| Ekiti Voodoo Politics In Pic by jona2: 3:49pm On Jun 10, 2009 |
Ekiti rerun poll: PDP tasks police on arson, violence cases Last Updated: Wednesday, June 3, 2009 8:58 AM [b]The Peoples Democratic Party (PDP) in Ekiti State has called on the police to conduct thorough investigations into the various acts of violence perpetrated before, during and after the rerun governorship election held in the State, adding that failure of the police to apprehend masterminds of the criminal acts was responsible for the kidnapping and other crimes being witnessed in the State. The PDP in a statement signed by the Chairman, Media and Publicity Committee of the Segun Oni Campaign Organization (SOCO) said the opposition Action Congress (AC), its governorship candidate, Dr. Kayode Fayemi and former Governor Ayodele Fayose should be blamed for the criminal acts being carried out in the State, adding that the militants imported into the State by Fayemi and Fayose have resorted into kidnapping of law-abiding residents of Ekiti State because they no longer have jobs to do.
It called for the immediate arrest of the Deputy Speaker of the State House of Assembly, Hon. Saliu Adeoti who allegedly led thugs to burn the Independent National Electoral Commission (INEC) office at Ido/Osi Local Government, saying; “failure of the police to arrest the deputy speaker and his accomplices is capable of derailing democracy in the country.”
While accusing the AC of double standard, Adeyeye said; “the same AC people who instigated Hon. Adeoti to storm the collation centre of INEC at Ido Ekiti and set it ablaze have turned round to allege that the results of the voting were not collated at INEC office, which they had set ablaze. Up till now, the former Acting Speaker has been on the run after being declared wanted by the police over the burning of the INEC office.” Adeyeye called on the police and other security agencies in the country to arrest and prosecute those who masterminded violent acts before, during and after the election so as to serve as deterrent to others. “People are now being kidnapped in Ekiti State and ransoms are being demanded. This is strange and the AC people and Fayose should be blamed for this state of insecurity because they were the ones who out of desperation to win elections at all cost imported militants, arms and ammunitions into the State. “The AC people were the ones who masterminded and carried out the burning of INEC offices in Ido/Osi, Ijero and Ikere Local Government Areas of the State. It was in the houses of their leaders at Isan, Aiyede, Ise, Are and others that gun-wielding militants were arrested before and during the election and until perpetrators of these heinous crimes are made to face the full wrath of the law, people would continue to see crime as a way of life. “The question the police and other security agents in the country must answer is why it has been impossible for them to arrest the Deputy Speaker and his thugs for their alleged involvement in the burning of INEC office at Ido Ekiti? “The police and other security agencies in the country must be alive to their responsibilities this time around if Nigerians must continue to have confidence in their ability to protect their lives and properties. This is because from what has been happening in the State since the rerun election concluded, the thugs armed by the AC are still in the State, having no other source of livelihood other than armed robbery and kidnapping. “The [/b] security agencies must therefore revisit the issue of importation of militants, arms and ammunitions into the State by some desperate politicians before the rerun election with a view to bringing those found culpable before the law. “It is also our plea to Fayemi and Fayose to in the name of God pay their militants and evacuate them from Ekiti so that the people can live in peace.” http://www.ukpakareports.com/UreportsEkitiPDPACwar.html |
| Re: Ekiti Voodoo Politics In Pic by jona2: 4:03pm On Jun 10, 2009 |
yorubaland is the home of voodoo and ogboni.  |
| Re: Ekiti Voodoo Politics In Pic by dean2725: 5:10pm On Jun 10, 2009 |
*jona:
yorubaland is the home of voodoo and ogboni.
Grow up and get a life!! damn! . . .na wa for some people sha |
| Re: Ekiti Voodoo Politics In Pic by jona2: 6:33pm On Jun 10, 2009 |
dean2725:
Grow up and get a life!!
damn! . . .na wa for some people sha
|
| Re: Ekiti Voodoo Politics In Pic by walata44(m): 6:57pm On Jun 10, 2009 |
yorubaland is the home of voodoo and ogboni And what happen for having voodoo? You have being brainwashed with foreign religion. To eradicate corruption we can start from swearing in the governors with voodoo and see which one of them will want god of thunder to strike him. |
| Re: Ekiti Voodoo Politics In Pic by jona2: 6:58pm On Jun 10, 2009 |
walata44:
And what happen for having voodoo? You have being brainwashed with foreign religion. To eradicate corruption we can start from swearing in the governors with voodoo and see which one of them will want god of thunder to strike him.
