Obatala song question
Jo
>
>I am looking for the complete words to a song for Obatala, and if possible
>, the translation as well.
>
>The song contains these words:
>"Eru aye mi moseo eru aye mi baba. Obatala ta kuini se kure, gbogbola ina
>kekere."
>I left out the accents, so I hope this makes sense. Any assistance wouldmake
>me very happy!
>Many thanks,
>Trace
I would also be very interested in this as well!
Peace,
~*Jo*~
~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*
http://www.geocities.com/bourbonstreet/bayou/4269/snctuary.html
http://www.geocities.com/mojojuju.geo/index.html
To respond via email,please take out the "garbage".
couari...@my-deja.com
my name is couariosha omo de obatala you ask about a translation
on an orin orisha of Obatala chief of white cloth. here is a the one
you ask for which I got from the book made by "John Mason" Orin
orisha:songs for selected Heads:
"E nu aye emi imo se o. E nu aye mi baba"
You fill the world with life;knowlede accomplishes It.
you fill the world with life,Father.
"Obatala ta winiwini se ku're"
King of the white Cloth who in a fine shower unexpectedly falls,a
blessing.
"Gbogbo la ina se rere"
all dream of warming in the flow of goodness....ect.
Sent via Deja.com http://www.deja.com/
Before you buy.
Amanda Vincent
trace bunker wrote in message <3915840B...@falcon.cc.ukans.edu>...Dear TraceI have been silently reading the thread to see what came up. I am doing research about the connections between Cuban and Nigeria orisha music and can offer some insight.
>It is interesting how the words differ between Mason's version and mine. The fact that they were >passed down orally caused some interesting changes.
There are many different versions of each song, as you say, because they are passed on orally. But the versions in Mason's book have been "corrected" into modern Yoruba, which mostly explains the difference between the version you transcribed and the version in his book. Some songs are easy to put back into Yoruba (from Lucumi) as some of the Cuban songs are still sung in Nigeria today, with varying levels of diversity. But other songs have to be translated into Yoruba quite speculatively. It is a complicated process. Without wanting to put Mason down, I recommend that you don't rely on his translations.
>I got my version from a music cd called Orishas by the group Sintesis. They do rock versions of the >traditional songs. It probably would not appeal to purists, but it's lots of fun.
The "purists" are predominantly outside of Cuba. Music tends to become fixed and orthodox when removed from its source location. There are many changes, new forms and dynamic experiments within Cuba itself. Have you heard Mezcla? They do a similar thing to Sintesis with traditional songs and rock arrangements.
Amanda
Eoghan Ballard
<tb...@globalnet.co.uk> wrote:
> The "purists" are predominantly outside of Cuba. Music tends to =
> become fixed and orthodox when removed from its source location. There =
> are many changes, new forms and dynamic experiments within Cuba itself. =
> Have you heard Mezcla? They do a similar thing to Sintesis with =
> traditional songs and rock arrangements.
> Amanda
Well, there are plenty of "purists" in Cuba but the big difference is that
part of the tradition in no small number of religious houses in Cuba (of
whatever persuasion) is improvisation based upon a FIRM knowledge of
traditional forms. So what you have in Sintesis and Mezcla is, if not
traditional, easily sanctioned by traditionalists.
Sala Mlaeko,
Eoghan
--
Eoghan Ballard
Center for Folklore & Folklife
University of Pennsylvania
Amanda Vincent
>Well, there are plenty of "purists" in Cuba but the big difference is that
>part of the tradition in no small number of religious houses in Cuba (of
>whatever persuasion) is improvisation based upon a FIRM knowledge of
>traditional forms. So what you have in Sintesis and Mezcla is, if not
>traditional, easily sanctioned by traditionalists.
Thanks for your comments. There is a lot of truth in what you said. Mezcla
are a really good example of this. Their bata player is a babalawo and omo
ana, and the vocals on one album were done by Lazaro Ros. You are just
re-enforcing my point really. The orthodoxy in Diasporas is often created
because the pool of knowledge is smaller, hence the apparent need to
preserve knowledge. Irish music in London is a good example. There is a
"can't do this, can't do that" discourse among musicians, whereas in
Ireland, they are trying new things all the time.
But this is not only about popular forms. Within "traditional" bata music
and orisha song, the changes in Cuba are faster and more dynamic than in the
Diaspora.
Amanda
Amanda Vincent
Amanda, thank you for the reply. What you said is very interesting. Will your research be published someday? I know many people who would be very interested if it gets into print.
That is the idea, but it is a long way off yet. I will not publish until the information is complete and very tight.
I also think it would be fascinating to compare songs within different lineages and forms of Orisha religion.
That is inevitable in my research, because it is my premise that the songs sung with bata in Cuba have been borrowed or appropriated from various other orisha and drumming traditions in Nigeria. They don't actually sing with bata in Yorubaland because the drum does all the talking.
I have come across examples of this in my reading, but nothing on a large scale.
OK - give it up! What are your references?
I have heard Mezcla! They are wonderful. In Cuba, who is listening to these new forms and dynamic experiments, and in what context? Are there limits placed on when a rock version of a traditional song can be used?
Of course not? Who do you think would administrate those limits? Castro? In answer to your question, when I saw Mezcla, they were playing at Palenque to a predominately tourist audience.
Conventional wisdom might lead one to think that adding a rock format to a traditional song would make it more secular. Is this actually the case?
