#oriki

Marshall Allen - The Omniverse Oriki - Afro-Cuban space jazz from Allen's trio with the Ade Ilu Ensemble

In the Southwest of Nigeria, Yoruba babies can expect to receive two names.

The first is their oruku name, which often describes the circumstances of their birth – Abiodun means “born during a festival”, while Abidemi means “born during father’s absence”.

Later, parents will bestow an Oríkì name (a praise name) that reflects the qualities they believe their child has or will come to possess.

Equally, for Igbo parents, naming their baby is an intentional act, with many choices based on affirming greatness, honoring circumstances (like a long TTC journey), or hopes for the future.

Each ethnic group has its own unique approach, but many align on one common ground: a name is more than an identity – it can be a story, a generational message, or even an homage to a respected family member.

Sacred Ori Art: Nigerian Visual Artist Laolu Senbanjo and his World of Spiritual Afromysterics

Three steps on ‘How to meet Beyonce’: You must be born and named Laolu SenbanjoBe good in your chosen career of the Yoruba Ori artistery.Be a citizenn of the world, locate yourself in the world capital of entertainment. Laolu Senbanjo is a self-taught and now world-famous sacred Ori art exponent, that has successfully put the Yoruba heritage on the global map via his creative designs. In his…

a comm,,,, for @fabnamessuggestedbytumbler, featuring @doodles23‘s character as well.

Edá mi yé o, jà jà fun mi.

Meu Ori, por favor, lute por mim

ORÍKÍ literally means “chanting praise to the head” The “head” in this sense is the inner spirit of a person, lineage, Òrìṣà, Ancestor or anyone.

The ancient Yorùbá taught us that the head is the container for the spirit. Particularly that part of the spirit that works to express the traits that allows one to fulfill their destiny in the world.

Using IWURE as an appeal to a spirit, after calling or invoking them, we chant praise and homage to all the spirits, ancestors, people and forces that assist us in IJUBÀ/IBÀ.

Now we chant to celebrate the special qualities, characteristics and powers of the spirit we are appealing to in Oríkí.

IWURE

Invocation

Ijubà / Ibà - homage and praise

Oríkí - eulogizing the special nature, abilities and character of a spirit.

ORÍKÍ are sources of the disposition of the Òrìṣà and the other spiritual forces the indigenous Yorùbá work with. Maybe even before Ifá verses they are important to learn and collect.

Here is an example:

Oríkí Àjẹ́

Ìyá mi òṣòròngà

My mother òṣòròngà

Afín ‘júẹyẹ

The immaculate bird

A pa má wà á igún

She who slaughters without looking for Vulture to consume the carcass (because she eats everything, flesh bones, intestines, etc.)

Oníwọ̀wọ́ àdó

Owner of plenty of medicinal gourds

Ò ru’mọ l’óògùn dànù

She who renders charms and spells impotent

Ológbò dúdú òru

Black cat of the night

Olókìkí òru

The famous dweller of the night

A jẹ̀’dọ̀ tútù má bì

She who does not suffer nausea from eating raw liver

Obìnrin dúdú rẹ́gí rẹ́gí, èyí tí í lọ nígbà ọjà bá tú

The beautiful Black Woman who is always the last person to leave the market

Dà’ṣẹ d’èpè nù tí í gbé’ni mì bí kàlòkàlò

She who renders aṣẹ and curses impotent while she swallows people like a casino machine

Òjìji fìrí

Twinkling shadow

A fẹ́ gẹ́gẹ́ ní’ yẹ̀ẹ́

The light feathered bird

A ró igba aṣọ má ba‘lẹ̀

200 pieces of wrap-around cloth are never enough for her

Ẹlẹ́yin‘jú ẹgẹ́, ẹyẹ ní Mọrẹ́

The beautiful bird in Mọrẹ̀ (Mọrẹ̀ is in Ilé Ifẹ̀)

A-jẹ-apá-jẹ-orí, a j’ẹ̀dọ̀-j’ohùn, a ti inú òroòro jẹ̀’fun

She who eats the head via the arm; the liver via the voice box; the intestines via the gall bladder

Ò wẹ̀ nínú omi ṣàló ṣàló

She bathes [in blood] like a fish

Ọdẹ t’apó y’oró, àrọ̀nìmòjà t’àpò y’oògùn

Like a hunter, she draws poison from the charm bag; powerful medicine person who draws charms from her pocket

Ẹ̀yin ẹ̀bìtì ká’wọ́ s’ẹ́yìn ṣ’oro

Cold havoc wreckers

A bà ‘órí igi ìrókò má yẹ̀

She who perches comfortably on the ìrókó tree

Òró gogoro l’óko olóko

The fearsome mystic positions herself conspicuously on someone’s farm

Oníbàntẹ́ pèlèjà tí í bá ni jà láì f’ọwọ́ kan ni

The fighter who fights one invisibly

Ológbò dúdú etí ọjà

Black cat on the edge of the marketplace

Èse, a b’ìrù gìlọ̀ gìlọ̀

The cat with a long tail

Ají ká ìgboro, a rìn ká ìgboro

The town prowler

Òjí ní kùtù f’omi ìgboro bọ́’ jú

She who starts prowling the streets from early morning

Tí a bá pe’rí akọi, àá fi idà na lẹ̀

It is with great awe that the brave is summoned

Ìbà tó tó tó

My humble respect.

From Fundamentals of the Yoruba Religion (Orisa Worship) 2002