Escola superior de Ifá

 

Escola superior de Ifá

Aos alunos da Escola Superior de Ifá (ESI).

Hoje estamos retornando para o Curso de Bàbáláwo e Iyanifa após as Festividades do Festival de Osun.

Como todos já sabem hoje eu sou o Ááre Awo of Àràbà Awodiran Agboola isso quer dizer que eu sou o chefe de todos os Bàbáláwo da

família Agboola.

Essa grande honraria foi uma determinação de Orunmila, uma determinação de Baba Ajobi que está comprovada em um vídeo com quase noventa minutos, além disso essa determinação foi testemunhada por vários Bàbáláwos e Iyanifas. 

Confesso que eu nunca imaginei ocupar uma função de tanta grandeza e de tanta responsabilidade.

 Eu fico mais confortável como Diretor da Escola Superior de Ifá, eu fico mais à vontade sendo o Oluwo Ifagbaiyin, fico mais tranquilo sendo aquele que idealizou o Projeto Ifá é para todos. Mas quis o destino escolhido por mim no Orun ou uma determinação de Orunmila que eu fosse reconhecido como esse líder que representa essa família tradicional do Ifá da Nigéria.

Ocupar essa função, receber esse título, é uma grande responsabilidade, é carregar nos ombros o peso de representar aquele que eu considero o maior Bàbáláwo da atualidade (Àràbà Awodiran Agboola), por essa razão prometo honrar e defender a herança de nossos ancestrais com honestidade,

 dignidade e responsabilidade.

 Hoje retomamos as aulas de nossa Escola que atende pessoas de mais de dez países totalizando mais de seis mil alunos.

Hoje volto ao trabalho que, talvez, tenha me levado a essa grande deferência por parte do nosso Àràbà, foram muitos anos, muitas pessoas, um total que ultrapassa oito mil pessoas.

São sessenta e quatro anos de iniciado, é uma história, é uma vida dedicada ao orisa.

 A emoção do último dia 26 de outubro ainda toma o meu corpo e o meu pensar, insistindo em me lembrar a cada minuto a responsabilidade que me foi atribuída.

 Obrigado ao espírito que me acompanha todos os dias, meu pai, meu exemplo de vida Araba Akano Fashina Agboola. 

Obrigado ao meu Oluwo Oloye Oyeniyi Awolola Agboola.

Obrigado ao nosso Akoda Oloye Fatokun Fashina Agboola.

 Obrigado ao nosso Aseda Oloye Oyeyefa Agboola.

Obrigado ao meu querido amigo e professor, meu mestre Àràbà Awodiran Agboola. 

Obrigado a todos Orisas.

Obrigado Orunmila!

Ááre Awo of Àràbà Awodiran Agboola

  Oloye Oluwo Ifagbaiyin Agboola

Tradução

Aboru aboye abosise

Ifáand the hierarchy.

Author: Oluwo Ifagbaiyin Agboola

Much has been said about the hierarchy in the cult of orisa in Brazil, this contributes to the enrichment of information about the Afro-Brazilian religion, but unfortunately it is very rare to find reliable information about the hierarchy in the cult of Ifá, so in an attempt to contribute to the information available in our country we are sharing the guidance we received in Yoruba territory.

- First echelon, group known as Iwarefa.

 ARABA (Oluawo)

The title of Araba is the most important within the cult of Ifá. Normally, in Yoruba lands, an Araba is chosen based on three criteria:

-Unquestionable knowledge

-Immaculate conduct

-Unanimous support

The Araba represents the group of Babalawos of a city or country. This leads us to the following conclusion: cities with a larger population of Babalawos have a more demanding selection criterion than cities with smaller populations.

In a large city, for a Babalawo to become an Araba, he will be questioned by a larger group of priests.

These questions can last for days, and only when all the Babalawos are satisfied with the answers will the date of the ceremony be set.

Note: in a very small city with a very small group of Babalawos, the choice of an Araba can be immediate, as long as there is support from the group.

 There is also an affectionate way of titleing the oldest Babalawo in an Ile Ifá that is often confused with the above, since affectionately the oldest of the priests within the family can be called Araba, it is important not to confuse this family title restricted to the family home with the Araba of a city or country.

AKODA

Babalawo Agbalagba prepared to replace the Araba in case of death, immediately assumes the position of Araba, maintaining the rituals even during the period of mourning.

ASEDA

Babalawo Agbalagba, the third in the hierarchy, prepared to replace the Akódá.

ÁÁRE AWO

A babalawo with unquestionable responsibility and honesty, leader of the babalawos in Ile Ifá.

A babalawo trusted by the Araba, he assists the Akoda, the Aseda and the Awise to represent the Araba in religious ceremonies and events.

AGBONGBON

Babalawo specialized in Oriki, considered the family memory, capable of reciting the knowledge contained in the verses of Ifá for days and nights.

ERINMI

Babalawo with unquestionable knowledge of the secret rituals in Ile Ifá.

 AGIRI

Experienced babalawo with deep knowledge of odu.

