Roads, Paths, Caminos
Denise Oliver-Velez
listed in a pamphlet. In the past (early alt.religion.orisha) we
listed various roads and attributes of orisha, based on Lucumi
practice.
I am wondering if Yoruba practice in Yorubaland has roads of each
orisha with differing attributes, or if this developed as a result of
people arriving to the new world from many different parts of
Yorubaland where ritual differed...or a combination of both?
And how does Cuban practice match up with Candomble on this?
I realize which specific camino they have is not discussed by priests
in Brasil but I am assuming that there are different roads - do they
vary from nation to nation or are they uniform? Or is this a topic not
for discussion Mae Maria? Shush me if I am being too intrusive.
I realize that the practice even varies in Lucumi - my house for
example has no roads for Ogun, others do. I was reading the little
pamphlets enclosed with the Abbilona Tambor Yoruba CD series from Cuba
yesterday (which if you don't have this music you should get it)
and several of the CD's dedicated to a specific Orisha have a
listing of attributs plus caminos. The caminos listed differ from
those roads listed by both Cabrera, and Mason - they are longer.
This group of musicians are not outsiders or aleyos - they are priests
and some have Ana
Denise Oliver-Velez
(I must be tired from shoveling snow off of my car so early in the
morining - grin)
so they are clearly knowledgeable about practice, though I can't
determine who wrote the liner notes/pamphlet.
The list is in Spanish - I am going to attempt to translate it and
post it - the list for Ochun has 21 roads, for Yemaya there are 23.
Haven't looked at Obatala, or the other CDs in the series yet...will
do.
Alafia,
Denise
YEWANDE KELLEY-JOHNSON
You may have posted something about this CD series but I missed it.
That's not the book CD you say your husband received as a gift from you
is it?
I remember about 9 years back an African American babalawo who was
initiated in Nigeria told me that there were not road/caminos for the
Orisa in Nigeria, but recently and I can't remember what I was reading,
maybe a book, website hmm don't remember and I had the impression that
for example their is more than one Osun (Oshun). In Osogbo there is an
Osun with her aspects and history to that land and town and in?????
there is an Osun who's has some differences because the people have a
different history of what Osun has done in there region. I had the
impression that both towns would recognize that Osun has healing
sweetness... but that other attributes may vary because of history.
Okay so I'm being redundant. I'll have to search around and see if I can
find where that information I read came from.
I hope Idowu will have something with clarity to share in comparison
Love Peace & Soouuulll
Yewande
olo...@my-deja.com
Denise Oliver-Velez <deol...@pipeline.com> wrote:
Axé Denise!
Don't worry...I do not need to shush you, you are always very
respectful. :-)
First you have to remember I am an old-timer, so what info you get
from me, is an old-timer one :-). Probably a more "modern" Candomble
person would be much more detailed :-)
Nowdays I see "roads" or what we call "qualities" being discussed in
detail in the Brazilian Orisha foruns, by non-initiates. Hail to the
Internet!
It is not that it is a "secret" issue. It is just that it is not a
major issue, so no need for newcomers or new priests to become obsessed
with it. Which they will be, in endless discussions of what is "right"
or "wrong" to that quality according to their house or nation.
> And how does Cuban practice match up with Candomble on this?
> I realize which specific camino they have is not discussed by priests
> in Brasil but I am assuming that there are different roads - do they
> vary from nation to nation or are they uniform? Or is this a topic not
> for discussion Mae Maria? Shush me if I am being too intrusive.
Yes, the qualities, roads vary from Nation to Nation. Some have
more, some have less. When doing vodouns (Jeje Nations) , they are
not "roads" but a different vodoun of the same family. Talking about
vodoun...isn't nice that some people do travel to do initiations in
another country (Haiti)? I hope their initiation period is a long one :-
).
