Worship By African Americans
“When was Aborisha, Orisha worship, first practiced
by African Americans in the United States?”
Author: Babalorisha Obalorun Temujin Ekunfeo
CLBA Journal 1999-2005
Copyright December 1999
by African Americans in the United States?”
Author: Babalorisha Obalorun Temujin Ekunfeo
CLBA Journal 1999-2005
Copyright December 1999
It is known that Yoruba people were brought to the United States in the
slave trade. Unfortunately, the conditions of slavery here would not allow them
to maintain or pass down their traditions.
Just when the first practitioners in modern times arrived in the United States is unsure. The Florida Museum of Natural History documented a large Afro-Hispanic community in the St. Augustine since its founding in 1565. In the late 1600's and 1700's, fugitive slaves from South Carolina and Georgia fled to Florida. Many joined the all African Militia at the Spanish community and Fort, Garcia Real de Santa Teresa de Mosé, (Fort Mosé). Those that did not form Maroon communities lived in communities with local Native Americans--Seminole Creeks, in particular.
The first Mosé lasted until 1763, the end of the Seven Years War, (The French and Indian War). This gave Florida to the English and Cuba back to the Spanish. The fort was abandoned, and the all African Militia went to Matanzas, Cuba. Most of the people were born in Africa, and it is possible that some were Yoruba. Indeed, some may very well have been Orisa Worshipers. Researchers from The Florida Museum of Natural History speculate the same thing. Accounts of Lukumi slaves (the Yoruba of Cuba) being smuggled into the US through Texas and Florida were fairly common. However, it can be safely said that these Yoruba had no more impact than the ones already here, and as far as ins known, no Yoruba communities were formed.
Immigrants had been arriving from Cuba since the 1800's. Cuban communities existed in South Florida. The Tampa Ybor City area had a large population of Cubans. It is possible that members of these Cuban communities may have been Orisha Worshipers, but there is currently no proof. It is also possible that members of the Cuban bands popular in the late 1930's, 40's, and 50's may have been either Alejo (worshipers who are not priests) or Olorisa (priest). . Desi Arnaz of the I Love Lucy fame, for example, made a fortune singing to Babaluaiye, one of the Orisa who made the transatlantic journey to the New World. Whether Desi Arnaz was a worshiper or priest is unknown.
The first priest on record in the United States was a Babalawo named Pancho Mora (Oba Ifa Morote), who arrived in the United States in 1946. The impact of Pancho Mora and other priestly practitioners was felt almost solely in the Hispanic Community in the 1950's and early 60's. Members of the Hispanic Community were making the trip to Cuba to be initiated. Needless to say, the refugees from the Cuban revolution after Castro's defeat of Fulgencio Batista increased the size of the Cuban Community, and most likely the Orisa Community as well. However, it was not until the 1960's that the Yoruba tradition became widely accessible to the African American community.
The 26th of August, 1959 is a very important date, because it saw the first two African American Priests of the Yoruba tradition. Walter Eugene King, was born and raised in Detroit, and began his studies of Africa at the age of 14. For a short period, at the age of twenty, he was associated with the Kathrine Dunham Dance Troupe. It was during this time that he was exposed to traditional African religion. In 1952, at the age of 24, he traveled to Egypt in order to continue his research into the origins of African civilizations.
In 1954 King joined the African Nationalist movement. Later, his 10-year quest for self knowledge took him to Haiti. Upon his return from Haiti he founded the Order of Damballah Hwedo Ancestor Priests in Harlem. It was during this time, in Harlem, that he met Christopher Oliana. Oliana, an African American of Cuban parentage, was raised in New York City. His early exposure to his African Heritage was though the Afro-Cuban dance form known as Rumba. In the 1950's he made frequent trips to Cuba to compete in dance contests. While on a trip to Cuba to "dance Rumba and play Bongo, " Christopher inadvertently went to what he thought would be a Rumba party, only to find he had walked in on a Bembe, (a ceremony of religious drumming and dancing). He was sure he was going to be killed, because he had stumbled upon what he knew to be both a secret and sacred occasion. The Priest in charge told him he had nothing to fear. The she said, "look what Yemonja has brought me from across the sea." This chance occurrence would lead him to priesthood in this ancient belief system. While the armies of Fidel Castro and Fulgencio Batista contended for control of the island nation,
Walter Eugene King and Christopher Oliana went to Cuba to be ordained into the Yoruba Priesthood. Through Christopher Oliana's Cuban connections, they sat on the throne of ordination as twins, in Jovellanos, Matanzas Province, Cuba, by Ogunyobi joining the Lineage of Ferminita Gomez Osha Bi, on August 26, 1959. This Yoruba priesthood lineage was established in Cuba in the 1800's. Walter Eugene King was ordained as a priest of Obatala, the eldest of all the Orisa, and, therefore he was "born first," making him the eldest of the twin and the first African American to undergo the rite of priest ordination. He returned to the United States and began a new leg of his pilgrimage as Oseijeman Adefunmi, Christopher Oliana was ordained as a priest of the Orisa, Aganju, the bearer of burdens, master of the Volcano. He received the priestly title Obailumi. In January of 1960, they along with Clarence Robbins, who later became a priest of Elegba, Royal G. Brown, Bonsu, and Mama Keke, who later became a priestess of Osun, formed the African Theological Archministry, Inc. These pioneers followed the scholarly lead of their predecessors, launching themselves into exhaustive and ongoing research. Their goal was to restore the lost or distorted elements of the culture. They lectured, wrote books, and appeared on television. They rode the crest of the burgeoning Black Pride Movement. African Americans were for the first time, encouraged to take pride in their African past. Yoruba weddings, funerals, and naming ceremonies for children and adults were performed.
