices in the foreign land and the diaspora as well.

On the other hand, the conspirator(s) in the diaspora can face either felony or misdemeanor charges and a possible fee if found guilty of deliberately accusing a person of crimes they did not commit and spreading rumors to tarnish a person’s reputation or defame them. Minc (2019) stated there have been several civil lawsuits to the U. S. Supreme court over slander or libel. It is a serious matter. At the end of the day, the criminals who commit a crime by falsely accusing innocent people will meet a serious and adequate punishment in the orisa and Ifa traditional system as well as in the courts (Adewale, 1994).  Recommendation is to get a lawyer, press charges and sue.

References

Adewale, S. A. (1994). Crime and African traditional religion: Orita XXVI/1-2 (1994), 54-66. Retrieved from http://www.africaspeaks.com

Chung (2019). Supreme Court of Georgia. Cottrell v. Smith et al. S16A0013 Decided: July 08, 2016. https://caselaw.findlaw.com

 

Legal Information Institute (2019). U.S. Code § 4101. Definitions: Defamation. Retrieved from www.law.cornell.edu/

 

Minc (2019). Defamation removal law. Retrieved from https://www.minclaw.com/us-defamation-laws/

2018 American Ifa Annual Reading for America USA_real American Ifa

AMERICAN IFA FA AFA (501c3) – Annual Ifa America / USA Reading for 2018 was done on Thursday, December 21st, 2017 at 10:30 am in the State of Florida; for the total USA States, regions, and territories.

THE ODU FOR 2018 THROUGH IKIN IFA:

OBI:
Esu Baralayiki – Ejife
Ancestors – Etawa ire/ Ejife ire (victory after struggles)

ODU OGBE IROSUN (Ogbe Dawo Osun)
Ibi (osogbo) losses kote Yale, 10ifaopon
1st: Ofun
2nd: Otura

READING ORISA:
Obatala Ayagguna

ACCOMPANYING ORISA:
Oya

SUPPORTING ORISA

Osun and IyaMiis

PROVERBS:
1. You was born to be the head but you was left for the tail

2. You was born to be served and NOT the servant

3. Odu about restoring balance.

4. If the head is not sold no one will buy it

Ogbe Irosun ebo: fish, jutia, toasted corn, pennies, rum, ashe orula, ogbe irosu marking off the opon board, and peanut oil in a brown bag to clean yourself thoroughly; put bag in a hollow hole or hollow in the trunk of a tree.

CLOSING ODU:
Ofun ‘Osa– enemies, changes, blindness, traps, losses, embarrassment, phenomena from space. Don’t be nosy. Be careful when visited to a party. Know who knocking at the door late at night. Be careful of robbery. Financial crisis and Wars

MAFEREFUN:
Ancestors, Orunmila, Ela, Ori, Esu, Ogun, Obatala, Oshun, Oya, BabaluAye, Dada, Sango, Yemaya, Oduduwa, IyaMi, eguns, Olokun, Osain

METALS:
– Silver
– Copper
– Brass

FLAG COLOR:

White with trim yellow

RECEIVED:

-Receive hand of Ifa (kofa)
• Receive Ibeji
NOTE:

ONLY USE PALM OIL FOR THE WITCHES, AND

PEANUT OIL FOR THE ORISA AND IKINS

EBOS:

a. 5 hens and honey to Oshun
b. Eggs and 1 hen to the IyaMi with palm oil

c. If you have Oshun wear her bracelets

d. Wear Orunmila necklace

e. If you have Oya, where here bracelet on right hand
f. Keep your Ori clean – do the right thing and stay focused
g. Ifa priest must put addimus and things to Orisa Odu. Take care of Orisa Odu.

h. 2 black hens to Oya

i. sweets to Mama Chola

j. wash head with coconut milk, goat milk, and cascarilla [efun]

PROHIBITION:

  1. Do not use palm oil for the orisa and only use palm oil to the witches; (give peanut oil for orisa only)
    Do not smoke or drink alcohol
    Do not eat spicy and salty foods
    Do not open the door after you have gone to bed
  2. Do not sleep in total darkness
  3. Do not wear clothes with holes or tears
  4. Do not look into holes
  5. Do not open doors so quickly for people you don’t know
    Awo do not sit with his butt on the board
  6. Do not cheat
  7. Do not be greedy
  8. Do not lie
  9. Don’t think about getting revenge
  10. Avoid adultery, including unmarried people in a relationship
  11. People shouldn’t live alone.
  12. Avoid consumption of blood, no rare meat.
  13. Women need to take care of ovaries, womb and periods.
  14. Do not dress like friends or celebrities.
  15. No torn or ripped clothes.
  16. No holes including torn lace. No stripes.
  17. Do not jump over holes, or keep things in hole.
  18. Don’t hide in tight places, closets, caves, etc.