  |
| Re: Ekiti Voodoo Politics In Pic by MrCrackles(m): 9:15am On Jun 11, 2009 |
walata44:
And what happen for having voodoo? You have being brainwashed with foreign religion. To eradicate corruption we can start from swearing in the governors with voodoo and see which one of them will want god of thunder to strike him.
 |
| Re: Ekiti Voodoo Politics In Pic by walata44(m): 11:44am On Jun 11, 2009 |
Why are u guys shocked? Truth is bitter. |
| Re: Ekiti Voodoo Politics In Pic by biola44: 12:30pm On Jun 11, 2009 |
walata44:
And what happen for having voodoo? You have being brainwashed with foreign religion. To eradicate corruption we can start from swearing in the governors with voodoo and see which one of them will want god of thunder to strike him. |
| Re: Ekiti Voodoo Politics In Pic by jona2: 6:02pm On Jun 11, 2009 |
|
| Re: Ekiti Voodoo Politics In Pic by back2back(f): 9:37pm On Jun 11, 2009 |
And what happen for having voodoo? You have being brainwashed with foreign religion. To eradicate corruption we can start from swearing in the governors with voodoo and see which one of them will want god of thunder to strike him. we are living someone's else life. thats why everything scatter scatter for africa. |
| Re: Ekiti Voodoo Politics In Pic by walata44(m): 12:58pm On Jun 12, 2009 |
Christianity is for the European.
Muslim belongs to the Arabs
Hindus for the Indians
Buddist is for Asians
and for Africa we were made to believe that our religion is inferior during colonization.
In Yoruba land, gods like Osun, Sango, Orunmila, Ogun etc are part of our tradition. Why can't we all be proud of our heritage? |
| Re: Ekiti Voodoo Politics In Pic by walata44(m): 5:04pm On Jun 12, 2009 |
Yoruba religion
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The Yorùbá religion comprises religious beliefs and practices of the Yoruba people of old before the Yoruba community encountered Islam, Christianity and other faiths. It originated from Africa (chiefly in Nigeria and Benin Republic), and in the New World, where it has influenced or given birth to several Afro-American religions such as Lucumí in Cuba and Umbanda and Candomblé in Brazil in addition to the transplantation of the homeland religions. Though specific numbers are unknown, it is possibly the largest African-born religion in the world. Though claims are made for an ultimately Egyptian/African origin to Judaism, Judaism was finalized as the religion of the Hebrew people of the Levant. Christianity and Islam also have long histories in Africa, but neither of those can claim to be African in origin in their present state like the undoubtedly African religion of the Yoruba. While much of Africa has increasingly adopted foreign religions, many indigenous faiths remain. The lack of proselytizing or establishing written "rule books" prevents these religions from spreading as much as Islam or Christianity. Regardless, they survive, both in Africa and the Western Hemisphere.
Yoruba religious beliefs are part of itan — the complex of songs, histories, stories and other cultural concepts which make up the Yorùbá religion and society.
Contents [hide]
1 Yorùbá, In Brief
2 Deities and other entities
2.1 Olódùmarè
2.2 Irunmole
2.3 Egun
2.4 Other concepts
3 Àjòdún / Festivals
4 Reincarnation
5 Twins in Yoruba society
6 Yoruba religion in the New World
7 See also
8 Notes
9 Other references
10 External links
[edit] Yorùbá, In Brief
It is in Yorùbá philosophy the indication that all humans have Ayanmo (manifest destiny) to become one in spirit with Olódùmarè (Olòrún, the divine creator and source of all energy). Each person in Ayé (the physical realm) uses thought or action energies to impact the community of all other living things including the Earth, and so to move towards destiny. As such, one's destiny is in one's hands. To attain transcendence and destiny in Òrún-Réré (spiritual realm of those who do good and beneficial things), one's Orí-Inu (spiritual consciousness in the physical realm) must be elevated to unify with one's Iponri (Orí Òrún). Those who stop improving are destined for Òrún-Apadi (spiritual realm of the forsaken). Life and death are cycles of habitation in physical body and spiritual realms while one's spirit evolves toward transcendence. This evolution is most advanced in Irùnmolẹ (oní irun, of the unique hair that distinguishes humans from beasts; imo, enlightened of destiny, ilẹ on the land)
For most people, iwapẹlẹ (well-balanced), meditation and sincere veneration sufficiently strengthen one's Orí-Inu. Being well-balanced, it is beleived, that you are in prime position to make positive use of the simplest form of connection between eniyan and Olu-Òrún in the form of adúra (petition;prayer) for divine support.
