How Do The Ifa Yaruba Africans See Witchcraft?

For years, self-identified witches have been demanding the public acknowledgement of witchcraft as “religion” in Nigeria. This has led to political debates and the preservation of the Yorùbá healing system. Ifá divination is a means through which the Yoruba people of Western Nigeria and their kith and kin in the African diaspora attempt to have guidance on the supernatural. In many other areas of the world, the witch remains a very active and vital image in the consciousness of the people. Ifa divination may not be common in other African philosophies, but it is for the Yoruba people an oasis of wisdom, love, and morality.

Witchcraft among the Yoruba can be inherited through transmission. In some African cultures, witches are believed to assemble in a powerful witches’ cult after the death of their husband. Ifa was accepted in the town during the reign of Alafin Ofinran. Witchcraft is seen as “the employment of mystical forces to harm one’s neighbor”. For them, witchcraft is more than the meeting of witches and wizards, either in their covens or the forest, where they seemingly manipulate the world.

Wiccans are a religion connected to witchcraft, but not all Wiccans practice witchcraft and not all witches are Wiccans. The post-colonial state treated African belief in witchcraft as superstition, which would be most probably eradicated by the process of eradicating it.

Does Yoruba believe in Jesus?

Olorun, a king of orishas, is attributed to his son Obatala, who is known for creating land and shaping people. In Yoruba-derived African diaspora religions, Obatala is often equated with Jesus.

What is the concept of God in ATR?

In contrast to Western Christian tradition, African peoples do not view God as a human being. Instead, they employ language and images to express concepts about the divine. In this context, God is perceived as an all-pervading reality and a constant participant in human affairs. Scholars of African religions have observed that all African societies adhere to a belief in a supreme being. The objective of this paper is to undertake a comprehensive examination of these beliefs.

What is the concept of evil in ATR?

In African traditional thought, evil is defined as the act of causing harm to others. Morality, on the other hand, is primarily interpersonal and social, with a focus on human well-being. In traditional African thought, Africans are regarded as their brothers’ keepers, with a primary focus on their well-being.

What are the beliefs of Ifa?

The Ifa Cosmology is a belief that the microcosm is a reflection of the macrocosm, meaning that the forces that created stars and galaxies also created the earth, including plants and animals. Ifa initiates undergo a rite of iku (death) and then embark on a ceremonial journey into the underworld, where they undergo a process of regeneration. The underworld is a place where seeds lay dormant in winter, waiting to sprout in spring. It is where the human soul becomes the ancestral spirit, egun, and the underworld is the womb of rebirth.

Initials are covered in a cloth bag that serves as an oversized blindfold, and as they walk through the grove, they face challenges. One participant hyperventils due to a lack of oxygen inside the bag, but is rescued by a circle of initiates who catch them before they fall.

What is sorcery in African traditional religion?

In traditional African societies, sorcery is a deeply entrenched practice, with incantations believed to summon spirits for the benefit of the sorcerer. This belief often extends beyond the capabilities of the average person in society.

What are the 3 types of evil?

Philosophical approaches to theodicy include the view that evil is not an actual reality but rather the absence of good, such as sight, health, love, or moral virtue. This view is found in works by Augustine and St. Thomas Aquinas, and in the Theodicy by Gottfried Wilhelm Leibniz. Leibniz argues that there are three forms of evil in the world: moral, physical, and metaphysical. He believes that God chose which world to create from an infinite number of possible worlds, creating the “best of all possible worlds”.

Both the Augustinian and Irenaean approaches appeal to free will, believing that the occurrence of moral evil is the inevitable result of human freedom. They believe that free will is good and enables individuals to take responsibility for their actions, allowing sin (moral evil) as the price of freedom. Although Augustine and Irenaeus stressed the “fallenness” of the natural world, they also paid tribute to its beauty, intricacy, and suitability as an environment for human life.

The regularities of natural events, such as fires and floods, can harm and benefit humans, but they offer opportunities for moral growth and intellectual development. Suffering helps many grow and mature through suffering, but many are broken or destroyed by it. A common strategy is to appeal to a life after death, where hardships are compared to rewards in heaven. However, this line of thought must not be used to avoid issues of justice and atonement.

Julian of Norwich, an English mystic, resolved this problem by noting that part of the bliss and fulfillment of those who are saved will be seeing the true reason why God has done all the things he has and the reason too for all the things he has permitted.

Are Ifa and voodoo the same?

Ifa is a component of Voodoo, as are numerous other West African belief systems, practices, and religions. However, there is no simple interchangeability between them.

What is an Ifa witch?

Ifá is a divination system originating from Yorubaland in West Africa, practiced by the Yoruba people, West African Vodun followers, and African diasporic religions like Cuban Santería. It is overseen by an orisha spirit, Orunmila, who is believed to have given it to humanity. Ifá is organized as an initiatory tradition, with an initiate called a babaláwo or bokɔnɔ. These are traditionally all-male, although women have been initiated in Cuba and Mexico.

Ifá’s oracular literary body consists of 256 volumes divided into two categories: Ojú Odù (main Odù) and Amúlù Odù (omoluos). The divining chain (Ọ̀pẹ̀lẹ̀) or the sacred palm (Elaeis guineensis) or kola nuts called Ikin are used to calculate which Odu to use for a problem. Ifá was first recorded among the Yoruba people of West Africa and spread to neighboring peoples, such as Fon people practicing West African Vodun.

Enslaved Ifá initiates were transported to the Americas, where they developed an overlap with Afro-Cuban religious traditions. Transnational links between Africa and the Americas during the 1970s also saw attempts by West African babalawos to train and initiate people in countries like Brazil and the United States.

What are the 16 rules of Ifa?

The 16 laws of IFAOgunda Onisese Temple emphasize the importance of telling the truth, performing mastery of rituals and ceremonies, leading with truth, advising others with facts, demonstrating humility, and being trustworthy. It is crucial to lead oneself and others with truth, avoid misleading others, and maintain humility in all interactions. It is essential to avoid misinformation and maintain trustworthiness.

Does Ifa believe in one God?

Ifa is a monotheistic religion with a supreme creative figure, Olodumare, who shares power with numerous subsidiary deities representing life or nature elements. These deities act as intercessors between humans and the creator. Ritualistic practice allows believers to access their wisdom and counsel through incantations, prayers, and divination. These deities may speak to the petitioners’ ancestors in dreams, audible sounds, or even in conversation during in-person visits.

What are the traditions of magic in Africa?

Pre-colonial Africa had indigenous witchcraft practices, with some societies attributing supernatural powers to certain individuals. These beliefs ranged from beneficial powers like healing to malevolent forces capable of harm. European colonial powers introduced significant changes, often viewed African witchcraft as superstitious and attempted to suppress or eradicate indigenous practices. This colonial influence sparked a complex interplay between traditional beliefs and foreign religions like Christianity and Islam.

In the post-independence era, some African countries continued to grapple with witchcraft-related issues, including accusations and violence. Witchcraft remains a significant aspect of many people’s lives, with varying perceptions of its powers and dangers. Legal responses have emerged in some nations to protect individuals from harm and discrimination due to witchcraft accusations, but the practice and beliefs continue to evolve in the context of modernization and globalization.

African witchcraft traditions are incredibly diverse, reflecting the continent’s rich tapestry of cultures and belief systems. Some notable African witchcraft traditions include Vodun, Hoodoo, Santería, the Ifá/Orisha religion, and Candomblé, each with its unique blend of African, indigenous, and sometimes Christian or Catholic influences.