For the first time, the Yoruba culture in the Western Hemisphere could come out into the sun and be itself. The Catholic Church was no longer needed as a mask; Yoruba culture was free to stand on its own, as it had before the children of Oduduwa found themselves carried way into captivity. This resurgence caused a stir that was felt all the way to Ile Ife in Yorubaland itself. In the mid-1960s, the late Ooni Adesoji Aderemi came to the US to see these people claiming to be Yoruba. He was received in Harlem at the Olatunji Center for African Culture. The Ooni was both pleased and surprised to have traveled so far to witness descendants of the Yoruba people separated both by time and distance from their ancestral homeland, singing songs and performing rituals he had not seen since he was a small boy.
Oseijeman Adefunmi is still at the vanguard of the North American Yoruba community. In August 1972, Oseijeman was ordained into the Ifa priesthood by the Oluwa (King) of Ijeun at Abeokuta, Nigeria. Nine years later, in 1981, while presenting a paper at a conference on Orisa tradition at the University of Ile Ife, Nigeria, he was presented to Okunade Sijuwade, Olubouse II, the Ooni of Ife. The Ooni ordered the Chiefs of Ife to perform the rites of coronation on him. He was crowned, Oba Efuntola Oseijeman Adelabu Adefunmi I and given the ceremonial sword of office inscribed with the name of his Liege Lord the Ooni, which grants him the right to speak in the name of the Ooni. He is the first African American to receive such an honor. Oba Adefunmi, lectures throughout the United States, and maintains a traditional Yoruba Kingdom in Sheldon, South Carolina. Obailumi died in New York City in 1993.
About the Author: Babalorisha Obalorun, Temujin Ekunfeo, was ordained into the priesthood of Aganju on November 25, 1978, in New York City, by Babalorisha Christopher Oliana Obailumi. Babalorisha Ekunfeo is a nationally known storyteller, musician, and folklorist. He presently lives in Pittsburgh, PA.
Just when the first practitioners in modern times arrived in the United States is unsure. The Florida Museum of Natural History documented a large Afro-Hispanic community in the St. Augustine since its founding in 1565. In the late 1600's and 1700's, fugitive slaves from South Carolina and Georgia fled to Florida. Many joined the all African Militia at the Spanish community and Fort, Garcia Real de Santa Teresa de Mosé, (Fort Mosé). Those that did not form Maroon communities lived in communities with local Native Americans--Seminole Creeks, in particular.
The first Mosé lasted until 1763, the end of the Seven Years War, (The French and Indian War). This gave Florida to the English and Cuba back to the Spanish. The fort was abandoned, and the all African Militia went to Matanzas, Cuba. Most of the people were born in Africa, and it is possible that some were Yoruba. Indeed, some may very well have been Orisa Worshipers. Researchers from The Florida Museum of Natural History speculate the same thing. Accounts of Lukumi slaves (the Yoruba of Cuba) being smuggled into the US through Texas and Florida were fairly common. However, it can be safely said that these Yoruba had no more impact than the ones already here, and as far as ins known, no Yoruba communities were formed.
Immigrants had been arriving from Cuba since the 1800's. Cuban communities existed in South Florida. The Tampa Ybor City area had a large population of Cubans. It is possible that members of these Cuban communities may have been Orisha Worshipers, but there is currently no proof. It is also possible that members of the Cuban bands popular in the late 1930's, 40's, and 50's may have been either Alejo (worshipers who are not priests) or Olorisa (priest). . Desi Arnaz of the I Love Lucy fame, for example, made a fortune singing to Babaluaiye, one of the Orisa who made the transatlantic journey to the New World. Whether Desi Arnaz was a worshiper or priest is unknown.
The first priest on record in the United States was a Babalawo named Pancho Mora (Oba Ifa Morote), who arrived in the United States in 1946. The impact of Pancho Mora and other priestly practitioners was felt almost solely in the Hispanic Community in the 1950's and early 60's. Members of the Hispanic Community were making the trip to Cuba to be initiated. Needless to say, the refugees from the Cuban revolution after Castro's defeat of Fulgencio Batista increased the size of the Cuban Community, and most likely the Orisa Community as well. However, it was not until the 1960's that the Yoruba tradition became widely accessible to the African American community.
