Orishas (singular:orisha)[1] are divine spirits that play a key role in theYoruba religion of West Africa and severalreligions of the African diaspora that derive from it, such as Haitian Vaudou, CubanSantería and BrazilianCandomblé. The preferred spelling varies depending on the language in question:òrìṣà is the spelling in theYoruba language,orixá inPortuguese, andorisha,oricha,orichá ororixá inSpanish-speaking countries.[2] In the Lucumí tradition, which evolved in Cuba, the orishas are synchronized with Catholic saints, forming a syncretic system of worship where African deities are hidden behind Christian iconography. This allowed enslaved Africans to preserve their traditions under colonial religious persecution.
According to the teachings of these religions, the orishas are spirits sent by the supreme creator,Olodumare, to assist humanity and to teach them to be successful onAyé (Earth). Rooted in thenative religion of the Yoruba people, most orishas are said to have previously existed inòrún—the spirit world—and then becameIrúnmọlẹ̀—spirits ordivine beingsincarnated as human on Earth.[3] Irunmole took upon a human identity and lived as ordinary humans in the physical world, but because they had their origin in the divine, they had great wisdom and power at the moment of their creation.
In diaspora communities, the worship of Orishas often incorporates drumming, dance, and spirit possession as central aspects of ritual life.[2] These practices serve to strengthen communal bonds and foster direct spiritual experiences among practitioners.[2]
Yoruba tradition often says that there are 400 + 1 orishas, which is associated with a sacred number. Other sources suggest that the number is "as many as you can think of, plus one more – an innumerable number". Different oral traditions refer to 400, 700, or 1,440 orishas.[6][7][8][2]This symbolic numbering system reflects the complexity and vastness of the spiritual world in Yoruba cosmology. The phrase "400 + 1" represents the idea that the divine world cannot be fully quantified or comprehended by human minds.[2]
Practitioners traditionally believe that daily life depends on proper alignment and knowledge of one'sOrí. Ori literally means the head, but in spiritual matters, it is taken to mean a portion of thesoul that determines personaldestiny.[5]
[2]Offerings, prayers, and self-reflection are all means by which a devotee can align with their Orí, thereby ensuring balance, success, and fulfillment in life. Without proper alignment with one's Orí, even the assistance of the orishas may prove ineffective.[2]
Some orishas are rooted in ancestor worship; warriors, kings, and founders of cities were celebrated after death and joined the pantheon of Yoruba deities. The ancestors did not die but were seen to have "disappeared" and become orishas. Some orishas based on historical figures are confined to worship in their families or towns of origin; others are venerated across wider geographic areas.[5]
Ase is the life-force that runs through all things, living and inanimate, and is described as the power to make things happen. It is an affirmation that is used in greetings andprayers, as well as a concept of spiritual growth. Orìṣà devotees strive to obtain Ase throughiwa-pele, gentle and goodcharacter, and in turn they experience alignment with the ori, what others might call innerpeace and satisfaction with life. Ase is divineenergy that comes from Olodumare, thecreator deity, and is manifested through Olorun, who rules the heavens and is associated with the Sun. Without the Sun, no life could exist, just as life cannot exist without some degree of ashe. Ase is sometimes associated withEshu, the messenger orisha.[9] For practitioners, ashe represents a link to the eternal presence of the supreme deity, the orishas, and the ancestors.[10] Rituals, prayers, songs, and sacrifices are all ways to invoke or transfer ase. In this way, every action and word becomes potentially sacred, carrying spiritual weight and consequence.[2]
The concept is regularly referenced inBrazilian capoeira. Axé in this context is used as a greeting or farewell, in songs and as a form of praise. Saying that someone "has axé" in capoeira is complimenting their energy, fighting spirit, and attitude.[8]
The orisa are grouped as those represented by the color white, who are characterized astutu "cool, calm, gentle, and temperate"; and those represented by the colors red or black, who are characterized asgbigbona "bold, strong, assertive, and easily annoyed". Like humans, orishas may have a preferred color, food, or object. The traits of the orishas are documented through oral tradition.[7]
Each orisha governs specific aspects of nature and human experience—for example, Ogun governs iron and war, Oshun rules over love and rivers, and Yemoja is associated with motherhood and the ocean. Their symbols, offerings, and ritual practices are carefully preserved and transmitted through generations of initiates.[2]
^abc"Orisha".Encyclopædia Britannica. Chicago, Ill.: Encyclopædia Britannica, Inc.
^Clark, Mary Ann (2002)."Children of Oduduwa".Then We'll Sing a New Song: African Influences on America's Religious Landscape. Rowman & Littlefield Publishers. p. 93.ISBN9781442208810.
^abFalola, Toyin (2016).Encyclopedia of the Yoruba. Bloomington: Indiana University Press. pp. 84–85.ISBN9780253021441.
Chief Priest Ifayemi Elebuibon,Apetebii: The Wife of Orunmila.ISBN0-9638787-1-9
Fakayode Fayemi Fatunde (2004)Osun, The Manly Woman. New York: Athelia Henrietta Press.
James T. Houk,Spirits, Blood, and Drums: The Orisha Religion of Trinidad. 1995. Temple University Press.
Jo Anna Hunter, "Oro Pataki Aganju: A Cross Cultural Approach Towards the Understanding of the Fundamentos of the Orisa Aganju in Nigeria and Cuba". InOrisa Yoruba God and Spiritual Identity in Africa and the Diaspora, edited by Toyin Falola, Ann Genova. New Jersey: Africa World Press, Inc. 2006.
Baba Ifa Karade,The Handbook of Yoruba Religious Concepts, Weiser Books, York Beach, New York, 1994.ISBN0-87728-789-9
Gary Edwards (Author), John Mason (Author),Black Gods – Orisa Studies in the New World, 1998.ISBN1-881244-08-3
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