A dúpẹ́ púpọ̀ lọ́wọ́ Baálẹ̀ Yemọja, Ìyá Omítọ̀nàdé, Ẹbí, Ará, gbogbo Àgbà àti Ọmọdé… Ìbà Olódùmarè, ọdún pé, ọdún jọ. .To all friends, fans and well wishers, we’re grateful.
Tag: Orisa
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Àwọn Yèyélórìṣà, Akirè Shrine Ilé Ifẹ̀, 2003.
Pitcture was taken by Prof. Moyo Okediji in 2003, he returned to find the group in 2015. But for the two women at the extreme left, all the others had transitioned.
Total tragedy says the professor
‘Everything had disappeared.
‘There was nothing left. Absolutely nothing. Zit.
‘But the Irunmoles have a way of ensuring that we don’t lose everything, even though we might be careless as humans.
‘When I came in 2001, 2002 and 2003, I worked with these women.
‘I made hours of videos, hundreds of photographs, and hours of voice tapes of them at work. I also got them to do lots of large and small paintings on canvas.
‘All these materials are in my garage here in Austin TX.
‘I gave about 5 paintings to the Denver Art Museum. I also gave them about 20 minutes of video that I edited myself on the old manual tape editor at the University of Colorado, Denver, where I was teaching.
‘In other words, I documented their works in toto.
‘When I returned in 2017, and realized that all the women had transitioned, I pulled out the materials on my laptop. And I began training young women in the neighborhood of the shrines to start a renaissance.
This has led to the development of AKODI ORISA, which is a sanctuary for Oodua (Yoruba) women’s creativity.
Ọ̀rọ̀ mi kò jù báyǐ lọ.Sun re o
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Transforming Ìṣẹ̀ṣe Temples, Shrines, Houses Of Worship
Women devotees live in a sanctuary that attends to both their spiritual and physical needs at the Àkòdì Òrìṣà. We train them to produce things that can be marketed.
Spirituality is great and necessary. But we also have material needs—which is what the colonizers realized when they brought Christianity and Islam: they built churches, while adding schools, hospitals, and vocational centers to their mission houses.
In addition to providing opportunities for spirituality, Isese practitioners could expand and diversify their sacred places by joining hands to construct schools, health centers, and other public spaces for devotees.
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Èmi kò fé̩ràn láti máa fe̩nu ko obìnrin lé̩nu nínú eré – Taiwo Hassan
Taiwo Hassan Ọlọ́jọ́ọ̀bí, akọni òṣèré Yollywood tó dáńtọ́
Fẹ́mi Akínṣọlá
Yoòbá bọ̀, wọ́n ní èèyàn tó bá monú-ún rò, ọpẹ́ ẹ rẹ̀ yóó lékún bóyá n ló fa sábàbí bí ọ̀gọ̀ọ̀rọ̀ ọmọ Nàìjíríà ti ń darapọ̀ kí àgbà òṣèré Taiwo Hassan kú oríire ọgọ́ta ọdún lórílẹ̀ eèpẹ̀ báyìí.
Yinka Quadri tó jẹ́ ọ̀rẹ́ tí wọ́n ti jọ ń ṣeré tipẹ́tipẹ́ náà kíi pé ọ̀rẹ́ to yatọ ni Ògògó jẹ́. A bí Taiwo Hassan tí gbogbo èèyàn mọ̀ sí Ògògó ní ọjọ́ , kọkànlélọ́gbọ̀n oṣù Kẹwàá, ọdún 1959. Ìlú Ilaro ní ìpínlẹ̀ Ogun ní gúúsù ìwọ oòrùn Nàìjíríà ni a ti bí Ògògó ọmọ Kúlúdò.
Òṣèré tí igba ojú mọ̀ ni Taiwo Hassan, ó ti ṣe àwọn eré tó lókìkí bíi Owo Blow, Sábàbí, Ìbínú elẹ́wọ́n, Atíìtẹ́bí àti bẹ́ẹ̀ bẹ́ẹ̀ lọ.
Odindin ọdún mẹ́tàlá ni Taiwo Hassan fi ṣiṣẹ́ pẹ̀lú ẹ̀ka tó ń mójútó omi ẹ̀rọ ní ìpínlẹ̀ Eko.