But anyway, in comparing with lukumi roads, most of our qualities ,
especially of Orishas such as
Iyemanja, Oshun, Obatala are identical to yours. It took me sometime to
figure some, mainly because of the Cuban spelling. Others have the same
name but are very different in their descriptions. Others have
different names, but they seem to be the same...and so on. Actually we
do have numerous roads to all Orishas, including Ogun, Shango, Osossi,
Oya, Nanan, etc. just to cite some that from the little I know, the
lukumis have few or no roads.
In Brazil it is not a "taboo" subject, but more of a very impolite
question, to ask someone's road. Even asking their second Orisha is
also umpolite (because in some cases you can figure out the road, from
that). Mainly because of how we view the subject of "qualities"
For us, first of all, the road, quality is read (divined) before the
initiation. The main focus in the road then is to define the "plot",
composition of that head. I think in this sense our concepts of "roads"
are very different. So let's say we read someone for Oshun Apara, this
will tell the Baba/Iya that certain Orishas accompany this specific
Oshun. We do have a mother or father Orisha like you do.
I believe the Angola nation is the only one that has this concept that
the first two orishas of a person should be a male and female. Our
concept is much more of an order of balance. So in doing a person of
Oshun Apara, I already know that her Oju Ori (second Orisha-the one who
is not Olori-owner of the Ori, but watches that Ori) is Ogun. That she
should a certain receive Osossi in her initiation too.
So the function of the "road" is to define what Orishas that
person will need to receive during her initiation, one year obligation,
three-year and eventually 7 years, so that by her seven years, her
head "plot" is complete.
So this is like a "syllabus" to orient the Baba/Iya on that
specific initiation and on calling that Orisha for possession. So, from
this, you can figure that the initiation of each "road" is different
than another. So in doing an Oshun Apara, the Ebos, Igbas, rituals,
chants,leaves (ewe) etc will be different than doing an Oshun Iponda
for instance. At times a certain road has to do with a specific area
(city, village) of West Africa. So even the language of the oro can be
different. It will also define the leaves used for that initiation
(which varies too). All these issues are initiation issues. No need for
the iyawo to come out as an Oshun Apara iyawo. He/she is an iyawo of
Oshun. Oshun in general is what we want him to praise.
Some roads have different color beads, which if you know the roads
well, you will notice in the iyawo "kele" (beaded choker). Some will
bring taboos (eewos) specific to that road. Some will have a different
food than the others.
Anyway, there are so many roads, then why a Iya/Baba is one going
to go deeper into that specific road unless he is making an omo of that
road? Since each time we make someone, unless we did that same road
before, it will be totally different, why should we spend time learning
about something we are not sure of ever using it ? There are so many
things to learn :-)
Anyway, I will be glad to answer any questions on the subject in
general. I want also to write about my own research on the issue of
roads and how they appear so similar in the Diaspora, and not
necessarily in West Africa ( I prefer to use W.A than Nigeria, because
there was no Nigeria then...and they were not called yorubas either, so
I avoid the Yoruband term). Anyway, there has been many research on
this issue. I promise I will do it sometime this weekend. The problem I
am having with Deja is that the fonts are so small, it hurts my eyes to
read the messages. So I copy, put in my "good to see" 14 bold and then
answer it :-)
Hey is freezing here : 57F!! I cannot find my winter clothes! Did I
live them all in SF? Shoveling snow brings back nice memories of
Michigan :-)
Axé,
Maria de Oxalá
Sent via Deja.com
http://www.deja.com/
ido...@my-deja.com
the issue of roads is a tricky one - because i am still trying to
understand the lukumi concept of it so i will try to explain best i can.
