It has come to the attention of Orishada.com that certain liberties have been taken with the image and likeness of Babalawo Owolabi Aworeni.  This letter is addressed to Mr. Jose Hildago aka Ifatokun Itaniyi Edibere.  It reads as follows:

September 3, 2010

JOSE N. HILDALGO G.
Caracas,  Venezuela

Re: Violation of National and International Privacy & Personality Laws/ Infringement

Dear Mr. Jose Hildago aka Ifatokun Itaniyi Edibere:

This letter is regarding the unauthorized use of the name, photographic and artistic likeness of Mr. Owolabi Awodotun Aworeni and organizations related to him. It has come to our attention that you have used our name in professional, religious and social settings to gain notoriety, earn income, and create or sustain important relationships. This is unacceptable. Please be advised that you are currently violating laws in several counties. These include, but are not limited to

• The 1990 Copyright Act, Chapter 68 of the Laws of the Federation of Nigeria
• Right of Publicity & First Amendment, United States of America
• Article 60 of the Constitution of Venezuela
• Article  11 of the American Convention of Human Right (Ratified by Venezuela)

These laws protect the right to individual privacy and the right of any individual to control the use of their name or likeness or any institution that related to them, in particular when such use might lead to profit by a third-party, might cause damage to their reputation, lead others to believe they endorse a product, service or person, or lead others to believe a third-party is in good standing or has a positive relationship with the person or persons represented by that name or likeness.

You are not licensed or authorized to use Mr. Aworeni ‘s voice, name, words or likeness (photographic, artistic or otherwise) in any way.  Therefore, we demand that you immediately cease and desist from any use of Mr. Aworeni ‘s name, voice, and likeness, including but not limited to (1) Professional Settings, where it might be necessary to convey who you know in order to garner trust or solicit payments (2) Religious Settings, where implying a relationship with him that might cause others to trust you or confide in you or religious organizations with whom you have contact (3) Social Settings, where mentioning his name or purporting a friendship with him or his family might be used to gain entry into social circles or elevate you politically and (4) Written form,  hard copy or electronic, where his name or likeness, might be included among a list of “endorsers” , “supporters” or “partners” in any activity, professional, religious or otherwise.  To be clear, you are forbidden from using Mr. Aworeni’s name as your own, in any setting, using his or their likeness, referencing him in written literature, by speech or religious benediction, on websites or any other method of communication that is or will be available now or in the future.

You may only characterize your relationship with Mr. Aworeni by issuing the following statement:

Mr. Aworeni has no social, professional or religious relationship with Mr. Jose Hildago aka Ifatokun Itaniyi Edibere, and would strongly discourage any party from having professional, business or social communications with Mr. Jose Hildago aka Ifatokun Itaniyi Edibere. Mr. Aworeni has serious questions regarding the moral character of Mr. Jose Hildago aka Ifatokun Itaniyi Edibere and as such strictly forbid him from implying, suggesting or stating that Mr. Aworeni sanction or approve of any of his activities.

We are hereby formally advising you that you must immediately stop using or referencing the name or likeness of Mr. Aworeni and cease and desist any. We will consider every legal remedy including injunctions and recovery of attorney’s fees, costs and any and all other damages which are incurred as a result of any action that is commenced against you.

Please advise us in writing of your intent to fully comply with the requests herein within seven (7) days from the date of this letter.

Nothing contained in or omitted from this letter is, or shall be deemed to be, either a full statement of the facts or applicable law, an admission of any fact, or a waiver or limitation of our rights or remedies, all of which are specifically retained and reserved.

