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Afro-Latino spirituality

I am not an expert, but a novice on this journey. I was introduced to the faith by my mother, but lost my way.

If you'd like to join me while I find my way back you are welcome to do so.
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brujo-billonario:

for @honeysugarwater Mami Wata, Filomena Lubana, Santa Marta La Dominadora

brujo-billonario:

for @honeysugarwater Mami Wata, Filomena Lubana, Santa Marta La Dominadora

(via gelopanda)

Celina Y Reutilio-El Hijo De Elegua:

nok-ind:

Yemaya
Yemaya is one of the Orisha (great goddesses) of Yoruba spirituality and mythology, She is now goddes to many diaspora. In her original homeland, Nigria she was said to be the daughter of the sea.
She is adorned in seven skirts of blue and white and like the seas and profound lakes she is deep and unknowable. In her path of Okutti she is the queen of witches carrying within her deep and dark secrets. Her number is seven for the seven seas, her colors are blue and white, and she is most often represented by the fish who are her children. Her name, a shortened version of Yeyé Omo Eja means “Mother Whose Children are the Fish” to reflect the fact that her children are uncountable.
Yemayá lives and rules over the seas and lakes. She also rules over maternity in our lives as she is the Mother of All. She is considered the source of all water, the source of all life and was prayed to for fertility and for aid with childbirth.  All life started in the sea, the amneotic fluid inside the mother’s womb is a form of sea where the embryo must transform and evolve through the form of a fish before becoming a human baby. In this way Yemayá displays herself as truly the mother of all.
Yemaya traveled with many of her people on the slave ships, comforting them during their forced migration to the New World.  Through this passage her role expanded to Mother Ocean, she evolved and adapted to support the needs and changes of her children.
She Who Gives Birth to All of Life, Yemaya is aligned with the power of creation flowing through all that is.  In this aspect, she assists with remembering, reclaiming and activating our own innate creative power, realizing our true and natural ability to create and experience magnificence within our life.
This Mother Goddess brings the blessings of new energy, new creativity, new opportunities and new experiences.  Yemaya also lovingly assists and supports the rebirthing process, cleansing and purifying the old energy, releasing that which has served its purpose, allowing for renewal and new beginnings. 
 
Goddess Yemaya reminds us that to exist is to be in a constant state of change, everything is constantly adapting, changing and evolving.  If requested, she will help remove resistance to change, helping us to adapt when necessary, helping us to embrace our natural evolution so that we may realize and experience the true essence of our ever ascending consciousness.
The most predominant expression of Yemaya is that of a gentle and nurturing Divine Mother.  Although strongly protective, in the aspect of Mother Goddess, Yemaya is the essence of infinite, all encompassing love, love that endures the eternal depths of time, spans the breadth of Universal Space and traverses with us through each and every incarnation and through all that transpires in between. Goddess Yemaya is a beloved Divine Mother who will help any and all who call upon her to move beyond perceived limitations and realize the full magnitude and magnificence of their True Potential.        
Legacy
In the African diaspora, Ymoja has remained a popular divinity. She is Imanje or Yemanja in Brazilian Macumba, where she is ocean-goddess of the crescent moon. In Cuba she is Yemaya, appearing in many variants: Yemaya Ataramagwa, the wealthy queen of the sea; stern Yemaya Achabba; violent Yemaya Oqqutte; and the overpowering Yemaya Olokun, who can be seen only in dreams. She is Agwe in Haiti, La Balianne in New Orleans. She is syncretized with Our Lady of Regla and Mary, Star of the Sea; in Brazil, she is Our Lady of the Immaculate Conception, whose followers wear crystal beads and greet her appearance with shouts of “Odoya.

nok-ind:

Yemaya

Yemaya is one of the Orisha (great goddesses) of Yoruba spirituality and mythology, She is now goddes to many diaspora. In her original homeland, Nigria she was said to be the daughter of the sea.

She is adorned in seven skirts of blue and white and like the seas and profound lakes she is deep and unknowable. In her path of Okutti she is the queen of witches carrying within her deep and dark secrets. Her number is seven for the seven seas, her colors are blue and white, and she is most often represented by the fish who are her children. Her name, a shortened version of Yeyé Omo Eja means “Mother Whose Children are the Fish” to reflect the fact that her children are uncountable.

Yemayá lives and rules over the seas and lakes. She also rules over maternity in our lives as she is the Mother of All. She is considered the source of all water, the source of all life and was prayed to for fertility and for aid with childbirth.  All life started in the sea, the amneotic fluid inside the mother’s womb is a form of sea where the embryo must transform and evolve through the form of a fish before becoming a human baby. In this way Yemayá displays herself as truly the mother of all.