we do not have roads in the sense that someone is initiated *only* to
the powers and mysteries of say 'Ōsųn of the river' but they are
inititaed to Ōsųn as a whole. during a possesion, Ōsųn may come down
and tell her child exactly which personality is most prevalent - the
old one, the young one, the mother of many children, the owner of
rivers, etc... in total, there are (i believe) 41 personalities of
Ōsųn. there may be a woman who went to the river Ōsųn to get healed,
and so she may praise 'Ōsųn of the rivers' but she is still praising
Ōsųn...no different than the Ōsųn governing the river, no different
than the daughter of Yemoja, no different than Orunmila's wife, no
different than the rival of Oba. but what she is doing is calling Ōsųn
by a praise name - her oriki. that i call Maria 'Iyabeji' sometimes
does not make 'Iyabeji' different than Maria as a woman - but it is
just a different aspect of her and one of many. this is almost the
same as 'roads' of the Ōrėsā. so there are not, in this sense,
different Ōsųn just different names and different stories all attached
to this one central Ōrėsā. think of it maybe as one person with
several e-mail accounts...where certain people write only to the yahoo!
addy, and others only at hotmail. they are still writing to you, just
getting in touch differently <smile>.
it is correct that each town, and maybe even family, will have a
different concept of the Ōrėsā. but it is not as chaotic as some have
presented it in books, websites or forums. if there is confusion about
Ōsųn, all one need do is go to Osogbo and speak with one of her
priests. the same with most of the Ōrėsā within the yorųbá nation.
in comparison, i believe the candomble nations to be more in similarity
with yoruba in this issue but i'm sure Maria will chime in - as always -
when her culture is being discussed <smile>.
Idowu
In article <3A4DFFA8...@home.com>,
Denise Oliver-Velez
<yew...@home.com> wrote:
>Alafia Denise,
>You may have posted something about this CD series but I missed it.
>That's not the book CD you say your husband received as a gift from you
>is it?
>
I will repost now (grin) there is so much to wade through here. No
it's not the book of Orisha music I posted about. It's a series of 8
CDs of fundamento bata (and coro with arpon) which is probably the
best recording quality I have ever heard on a non-secular CD.
All of the drummers we know in the religion are raving about it.
The series is available from descarga.com
It is called Abbilona: Tambor Yoruba. Each CD opens with the Orun
Seco, and then each specific CD is dedicated to songs to a specific
Orisha or Orishas.
They are: Obatala
Yemaya
Ochun
Chango
Oya
Aggayu
Elegua, Ogun, Ochossi
Orisha Oko, Oddua, Ibeyis, Olokun y otros
The booklet/liner notes includes the words (briefly) to each song -
the coro part in Lucumi
for example songs for Yemaya are:
1. Yemaya awoyo motun bao
2. Yemaya okun, ewa okika lodde
3. Yemaya awoyo, oro milodo, awoyo oronile
etc.
For those people who do not get a chance to attend many tambors - or
other ceremonies, which is where you learn to sing, this series is
very helpful. (unless you happen to be married to a musician who
even sings in his sleep - grin)
Alafia,
Denise
Denise Oliver-Velez
>hi Denise and Yewande,
>
>the issue of roads is a tricky one - because i am still trying to
>understand the lukumi concept of it so i will try to explain best i can.
Lucumi concept - Obatala is Obatala. But, on the day when one is
crowned (you don't have roads before crowning - you wear the elekes of
the roads of your godparent - or I should say that is true in my ile
and in my husbands, I can't speak for everyone), as part of ita one
learns which Obatala (which road - old, young, warrior etc is yours
specifically - this determines colors and types of elekes for that
specific "face" of Obatala, as well as perhaps different tabus or
relationships with other Orisha, or other Orisha one may receive later
- it depends)
The road also makes a difference in the way a particular Orisha
manifests if that person is a caballo (horse - or mount) When Obatala
Oba Moro comes down he is very different from Ajaguna - since Oba Moro
is much older and Ajaguna is a warrior road of Obatala.
The road may also make a difference in the type of house the Orisha
lives in, and other types of articles or implements that go with that
particular road.
But as you have said - when we praise Obatala or Osun (Ochun) it is
all the same. And the initiate to Obatala is an initiate to Obatala.
So it is not so different (grin)
Denise Oliver-Velez
>In article <nclr4tccnur6uiujc...@4ax.com>,
> Denise Oliver-Velez <deol...@pipeline.com> wrote:
>
> Axé Denise!