Some feel it also binding to make a petition or prayer to one's Orí Òrún as it is said to yield quick and descisive pockets of joy. Ẹlégbara (Eṣu, the divine messenger) who, without distortion or partiality for good or for bad, negotiates communication to Òrún and navigates them to Ayé; deliverer of àṣẹ. It is thought that Ifá is called upon whilst in times of major decision making; whatever the 'offering'; the line of advice is commonly used to draw conclusions that would not have been first thought. Call Orunmila,Ifa; or try vice-versa; it is said that all communication with Òrún is energized by invoking àṣẹ.
In the Yoruba Theogany, Olódùmarè has àṣẹ over all.
[edit] Deities and other entities
Yòrùbá Orishas, literally, owners of heads, are the means to get into contact with the supernatural. The term is often translated as deities[1].
[edit] Olódùmarè
Olódùmarè is the most important entity. Olódùmarè is so important, that there can be no gender assigned, for Olódùmarè is seen mostly as a spirit. Olódùmarèis therefore more correctly referred to as an IT. IT is the owner of all heads, for during human creation, Olodumare gave the emi, or breath of life to humans. To the Yorubas, Olódùmarè is Supreme. If there was a conflict among the other Orishas IT would take over and the fight would end.
[edit] Irunmole
The irunmole were spirits sent by Olodumare to complete various tasks, often between Orun (the invisible realm) and Aiye (the physical realm). Some were acknowledged as Orisha for their accomplishments. The orishas help to create and maintain order on earth. (see Orisha article)
"Everything wrote are okay but Orisa is different from Irunmole. Human beings can become Orisa if they performed extra ordinary tasks in the world before they are gone to heaven. Examples are Jesus, Mohammed, Dalai Lama, Mother Teresa etc. But Irunmole are numbered, they are not more than 401. The number cannot increase. They are the ones Olodumare (Supreme Being) gave the rights to care for the earth before the human beings came to the world. And they also thought us how to live life as we are living today. We are worshiping God through them. We are not worshipping Orisas, they are human beings like us. In Yoruba belief, human being cannot be worshiped but they can be honored. We are honoring Orisas and our Ancestors. The number of Orisas would continue to be increasing as the world is existing. There is no English word for Irunmole, better to leave it as Irunmole, the servants of Olodumare, God, the Supreme being. - by Prince (Babalawo)Adigun Olosun MA MA PGDJ PGCR. (www.yorubareligion.org)
[edit] Egun
The egun are ancestral spirits who made transition, but are still placated to assist and guide one throughout life. (see Egungun article)
[edit] Other concepts
Ifá dafa as well as merindinlogun or (cowrie shell divination) are important element of Yòrùbá religious practices.
Eledua is Olodumare the Pantheon of the - Yoruba theogany: In this,Olodumare is the supreme being;creator of night and day; the final recepient of all creation
'Emere' as well as 'akuda' is another manifestation of the yoruba belief in reincarnation is the belief in the emere.
[edit] Àjòdún / Festivals
This schedule, as determined by the Yoruba calendar, is illustrative for 10050 year (2008 A.D.) Note the actual dates may vary.
