Month: December 2019

By Iyalemole Dr. Queenchiku Ngozi-Fabuluje

December 5^th, 2019

American 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 (2^nd 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

By Iyalemole Dr. Queenchiku Ngozi-Fabuluje

November 21^st, 2019

American Ifa, U.S. 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/

By Iyalemole Dr. Queenchiku Ngozi-Fabuluje

November 13^th, 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/