>
> Don't worry...I do not need to shush you, you are always very
>respectful. :-)
>
heh heh. I try Mae Maria, but sometimes my curiosity gets me in
trouble. I've never been good at "not" asking questions. lol - lucky
for me I've been blessed to have godparents who don't seem to mind
and answer them to the best of their ability. And are willing to
search for the answers for me :) if they don't know. That is not true
for some of us babies however, and even in my own ile I have had to
learn which elders to keep my mouth firmly shut around. (but my ears
are always open - grin)
> First you have to remember I am an old-timer, so what info you get
>from me, is an old-timer one :-). Probably a more "modern" Candomble
>person would be much more detailed :-)
> Nowdays I see "roads" or what we call "qualities" being discussed in
>detail in the Brazilian Orisha foruns, by non-initiates. Hail to the
>Internet!
LOL - the perils of cyberspace
>
> It is not that it is a "secret" issue. It is just that it is not a
>major issue, so no need for newcomers or new priests to become obsessed
>with it. Which they will be, in endless discussions of what is "right"
>or "wrong" to that quality according to their house or nation.
>
>
>> And how does Cuban practice match up with Candomble on this?
>> I realize which specific camino they have is not discussed by priests
>> in Brasil but I am assuming that there are different roads - do they
>> vary from nation to nation or are they uniform? Or is this a topic not
>> for discussion Mae Maria? Shush me if I am being too intrusive.
>
>
> Yes, the qualities, roads vary from Nation to Nation. Some have
>more, some have less. When doing vodouns (Jeje Nations) , they are
>not "roads" but a different vodoun of the same family. Talking about
>vodoun...isn't nice that some people do travel to do initiations in
>another country (Haiti)? I hope their initiation period is a long one :-
big grin here :))
>).
> But anyway, in comparing with lukumi roads, most of our qualities ,
>especially of Orishas such as
>Iyemanja, Oshun, Obatala are identical to yours. It took me sometime to
>figure some, mainly because of the Cuban spelling. Others have the same
>name but are very different in their descriptions. Others have
>different names, but they seem to be the same...and so on. Actually we
>do have numerous roads to all Orishas, including Ogun, Shango, Osossi,
>Oya, Nanan, etc. just to cite some that from the little I know, the
>lukumis have few or no roads.
Ahhh, that is different , I think. I only know of two roads of
Ochosi, but then there are far less Ochosi's made here than in Brasil,
i think, though that is changing.
> In Brazil it is not a "taboo" subject, but more of a very impolite
>question, to ask someone's road. Even asking their second Orisha is
>also umpolite (because in some cases you can figure out the road, from
>that). Mainly because of how we view the subject of "qualities"
Impolite in the same way that it may be impolite here to ask someone
their odu?
> For us, first of all, the road, quality is read (divined) before the
>initiation. The main focus in the road then is to define the "plot",
>composition of that head. I think in this sense our concepts of "roads"
>are very different. So let's say we read someone for Oshun Apara, this
>will tell the Baba/Iya that certain Orishas accompany this specific
>Oshun. We do have a mother or father Orisha like you do.
>I believe the Angola nation is the only one that has this concept that
>the first two orishas of a person should be a male and female. Our
>concept is much more of an order of balance. So in doing a person of
>Oshun Apara, I already know that her Oju Ori (second Orisha-the one who
>is not Olori-owner of the Ori, but watches that Ori) is Ogun. That she
>should a certain receive Osossi in her initiation too.
So it is not necessary to have a mother and father, meaning male and
female or vice versa except in Angola - but everyone has the crown and
guardian i guess you would call it.
> So the function of the "road" is to define what Orishas that
>person will need to receive during her initiation, one year obligation,
>three-year and eventually 7 years, so that by her seven years, her
>head "plot" is complete.