THIS ODU SAY:

Trust is very important. Don’t lie and hide the truth. Hiding the truth causes betrayal. Know which secrets to keep. Foster truth, be straightforward because lies can cause ruin. This year relationships will be ruined because of lies, betrayal and lack and trust.

Problems will arise between Awos and godchildren (Omos) because of lack of trust. Omo could go to other people for issues and problems instead of Godparents. Owos may accuse the Iya/Baba of lying to them, which is a betrayal of trust. The other person consulted doesn’t have the Omo’s best interest at heart. They may enter into secret plots or plans against the Godparent(s) or the Ile. Seek consultation from your Iya/Baba for work that needs to be done. Don’t go outside of the house, don’t try to go outside/above head of the Godparent in charge because this is the one way the house can be destroyed. Must be careful about who you talk to about Orisa. If you need clarity about something or need work to be done and are not sure about what is sanctioned or appropriate, talk to your Iya/Baba, not someone else. Respect your Godparent, respect your elders, don’t betray their trust.

Odu talks about the importance of doing sacrifice. People have to make sure that they’re taking care of their health, watching what they eat, keeping doctor appointments, getting annual checkups. Since this Odu came in osogbo, because it deals with a lot of death such as death from hidden and chronic illnesses.

This Odu also talks about court cases. People need to take care what they doing out in the world. Be sure that you are taking care of business, keeping your secrets to yourself.

This Odu talks about losses, infidelity, lies and truth. You know we have to be honest and open your eyes for hidden truths and hidden agendas. A good example of what to look out for is our government, which has been doing a lot of things behind closed doors and in the darkness. There are things that will hurt a large amount of people this year. People will have to seek spiritual solutions to maintaining their health and having balance.

This Odu talks about restoring balance. The United States government is going to cause a lot of people a lot of stress due to underhandedness, cunning and corruption.

In this Odu, Ogun taught man the art of using tools. It also speaks of farming and how because of government corruption and climate issues farmers are going to have problems. We need to learn the art of using Ogun’s tools to plant food and plant herbs as a way to maintain our health as well as maintaining our family. Farmers will also have problems due to chemicals and chemical warfare.

Because this Odu came in Osogbo, there are going to wars.  We’re going to see miniature wars, big wars, civil wars, wars within your household between men and women.

This Odu also talks about learning to dress better in 2018. We should not be dressing like a vagabonds or beggars. No ripped clothes or clothes with holes. We need to dress like kings and queens. We have to have pride because that will help open certain doors. In 2018 there will be a lot of losses that deal with finance and people will judge you based on the way you dress as well as the way you handle yourself and your character.

This Odu talks about witchcraft. People are going to be throwing a lot of witchcraft at each other. Doing stupid things, just throwing at you for whatever reason.

This Odu talks about people diluting this way of life,  this religion. It has already started and can be seen as more people write books that have no purpose, no truth. People are getting these books that have no truth or real purpose and assuming they are truthful. This will continue to dilute the authentic customs and practices of those in this way of life. Within the next 10 years or so what you see in practice today is not going to be going on because the religion will be so diluted. This is by design and intentional so this way of life can be diminished and as a way to dismantle our religion.

This year we need to take care of our Ori. This Odu talks about Kufa. If you don’t have your Kofa entering 2018, you need to try to get it as soon as possible. Since this Odu came in osogbo, it talks about death and since it was Orunmila that made the agreement with Iku that if you are wearing his Ide and it is not your time, Iku will pass you by.  Even if you have been given the Ide Orunmila by your Iya/Baba, you still need to receive your Kofa to give you that extra support from Orunmila. This Odu says before the dying of Ogbe Irosun that the death of Egun will pass you by. You want Iku to pass you by. You need to know how to fight smart, fight intelligent, because Iku will be coming to the houses due to a lie.

Everyone present should do this Ebo: Place fish, jutia, toasted corn, pennies and peanut oil in a brown bag and clean yourself thoroughly and put the bag in a hole or hollow in the trunk of a tree.

