Shrine workers, alternatively known as Olòrìsà/Awo/“Priests” are the intercessors between human beings and the divinities (i.e. the Òrìsà, ancestors and other spiritual entities).  In the broadest sense, the function of shrine-workers is to maintain harmony, and order (Ma’at) among the three components of the “known environment,” which are: the sky (orun), the earth (ilè) and the world (aye).  For their human “clients,” the duty of shrine-workers is to bring about the fulfillment of the righteous prayers, hopes and aspirations of their applicants that are consistent with the destiny they have chosen.  Shrine workers, to be effective, must study and train for many years to be effective in their work.  Shrine-workers determine what actions are consistent with a person’s destiny and whether or not the person is in alignment with their destiny.  If so, we call this ire, offerings are made to the necessary Òrìsà as insurance that the blessings will manifest.  If not, it is called ayewo, and inquiries must to be made, blockages need to be determined and the appropriate Òrìsà and offerings to bring the client in alignment with their chosen destiny are decided.

Human beings require blessings (ire, in Yorùbá) of certain things in order to live good lives and to be able to bring more good into the world and let none be lost.”  The greatest of these is long life (àìkú), because with long life, all things are possible.  Ifá teaches that time is life and that life is a gift.  The more time one has, the greater the gift.  Good health, spouse, children, prosperity, meaningful work, good name, titles, travel, properties and advancement are also among the blessings of life.  These are the things that human beings want to experience and possess in life.  These are the things that shrine-workers incede on behalf of their applicants to make manifest.

Wisdom is the virtue that underlies Ire (good fortune) in all things.  Ire is demonstrated externally through our wealth, possessions and status, as a result of our good judgment and acumen.  Whatever good fortune—Ire—we possess is not ours through any effort of our own, but exist as gifts from those who have created us- our people, ancestors and Òrìsà.  The ire (good fortune) of the person can only be found within the customs and traditions of Ìsèse, because Ìsèse is the soul/source of the individual identity.

Shrine-work is a philosophical, metaphorical and literal extension of the principle of the gift exchange.  By observing our filial obligations of respect for our shrines (i.e. ancestors and Òrìsà), we are implicitly reciprocating for the gifts we have received from them.  Further, by continuing to loyally practice the traditions and customs of our Egúngún (elevated deceased), we implicitly expect that they will “return the favor” by acting as a positive influence on our fortunes.  The “Gift Exchange” the essence of what is called shrine-work.

What is the Gift Exchange and what does it involve?  It involves three obligations:

·      The obligation to give

·      The obligation to receive

·      The obligation to pass on

Shrine-work is about communication with the divine (ancestors and Òrìsà) to determine what offerings/obligations are required of us in order to continue to bring about the fulfillment of the righteous prayers, hopes and aspirations of their applicants that are consistent with the destiny they have chosen.  Gift Exchange is best seen as sacrifice.

Sacrifice is from the Latin word sacrificium. Sacrificium is constructed from sacer, meaning “holy,” and “ficar,” meaning “to make.”  Thus, it literally means, “to make holy, or sacred.” The dictionary definition says:

1. An offering to a deity of animal or vegetable life or of food, drink, incense, or the like; 2. Anything consecrated and offered to God or to a divinity. 3. Destruction or surrender of some desirable thing in behalf of a higher object, or devotion of it to a claim deemed more pressing; also, the thing so devoted or given up...”

Shrine-work is most often recognized when a sacrificial offering is being made to a deity or in ancestral remembrance.  At the core of the science of shrine-work, whether divinatory of sacrificial is the concept of self-sacrifice.  This concept is often lost in the practice of shrine-work.  The sacrificial rites because of the blood and energy can often overshadow the fact that it is the intention and the prayers of the client and shrine-worker that matter most.  The blood of the sacrifice merely dedicates and makes more sacred what is being prayed for.  We are not only praying, we are in addition offering a gift of sorts to the shrine/deity.  Sacred is defined as “dedicated; set apart in honor of, or as dear to, one as a god hence, devoted exclusively to a certain person or end.”

In Ìsèse  (Yoruba traditional culture) practice the word for sacrifice is ìrúbo.  Ritual sacrifice is referred to as èbó.  Babalawo and author Solagbade Popoola has written that there are three (3) aspects of èbó.  The three aspects are as follows:

1.     Ritualistic

2.     Character (Social Moral)

3.     Taboo

All three aspects meet the obligations of the Gift Exchange. In the ritualistic aspect of èbó, the obligation to give is when sacrificial items are identified via divination.  A person who sits for divination must know that beyond the information shared at divination, there that they are expected to make an offering/sacrifice/gift to the appropriate deity/deities in order for prayers to manifest.  The shrine/Òrìsà may require colanuts, palm oil, spirits, honey, guinea pepper, or the blood and sacred parts of certain animals.  The time, energy and money to procure these items is a part of the sacrifice/offering/gift.  The àse (vital force) that we use in earning the money to purchase, or in raising one’s own animals is a part of the exchange.  Money is a worldly measure of àse (energy).  That’s the reason we refer to it as currency, because it, like the electrical current, has the energy/power to make things happen.  Next, the person expects to receive the blessings of their prayers made to manifest after offering èbó.  Finally, the person is expected to pass it on by sincerely appreciating the shrine-worker for their ability to help make their prayers come to pass.  This is the “Chain of Appreciation.”  From applicant to shrine-worker to the oracle (Ifá)/shrine (Òrìsà) to the Creator (Olodumare) as the Source of all blessings and gifts.  The Chain of Appreciation cannot be overlooked or neglected.

The obligations of character aspect of èbó from the perspective of Ìsèse gives the applicant the requirement to always strive to manifest ìwà-rere, or good character as defined by Ifá.  Ìsèse says that the purpose of life for human beings (ènìyàn) is to acquire “good character.”  This obligation is ever-present and always expected by society, the ancestors and Òrìsà.  Next, the person must receive and apply the counsel that the divinities give via divination/ritual. This advice normally speaks to where s/he is deficient in character.  The advice may warn of a future situation where a certain behavior/response must be given in order to gain favor or blessings.  Finally, the client must pass on the gift of their ìwà-rere to their family and community by acting as Ifá has instructed thus setting an example for other to emulate.  Ifá instructs us all to practice good character because mood/ disposition/ attitude is contagious.  Good character in us begets good character in others.

Third, the taboo aspect, according to Awo Popoola is the most important aspect of èbó because it has the power to undermine the efficacy of the previous two.  The taboo aspects of èbó relative to the Gift Exchange identifies for the applicant certain physical, spiritual and mystical things/items must be given up or “sacrificed” in order to gain the desired blessings.  The client receives the assurance that by giving up these taboo things that they will not be the source of the failure of their prayers to manifest.  The person has the obligation to pass on through their personal example and through counsel to others that recognizing and adhering to taboos is necessary for success in life.  Taboos must be respected.