AWISE

In Brazil, the title of Awise was incorrectly publicized. An Awise speaks on behalf of the family, authorized by his Oluwo or Araba. Therefore, he must be a very experienced Babalawo.

- Second echelon in Egbe Ifá.

ALAKEJI

This title can only be used by a very experienced Babalawo. He replaces the Oluwo within Ile Ifá in all situations, except initiations.

ALARA

Experienced Babalawo, specialist in the relationship with initiates and initiations in general.

OKUNMERI

Babalawo specialist in internal ceremonies.

AGUNSIN

Experienced Babalawo who accompanies the first echelon in external rituals or celebrations, responsible for the movement of the members of Egbe Ifá.

ARANISAN

Experienced Babalawo who guides the ceremony before Osun, in the itefa ritual.

 AMUKINRO

Experienced Babalawo who guides initiates within Ile Ifá in ceremonies where ikin is consulted.

KAWOLEHIN

Experienced Babalawo who guides initiates in internal and external rituals and celebrations.

OLUWO

There are two different titles described by the word Oluwo, one within Ifá and another within Ogboni society immediately superior to the title of Apenna in the hierarchy.

In this approach we will analyze the title restricted to the cult of Orunmila.

The Oluwo may or may not be chosen from among the positions mentioned above.

The Oluwo is a Babalawo who has authorization to initiate other Babalawos, we should not confuse him with Olodu, (Babalawo who has the settlement of Iya Odu), the isolated fact of having Iya Odu does not make him an Oluwo.

 The Oluwo is the priest who is responsible for the itefa and Ìtélodú ceremonies, so all the situations that I will describe must have the authorization of the Oluwo:

-Consulting Ifá with opele or ikin.

-Submitting to ebó or etutu.

-Participating in initiations or celebrations related to the cult of Orunmila and Orisa.

-Performing initiations and consultations.

OJUGBONA

The Ojugbona is the Babalawo who participated in the initiation and whose function is to train, but does not have the power to authorize the new awo to perform initiations or consultations.

BALOGUN

Balogun is a very important title; the Babalawo chosen for this role must be very experienced in dealing with issues involving rituals and the internal and external relationships of the family, with regard to the protection of Ile Ifá and its members.

 SOKINLOJU

This title should be given to an old Babalawo within the Egbe, a kind of observer with the authority to correct errors and procedures in the day-to-day running of Ile Ifa.

AKOGUN

This title can only be given to an experienced Babalawo, normally the Akogun assists or replaces the Balogun.

SUREPAWO

This title can be held by a young Babalawo, the Surepawo is in charge of payments, purchases and tasks outside of Ile Ifa.

ASAWO

A young Babalawo or Awo kekere who assists the Surepawo.

IYANIFA

The name Iyanifa is often confused, considering that it can be used in two different situations.

-Iyanifa (the one who possesses ifá, priestess), also known as Iyaonifa.

-Iyanifa (any woman subjected to itefa).

 IYA APETEBI

- In the traditional Yoruba religion, Iya Apetebi is the wife of the Babalawo.

Note: normally, the Iya Apetebis must be initiated in Osun.

IYANIFA IYA APETEBI

In the case of Iyanifa Iya Apetebi (Aiya), wife of the Oluwo of the Egbe Ifá, the requirements are greater due to the change in hierarchy, considering that the title is superior to the others, immediately referring to Iya Apetebi and Iyanifa to the second position within the Egbe Ifá.

IYALODE AWO

Iyanifa, leader of the women in the Egbe Ifá

AJIGBEDA AWO

Iyanifa, experienced assistant to the Iyalode.

 In each family the hierarchy may undergo changes but in general the process is similar, so we must clarify that the expression first and second echelon in our text was used because we could not think of a more appropriate word at the time, at no time with the intention of diminishing or belittling the.Yes the text is correct though in some towns, they have different hierarchy. For your question, your position in the family will be No 3 That is as follows

1.Araba-Oloye Awodiran Agboola

2.Awise- Oloye Oyeniyi Agboola, your Oluwo

3.Aare Awo-- Olúwo Ifagbaiyin

4.Akoda- Oloye Fatokun Fashina

5.Aseda- Oloye Oyeyefa Agboola

This is my creation and it's not binding on other families /groups /towns

But you can claim to be the head as Ààre Awo of your groups worldwide

ÀRÀBÀ - OLÓYÈ AWÓDÌRAN Ọ̀KÁNLÀWỌ́N AGBOỌLÁ

ÀWÍṢẸ - OLÓYÈ OYÈNÍYÌ AWOLỌLÁ AGBOỌLÁ

AKỌ́DÁ - OLÓYÈ IFÁTÓKUN FÁṢÍNÀ

AṢẸ̀DÁ - OLÓYÈ OYÈYẸFÁ AGBOỌLÁ

Stay blessed

(ÀRÀBÀ - OLÓYÈ AWÓDÌRAN Ọ̀KÁNLÀWỌ́N AGBOỌLÁ).

Autor: Oluwo Ifagbaiyin Agboola