This year your Orunmila eleke should be one of the main one you wear this year.

This year be careful of betrayal. Being careful with enemies that do not sleep at night because they are busy watching what you and what you do.

This Odu speaks of  being careful of hidden diseases in our bodies. Stay up on our health,  go to the doctor, get your physicals and get your checked out, especially your blood because your blood could be hiding something.

This Odu talks about humility. We must have humility this year. There will be a lot of people going crazy due to rules, regulations and government corruption Take care of your Ori and watch out for the crazy people. Those who you think are not crazy are crazy!

This Odu talks about don’t cheat Esu. For example, some people will make them a good drink but give Esu some cheap drink. If you can drink expensive drink then you give Esu expensive drink. Always acknowledge Esu wherever he is. Sometimes people will come to the house and never give Esu anything, not candy, corn or nothing. Give to Esu first.

This Odu is the way of the Apetibii. The Apetibii needs to be up on their job and they need to stay ahead of what they need to take care of. They need to take care of Orunmila this year and give Oshun 5 Hens. If they don’t have it they need to receive 5 gold bracelets from Oshun and wear your Oshun Elekes because of Oshun  is going to come and look out for the Apetibii.

In this Odu a woman can have 2 husbands at the same time. This Odu also speaks of confusion about roles in the couple’s life. This confusion is because the couple was married in heaven in a past life and held a position that was opposite of their current position (i.e. the husband was the wife in heaven and the wife was the husband in heaven). This can create conflicting sexual identify and confusion in the current marriage. They love each other but that confusion exists and must be talked about and worked through. Gender confusion is prevalent in society too and must be considered a spiritual issue not a physical one.

Iyamis are not happy. Must do Ebo to the Iyamis this year.

Here it speaks of the rebirth of the idea of people from another world manifesting here on this Earth. The idea of the big bang and aliens is reborn.

This Odu talks about being mindful about being greedy in order to avoid problems.  If you were able to go and get something free one time, maybe you need to hold off before you go again because the next time you go there might be an issue.

In order to receive Ire this year, we must heed the warnings of Ifa because Ifa does predict good fortune, but only through Ebo.

In this Odu, there is a phenomenon of changing your Ori. If you are a priest, switch your head. For example, if you are a Priest of Esu and your mother is Yemonya, this year you will function as a Priest of Yemonya.

Zarabanda comes up in this Odu as well as Mama Chola. People need to bring some kind of sweetness to Mama Chola for Ire.

The negative is the the men who will be with a lot of women are going to catch hell. It says the men that want to be with a lot of women should beware because some of these women have men and this is where cheating can cause death. Betrayal is the issue. If you have more than one woman or man, you are cheating and betraying someone. Dishonesty and betrayal goes both ways.  Men need to have more respect for women.

In this Odu, Obatala punishes people for envy with blindness. This is where you are supposed to be the head and end up being the tail. Obatala will fix those who have negative things to say about American Ifa and those claiming to be American Ifa. Oshun and Oya will come and help us with the struggle. Stop begging Orunmila and go to the other Orisas for help.  Awos that only have Orunmila will run into problems because they don’t have another Orisa to go to. We need to stop asking Orisa for forgiveness when we’re not willing to forgive.

In this Odu, Orunmila will come and take his wives this year and where Oshun became a servant. So Apetibiis must not be servants. Men must do for themselves. Cook his own food, wash his clothes and iron for himself. Orunmila does not want the Apetibii to be the servant. Odu says the man must learn to wash the dishes and the become more self-sufficient. Couples will have to have a relationship agreement. This Odu talks about restoring balance and Ifa says that the man receives blessings and Ire from the wife.

The restoration of balance also refers to people as a whole on this earth, the environment, our government, our food, our lives, our family, and our children. We are going to have to do certain Ebos to restore balance. Although Obatala and Oya are governing in this Odu, the Iyamis and Oshun are together on this too because this is where Ifa takes the wives. Here Orunmila claims his Apetibiis and reminds men that the Apetibii belongs to Orumila not you. He is looking at how the women are treated because he does not want his wives to be servants. Babalawos are treating the Apetibiis and women badly and this must stop. Orunmila could also claim wife/woman in the form of death. The Odu states there is a powerful person who wants to take woman from the husband and that person is Orunmila. Orunmila has the ability to kill any person at any time. Orunmila can claim the wife permanently because she became a servant and he does not wish her to be one. This can also pertain to Iyanifas too. This is obvious not only in the religion but in the world. Women are stepping up and speaking out about domestic violence and sexual assault.

