Английская Википедия:Ifá

Материал из Онлайн справочника
Версия от 04:32, 25 марта 2024; EducationBot (обсуждение | вклад) (Новая страница: «{{Английская Википедия/Панель перехода}} {{Other uses|IFA (disambiguation)}} {{Short description|Yoruba divination practice}} thumb|right|300px|A divination tray on which cowrie shells rests, as are used for Ifá divination {| class="infobox" |- ! colspan="5" | <span style="color: #933">Sixteen</span> <span style="color:#096">Principal Odu</span> |- <!-- Note, this is only one version of the o...»)
(разн.) ← Предыдущая версия | Текущая версия (разн.) | Следующая версия → (разн.)
Перейти к навигацииПерейти к поиску

Шаблон:Other uses Шаблон:Short description

Файл:Jogo de Ikin Orossi.JPG
A divination tray on which cowrie shells rests, as are used for Ifá divination
Sixteen Principal Odu
Name 1 2 3 4
Ogbè I I I I
Ọ̀yẹ̀kú II II II II
Ìwòrì II I I II
Òdí I II II I
Ìrosùn I I II II
Ọ̀wọ́nrín II II I I
Ọ̀bàrà I II II II
Ọ̀kànràn II II II I
Ògúndá I I I II
Ọ̀ṣá II I I I
Ìká II I II II
Òtúúrúpọ̀n II II I II
Òtúrá I II I I
Ìrẹ̀tẹ̀ I I II I
Ọ̀ṣẹ́ I II I II
Òfún (Ọ̀ràngún) II I II I
Sixteen Principal Afa-du
(Yeveh Vodou)
Name 1 2 3 4
Eji-Ogbe I I I I
Ọyeku-Meji II II II II
Iwori-Meji II I I II
Odi-Meji I II II I
Irosun-Meji I I II II
Ọwanrin-Meji II II I I
Ọbara-Meji I II II II
Ọkanran-Meji II II II I
Ogunda-Meji I I I II
Ọsa-Meji II I I I
Ika-Meji II I II II
Oturupon-Meji II II I II
Otura-Meji I II I I
Irete-Maji I I II I
Ọse-Meji I II I II
Ofun meji II I II I

Ifá is a divination system originating among the Yoruba people of West Africa. It plays an important role in Yoruba religion and certain African diasporic religions deriving from it, such as Cuban Santería.

According to traditional belief, Ifá is associated with Orunmila, who is one of the orisha spirits central to Yoruba religion. Its oracular literary body is made up of 256 volumes (signs) that are divided into two categories, the first called Ojú Odù or main Odù that consists of 16 chapters. The second category is composed of 240 chapters called Amúlù Odù (omoluos), these are composed through the combination of the main Odù.

The system of divination used in Ifá is a code to access a literary corpus, the Odù Ifá. Orunmila is identified as the Grand Priest, as he revealed the foundational divinity and prophecy (the first 16 Odu) to the world. Babaláwos or Ìyánífás are usually called Ifa priests, but really, they are scholars; the equivalent of professors in classical university systems. They use either the divining chain known as Ọ̀pẹ̀lẹ̀, or the sacred palm (Elaeis guineensis) or kola nuts called Ikin, on the wooden divination tray called Ọpọ́n Ifá to mathematically calculate which Odu to use for what problem.

History

The 16-principle system has its earliest history in West Africa. Each Niger–Congo-speaking ethnic group that practices it has its own myths of origin; Yoruba religion suggests that it was founded by Orunmila in Ilé-Ifẹ̀ when he initiated himself and then he initiated his students, Akoda and Aseda. Other myths suggest that it was brought to Ilé-Ifẹ̀ by Setiu, a Nupe man who settled in Ilé-Ifẹ̀. According to the book The History of the Yorubas from the Earliest of Times to the British Protectorate (1921) by Nigerian historian Samuel Johnson and Obadiah Johnson, it was Arugba, the mother of Onibogi, the 8th Alaafin of Oyo, who introduced Oyo to Ifá in the late 1400s. She initiated the Alado of Ato and conferred on him the right to initiate others. The Alado, in turn, initiated the priests of Oyo and that was how Ifá came to be in the Oyo empire.[1]

Orunmila came to establish an oral literary corpus incorporating stories and experiences of priests and their clients along with the results. This Odu corpus emerges as the leading documentation on the Ifá tradition to become a historical legacy.