Sincerely,

Mr. Owolabi Awodotun Aworeni

Estimado Sr. Mr. Jose Hildago aka Ifatokun Itaniyi Edibere:

Esta carta es en relación con el uso no autorizado del nombre, la imagen fotográfica y artística del Sr. Owolabi Awodotun Aworeni, miembros de su familia y organizaciones relacionadas con ellos. Ha llegado a nuestra atención que usted ha utilizado nuestro nombre en profesionales, religiosas y entornos sociales para ganar notoriedad, generar ingresos y crear o mantener relaciones importantes. Esto es inaceptable. Tenga en cuenta que actualmente está violando las leyes en varios condados. Estos incluyen, pero no se limitan a

• La Ley de Derecho de Autor de 1990, capítulo 68 de las Leyes de la Federación de Nigeria
• Derecho de la Publicidad y la Primera Enmienda, Estados Unidos de América
• El artículo 60 de la Constitución de Venezuela
• El artículo 11 de la Convención Americana de Derecho Humanos (Ratificado por Venezuela)

Estas leyes protegen el derecho a la intimidad de las personas y el derecho de toda persona a controlar el uso de su nombre o imagen o cualquier otra institución que a ellos vinculadas, en particular cuando tal uso podría conducir a ganancias por un tercero, podría causar daños a su reputación, otros llevan a creer que endosar un producto, servicio o persona, o inducir a otros a creer que un tercero está en buen estado o tiene una relación positiva con la persona o personas por este nombre o semejanza.

Usted no se ha licenciado o autorizado a utilizar la voz del señor Aworeni ‘s, nombre, palabra o imagen (fotografía, artísticas o de otro tipo) de ninguna manera. Por lo tanto, exigimos que se ponga fin de inmediato y desista de cualquier uso del nombre del Sr. Aworeni s, voz, o representación, incluyendo pero no limitado a (1) Profesional de Ajustes, donde podría ser necesario para transmitir que te conocen con el fin de pagos o solicitar la confianza Garner (2) Ajustes Religiosos, donde lo que implica una relación con él o su familia podrían hacer que los demás a confiar en usted o que confíe en usted u organizaciones religiosas con las que tiene contacto (3) Sociales Configuración, donde citan su nombre o que tienen por objeto una amistad con él o su familia podrían ser utilizados para ganar la entrada en los círculos sociales o elevar lo político y (4) La forma escrita, impresa o electrónica, donde podría ser su nombre o la apariencia, o la de cualquier miembro de su familia, incluidos entre una lista de “endosantes”, “seguidores” o “socios” en cualquier actividad, profesionales, religiosas o de otra manera. Para ser claros, se le prohibe el uso de la Aworeni Sr. o su apellido como el suyo, en cualquier lugar, usando su o su semejanza, haciendo referencia a él oa su familia en la literatura escrita, de palabra o bendición religiosa, en los sitios web o cualquier otro método de comunicación que esté o vaya a estar disponible ahora o en el futuro.

Sólo se pueden caracterizar su relación con el Sr. Aworeni y su familia mediante la emisión de la siguiente declaración:

El Sr. Aworeni y su familia no tienen ninguna relación social, profesional o religioso con Mr. Jose Hildago aka Ifatokun Itaniyi Edibere, y fuertemente desalentaría a cualquiera de las partes de tener profesionales, comerciales o de comunicación social con Mr. Jose Hildago aka Ifatokun Itaniyi Edibere. El Sr. Aworeni y su familia tiene serias dudas sobre el carácter moral de Mr. Jose Hildago aka Ifatokun Itaniyi Edibere y, como tal, estrictamente prohibirle que lo que implica, lo que sugiere o indica que el Sr. Aworeni o la sanción de la familia o la aprobación de cualquiera de sus actividades.

Nos quedan formalmente le advierta de que inmediatamente deberá dejar de usar o hacer referencia el nombre o la imagen del Sr. Aworeni y su familia y de cesar y desistir cualquier. Tendremos en cuenta todos los remedios legales, incluyendo medidas cautelares y la recuperación de los honorarios de abogados, costos y cualquier y todos los otros daños que se hayan producido como resultado de cualquier acción que se inició en su contra.

Por favor indicar por escrito su intención de cumplir plenamente las peticiones en este documento un plazo de siete (7) días a partir de la fecha de esta carta.

Nada de lo contenido en u omitidos de esta carta es, o se considera que, o bien una declaración completa de los hechos ni la ley aplicable, la admisión de cualquier hecho o una exención o limitación de derechos o recursos, todos los cuales están específicamente retenidos y reservados.