This Odu talks about behavior and character especially among the priests. We must be patient especially with enemies because they will be the one bowing to them. Ignore those who try to correct you, disrespect you. Just don’t respond, stay on your path and Orunmila will take care of them. Let Orunmila, Oshun and the others speaking in this Odu do the fighting.

When we do proper Ebo in a timely fashion, we will have success, long life and all of our enemies will end up bowing at our feet. Person will have no problems making money, finding love and will find a place that he wants. Must do Ebo and be of good character and you will have good fortune and life will be smooth.

If the head is not sold no one will buy it. A king saves the town. You were born to be the head not the tail. If you are not doing the right things, you will suffer. You will be disrespected, betrayed, dishonored. This again addresses how the Omos will do something outside of the house to disrespect the Godparent(s).

This Odu speaks of the plucking of birds after sacrifice and nangare before Ita.

In Osogbo this Odu speaks of problems between child and father that must be healed – Ebo if your father is dead: cook a fish and offer it to your father and Eguns.

Be careful of wickedness and not being caught up in wicked things. No revenge. Don’t focus on revenge. Don’t think about getting revenge. Although there will be people doing wicked and evil against us, we must stay strong. People will come and throw on you, the house and American Ifa the entire year. Note evil that will be returned to the evil doer.

From this moment on we must dedicate ourselves to learning as much about this religion, its history and this way of life as you can. This will increase your ability to grow and be strong in this religion. Need to learn songs, prayers and customs (etiquette and protocols) so that we will not be an embarrassment to our house, American Ifa and the religion. Act accordingly with respect. Learn at least one song for your head. Learn songs for Egun.

Avoid adultery, including unmarried people in a relationship, especially with others in the religion because this will bring death. Even person who may have sexual identity crisis, who are on the – downlow who use opposite sex to mask their preference for the same sex should avoid infidelity and betrayal because this can result in death if they are caught. Secrets and betrayal will cause death. Even masturbation needs to be curtailed. There is an Ebo to help with this that requires rooster and hen to have intercourse and then using the fluids for the Ebo. A knowledgeable Priestcan help with this.

PRESENT AND WITNESSED:
– Iyalawo Ayaba Oloye OchaBi Fabuluje, Ika Meji
(Queenchiku Ngozi of Ile Ikoko Ata)
– Afavi (IyaNifa) Ayaba Oloye Melba Farrell, Ika Fun of Ile Orun
– Babaolorisha/oriate Turbado EsuDina Faseye
– Awotunde Ifaseye, Osa ‘Wori
– Apetibi Olaifa Faseye
– Apetibi EfunYale Faseye
– Ifa AfeAfe Lyons

– OlaYemi Jefferson
– Ogbogbo Ancestors and Orisha
– Orunmila and Ela

 

Ase ire o

Bottom of Form

 

American Ifa

We proudly introduce American Ifa, founders, and

F.N.C.V.T.T. (Fédération Nationale des Cultes Vaudous et des Traditions du Togo)

Benin/Togo West Africa

This certificate is gotten only on advice of Ifa/Fa/Afa for individuals as a calling to take a lead position as head chief, initiate to Mami Wata, the Vauduous, Afa/Fa/Ifa and years of dedication to the awareness of African Spirituality and

betterment of the people who are devoted to and practice African Spirituality.

This certification given to Ayaba-Oloye Erelu-Abiye Unsi-Tassinon and Iya Ayaba OchaBi-Ifabuluje.

13139332_10209587916033899_8340306330153734386_nCongratulations!!!

Recognizance for meeting all the qualifications for such a prestigious honor as a titled head “MAMI ADE” (Crowned Chief Mother of MAMI Wata “Water Spirits) at AGBEDEHOUE TEMPLE. It is honored for their lifelong achievements in African Spirituality to include their initiations to the Vaudous and, /Ifa/Fa/Afa and this title is respected by the F.N.C.V.T.T (Fédération Nationale des Cultes Vaudous et des Traditions du Togo) that includes our beloved homelands (Togo, Benin, Ghana, Nigeria and now recognized in the USA of America)

Fédération Nationale des Cultes Vaudous et des Traditions du Togo (FNCVTT)

http://fncvtt.org/entrer.php