Taboos
“Taboos: Invisible
ceremonies for the Orishas”
By Michael Mason
The religion of the orishas is famous for its energetic and active ceremonies. Outsiders know the singing, dancing and drumming so common to our larger rituals, and all over the United States students attend classes to learn these skills. Even the elders compete over the origins of the most important aspects of our rituals. But in contrast to these dramatic, public ceremonies, at every moment priestesses and priests of the orishas participate in invisible ceremonies for the orishas when they show their respect and wisdom by following the taboos that have been assigned to them.
In many divination sessions, the odus suggest possible types of prohibitions, and diviners assign taboos applicable to a person's life. The notebook of every priest contains a page listing the egues revealed by the Orishas at their ordination rites. They restrict certain activities and foods. These prohibitions can imitate the actions of a character from the history called pataki. They can also counteract the excesses of the odu or protect the individual's relationship with some key sacrificial ingredient that can help resolve their difficulties. Observing a prohibition is a ceremony of avoidance, a ceremony performed alone.
For example, the odu Ogunda Meyi prohibits the use of weapons of any kind. Here the taboo directly counters the strong, violent nature of this divination sign, and by closing that avenue of action, this prohibition protects the person from some of the danger in this odu and its repercussions. Observing this prohibition shows wisdom and good character, and the individual who avoids this behavior is taking responsibility for his or her situation by reducing the opportunities to become entangled in the difficulties of Ogunda Meyi.
But the individual follows the advice of the odu not only of our wisdom but also out of respect for the Orishas who provide that advice. It demonstrates to the Orishas that eve when we are alone, we follow their advice and are faithful to their word. These invisible ceremonies show the Orishas our dedication to them.
At those moments when we observe our taboos, the Orishas are not the only ones who are aware of it. At those moments, we are also acutely conscious of our commitments to the religion. There was a time when we promised our lives to the Orishas. Our taboos were revealed to us then, so they remind us of that time. They remind us of our history, they tell us who we are. When we enact these invisible performances, we live the mystery of our lives with the Orishas.
Article reprinted with permission from the October 1996, ASHE Newsletter, Vol. 1, No. 3
©1996,1997 CLBA
By Michael Mason
The religion of the orishas is famous for its energetic and active ceremonies. Outsiders know the singing, dancing and drumming so common to our larger rituals, and all over the United States students attend classes to learn these skills. Even the elders compete over the origins of the most important aspects of our rituals. But in contrast to these dramatic, public ceremonies, at every moment priestesses and priests of the orishas participate in invisible ceremonies for the orishas when they show their respect and wisdom by following the taboos that have been assigned to them.
In many divination sessions, the odus suggest possible types of prohibitions, and diviners assign taboos applicable to a person's life. The notebook of every priest contains a page listing the egues revealed by the Orishas at their ordination rites. They restrict certain activities and foods. These prohibitions can imitate the actions of a character from the history called pataki. They can also counteract the excesses of the odu or protect the individual's relationship with some key sacrificial ingredient that can help resolve their difficulties. Observing a prohibition is a ceremony of avoidance, a ceremony performed alone.
For example, the odu Ogunda Meyi prohibits the use of weapons of any kind. Here the taboo directly counters the strong, violent nature of this divination sign, and by closing that avenue of action, this prohibition protects the person from some of the danger in this odu and its repercussions. Observing this prohibition shows wisdom and good character, and the individual who avoids this behavior is taking responsibility for his or her situation by reducing the opportunities to become entangled in the difficulties of Ogunda Meyi.
But the individual follows the advice of the odu not only of our wisdom but also out of respect for the Orishas who provide that advice. It demonstrates to the Orishas that eve when we are alone, we follow their advice and are faithful to their word. These invisible ceremonies show the Orishas our dedication to them.
At those moments when we observe our taboos, the Orishas are not the only ones who are aware of it. At those moments, we are also acutely conscious of our commitments to the religion. There was a time when we promised our lives to the Orishas. Our taboos were revealed to us then, so they remind us of that time. They remind us of our history, they tell us who we are. When we enact these invisible performances, we live the mystery of our lives with the Orishas.
Article reprinted with permission from the October 1996, ASHE Newsletter, Vol. 1, No. 3
©1996,1997 CLBA