Atentamente,

Mr. Owolabi Awodotun Aworeni

To become an Ifa Priest (Babalawo) one must first submit themselves to Olodumare and Ifa.  The term Babalawo means “Father of the Mysteries/Secrets of the Earth.”  Becoming a Babalawo and Priest of Ifa is a lifetime pursuit for those who take it as a calling and profession.  There are four things that will be asked of the person that wants to become a Babalawo.  First: Do you want to learn Ifa because of the meat you will gain?  If so then you will have plenty of meat.  Second:  Do you want to learn Ifa because of the money you will gain?  If this is the case, then you will have plenty of money.  Third:  Do you want to learn Ifa to have many wives?  If this is the case, then you will have plenty of wives.  Fourth:  Do you want to learn Ifa because you seek the truth?  If so you all of the good things in life, meat, money, and wives will be yours.

There are several procedures necessary to become a Babalawo.  If one does not follow these procedures under a master Ifa Priest they cannot rightfully call themselves a Babalawo.  To become a Babalawo one must go though the ritual of Ounje Oju Opele (the food of Opele).  There are many steps that must be followed and they must be followed in a particular order.  After one eats the food of Opele, a perspective priest must have the 16 Odu Ifa opened for them over five days with the Akaragba.  Akaragba is made from the calabash used to make the sacrifice to Esu.  An omo Awo must use this Akaragba when learning Ifa.  They must keep it for life. However if you are a good omo Awo and your teacher sees you as a good student, he may open the Odu for you more quickly.  After one learns to open the odumerindinlogun, the next step is Amulu, divination.  The omo Awo will practice this and once they can do this well the third step is to learn how to divine “yes” and “no” questions.  Also at this point the omo Awo will gain knowledge about specific odu Ifa that have special meaning during divination.  After this, the next step is to learn how to make Ibo.  Ibo is characterized by particular aspects of “ire” and “ayewo/ibi,” (good and bad).  Next, the Ifa master will teach the omo Awo the elements of “ire” and “ayewo/ibi” and the differences in readings for males and females.  After the omo Awo can perform these tasks well they then must learn how to ask Ifa about “ebo” and “adimu.”  The omo Awo will then learn and memorize all the extensive elements of “ebo” and that of “adimu.”

The next step is to begin learning the Odu Ifa beginning from Eji Ogbe.  Depending on the omo Awo’s memory this step may take a long time.  After the omo Awo has made significant progress in learning odu Ifa, then they will begin learning how to make sacrifice, how to feed Ifa and how to feed all the Orisha.  Then they will need to learn all the elements of Ifa and the associated Odu Ifa.  Next the omo Awo will learn how to make medicine for a myriad of different problems.  This step in the Ifa Priest’s learning is also very extensive and one may use a lifetime to gain this knowledge.  It should also be recognized that all this information is memorized and cannot be recalled using notes or a book.

It is important to understand that this process begins after a person is initiated.  One cannot call themselves a Babalawo simply because they have been initiated to Ifa.  To be initiated to Ifa means that a person has received their Odu Ifa and that they know their destiny. Being initiated is only the beginning of the learning process.  Becoming a Babalawo takes a lifetime of dedicated service to Olodumare, Ifa, the Orisa, the ancestors, your Elders and family.

It should also be noted at this point about those that call themselves “babalawo” but are actually “babalariwo.”  The Babalariwo has not had the proper training, they have to read odu Ifa from a book and in many cases haven’t had proper initiations.  This article is being published in the hope of letting the general public know what is necessary for one to call them self a Babalawo.