Yemaya traveled with many of her people on the slave ships, comforting them during their forced migration to the New World.  Through this passage her role expanded to Mother Ocean, she evolved and adapted to support the needs and changes of her children.

She Who Gives Birth to All of Life, Yemaya is aligned with the power of creation flowing through all that is.  In this aspect, she assists with remembering, reclaiming and activating our own innate creative power, realizing our true and natural ability to create and experience magnificence within our life.

This Mother Goddess brings the blessings of new energy, new creativity, new opportunities and new experiences.  Yemaya also lovingly assists and supports the rebirthing process, cleansing and purifying the old energy, releasing that which has served its purpose, allowing for renewal and new beginnings. 

 

Goddess Yemaya reminds us that to exist is to be in a constant state of change, everything is constantly adapting, changing and evolving.  If requested, she will help remove resistance to change, helping us to adapt when necessary, helping us to embrace our natural evolution so that we may realize and experience the true essence of our ever ascending consciousness.

The most predominant expression of Yemaya is that of a gentle and nurturing Divine Mother.  Although strongly protective, in the aspect of Mother Goddess, Yemaya is the essence of infinite, all encompassing love, love that endures the eternal depths of time, spans the breadth of Universal Space and traverses with us through each and every incarnation and through all that transpires in between. Goddess Yemaya is a beloved Divine Mother who will help any and all who call upon her to move beyond perceived limitations and realize the full magnitude and magnificence of their True Potential.        

Legacy

In the African diaspora, Ymoja has remained a popular divinity. She is Imanje or Yemanja in Brazilian Macumba, where she is ocean-goddess of the crescent moon. In Cuba she is Yemaya, appearing in many variants: Yemaya Ataramagwa, the wealthy queen of the sea; stern Yemaya Achabba; violent Yemaya Oqqutte; and the overpowering Yemaya Olokun, who can be seen only in dreams. She is Agwe in Haiti, La Balianne in New Orleans. She is syncretized with Our Lady of Regla and Mary, Star of the Sea; in Brazil, she is Our Lady of the Immaculate Conception, whose followers wear crystal beads and greet her appearance with shouts of “Odoya.

(via lioness-on-di-rise)

blackfilm:

Besouro

an amazing film that centers around capoeria fighting in Brazil. this beautifully shot film also shows the African religious influences of Brazil and is based on the life of an actual capoeria fighter. various Orishas play an important role in the film. an appearance is made by Esu/Eshu and Oxun/Oshun and deals with ancestor veneration as well. in addition, and overall, the film displays the realities of Brazil during the 1920’s. a must-see film. 

with English subtitles - pt 1, pt 2, pt 3, pt 4, pt 5

with Greek subtitles here 

without subtitles (in Portuguese) here 

(via marce-querader)

odofemi:

Oñí pa´ OchúnJavier Gonzalez Gallosa (Cienfuegos, Cuba),Acrylic on canvas(27 1/2” x 35 1/2”), 2005

odofemi:

Oñí pa´ Ochún
Javier Gonzalez Gallosa (Cienfuegos, Cuba),
Acrylic on canvas
(27 1/2” x 35 1/2”), 2005

elcorazondelapaloma:

So i found this story about Inle and i wanna traslate it for y’all because information on him is very hard to come by. In Cuba, Machismo definitely tried to eradicate queer orishas and their stories/worship. This is most noted in the eradication of the Orisha Logun Ede’s worship in Cuba. Inle is…

gelopanda:

Niños y Orishas -Obbatala
Que lind@s!!

hermosanikita:

Ivan Mestrovic’s Archangel Gabriel from a Brooklyn Museum Catalogue published in 1924

(via emburke)

shanellbklyn:

Mafarafun Oshun

(via gelopanda)

divinemoon:

OGGUN



Who is Oggun?
Oggun is an Osha of the group of Orisha Oddé, this group is conformed by Eleguá, Oggún, Oshosi and Osun. He is one of the first Orishas and Oshas that any individual receives. He is the strength; he also represents the work and the rough and initial force, the force that locks up the box of the human body, the thorax, where they are all the vital organs. In the nature he is symbolized by the iron, all the metals and the virility in the human being. He owns the chains. He is a decisive Osha in the ceremony of confirmation of the Oloshas (Pinaldo) and in the Awó ni Orunmila (Kuanaldo). He is the one that has the right to sacrifice, since the knife belongs to him, the object with which the sacrifice is made generally.He is crowned on his children’s head. He owns the forrests along with Oshosi and the paths along with Elegua. The metals belong to him, is patron of the blacksmiths, of the wars, watcher of the human beings. His name comes from the Yoruba Òggún (war). He is from Ileshá and was king of Iré. His colors are mulberry or green and black. His elekes (necklaces) are made alternating green and black beads.His number is 3 and its multiples. His day of the week is Tuesday and days 4 of every month. Compared with St. Peter (29 of June).He is greeted Oke Oggun! Oggun Kobú Kobú, Aguanilé!

divinemoon:

OGGUN

Who is Oggun?


