A year ago it was determined that the energy surrounding me was Obatala's glow and I pleasantly welcomed Obatala into my life as I sought clarity to many of my minor and major tasks but on tomorrow I will venture into my initiation full scale into the practice of IFA. This full scale submergenve will begin with my Iyawo year in white which has with it many taboos. This year will be chronicled in writings which sisters I plan to share here weekly. For 13 years plus I have been a follower of Ifa but felt that my initiation would take place when I was ready to accept the path as a way of life for myself and my family. As it happens we have experienced many blessings and have been aided with open arms through out devotion to Ifa. I am to be crowned Oya's as my dreams for the past six months have heakened her call for me to join her in the spirit of Orisan culture. My initiatin will be a week long celebration/education/and contemplation of the new role I must accept as a member of the Ifa community, my family and my community of black folks. I am excited and eager to chronicle my adventure into a manuscript titled Crescent City Iyawo. For those unfamiliar with the energy of Oya, who I look forward to becomming a priestess devoted to her cause, here is info about her:
Oya is the powerful Yoruban Orisha of the winds and tempests. She is considered either the sister of the storm-god Shango, or one of His three wives, with Oshun and Oba. She can manifest as winds ranging from the gentlest breeze to the raging hurricane or cyclone. She goes forth with Her husband during His thunderstorms, destroying buildings, ripping up trees, and blowing things down. Oya is known as a fierce warrior and strong protectress of women, who call on Her to settle disputes in their favor.

As the goddess of change, She brings down the dead wood to make room for the new, and She uses Her machete or sword to clear a path for new growth. She is believed to watch over the newly dead and assist them as they make the transition from life. She is equated with the Vodoun lwa Maman Brijit, who, like Oya, guards graveyards.

Oya is the goddess of the Niger River, and Her violent rainstorms are said to be its source. Like Oshun, She is worshipped not only in Africa but in Brazil, where the Amazon is said to be Her river, and where She is equated with the Virgin Mary as Our Lady of La Candelaria. Oya, who is a goddess of a very fiery demeanor, also seems to have a far-flung connection with the Celtic Bride or Bridgit, both in Her Vodoun counterpart Maman Brijit, and in Her associated Catholic saint, Our Lady of La Candelaria, whose feast day, February 2nd, is shared with Bride.

Oya's attributes are the sword or machete and the flywhisk, and Her animal is the water buffalo, in whom She sometimes manifests. Her mother is said to be Yemaya, the Great Sea Mother. Oya Herself is said to be the mother of nine children--Egungun and four sets of twins.

Her number is nine, Her color is burgundy or purple, and Her metal is copper. Offerings to Oya include eggplants, coins, red wine, and cloth.

This card in a reading indicates a time of upheavel or sudden change, of a destructive and chaotic but necessary nature. This destructive clearing makes room for vibrant new growth. Stormy emotions and tempestuous circumstances may whirl around you: hang on!

Alternate names: Oya-ajere "Carrier of the Container of Fire", Ayaba Nikua "Queen of Death", Iya Yansan "Mother of Nine", Ayi Lo Da "She Who Turns and Changes", Oia, Yansa, Yansan.

Here is also info about Iyawo'sIyawó’s behavior and dress code during the first three months

The period as an iyawó, consisting of a year and seven or sixteen days, depending on the lineage, requires that the novice follow a series of strict behavioral and dress codes. As a newborn, most oloshas will assert that iyawó must be treated and cared for like a child. Many of these prescriptions and proscriptions often emphasize this belief, as they may appear as childish in many ways. These codes take effect on the first day of the ordination when the iyawó is reborn through the ritual processes. The first three months of this year are the strictest in every sense, as will be seen ahead.

An iyawó is expected to be well dressed, and the iyawó’s clothes are expected to be immaculately white, clean and never torn or mended. Well dressed does not imply, however, that iyawó has to wear expensive or name brand clothing. Men must wear sleeved undershirts, boxer shorts, long-sleeved shirts, loose-fitting pants, and socks at all times. Women must wear loose-fitting skirts and blouses or dresses—never pants—with minimum elbow length sleeves and a high neckline, brassieres, slips, panties, petite-pants—a boxer-like panty—, knee-high socks, and a shawl. Neither can wear sandals other than house slippers to be at home, nor can they wear shoes that do not fully enclose the foot.

Both men and women must wear a hat, cap, headscarf, or head covering of some sort during the entire period, removing it only to bathe and sleep. Under the head covering, a piece of cotton is also required for the first three months.

