I’m still so excited and marveling at the fact that I graduated with my Master’s Degree from ODU this past week. That 3.83 GPA didn’t come easy especially going full time to school and working two jobs, as well as completing the whole program in 4 semesters…but it was well worth it. I am now a highly qualified Special Education Teacher in grades K-12!!! Now I gotta find some hobbies. Lol
BIG GIRL APPRECIATION DAY! I never get to share my media side with you all. I’m a big girl out here trying to show the world you can be BIG & BEAUTIFUL and be a media personality. I have one of the hottest shows on my college campus and it’s only up from here. IM BIG, BOLD, & KILLIN IT!
Straight, No Chaser
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Who is God to the Yoruba? What is your position on our reasoning? Unquestionably is not neither in matter nor energy, but externally of them. God is not a mortal being, don’t have to be alive and does not require matter nor energy nor to be. Matter and energy are his creations, which dispenses but govern them, because he, doesn’t need to live, but to be, God is just, without being mineral, vegetable or animal, a different way that we do not know, Dios is the only existence truly autonomous, the origin of everything, the moving head of the tangible and the intangible, and it is not governed or is limited by our human concepts of life and death, therefore God cannot be part of this system, only is its creator, located beyond everything, perhaps in the middle of not being everything outside time, space, matter and energy, Diosorigin of everything without being nothing known, is, of course different from everything that we have thought to invent us, our image, likeness and convenience, for all this to the Yoruba name above all others, and this is:
To launch the concept of the Yoruba God consider it relevant to examine the theories of text entitled Olódùmarè God Yorùbá Belief in whose author is the respectable Professor a. Bolaji Idowu. As first point to analyze we must delve into the meaning of the name of God and for this on the basis of the teachings of the aforementioned text our questions guides must be:
What concern the Yoruba when they mention the name “Olódùmarè”?
What is the idea they have of this name?
The term Olodumare is an immensely ancestral name, therefore is not certainly a completely accepted definition, however Professor a. Bolaji Idowu lego us an extraordinary explanation.
The name is composed of two words with a prefix, the prefix to which reference is made is “Ol” which results from the elision of the vowel “i” of Oni, which means:
“He making deal with”
Oni on one of their modified forms is a prefix that occurs frequently in Yoruba land to denote that it is holder of something or someone that formalised business in a profession or occupation. For example, we have the words:
Oloko (Ol-oko) “Farm owner”
Oni-bode “he who guards the door of the people”
On-igba-nso “One who fixes broken gourds”
This prefix has other features which may be mentioned, however, and unfortunately for many readers interested in the language exposed is not a grammar text.
The two main components of Olodumare name key is the term Odu, this expression as well as a large number of Yoruba words their meaning depends fully on the position in which the accents are located in the vowels, however there is certainly a concrete way of knowing by the accents which of the components in the name of God is the right. This consideration is that there is a single traditional way of pronouncing the name Olodumare and the accents on vowels do not affect any of the meanings of the two words odu u odu.
ODU can do Re:
“The header of the 16 main teachings of the literary body of Ifa”
“Head chief or merely Chief” as in the title Odugbede, which means “the head of the blacksmiths”
“Sceptre or authority”
However if we write the word Odu with two accents in low tone meaning can be:
“Superior grandeur, size, quality and value”
“Very long and not with as much depth (container)”
“Cell complete ayo table” analogy of someone Odu re Kun, which means “Its Odu is full”, this expression is usually interpreted as “the blessing you have in abundance or fortune smiling”
“Very long, very large or very full”, as in expressions:
ODU oya “A large grass cutter”
ODU ayo “cell complete table of Ayo”
ODU aso “A fabric of superior quality, with one greater than any monetary value”
Therefore the term Odu in the Ol prefix union gives as result the expression Olodú, therefore the name can designate either:
Which is Supreme
Which has the sceptre or authority
Which contains all the excellent attributes
Which is superior and perfect in grandeur, size, quality and value
So far we have discussed the prefix and one of the words of the name Olodumare, however I do believe that we have reached a delicate point of our task as the term “mare” confronts us with some etymological difficulty and the only thing that can be done in this regard is to offer a hypothesis. It is said that the word is a contraction of
Olodú “The child’s boa”
This suggestion is based since the Yoruba believe that Rainbow is emanated by a long boa. A legend tells us that a giant boa was downloaded its sulphurous material in everything that surrounds the bright or shining things that cause a reflection (the Rainbow in the sky - Oşumare), the material was downloaded is known as:
Imì Òşùmàrè “Rainbow of excrement”
It is irrefutably deduced by the Yoruba that blessed person who locate the stools of the boa will be extremely opulent and prosperous, however, absolutely nobody for sure earned it despite be unreasonably searched, oral transmission tells us that the reason for the non-location of this mystery is that any human being that comes close to the place in which is located the defecation of the boa will be devoured by thisAnother suggestion exposes us to the reptile has a habit of swallowing their own excrement.
At this time most likely wonder what have to do all this argument with Olodumare BOA? In this regard, allow me to explain to them that it is extremely significant that the name of the main character of this legend was originally Olodú who was a prodigy from birth and the son of the more magnanimous and transcendental boa.
Analyzing the name Ọlọ́run I can say that it is most often used in popular language, it seems to have gained its importance due to the influence of Christians and Muslims who probably popularized this name in Yoruba thought.
The term Ọlọ́run is self explanatory since it is composed of the prefix “Ol (INO) - owner” and “Ọ̀run-sky" therefore the name means "the owner of the sky”. It can also be the short form of Olu-Ọ̀run which means “the boss or the leader of the sky”, a contraction of Ọlọ́fin Ọlọ́run which has possibly been scrap of the Postfix “end” in the name Ọlọ́fin and I transfiguro in a contraction of the two words resulting in the term Ọlọ́run.
In the following expression commonly used by the Yoruba, Dios is cited three times by different names to express intense emotion and to denote that Dios observed at all times and place the positive or negative we make human beings:
Loju Olodumare! Loju Ọlọ́fin! Loju Ọlọ́run!
Under the gaze of Olodumare! In the eyes of Ọlọ́fin!
In the eyes of Ọlọ́run!
Until this moment I guess that we have sensed that not we cannot depend on the etymology of the name that does not provide us in detail the attributes of Olodumare, for this reason we must rely on other sources that give us much more information, these lectures will take us to a contact with the Yoruba in the task of daily living and the way in which they thinkpraise and expressing their beliefs.
“Olódùmarè God in Yorùbá Belief” “E. Bolaji Ìdòwú”
Ìsèse is a point-of-view; a way of seeing and being in the world.
The Ifá literary corpus, the “Word” of Olódùmarè, is a body of knowledge that allows us to take situations that occur in our lives whole and to successfully deal with life’s inevitable conflicts without resorting to aggression. Odù Ifá is a collection of teachings collected over many centuries by lineages of Ifá adherents and practitioners.
A specific odù is knowledge for a particular situation or set of circumstances.
The work of a babalàwo/Ìyánifá is to seek to work with the universal/natural laws of the universe that bind positive and negative to achieve the balance (polarity) that is preferred.
To make èbó (sacrifice) is to ensure victory for “battle.” What manifests as difficulty, or resistance in the physical world, sources from the Invisible, or Unseen Realm, Ikole Orun, in Yorùbá. Èbó is efficacious and to make èbó is to influence the Source of the “friction,” with the knowledge that things will improve in the physical realm as a result.
In Ìsèse approach to life, the practitioner assumes the perspective or View of victory (Ìségun) beforehand thus reducing adversaries and conflicts to opportunities to engage and take leadership.