If you are interested in more information about being initiated to Ifa, any Orisha, becoming an Omo Awo, becoming a Babalawo or if you would just like learn more, feel free to write us at:

Orishada@gmail.com

Como Convertirse en Babalawo

Para convertirse en sacerdote de Ifa la persona debe primeramente someterse a Ifa y Olodumare. El termino Babalawo significa “Padre de los Misterios/Secretos de la Tierra”. El proceso de aprendizaje y entrenamiento de un Babalawo o Sacerdote de Ifa constituye un trabajo que puede tomar el resto de la vida para la persona que siente el llamado a sacerdocio, siendo esta una vocacion y una profesion a la vez. Una vez que la persona expresa su deseo de convertirse en Babalawo se le hacen las siguientes preguntas. Primero, quieres a prender Ifa para tener de que comer? Si eso es lo que deseas tendras siempre de que comer. Segundo, quieres aprender Ifa para ganar dinero? Si ese es el caso y es lo que quieres tendras mucho dinero. Tercero, si quieres aprender Ifa para tener muchas esposas? Si eso es lo que deseas tendras muchas esposas. Cuarto, tu quieres aprender Ifa porque buscas la verdad? Si ese es su deseo, todas las cosas buenas de la vida la obtendras, comida, esposas y dinero seran todos tuyos.

Para convertirse en Babalawo, la persona debe pasar por una serie de procedimientos o fases. Si uno no sigue esos procedimientos guiados por un maestro Sacerdote de Ifa la persona no puede llamarse a si misma Babalawo. Para iniciar el entrenamiento a Babalawo  la persona debe pasar primeramente por el ritual de Ounje Oju Opele (la comida de Opele). Estos procedimientos constituyen un requisito fundamental en el proceso de convertirse en Babalawo y deben ser seguidos en un orden particular. Despues que la persona come la comida del Opele, se le deben  de abrir los 16 Odu Ifa en un termino de cinco dias con el Akaragba (opele hecho de la calabaza utilizada en sacrificio a Esu).

Un  omo Awo (estudiante de Ifa) debe usar este Akaragba cuando este aprendiendo Ifa,  y debe conservarlo por el resto de su vida. No obstante, si  el maestro Sacerdote de Ifa considera que la persona es un buen estudiante de Ifa, el podria decidir abrirle el Opele mas rapidamente..

Despues que la persona aprende abrir el Odumerindinlogun, el siguiente paso es Amulu o  adivinacion.  En esta fase  el  omo Awo aprendera los pasos necesarios para realizar preguntas cerradas de seleccion  en las cuales  la respuesta sera si o no, asi como los odus de relevancia que tienen un significado especial a utilizar en el proceso de adivinacion.

Luego, el siguiente paso es el de aprender como utilizar Ibo o los determinantes de una  situacion especifica que aparezca en el proceso de adivinacion. Estos aspectos se clasifican en “ire” (buena fortuna) y “ayewo/ibi” ( mala fortuna). Una vez aprendido este paso el maestro Sacerdote de Ifa explicara los elementos que configuran “ire” y “ayewo/ibi”, asi como la diferencia entre una adivinacion para hombres y una realizada a mujeres. Una vez que el omo Awo pueda realizar estas fases de adivinacion muy bien, entonces pasara a aprender acerca delos distintos elementos que configuran “ebo” (sacrificio) y “adimu” (comida) en una adivinacion de Ifa.

En la siguiente fase se comienza el studio profundo de Odu Ifa, empezando por Eji Ogbe. Dependiendo de la memoria del Omo Awo este proceso puede tomar un largo tiempo. Cuando el omo Awo ha realizado un progreso significativo en el eprendizaje de odu Ifa, entonces comenzara a aprender a realizar los sacrificios, como darle de comer a Ifa y a todos los Orisa. Asi mismo, estudiara los diversos elementos de Ifa que se asocian a los distintos Odus de Ifa. En la siguiente fase el omo Awo estudiara como hacer las medicinas necesarias para solucionar una gran diversidad de problemas. Esta fase de aprendizaje es tan extensa que puede requerir  el resto de la vida del estudiante de Ifa para adquirir este conocimiento. Se debe constatar, que toda esta informacion debe ser memorizada y no debe ser consultada en libros y notas.