Yoruba tradition

In Yorubaland, divination gives priests unreserved access to the teachings of Orunmila.[2] Eshu is the one said to lend ashe to the oracle during provision of direction and/or clarification of counsel. Eshu is also the one that holds the keys to one's ire (fortune or blessing)[3] and thus acts as Oluwinni (one's Creditor): he can grant ire or remove it.[4] Ifá divination rites provide an avenue of communication to the spiritual realm and the intent of one's destiny.[5]

Odù Ifá

There are sixteen major books in the Odu Ifá[6] literary corpus. When combined, there are a total of 256 Odu (a collection of sixteen, each of which has sixteen alternatives ⇔ 162, or 44) that are believed to reference all situations, circumstances, actions and consequences in life based on the uncountable ese (or "poetic tutorials") relative to the 256 Odu coding. These form the basis of traditional Yoruba spiritual knowledge and are the foundation of all Yoruba divination systems. Ifá proverbs, stories, and poetry are not written down. Rather, they are passed down orally from one babalawo to another. Yoruba people consult Ifá for divine intervention and spiritual guidance.[7]

The Messenger sign of Ifá

In addition to the sixteen fundamental signs, Ifá divination includes a major sign, which is the combination of Ọse and Otura, from right to left (Ọse-Tura).

Ọse-Tura
I I
II II
I I
I II

That sign must be written each time a ritual is performed: Ọse-Tura is the messenger and the carrier of the sacrifice. It is closely associated with the god Èṣù in the system of Ifá. That Messenger sign was known in Arab and Latin medieval geomancy as the Morning Star,[8] that is as the planet Venus. In other words, Ọse-Tura is a remainder of ancient astrology in Ifá divination.[1]

The Church of Ifá (Nigeria, Benin)

According to William Bascom,[9] "an indication of the importance of Ifá to the [Yoruba] religious system as a whole is the fact that the most striking religious syncretisms resulting from European contact are to be found in a church established in Lagos in 1934, the Ijọ Ọ̀rúnmila Adulawọ, which was founded on the premise that the teachings of Ifa constitute the Yoruba Bible." It was also set up in Porto-Novo (Benin) the same year.

Adebanjo Olorunfunmi OṢIGA founded the Church of Ọ̀rúnmila for the Black People (Ijọ Ọ̀rúnmila Adulawọ) in order to create a religious institution comparable to the Protestant churches, but grounded on Yoruba culture and mythology. He wrotes rules and regulations for the Church of Ifá, and ordained pastors of Ifá. His teachings include sixteen commandments and a liturgy inspired from the reading of the Book of Common Prayer and of the mythology of Ifá. Ọ̀rúnmila, the first diviner, is considered to be the prophet of the church, along with Ela (Jesus). The history of the Ifa Church is a unique example of the moral, ritual and institutional process of religious acculturation between Africa and Europe.

According to Erwan Dianteill,[10] the Church of Ifá is still active in 2024, in Nigeria and Benin, with around 2000 followers in Lagos, Porto-Novo and Cotonou.

International recognition

The Ifá divination system was added in 2005 by UNESCO to its list of the "Masterpieces of the Oral and Intangible Heritage of Humanity".[11]

Ifá and the African diaspora

Ifá in Santería

Ifá is used in the Afro-Cuban religion of Santería;Шаблон:Sfnm it is the most complex and prestigious divinatory system used in the religion.Шаблон:Sfn The two are closely linked, sharing the same mythology and conception of the universe,Шаблон:Sfnm although Ifá also has a separate existence from Santería.Шаблон:Sfn High priests of Ifá are known as babalawos and although their presence is not essential to Santería ceremonies, they often attend in their capacity as diviners.Шаблон:Sfnm Many santeros are also babalawos,Шаблон:Sfnm although it is not uncommon for babalawos to perceive themselves as being superior to most santeros.Шаблон:Sfn Traditionally, only heterosexual men are allowed to become babalawos,Шаблон:Sfnm although homosexual male babalawos now exist due to the more open policy for Santería initiates. Шаблон:Sfn Women are typically prohibited from taking on this role,Шаблон:Sfnm a restriction explained through the story that the òrìṣà (pronounced "orisha" or "oricha" in Spanish) Orula was furious that Yemayá, his wife, had used his tabla divining board and subsequently decided to ban women from ever touching it again.Шаблон:Sfn In spite of this legend, by the early 21st century, a small number of women have since been initiated as babalawos.Шаблон:Sfn Initiation as a babalawo requires a payment to the initiator and is typically regarded as highly expensive.Шаблон:Sfn

