Many women in iyami cults were killed and murdered in attempts to steal and manipulate their power. This was influenced by colonialism, patriarchal shifts in culture, religious zealotry and regime changes. It’s why Osa meji talks about Obatala (priests) stealing the Egungun from Odu and Irete Ogunda Irete talking about Ogun…(the hunters egbe) stealing the mysteries from the iyalode. This is why they were angry. They don’t feed off of your anger. That’s ridiculous. .
osa meji does not speak of obatala stealing egungun... it does, however, explain how obatala took over the egungun because he knew the mysteries of making egungun speak and see. in that same verse, ifa goes on to say how obatala decreed that the forfeiture of egungun did not signify diminishing women. if fact, he proclaimed that we should show reverence to women. it is important that we understand the fullness of sacred text and not just the parts that fit our narrative.
@@ObafemiO The verse begins by Obatala having issues with Odu because he felt dominated by her and going to Orunmila to figure out what to do. He was told how to calm her down and finally by convincing her to marry him. When married he convinced her to tell her secrets so he could take them. Sorry. If she didn’t give permission it was stealing. But again, this is a historical event when priesthoods were battling. In order to understand the full context you must go beyond just the text and into the actual history. Text can be influenced by personal narratives. Historical records reflect a context.
no, the verse begins with obatala, ogun and odu being sent into the world by olodumare. when odu wanted to know her role, olodumare assured her that she was going to be their mother. he went on to tell odu the rules for wielding power. more precisely, she must use it with calm and sacrifice as well. odu refused to sacrifice and insisted that she could use the power how ever she saw fit. that is what caused her to forfeit her power. obatala went to ifa and learned how to appease odu seize the power of egungun... again, we have to reference the sacred text in its entirety in order to make good use of it.
Not so. "Iya" can mean both mother or suffering the difference is detectable in pronunciation. Also these are two separate words and while it is common to refer to mother as Iya mi/Iyaami, it is not common to say "Iya mi" to convey "my suffering". People are more likely to say Iya 'n je mi" or "Iya ti je mi -loosely translated as "I'm suffering" or "I have suffered". To project "my suffering" unto the words Iyaami as you've outlined is somewhat misguided. That is not to say suffering cannot be caused by awon Iya, but one of the names they are called does not literally mean suffering. It's the same pronunciation as mother.
the same verbal tactic is used when we say aje, which can be "consent" or "consumption" when we speak of awon iya. it's called a euphemism and you will better understand its use in conjunction with the sacred text of ifa. i go into it fully in shadow mothers.
This isn’t true. This explanation lacks the historical context of the “anger”. The story is there because of humans but the story and much of iyami verses are based on direct politics among Awos iyawa priesthoods and Babalawos and Hunters in the last couple hundred years. Namely the attempts to steal the mysteries from womens egbes and use them for themselves. You are confusing the Irunmole and primordial Aje and the historical priesthoods.
perhaps you did not hear me reference how it was human beings who first offended the iyami, which prompted the eternal strife between humanity and awon agba.
So the Iyami aren't evil as many teach. They are just angry because of what was stolen from them. Are the Ajogun (their children) evil forces or just misunderstood feminine energy?
awon iyami are not evil... but they are not "just misunderstood" either. they are highly volatile - as in they can be easily agitated and can take it to the extreme. the ajogun are not feminine in nature. they include iku, arun, ofo, ija, etc... both masculine and feminine
@ObafemiO I've learned that the Ajogun are not Iyami, but rather that they are the unpredictable, misunderstood children of Iyami who must be fed through Iyami for appeasement. Is this your understanding, Baba?
You have given the best explanation of Iyami that I have ever heard. Mo dupe. Deeply appreciate your knowledge.😊
Love this series- the ebook was very much so a tease 😆 can’t wait for the book!!
I think ive read that verse about humans starting to eat birds and the Iyaami declaring war on us.
Thank you Obafemi... I needed to hear this 🙏 looking forward to your book!
👍👍
Many women in iyami cults were killed and murdered in attempts to steal and manipulate their power. This was influenced by colonialism, patriarchal shifts in culture, religious zealotry and regime changes. It’s why Osa meji talks about Obatala (priests) stealing the Egungun from Odu and Irete Ogunda Irete talking about Ogun…(the hunters egbe) stealing the mysteries from the iyalode. This is why they were angry. They don’t feed off of your anger. That’s ridiculous. .
osa meji does not speak of obatala stealing egungun... it does, however, explain how obatala took over the egungun because he knew the mysteries of making egungun speak and see. in that same verse, ifa goes on to say how obatala decreed that the forfeiture of egungun did not signify diminishing women. if fact, he proclaimed that we should show reverence to women. it is important that we understand the fullness of sacred text and not just the parts that fit our narrative.
@@ObafemiO The verse begins by Obatala having issues with Odu because he felt dominated by her and going to Orunmila to figure out what to do. He was told how to calm her down and finally by convincing her to marry him. When married he convinced her to tell her secrets so he could take them. Sorry. If she didn’t give permission it was stealing. But again, this is a historical event when priesthoods were battling. In order to understand the full context you must go beyond just the text and into the actual history. Text can be influenced by personal narratives. Historical records reflect a context.
no, the verse begins with obatala, ogun and odu being sent into the world by olodumare. when odu wanted to know her role, olodumare assured her that she was going to be their mother. he went on to tell odu the rules for wielding power. more precisely, she must use it with calm and sacrifice as well. odu refused to sacrifice and insisted that she could use the power how ever she saw fit. that is what caused her to forfeit her power. obatala went to ifa and learned how to appease odu seize the power of egungun... again, we have to reference the sacred text in its entirety in order to make good use of it.
Iyami = My Mother
Iyaami = My suffering. I believe the later refers to the group you're referencing baring any type of dialect changes.
Not so. "Iya" can mean both mother or suffering the difference is detectable in pronunciation. Also these are two separate words and while it is common to refer to mother as Iya mi/Iyaami, it is not common to say "Iya mi" to convey "my suffering". People are more likely to say Iya 'n je mi" or "Iya ti je mi -loosely translated as "I'm suffering" or "I have suffered".
To project "my suffering" unto the words Iyaami as you've outlined is somewhat misguided. That is not to say suffering cannot be caused by awon Iya, but one of the names they are called does not literally mean suffering. It's the same pronunciation as mother.
the same verbal tactic is used when we say aje, which can be "consent" or "consumption" when we speak of awon iya. it's called a euphemism and you will better understand its use in conjunction with the sacred text of ifa. i go into it fully in shadow mothers.
@@ObafemiO I look forward to reading it. I saw it shipped the other day.
This isn’t true. This explanation lacks the historical context of the “anger”. The story is there because of humans but the story and much of iyami verses are based on direct politics among Awos iyawa priesthoods and Babalawos and Hunters in the last couple hundred years. Namely the attempts to steal the mysteries from womens egbes and use them for themselves. You are confusing the Irunmole and primordial Aje and the historical priesthoods.
perhaps you did not hear me reference how it was human beings who first offended the iyami, which prompted the eternal strife between humanity and awon agba.
So the Iyami aren't evil as many teach. They are just angry because of what was stolen from them. Are the Ajogun (their children) evil forces or just misunderstood feminine energy?
awon iyami are not evil... but they are not "just misunderstood" either. they are highly volatile - as in they can be easily agitated and can take it to the extreme. the ajogun are not feminine in nature. they include iku, arun, ofo, ija, etc... both masculine and feminine
@ObafemiO I've learned that the Ajogun are not Iyami, but rather that they are the unpredictable, misunderstood children of Iyami who must be fed through Iyami for appeasement. Is this your understanding, Baba?