Oggun is an Osha of the group of Orisha Oddé, this group is conformed by Eleguá, Oggún, Oshosi and Osun. He is one of the first Orishas and Oshas that any individual receives. He is the strength; he also represents the work and the rough and initial force, the force that locks up the box of the human body, the thorax, where they are all the vital organs. In the nature he is symbolized by the iron, all the metals and the virility in the human being. He owns the chains. He is a decisive Osha in the ceremony of confirmation of the Oloshas (Pinaldo) and in the Awó ni Orunmila (Kuanaldo). He is the one that has the right to sacrifice, since the knife belongs to him, the object with which the sacrifice is made generally.

He is crowned on his children’s head. He owns the forrests along with Oshosi and the paths along with Elegua. The metals belong to him, is patron of the blacksmiths, of the wars, watcher of the human beings. His name comes from the Yoruba Òggún (war). He is from Ileshá and was king of Iré. His colors are mulberry or green and black. His elekes (necklaces) are made alternating green and black beads.

His number is 3 and its multiples. His day of the week is Tuesday and days 4 of every month. Compared with St. Peter (29 of June).

He is greeted Oke Oggun! Oggun Kobú Kobú, Aguanilé!

(via magia-afro-latino)

myoruba:

OGGUN AND HIS ABUSES

The sad story of Oggun not only brought the Araye into the world or sexual abuse but as well the saddest part of abuse the coercion of others as well.

It is without saying that of all Oddúa’s children , Oggun was the center of controversy while he remained arrogant and abusive to everyone. Always to take the advantages when others where not looking or committing the abuses he undertook , Oggun indulged in his morbid desires .

His selfishness possessed him and his truly believed he could obtain everything and everyone around him. Oggun was he who allocated the food in the home , he would use this as his weapon and advantages over his siblings to obtain his hold and position for pure selfish reasons.

Always of problematic and fury character , it was because of his temperamental rage that nobody knew if he was of good or foul mood .

Oggun , told his siblings he would withhold their meals if they had told Oddúaor anyone else what was transpiring within the home during Oddúa’s absences, most of tell him of the of his sexual abuses on his mother Yembo, who he never respected . Oggun had broke all of Oddúa’s confidences in him to obtain his own desires.

As Oddúa left in the morning Oggun would then force himself upon his mother , since he thought of her as just another woman. And Yembo kept this information and abuse away from Oddúa as she feared Oddúa’s reactions, Oggun’s deeds where extremely serious and caused her such embarrassment. she knew that if Obatalá had known the consequences would only end in major disgrace.

Ogguns elder brother could always see in him the evil deeds that where to come , for this the two brothers where not close and Argayu kept his distance , but he never could believe that his brother Oggun was capable of such despicable acts such as to abuse his mother.

Argayu came to visit one day very early and to his surprise he found Oggun once again abusing his mother. He became petrified and speechless, what he had seen was so great for him that it caused his dual being to explode and come together simultaneously. The skies of heaven turned red as blood and the Volcano began to erupt violently . The earth shook with such ferociousness and it opened up , and from within tongues appeared destroying everything in its path. The tongues they saw coming from the earth where flames of fire, an unknown element till this moment in time. Fire was and still is Ogguns worst enemy. ( metal melts in contact with fire)

The beating that Oggun received from Argayu was enough to stop Oggun only for a short time as he planned and stewed on new ways to overcome Argayu’s surveillance’s to continue in his ways.

Although it must not go unnoticed that with these acts here is where fire was discovered .

Argayu as well like Yembo decides not to tell his father in fear of embarrassing his mother and provoking a reaction only to end in disgrace. some say in Africa today that when the Volcano erupts it is because Argayu is punishing Oggun for his illicit acts upon their mother.

after a few short months of peace Oggun had discovered another way to work around Argayu’s watchful eyes and started his abuses once more. He would intimidate his younger brothers Osoosi/Ochosi and Ozun that where so afraid to loose their meals from the hands of their older brother they allowed him to blackmail them in return they would play ignorant to the abuse in their father’s home.