> So this is like a "syllabus" to orient the Baba/Iya on that
>specific initiation and on calling that Orisha for possession. So, from
>this, you can figure that the initiation of each "road" is different
>than another. So in doing an Oshun Apara, the Ebos, Igbas, rituals,
>chants,leaves (ewe) etc will be different than doing an Oshun Iponda
>for instance. At times a certain road has to do with a specific area
>(city, village) of West Africa. So even the language of the oro can be
>different. It will also define the leaves used for that initiation
>(which varies too). All these issues are initiation issues. No need for
>the iyawo to come out as an Oshun Apara iyawo. He/she is an iyawo of
>Oshun. Oshun in general is what we want him to praise.
> Some roads have different color beads, which if you know the roads
>well, you will notice in the iyawo "kele" (beaded choker). Some will
>bring taboos (eewos) specific to that road. Some will have a different
>food than the others.
>
That is very interesting. It makes the ceremony of initiation far
more complex than that in Lucumi since it calls for different ewe, and
songs.
> Anyway, there are so many roads, then why a Iya/Baba is one going
>to go deeper into that specific road unless he is making an omo of that
>road? Since each time we make someone, unless we did that same road
>before, it will be totally different, why should we spend time learning
>about something we are not sure of ever using it ? There are so many
>things to learn :-)
>
lol - yes!!!!!
> Anyway, I will be glad to answer any questions on the subject in
>general. I want also to write about my own research on the issue of
>roads and how they appear so similar in the Diaspora, and not
>necessarily in West Africa ( I prefer to use W.A than Nigeria, because
>there was no Nigeria then...and they were not called yorubas either, so
>I avoid the Yoruband term). Anyway, there has been many research on
>this issue. I promise I will do it sometime this weekend.
Am looking forward to reading it !!!
>The problem I
>am having with Deja is that the fonts are so small, it hurts my eyes to
>read the messages. So I copy, put in my "good to see" 14 bold and then
>answer it :-)
Why don't you download Free Agent - it makes newsreading much simpler
and you can automatically change the font size without cutting and
pasting :)
>
>Hey is freezing here : 57F!! I cannot find my winter clothes! Did I
>live them all in SF? Shoveling snow brings back nice memories of
>Michigan :-)
>
>Axé,
>Maria de Oxalá
>
>
I just came in from my third shoveling expedition, and it is still
snowing, we have over a foot of snow so far :(
It is pretty, but even my dogs are not so happy about having to go
outside to the bathroom (grin)
Luckily, i have plenty of wood piled up on the porch (we have a
woodstove) so all is toasty and warm inside, and lots of food in the
fridge...we are getting ready for New Years Eve with our Orisha
:)
Bendicion,
Denise
olo...@my-deja.com
I do agree with Denise that the way the lukumis see an orisha is like
we do and you do, Idowu. I think much of the confusion on the road
issue is the Internet and many people who really do not know what it
is.
I think, Idowu, that the question of roads arose in the Diaspora
exactly like from what you said. Let's say someone from Ire and someone
from Osogbo and someone from Ketou were enslaved together, and they all
were Oshun praisers (Oshun is the easiest example :-). So they start to
discuss how they praise their Oshun. Well obviously there was village,
regional differences. Affected also (to us it seems) by the other
Orishas praised in that area. So Oshun itans for the Ketou priest would
always link her as the greatest love of Osossi, the guy from Ire would
praise her with different praise names and would link her to Ogun, and
so on.
So to me, roads are nothing more than praise names or actually names
of localities. Well , but it gets a little more complex than that in a
few cases that happens both in Brazil and Cuba. One example being
Olúfon and Ogiyán. These two became "roads" in Brasil (Osalufon and
Osaguyian) and Cuba (can't write exactly as they say: Obalufan and
Ochagrinan ??). These are not Obatala in Africa. They are different
Orishas altogether. They are of the funfun family, and they are deities
praised in specific areas : Olúfon in Ifon, Ogiyán em Ejigbo. We have
to remember that the funfun deities are numerous in Africa.
Actually the study and comparison of "roads" between traditions, is
one of the ways I find to check origins of certain rituals, etc.
