Orisha

thumb|Statues of Orishas in the water at Dique do Tororó Park, [[Salvador, Bahia|Salvador, Bahia, Brazil]]

Orishas (singular: orisha; plural may also be orisha) are divine spirits that play a key role in the Yoruba religion of West Africa and several religions of the African diaspora that derive from it, such as Haitian Vodou, Cuban Santería, and Brazilian Candomblé. The preferred spelling varies depending on the language in question: òrìṣà is the spelling in the Yoruba language (both singular and plural), orixá in Portuguese, and orisha, oricha, orichá or orixá in Spanish-speaking countries. In the Lucumí tradition, which evolved in Cuba, the orishas are syncretized with Catholic saints, forming a syncretic system of worship where Yoruba deities were 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 on Ayé (Earth). Rooted in the native religion of the Yoruba people, most orishas are said to have previously existed in Ọ̀rún (the spirit realm) and then incarnated as humans on Earth. These orishas are called Irúnmọlẹ̀. The Irunmọlẹ took upon human identities 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.

The orishas found their way to most of the New World as a result of the Atlantic slave trade and are now expressed in practices as varied as Haitian Vodou, Santería, Candomblé, Trinidad Orisha, Umbanda and Quimbanda, among others. The concept of òrìṣà is similar to those of deities in the traditional religions of the Bini people of Edo State in southern Nigeria, the Ewe people of Benin, Ghana, and Togo, and the Fon people of Benin. 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.

Orishas are divine spirits worshipped in the Candomblé religion, a cosmology introduced and practiced by enslaved and freed Yoruba peoples in various places, including Brazil, Cuba, and Haiti. Accounts describe the establishment of Candomblé around 1830 by three freed African women: Iyá Dêtá, Iyá Kalá, and Iyá Nassô. Like other worshippers, these women preserved their religious practices and created a space of worship that spread across Brazil. Other founders would study in Nigeria to transfer the knowledge of Candomblé back to Brazil. Scholars estimate at least four hundred Orisha, which provide worshippers with guidance throughout their lives and religious journeys. The total Orisha count may vary when historical and syncretic factors are taken into account, especially with the worship of Orishas and saints. Additionally, different casas hold criticisms about each other regarding their practice authenticity compared to African religions. Even today, there are debates and movements about the authenticity of Orisha worship, which shapes the relationships across different casas and their practices. However, the scholars note a few similarities across branches of Candomblé, specifically in the Orisha. They are said to be part of nature, including water, air, forest, and the earth. Each Orisha holds a role or strength that resonates with natural elements given their relationships with Earth. Within those categories, there are important dichotomies of Orisha descriptions: hot/cold, fire/water, earth/water, fire/sky, and masculine/feminine. In relation to Christianity, Oxalá was depicted as Jesus Christ along with other saints and Orisha.

There is also an emphasis on kinship and social belonging, which devotees practice throughout their religious practices. This provides a space for connection and an opportunity to offer items to their Orishas. Worship usually occurs in casas or terreiros, either owned by a pai de santo (head priest) or mãe de santo (high priestess), which women usually hold leadership roles, terreiros, and spaces of worship. However, both genders can generally become religious leaders.

!Candomblé Name

!Christianity Name

|Iemanja

|Virgin Mary

|Exu

|Satan

|Oxalá

|Jesus Christ

|Xangô

|Saint Peter

|Ogun

|Saint Anthony

|Yansan

|Saint Barbara

De-syncretization and decolonization movements

International Congress of Orisha Tradition and Culture (COMTOC)

In 1983, the second COMTOC was held in Salvador where petitions pushed the end of Afro-Catholicism and its role in syncretizing African religions. Scholars mention the need for worshippers wanting the connection to be toward Africa rather than slavery, where the syncretization was necessary for religious survival.

Back to the Roots

While syncretic aspects of Western and African religions persevered over time, scholars have noted movements towards de-syncretization and re-Africanization. One of these movements is called "Back to the Roots", which appeared in the 70s with the goal of bringing the authentic and true African religion back.

De-syncretization and decolonization movements

Further reading

External links