I think there is some truth in that. Although one of the core members (Octavio) is a babalawo, the singer told us that he does not follow any religion. He is an atheist (very unusual in Cuba!). The other members, I don't know about. The leader and main writer Pablo, is an American who was taken to Cuba as a child (have a look at their website). Mezcla's music is considered secular by their audiences, and possibly they consider it so themselves. There is a clear line between what is secular and sacred for the Cubans. This has a lot to do with government policy, particularly when Castro decided to institutionalise folkloric and sacred arts. Have a look at Velez, Drumming for the Gods. Felipe describes the dilemmas faced by practitioners when they had to take their music to the public for the first time.
Amanda
Eoghan Ballard
music in Londo quite on target. It mirrors the view from anytown USA so
well. Every time I hear "Well, this is how they do it in Africa" I want to
smile and remark "Well, where do you think most of what the lukumi in Cuba
or the candomble in Brazil came from?" It is so easy to overlook that when
you are busy trying to differentiate yourself from others.
couari...@my-deja.com
trace bunker <tbu...@falcon.cc.ukans.edu> wrote:
> <!doctype html public "-//w3c//dtd html 4.0 transitional//en">
> <html>
> Alafia Couariosha,
> <p>That was very beautiful, thank you very much. I will try to locate
a
> copy of John Mason's book...I have been wanting to read it for a
while,
> and now I *really* want to!
> <br>It is interesting how the words differ between Mason's version and
> mine. The fact that they were passed down orally caused some
interesting
Sintesis.
> They do rock versions of the traditional songs. It probably would not
appeal
> to purists, but it's lots of fun.
> about a translation
> <br>on an orin orisha of Obatala chief of white cloth. here is a the
one
> <br>you ask for which I got from the book made by "John Mason" Orin
> <br>orisha:songs for selected Heads:
> <br>"E nu aye emi imo se o. E nu aye mi baba"
> <br>You fill the world with life;knowlede accomplishes It.
> <br>you fill the world with life,Father.
> <br>"Obatala ta winiwini se ku're"
> <br>King of the white Cloth who in a fine shower unexpectedly falls,a
> <br>blessing.
> <br>"Gbogbo la ina se rere"
> <br>all dream of warming in the flow of goodness....ect.
>alafia;,your welcome!! I thought so too!!I have that cd the sintiseis
its good,I like it also,a cd that's a must is lazaro Roz,an apkwon. I
admire the way he sings to the Orishas,with all his soul listen to him
sing and you'll see!!!!another is mercedita valdes,Emilio hernadez
if Im not mistaken his cd is santisimo its good,im going to tell you its
kind of hard getting the tranlations to alot of the orins of Orisha's
especialy from lukumi to english. mason's book was the first I came
across that had the translations of orins Orisha to the best of my
knowdledge I could be wrong!!I'm still searching,....
sincerly yours, Couariosha omo de Obatala !!!!
Amanda Vincent
couari...@my-deja.com wrote in message <8fb5sr$cq4$1...@nnrp1.deja.com>...
>> <br>all dream of warming in the flow of goodness....ect.
>>alafia;,your welcome!! I thought so too!!I have that cd the sintiseis
>its good,I like it also,a cd that's a must is lazaro Roz,an apkwon. I
>admire the way he sings to the Orishas,with all his soul listen to him
>sing and you'll see!!!!another is mercedita valdes,Emilio hernadez
I think you mean Emilio Barreto.
>if Im not mistaken his cd is santisimo its good,
It is excellent, and he published translations of the songs on this CD. You
can contact him with the information there.
>im going to tell you its
>kind of hard getting the translations to alot of the orins of Orisha's
>especially from Lukumi to English.
That's because it is hard to do them. I think it would be more apt for
people to call them 'interpretations', as opposed to translations.
>mason's book was the first I came
>across that had the translations of orins Orisha to the best of my
>knowledge I could be wrong!!I'm still searching,....
You will be searching for a while, but there is work in progress.
Amanda
couari...@my-deja.com
"Amanda Vincent" <tb...@globalnet.co.uk> wrote:
>
> couari...@my-deja.com wrote in message <8fb5sr$cq4
$1...@nnrp1.deja.com>...
>
> >> <br>all dream of warming in the flow of goodness....ect.
> >>alafia;,your welcome!! I thought so too!!I have that cd the
sintiseis
> >its good,I like it also,a cd that's a must is lazaro Roz,an apkwon. I
> >admire the way he sings to the Orishas,with all his soul listen to
him
> >sing and you'll see!!!!another is mercedita valdes,Emilio hernadez
>
> I think you mean Emilio Barreto.
c.d. right!.my mistake.:-)
> >if Im not mistaken his cd is santisimo its good,
>
> It is excellent, and he published translations of the songs on this
CD. You
> can contact him with the information there.
Ana,when i get to see him again I will surely try to ask him about the
interpitations to the praise songs of orisha,...:-).
> >im going to tell you its
> >kind of hard getting the translations to alot of the orins of
Orisha's
> >especially from Lukumi to English.
what i do is try to listen to the words closly and try learning what
each word mean ,they are so many words with the same meanings but
different interpitations,ect...;-(
> That's because it is hard to do them. I think it would be more apt for
> people to call them 'interpretations', as opposed to translations.
> >mason's book was the first I came
> >across that had the translations of orins Orisha to the best of my
> >knowledge I could be wrong!!I'm still searching,....
>
> You will be searching for a while, but there is work in progress.
at a time...(lol)....:-).......thanks for the correction its much
appriciated thankyou, sincerly yours, couariosha omo-"Obatala"{YEKU-
YEKU}........