Es importante entender que este proceso empieza despues que una persona ha pasado por el proceso de iniciacion. Uno no puede llamarse a si mismo Babalawo simplemente porque ha sido iniciado en Ifa. Ser iniciado en Ifa significa que la persona ha recivido su Odu Ifa y que conoce su destino. La iniciacion en Ifa es solo el comienzo del proceso de aprendizaje. El convertirse en Babalawo toma una vida de dedicacion a Olodumare, Ifa , los Orisas, los Ancestros, los Mayores y la familia.

Debe dejarse constancia en este punto que aquellas personas que se llaman a si mismas Babalawos, realmente son “babalariwo”, personas que han pasado por el proceso de iniciacion sin el entrenamiento adecuado; debido a ello deben de leer odu Ifa de un libro al no pasar por el extenso proceso de memorizacion y aprendizaje de Odu Ifa. Muchas de estas personas ni siquiera han tenido una iniciacion adecuada en Ifa.

Este articulo, ha sido publicado con miras a esclarecer al publico en general acerca de los procedimientos necesarios que un Omo Awo debe pasar para poder llamarse a si mismo Babalawo.

Si usted esta interesado en mayor informacion relacionada al proceso de Iniciacion en Ifa o algun Orisa, o esta interesado en estudiar Ifa y convertirse en Omo Awo y Babalawo, o si esta interesado en conocimiento general de la religion de Ifa, usted puede contactarse con nosotros a la siguiente direccion:

Orishada@gmail.com

This festival is the celebration of Osa and Olokun.  The odu Ifa that talks about this festival is Osa Meji.  It was divined for Olokun and Osa. Osa and Olokun are the wives of Oduduwa. During this time only Olokun had money Osa was very poor.   Olokun is the first wife of Oduduwa and did not have any children. Because of her childlessness she advised Oduduwa to marry another wife. This second wife is Osa.

Both Osa and Olokun were told to make the sacrifice.  Only Osa made the sacrifice.  Osa was the only one to have children and Olokun remained  childless.

During this festival the king calls all his children to wear Agbon and celebrate.  Only Osa had the children and Olokun did not have the children to dance in the festival.

They sing:

olomo loni laye

osara mo ko omode o

oye ye ko oyeko.

Because Olokun didn’t have children she was sad and went to the sea.  THis is why she left Ile-Ife and went to Eko and changed to the ocean.  In the end Orunmila made an extraordinarily large sacrifice for her to have children and at last she had children.

The Agbon festival is celebrated every year and this year was enjoyed and attend by the Araba Agbaye, his children, all the Awos, the Emese, Osara people and their children.

Orishada would like to thank all who  attended this year’s Agbon festival and we look forward to next year’s festivities.

Orishada is proud to introduce the newest member of the Orishada family.  We are blessed with a new child and pray goodness and prosperity to shower all members of the Orishada community.  Ase!

Ododun lari orogbo

Ododun lari arusa

Ododun lari omo obi lori ate

Ododun la o wa ri lode isalaye

Ododun lawo toro lowo olodumare

Won ko ni fi enikeni sa wa ti o

Gbogbo Eyin Ololufe Orishada

Ibanuje koni je ti yin o Ase

E  adupe gidigidi lowo gbogbo ololufe wa

Ase ye samo odun asamodun semi o

For a full explanation of your odu Ifa please contact us at Orishada@gmail.com.

Igi Ope at Oketase

Odu Ifa is an element that comes from the heavens and is used by Orunmila to assist human beings in their daily lives.  There are 256 Odu with 16 major Odu (Ojudumerindinlogun).  The remaining minor Odu are called Amulu.

When Odu was still in the heavens, Ofun Meji was their elder.  All the Odu gathered in the heavens to discuss coming to earth, however Ofun Meji wasn’t ready to leave heaven at that time.  In heaven Eji Ogbe was the youngest, however it was Eji Ogbe that came to earth first followed by Oyeku Meji, then Iwori Meji, Edi Meji, Obara Meji, Okanran Meji, Irosun Meji, Owonrin Meji, Ogunda Meji, Osa Meji, Irete Meji, Etura Meji, Eturopon Meji, Ika Meji Ose Meji, followed lastly by Ofun Meji.