Another is old comparisons done even in Africa, for instance between
Dahomey and Nigeria. Ajaguna is one of these. Adjaguna was very much
praised in Dahomey, and said to be the "yoruba" name of Lisa (male-sun)
as Obatala was then compared to Mawu (moon-female). In comparing our
road of Ajaguna with the lukumi road, I find their itans very
different. Ajaguna to us is linked to Ogun and Iyemanja Ogunte, as to
the lukumis, it is linked to Shango. In both traditions though, he is a
warrior as his name says.
But in Brazil for instance there are several "jagun" roads for
different Orishas, the most known being a road of Obaluaye.
Another issue besides the "praise" name, origin of cult being
the "road", what we find in Brazil, is that we also cluster certain
Orishas under a family "umbrella" whih makes them not really a "road"
like the others, but a different Orisha altogether "under one name
umbrella" ( probably Dahomean influence :-) This is confusing to the
newcomer for instance or to other traditions. One example being Aganju,
Dada, Afonja, Baru, Ayra, who comes under the "umbrella"-name" of
Shango, but they are different orishas, done very differently. Some
like Ayra has his own roads, but it is still said to the "outsider"
that it is a Shango. Obviously they are all of the same family, but
they are not "roads" in the sense we are talking here.
Also Inle, Ibualama and others will come under the Ode (Osossi)
umbrella. We are aware that they are diferent orishas...it is just a
way that they became organized let's say.
So besides the aspects of orishas who became roads , such as Oya of
the river Oya, which is one of her roads for us which has nothing to do
with Egungun, or death; there are roads who are linked to cities (ex;
Esu Alaketu); there are roads who are praise names (ex: Oba Koso);
there are roads who are different Orishas like I mentioned above.
So we can keep this subject and discuss these issues for years :-)))
Axé,
Maria de Oxalá
olo...@my-deja.com
> heh heh. I try Mae Maria, but sometimes my curiosity gets me in
> trouble. I've never been good at "not" asking questions. lol - lucky
> for me I've been blessed to have godparents who don't seem to mind
> and answer them to the best of their ability. And are willing to
> search for the answers for me :) if they don't know. That is not true
> for some of us babies however, and even in my own ile I have had to
> learn which elders to keep my mouth firmly shut around. (but my ears
> are always open - grin)
Well, I was a terrible questioner too, but I quick learned
the "timing" and "place" to ask...:-)And I was lucky too, my Baba was
immensely patient with me :-))
> Ahhh, that is different , I think. I only know of two roads of
> Ochosi, but then there are far less Ochosi's made here than in Brasil,
> i think, though that is changing.
Oxossi seems to me one of the most common Orishas in Brazil. I used
to say there was more Oxossi than people :-)
> Impolite in the same way that it may be impolite here to ask someone
> their odu?
Yes, two things you never ask in Brazil: a person Orisha name (oruko)
and their road. Even an elder should not ask a younger Olorisha. i
remember visiting a very old priestess...sat in the mat, and about an
hour later she said: Are you a child of Oxala (Obatala)? I nodded, and
she had someone bring an apere ( stool) for me ( omo Obatalas have some
privileges :-), we just do not let them know ahead :-). The an hour
later she asked me: Is it impertinent if I ask you if you are of an old
road or a youn road? To which I answer: No, iya, I am of one of the old
ones (you do not blabber out information either..LOL). And that was the
depth of the conversation.
Our Odus we also do not blabber out, but there is much less issue
about it. I have no problems telling my Odus to other priests. but I
wouldnt ask it, either.
> So it is not necessary to have a mother and father, meaning male and
> female or vice versa except in Angola - but everyone has the crown and
> guardian i guess you would call it.
Yes, the first Orisha is the one of your head, then second , third,
fourth, etc. in the order you received them. But you can be of a male
Orisha Ogun and also have a second one which is a male. Same thing with
a female Orisha. You can be of Nanan and your second be Oshun for
instance.
> That is very interesting. It makes the ceremony of initiation far
> more complex than that in Lucumi since it calls for different ewe, and
> songs.