Ṣèrè / January
Erele / February
Olokún = Oríṣà of Okún, the deep seas or oceans, patron of sailors, and guardian of souls lost at sea Erele/Feb 21-25
Èrèna / March
Annual rites of passage for men Èrèna/March 12 – 28
Oduduwa (odudu, the dark pigment; ni ewa, is the beauty) / Iyaagbe (iya, mother; agbe, who receives) = Oríṣà of Earth and matron of the Ayé. Oduduwa endows the ebony dark skin pigment that accords greatest gifts of spirituality, beauty and intellect to the bearer. The essence of procreative love. Èrèna/March 15 – 19
Oshosi = Oríṣà of Adventure and the hunt Èrèna/March 21 – 24:
Igbe / April
Ogun = Oríṣà of the metal and war crafts, and engineering. The custodian of truth and executioner of justice, as such patron of the legal and counselling professions who must swear to uphold truth while biting on a piece of metal. Igbe
Oshun = Oríṣà of Fertility and custodian of the female essence. who guides pregnancies to term. Igbe starts last Saturday of April, for 5 days-
Onset of wet season (Spring)
Ebibi / May
Egungun (Commemoration of the Ancestors, including community founders and illustrious dead. Èbíbí: starts last Saturday of May, for 7 days
Okudu / June
Yoruba New Year Okudu 03: Onset of the Yoruba New Year (2008 is the 10,050th year of Yoruba culture)
Shopona (Oríṣà of Disease, shopona, small pox is a virual disease) and Osanyin (Oríṣà of Medicine and patron of the healing professions: osan, afternoon; yin, healing) Okudu 7 - 8
Annual rites of passage for women Okudu 10 - 23
Yemoja = matriarch of the Òrún-Rere). Oduduwa gave birth to a boy Aganju (Land) and Yemoja (Water) from marriage to Ọbàtala. Yemoja in turn birthed many other Oríṣà. The old Ile-Ife kingdom arose on her burial site. Okudu 18 - 21
Agẹmo / July
Ọrúnmilà / Ifá = Oríṣà of Divination and founder of the Ifá sciences, whose divination is with 16 palm nuts. Mass gathering of the yoruba Agẹmo: first and second weeks in July
Oko (Agriculture) Harvesting of the new Yam crop.
Ẹlégba-Bara (Ẹlégba, one who has power to seize) / Eṣu (shu, to release eject from; ara, the body) = Oríṣà of male essence and Power, who is the great Communicator and messenger of the will of Olódùmarè. No woman should bara (ba ra, to rub with, have intercourse with) a man who has not done Ikola (circumcision: ike, cutting; ola, that saves) in sacrifice to Ẹlégba. Agẹmo second weekend of July
Ṣàngo (shan, to strike:/ Jakuta:ja, fight; pẹlu okuta, with stones. The Oríṣà of Energy – Ara (Thunder) and Manamana, make fire (Lightening) whose divination is with 16 cowries and whose messenger and water-bearer is Oshumare (the Rainbow). Agẹmo: third week of July
Ogun / August
Ọbàtálá = (Obà,to possess; ti ala, of visions or Oríṣà-nla, the principal Oríṣà). Patriarch of Òrún-Rere, the heaven of goodly spirits and beneficial ancestors. As Olódùmarè is too powerful and busy to be pre-occupied by the affairs of any one living being. Ọbàtálá functions as the principal emissary of Olódùmarè on Aye, and is the custodian of Yoruba culture. The aso-ala (white cloth) worn by Ọbàtálá initiates is to signify need to be pure in intent and action: A recurring punishment for social misfits was to try to keep white cloth clean in Africa's tropical and dusty climate. The misappropriation of aso-ala connection to Ọbàtálá was/is a major weapon against the Yoruba in their psychological resistance of foreign invasion, as Christian and Islamic converts were/are indoctrinated that anything considered 'white' is pure: a notion that has also become a key tenet of racialist supremacy Ogun: last weekend of August
Òwéré / September
Ọwaro / October
Oya (Oríṣà of the odo Oya (river Niger) whose messenger is Afefe (the Wind), and guardian of gateway between the physical realm (Aye) and the spiritual realm (Òrún). Ọwaro
Oṣun (Oríṣà of the odo Oṣun and patron of the (sovereign) Ijebu nation Ọwaro third weekend of October
Onset of the dry season (Autumn)
Shigidi (Oríṣà of Òrún-Apadi, the realm of the unsettled spirits and the ghosts of the dead that have left Aye and are forsaken of Òrún-Rere. Custodian of nightmares and patron of assassins. Solemn candlelight to guide the unsettled away from your residence, else they settle in your dolls or other toys. Ọwaro 30 World Slavery Day?
Bèlu / November
Òpé / December
Obajulaiye (Oríṣà of Ṣòwò (Commerce) and owo (wealth). Òpé 15
Onset of the second dry season (winter solstice) |