Ọdún 1994 ni Ògògó fẹ̀yìntì kúrò lẹ́nu iṣẹ́ Oba ìpínlẹ̀ Eko, kó tó gbájúmọ́ eré ṣíṣe ní ẹ̀kúnrẹ́rẹ́. Taiwo Hassan lọ sílé ìwé alákọ̀ọ́bẹ̀rẹ̀ Christ Church School nílùú Ilaro. Ó tún lọ sílé ìwé Yaba Technical College níbi tó ti kọ́ ẹ̀kọ́ nípa ọkọ̀ títúnṣe.
Ògògó fẹ́ obìnrin méjì ọ̀tọ̀ọ̀tọ̀.
Taiwo Hassan bí ọmọbìnrin mẹ́ta àti ọmọkùnrin kan.
Ọdún 1981 ni Taiwo Hassan bẹ̀rẹ̀ iṣẹ́ eré ṣíṣe ní kété tó bẹ̀rẹ̀ iṣẹ́ pẹ̀lú ìjọba ìpínlẹ̀ Eko.
Ògògó ní ìdí tí òun fi ń dúró déédé bí ọmọkùnrin ni eré ìdárayá ẹ̀ṣẹ́ kíkàn tí òun gbádùn láti má a fi daraya.
Bákan náà ló tún ní òun fẹ́ràn láti máa gbọ́ orin paàpá ti àwọn ọdọ́ ìwóyí tó bá mọ́gbọ́n dáníÒgògó jẹ́ ọkùnrin tí ó ní àwọn ìwà kan tó sọ̀tọ̀ lágbo òṣèré.
Nínú ìfọ̀rọ̀wérọ̀ kan ló ti ṣàlàyé pé òun kìí fẹnuko obìnrin lẹ́nu nínú eré nítorí kò sí lára àdámọ́ òun.
Ògògó ní òun kò fi bẹẹ fẹ́ràn láti máa ṣe ipa olólùfẹ́ tó ń fi ìfẹ̀ han ní gbangba nínú eré àgbéléwò. -
Ori mi Apeere
Ka ji ni kutukutu
Ka mu ohun ipin ko’pin
d’Ifa fun Olomo-ajiba’re-pade
Emi ni mo ji ni kutukutu ti mo f’ohun ipin ko’pin
Emi ni mo ba ire pade nigba gbogboori mi apeere
Ateteniran
Atetegbeni ju Orisha
Ko si Orisha ti danni gbe leyin ori eni
Ori eni ni seni de ade owo
Ori eni ni seni tepa ileke
Ori wo ibi rere Simi de
Ese wo ibi rere Simi re
Ibi ti ori mi yio ti suhan ju bayi lo
Ori mi Simi de ibe -
Happy Oosala day to people across the globe.
May we have the blessings and goodness of it. Ase Edumare!
Olokun asoro dayo, olokun ajeti aye, olokun iserin ade.
All these are names of Orunmila. Now the question is. Is Orunmila same as Olokun? Is Olokun not an orisa himself/herself? Who is olokun? Male or female?Olokun is a female according to one Ifa corpus. Abeti aso sunmunu cast Ifa for Olokun ajepe aye who is crying of not having babies, this babalawo(Abeti aso sunmunu)tell olokun that the person that will help Olokun with her barrenness is yet to come. Mind you, Olokun is living inside water. She left ile Ife for water when she can’t admit and condole how people of ile Ife then are doing. She is the wife of Oduduwa.
Orunmila left oke igeti his homeland for olokun house (inside water) when He get there, they showed him the Ifa cast for olokun and Orunmila reveal to Olokun that She cast Ifa because of barrenness, He further it that if Olokun can make sacrifice, She will conceive and give birth, Olokun was so happy and ready to offer the sacrifice cos that’s exactly why She cast Ifa. Olokun make the sacrifice and Orunmila have to stay at Olokun house till she conceived and give birth. When Olokun gave birth, She was so happy and She decided to make Orunmila more wealthy and famous than before, She send for person who usually make Her crown and She ask him to make same Ade (crown) as Her own for Orunmila, She gave Orunmila plenty wealth and She told Orunmila that she can’t let Her name but He (Orunmila) should be bearing ‘Olokun Ajeti Aye’ ‘Olokun Asorodayo’
Eepa Oosa! Oosa eepa!