Upon reaching the earth Ofun Meji began fighting the younger Odu in an attempt to regain the position that he held in the heavens.  He fought and defeated Ose Meji, Ika Meji, Etura Meji, Irete Meji, Osa Meji and Ogunda Meji.  When he fought Owonrin Meji there was no winner.  To this day no one knows the elder between Owonrin Meji and Ofun Meji.

The 16 Major Odu Ifa in Ile-Ife are as follows:

Eji Ogbe     Oyeku Meji     Iwori Meji     Edi Meji     Obara Meji    Okanran Meji

Irosun Meji     Owonrin Meji     Ogunda Meji     Osa Meji     Irete Meji

Etura Meji     Eturupon Meji     Ika Meji     Ose Meji     Ofun Meji

If you would like to have a full explanation of your personal Odu, complete with taboos please contact us at:  orishada@gmail.com

The Orunmila Barami Agbonmiregun, the World Ifa Festival was held Saturday June 6, 2009 at Oketase the World Ifa Temple, Ile-Ife. This festival celebrates the New Year for all the traditional Yoruba practitioners.

In the odu Oyeku Irete the festival is referenced:

Opokun Babalawo onigeti lo se Ifa fun won nigeti, oreku Babalawo ileri lo se Ifa fun won nileri, ati opoku ati oreku Babalawo onitase lo se Ifa fun onitase.
This passage tells of Orunmila’s decision to reside at Oketase where all the world will come to worship him. As a result the Ikin of Orunmila to this day continues to be held at Oketase where once a year at the Ifa New Year all the babalawos around the world gather to say adura and feed the Ikin of Orunmila. Each town in Yorubaland and from around the world send their singers, dancers, high chiefs and Ifa priests to represent their
town at the festival.

The festival began in the early morning on Saturday. All the babalawos gathered and traveled around Ile-Ife to all the Orisa shrines.

When they returned the Babalawos joined the Araba Agbaye at Oketase and proceeded to the palace of the Ooni.

At the Ooni’s palace all the Awoolodumerindinlogun (highest order babalawo), the Araba Agbaye and other priests from other cities and countries fed the Origi located in the palace.

After they finished all the rituals at the palace, they returned to Oketase. Many more rituals took place at Oketase, the World Ifa Temple.

Following these rituals the babalawos consulted Ifa. After they consulted Ifa each babalawo from different towns recited Ifa verses with regard to the Odu that fell.

After this, everyone present said their own personal adura.

In the morning the all the babalawos and priests proceeded to the palace to personally greet the Ooni in the New Year and recite the meaning
of this year’s Odu. The Ooni discussed with those gathered the Odu and what the New Year will bring. The Ooni also gave advice and participated in the morning’s festivities.

After they left the palace, they returned to Oketase and made the sacrifice for the New Year.

The Odu for the New Year is : Etura Ofun (Ire Aje)

This Odu says that money will be coming. There will be assistance for those in need. One needs to look for that which will assist them to gain money in the new year.

According to this Odu:

Etura ra fun ra fun Babalawo lo se Ifa fun owo (hand)

Ifa is saying in this Odu that no one will suffer in this year.

Wo wo wo awo ebi do Babalawo meriyeri lo se Ifa fun meriyeri to sawo lo si oko oloburo. Alukin fun orogun re

Ifa is also saying that we need to be careful not to be envious of other, not to be jealous. We should have patience and endure whatever hardship. We should be careful about that which is too shiny, too beautiful. Do not be so prideful that you cannot take advice, be open and heed the advice given. This odu is telling us to following instructions and rules.

According to the Yoruba proverb:

Sa bi Ologun se wi

The meaning is to follow the instructions given, don’t add or delete, endure and do what you are told.

All those that hinder growth and are envious and jealous (ilara) will meet their demise.

Each indivudal should make a sacrifice for Ifa, Aje, Iyaami and Esu. For more specific details please write us at orishada.com