The only brother he could not intimidate was the youngest . Oggun tried to blackmail him with the abundance of food and the youngest brother only glared at him with the fury of despise , it was here that Oggun knew he had found in this brother the formidable enemy . That is when Oggun tried to make the young princes life impossible and refused him food . this young prince was Eleggua the playful and bad mannered as well as the jokester of the family .

[Note: Is here that Oddúa transforms into Obatalá]

One day after Obatalá had left , Oggun began his ritual of abusing his mother .

Yembo resisted his brutal attack but was over taken by his brute force. As he raped his mother there upon the door came three knocks.

Oggun rose up and crossed over to the doorway and he opened the door . There before him was his father Obatalá and he knew something terrible was about to happen . Obatalá stared at him and looked over to the mat , where he saw Yembo in tears as she raised herself from the mat.

Oggun saw in Obatalá something different , something colder and he knew he was in trouble . He saw his fathers body but knew the one in front of him was not his father and before Obatalá could utter sentence Oggun stopped him and said ” Baba mi , dont curse me , let me curse myself”. Obatalá stopped

And Oggun began his sentence ” I, Oggun Arere ( Oggun the warrior) do promise that as long as the world in the world and it remains , I shall work for all the Inhabitants day and night till the end of time.” Obatalá answered “To ban’esu ” ( so may it be ) .

This is where the mistrust on earth ,came to be and the curse also the meaning of Work as a sacrifice.

Obatalá stood in utter silence for a few minutes and then he began to speak in a firm tone and clearly how things would be from now on …

“Oggun you have chosen your sentence for yourself and from this day nobody will lift this curse from you. You will be forever from this day Mo-re-oggun ( the sacrifier , the one who feeds the orisha) and I shall never trust you again”.

He glance at Osoosi and he said ” Osoosi , you chose to be coerced by Oggun with the payment of food .. From this day on you shall in charge of dispensing the justice and Hunt, this way nobody will ever be without food.”

Obatalá now turned his gaze upon Ozun and he said

“Ozun , you where the head of this kingdom , it was your duty to notify me of all that transpired in the kingdom and you chose food over your duties. For now on you will never speak unless it is of danger or notice of death . You will only come to the floor if danger is near until then you will live above the door and watch over all in the kingdom.

While all this was being said Yembo trembled and listened to the sentences that Obatalá was passing out to her children . She knew soon it would be her turn of sentence and her OCO( husband ) would also punish her for her role that she had played and she waited in silence for her sentence .

Obatalá now looked upon his youngest son Laroye and he announced

” Eleggua Laroye, You are a true Prince in my kingdom . You came to me not afraid of what I would say and you told me the truth . I promise you will never go hungry again or be mistreated by others . You did not allow yourself to be coerced into silence.-”

From this day on … I decree, you will be the first to eat and everyone will have to give you moforibale ( offerings). They will even have to give you moforibale before me, To enter the this house they will have to ask your permission and you deny them entrance -they will not be able to enter. You will guard the roads and opportunities of life. NO ONE , will be able to reach me or any other orisha with going through you .. and you will be able to be everywhere at the same time. ”

Eleggua laid down on the floor in sign of respect to Obatalá and said ..Mo’ dupe baba mi ( thank you my father)

**at this moment is when it was written that the youngest came before the eldest and that all good deeds would receive the blessings of Olodumare in his kingdom.

At this time Obatalá turned to Yembo and he said unto her, “Obini (wife), From this moment on your punishment will be that any male child you bear into this world shall be put to death !”

Yembo’s blood froze , she expected her fate for herself but not for her children . Upon hearing her husbands sentence she became crazy with anger .

** It was at this time Obatalá renamed his Obini from Yembo to Yemaya ( furious mother) , Yemaya’s fury became to great no one in the kingdom could calm her and it is only Obatalá himself that keeps her in control .

So say her fury was so great that Yemaya wanted to swallow the earth with the sea, and when she does remember they say it is then that the Tsunami’s occur on earth.

Yemaya understood that although her son’s actions where grave and should be sentenced and punished . She could not understand Obatalá’s sentence toward her future children and unborn sons .

And this caused a great despair and abyss in her soul and Yemaya began her transformation from Yembo toYemaya and Yembo became Nana Buruku ( the moon) in the night skies .

Source: 101.myyoruba.com

Oggun - Is known by two characteristic dances. The dance of the warrior, in which he swings the machete breaking the air, while he advances with a foot and drags the other and the dance of the worker in which he mimics harvesting with the machete, or as if he was hammering like a blacksmith
[x]

(via wigglemore)

nossa-umbanda:

Oxóssi ♥

(via semeadoresdobem)