No only complex and difficult, remember we have no such thing as an
Oriate, so the Baba/Iya has to learn everything himself for each
diferent initiation.
> Am looking forward to reading it !!!
I wrote some :-)
> Why don't you download Free Agent - it makes newsreading much simpler
> and you can automatically change the font size without cutting and
> pasting :)
Because, my friend, I have a totally lame compuer...no Windows, cannot
download anything...Have to clean off the old thing and reinstall
everything...specially Word which is a need for me (everybody sends me
Word files and...)
> Bendicion,
> Denise
Santo!
Maria de Oxala
YEWANDE KELLEY-JOHNSON
I also wonder how practioners do various things in various parts of the
world I guess I'll have to do some travelling. I have the book Maternal
Divinity Yemonja: by Lloyd Weaver and Oluknumi Egbelade (Baale of
Yemonja in Ibadan according to the intro). I notice they spend some time
in the intro talking about roads of Yemonja.
"Finally, in reading the tales or Ese, of Yemonja which follow, it
should be understood that most Orisha are described in various aspenct
that are called "roads". This is a result of their appearances at
different times in different places in order to accomplish specific
fundamental things..."
Now in the same intro they list various roads of Yemonja. Now both are
priests living and practicing in Nigeria. Lloyd Weaver was born in the
US and had a Lucumi initiation into priesthood. Reading the book and
considering Idowu's response I can't figure out are these roads that the
authors are listing alive and recognized in various parts of
Nigeria(Yorubaland).
Frow what Idowu says there seems to be a concept that the Orisa is a
whole divinity but various aspects of that Orisa are recognized. It
sounds very similar to the concept of roads on this side of the water.
Maria are the various nations in Candomble from specific regions in
Africa? Where is the Angola nation's origins from?
Love Peace & Sooouuulll
Yewande
Denise Oliver-Velez
<yew...@home.com> wrote:
>Alafia Denise, Idowu,and Maria
>I also wonder how practioners do various things in various parts of the
>world I guess I'll have to do some travelling. I have the book Maternal
>Divinity Yemonja: by Lloyd Weaver and Oluknumi Egbelade (Baale of
>Yemonja in Ibadan according to the intro). I notice they spend some time
>in the intro talking about roads of Yemonja.
>"Finally, in reading the tales or Ese, of Yemonja which follow, it
>should be understood that most Orisha are described in various aspenct
>that are called "roads". This is a result of their appearances at
>different times in different places in order to accomplish specific
>fundamental things..."
>
Alafia Yewande,
I'm very interested in Baba Lloyd's book...where is it available?
Thanks for posting this
Is it available online anywhere?
I have difficulty getting to bookstores these days (especially since I
am now snowed in - heh heh)
Denise
YEWANDE KELLEY-JOHNSON
I purchased this title in Brooklyn at the Black Mind Book Boutique on
New York Avenue (tricky part is the store goes under another name and
I'm not sure which what they are listed as). They carry a wide range of
Yoruba titles (religious subjects for the most part). I've had them mail
to me also.
I truly appreciate the work they did on this book. I like the references
to the odu at the end of each tale/ese/pataki.
Yewande
Denise Oliver-Velez
<yew...@home.com> wrote:
>Alafia Denise,
>I purchased this title in Brooklyn at the Black Mind Book Boutique on
>New York Avenue (tricky part is the store goes under another name and
>I'm not sure which what they are listed as). They carry a wide range of
>Yoruba titles (religious subjects for the most part). I've had them mail
>to me also.
>
>I truly appreciate the work they did on this book. I like the references
>to the odu at the end of each tale/ese/pataki.
>
>Yewande
>
Thanks Yewande - I'm familiar with Black Mind - a godsister of my
husbands lives right around the corner so I'll ask her to pick it up
for me
Denise
KnightBlnc
paths. Some houses give your Oggun a path, but other follow the traditional
method and give Oggun his path at the time of receiving your Pinaldo.
Respectfully,
Manny