The òrìṣà of Ifá, Orula or Ọ̀rúnmila, also has a prominent place within Santería.Шаблон:Sfn He is believed to oversee divination; once an individual is initiated as a babalawo they are given a pot containing various items, including palm nuts, which is believed to be the literal embodiment of Orula.Шаблон:Sfn Babalawos provide offerings to Orula, including animal sacrifices and gifts of money.Шаблон:Sfn In Cuba, Ifá typically involves the casting of consecrated palm nuts to answer a question. The babalawo then interprets the message of the nuts depending on how they have fallen; there are 256 possible configurations in the Ifá system, which the babalawo is expected to have memorised.Шаблон:Sfnm Individuals approach the babalawo seeking guidance, often on financial matters, at which the diviner will consult Orula through the established divinatory method.Шаблон:Sfn In turn, those visiting the babalawos pay them for their services.Шаблон:Sfn

Ifá in Brazil

Although surviving in Cuban Santería, Ifá did not remain part of a Brazilian religion that owed much to Yoruba traditions, Candomblé.Шаблон:Sfnm In Candomblé, dilogun instead forms the primary method of divination employed by its initiates.Шаблон:Sfn One of the earliest practitioners of Ifá in Brazil was the French ethnographer Pierre Verger, who had become a babalawo in West Africa and who was also involved in Candomblé.Шаблон:Sfn

As a result of growing links between Brazil and Nigeria, in the 1970s various educational efforts to promote understandings of Yoruba culture were established in Brazilian cities. This included the Yoruba Culture Research and Study Centre, founded in 1977 by Fernandes Portugal, and which brought in Nigerian teachers to run a course teaching Ifá.Шаблон:Sfn The closing ceremony took place in January 1978, attended by 14 students who were granted the status of omo (son of) Ifá.Шаблон:Sfn One of these pupils, a Candomblé initiate named José Nilton Vianna Reis (Torodê de Ogun), later went on to become a babalawo nine years later, before setting out his own Ifá teaching course in 1984.Шаблон:Sfn

Notable followers

See also


Шаблон:Portal

References

Citations

Шаблон:Reflist

Sources

Шаблон:Refbegin

Шаблон:Refend

Further reading

Шаблон:Orisa-Ifá Шаблон:Afro-American Religions Шаблон:Divination Шаблон:UNESCO Representative List of the Intangible Cultural Heritage of Humanity/AFR

Партнерские ресурсы
Криптовалюты
Магазины
Хостинг
Разное

  1. ↑ Шаблон:Cite book
  2. ↑ Lijadu, E. M. Ifá: ImọLe Rẹ Ti I Ṣe Ipile Isin Ni Ilẹ Yoruba. Ado-Ekiti: Omolayo Standard Press, 1898. 1972.
  3. ↑ Шаблон:Cite web
  4. ↑ [2] Шаблон:Webarchive
  5. ↑ Adéẹ̀kọ́, Adélékè. "'Writing' and 'Reference' in Ifá Divination Chants." Oral Tradition 25, no. 2 (2010).
  6. ↑ Sixteen major 'books in Odù Ifá Шаблон:Webarchive
  7. ↑ Шаблон:Cite book
  8. ↑ Dianteill, E. (2022). Venus, Issa, and the Moon Dog, International Journal of Divination and Prognostication, 3(2), 125-170. doi: https://doi.org/10.1163/25899201-12340025
  9. ↑ Шаблон:Cite book
  10. ↑ Шаблон:Cite web
  11. ↑ Шаблон:Cite web
  12. ↑ Шаблон:Cite web
  13. ↑ Шаблон:Cite web
  14. ↑ Шаблон:Cite web
  15. ↑ Шаблон:Cite web
  16. ↑ Шаблон:Cite web
  17. ↑ Шаблон:Cite web
Источник — http://wikihandbk.com/ruwiki/index.php?title=Английская_Википедия:Ifá&oldid=15374416