The 26th of August, 1959 is a very important date, because it saw the first two African American Priests of the Yoruba tradition. Walter Eugene King, was born and raised in Detroit, and began his studies of Africa at the age of 14. For a short period, at the age of twenty, he was associated with the Kathrine Dunham Dance Troupe. It was during this time that he was exposed to traditional African religion. In 1952, at the age of 24, he traveled to Egypt in order to continue his research into the origins of African civilizations.
In 1954 King joined the African Nationalist movement. Later, his 10-year quest for self knowledge took him to Haiti. Upon his return from Haiti he founded the Order of Damballah Hwedo Ancestor Priests in Harlem. It was during this time, in Harlem, that he met Christopher Oliana. Oliana, an African American of Cuban parentage, was raised in New York City. His early exposure to his African Heritage was though the Afro-Cuban dance form known as Rumba. In the 1950's he made frequent trips to Cuba to compete in dance contests. While on a trip to Cuba to "dance Rumba and play Bongo, " Christopher inadvertently went to what he thought would be a Rumba party, only to find he had walked in on a Bembe, (a ceremony of religious drumming and dancing). He was sure he was going to be killed, because he had stumbled upon what he knew to be both a secret and sacred occasion. The Priest in charge told him he had nothing to fear. The she said, "look what Yemonja has brought me from across the sea." This chance occurrence would lead him to priesthood in this ancient belief system. While the armies of Fidel Castro and Fulgencio Batista contended for control of the island nation,
Walter Eugene King and Christopher Oliana went to Cuba to be ordained into the Yoruba Priesthood. Through Christopher Oliana's Cuban connections, they sat on the throne of ordination as twins, in Jovellanos, Matanzas Province, Cuba, by Ogunyobi joining the Lineage of Ferminita Gomez Osha Bi, on August 26, 1959. This Yoruba priesthood lineage was established in Cuba in the 1800's. Walter Eugene King was ordained as a priest of Obatala, the eldest of all the Orisa, and, therefore he was "born first," making him the eldest of the twin and the first African American to undergo the rite of priest ordination. He returned to the United States and began a new leg of his pilgrimage as Oseijeman Adefunmi, Christopher Oliana was ordained as a priest of the Orisa, Aganju, the bearer of burdens, master of the Volcano. He received the priestly title Obailumi. In January of 1960, they along with Clarence Robbins, who later became a priest of Elegba, Royal G. Brown, Bonsu, and Mama Keke, who later became a priestess of Osun, formed the African Theological Archministry, Inc. These pioneers followed the scholarly lead of their predecessors, launching themselves into exhaustive and ongoing research. Their goal was to restore the lost or distorted elements of the culture. They lectured, wrote books, and appeared on television. They rode the crest of the burgeoning Black Pride Movement. African Americans were for the first time, encouraged to take pride in their African past. Yoruba weddings, funerals, and naming ceremonies for children and adults were performed.
For the first time, the Yoruba culture in the Western Hemisphere could come out into the sun and be itself. The Catholic Church was no longer needed as a mask; Yoruba culture was free to stand on its own, as it had before the children of Oduduwa found themselves carried way into captivity. This resurgence caused a stir that was felt all the way to Ile Ife in Yorubaland itself. In the mid-1960s, the late Ooni Adesoji Aderemi came to the US to see these people claiming to be Yoruba. He was received in Harlem at the Olatunji Center for African Culture. The Ooni was both pleased and surprised to have traveled so far to witness descendants of the Yoruba people separated both by time and distance from their ancestral homeland, singing songs and performing rituals he had not seen since he was a small boy.
Oseijeman Adefunmi is still at the vanguard of the North American Yoruba community. In August 1972, Oseijeman was ordained into the Ifa priesthood by the Oluwa (King) of Ijeun at Abeokuta, Nigeria. Nine years later, in 1981, while presenting a paper at a conference on Orisa tradition at the University of Ile Ife, Nigeria, he was presented to Okunade Sijuwade, Olubouse II, the Ooni of Ife. The Ooni ordered the Chiefs of Ife to perform the rites of coronation on him. He was crowned, Oba Efuntola Oseijeman Adelabu Adefunmi I and given the ceremonial sword of office inscribed with the name of his Liege Lord the Ooni, which grants him the right to speak in the name of the Ooni. He is the first African American to receive such an honor. Oba Adefunmi, lectures throughout the United States, and maintains a traditional Yoruba Kingdom in Sheldon, South Carolina. Obailumi died in New York City in 1993.
About the Author: Babalorisha Obalorun, Temujin Ekunfeo, was ordained into the priesthood of Aganju on November 25, 1978, in New York City, by Babalorisha Christopher Oliana Obailumi. Babalorisha Ekunfeo is a nationally known storyteller, musician, and folklorist. He presently lives in Pittsburgh, PA.