The novice is also expected to practice proper hygiene. Proper hygiene and cleanliness does not necessarily equate to “perfumed” and “made-up.” An iyawó is not allowed to use perfumes or cosmetics of any sort, including perfumed soap, though exceptions are made for deodorant. Bathing is ritually important as well as hygienically necessary, for iyawós and full-fledged oloshas, and especially for those who share their beds with significant others. It is forbidden to stand before one’s orishas or attend a religious function before one has bathed, and especially when sleeping beside a spouse or lover. Men must be well shaved and groomed, and after the third month may visit a barbershop to keep their hair at a reasonable length. Some ilés forbid growing a beard and moustache for the entire year. Though women are not forbidden to cut their hair, they must not style, dye, or submit their hair to any unnecessary beauty treatments. Still, iyawó must be conscious of his/her appearance and personal hygiene at all times.

Besides the use of make-up and perfume, women are also forbidden to pluck their eyebrows, paint their nails, and some ilés are so strict that they also proscribe shaving of the legs and underarms, the argument being that a razor should not come into contact with an iyawó until after their year is up. Neither is an iyawó allowed to use jewelry of any sort, and especially during the first three months. This includes the use of a watch. The only jewels the iyawó may use are the elekés, idé osha—the beaded bracelet worn on the left wrist that identifies the iyawó’s orisha—the silver or white metal bracelet that belongs to Obatalá, and women must also use all the bracelets of the female orishas received at the ordination. After the third month, however, some godparents allow women to use small, inconspicuous earrings, coral or other semi-precious stone necklaces, mostly associated with the orishas, such as amber, mother of pearl, ivory or jet. Because of the pressures and obligations of modern society, most ilés currently allow both men and women to use a watch after the third month.

The iyawó must eat on a mat on the floor, and never at a table. Iyáwó is provided with a plate, cup—usually enameled tin—and spoon with which he or she is expected to eat and drink for the entire year. For the entire year the iyawó must not use a fork or knife to eat. In modern society where most iyawós must work, most godparents give them permission to eat at a table or a counter during the workday as it would be awkward, and probably unacceptable at most restaurants for an iyawó to walk in carrying their mat, plate, spoon and cup to eat on. After the third month, iyawó may eat alone at a table, but never accompanied by anyone and especially not at a table where there are oloshas. Typically, at any Orisha event that the iyawó attends, eating on the floor on a mat is still required until the year is up.

Mirrors, considered portals to other realms, are tabooed. The iyawó must never look in a mirror, and whenever coming across a mirror unexpectedly, is expected to direct his or her gaze elsewhere to avoid seeing his or her image in the mirror. This is very cumbersome sometimes, and especially so for men who must learn to shave without the use of this handy accoutrement. In addition, those who must get dressed for work, or those whose work requires that they use mirrors or look in mirrors—hairdressers and celebrities, for example—are often excused from this taboo during the work day as it would be impossible to observe the taboo and keep their job at the same time. In addition, in our motorized societies, it would be very difficult to drive a car without using the rear or side view mirror. Sometimes, this ewó is not observable.

Ideally, the iyawó must be home before dusk, as iyawó should not be exposed to the evening’s dew. Midnight and noon are considered two periods of unrest and an iyawó—and many oloshas with specific odús in their itás—must refrain from being outdoors at these hours. It is recommendable to stay indoors until 5 minutes past midnight or noon. The noon sun is also considered taboo for an iyawó, though not as strictly enforced. Most godparents perform a ceremony whereby the iyawó is presented to oshupá—the moon—and alé—the evening—in the eventuality that the iyawó cannot refrain from being outdoors at night for work or other pressing reasons.

An iyawó cannot attend any gathering, party, or event where there are large conglomerations of people other than a religious event. Likewise, iyawó must refrain from attending concerts, dances, theaters, movies, restaurants, bars, nightclubs, discotheques, congested shopping centers or markets. Iyáwó cannot bathe in a beach, pool, river, lake or any other body of water for entertainment purposes, nor should an iyawó travel for vacationing during the year. It is preferable not to travel during the first three months.

To attend a religious event or visit the home of another olosha, the first visit must be in the company of the godparents or another olosha designated by them. Iyáwó can never visit any olosha’s home alone, and the responsible elder should never allow an iyawó to enter their home, and much less salute the orishas that live in that ilé, unless the person is accompanied by an elder. In fact, though the elder and the iyawó are the visitors, it is the novice’s elder or representative who must present the iyawó before the orishas in the visited ilé. Once this first visit has been made, then, if the iyawó’s godparents give permission, he or she may visit this ilé unescorted.

Liquor, illegal drugs and any other hallucinogens are totally forbidden, nor should an iyawó be present anywhere where these are consumed.

Iyawó cannot be photographed unless it is an extreme necessity.

Iyawó cannot go anywhere where there are large conglomerations of people—e.g. ball game, concert, theater, movies, shopping centers during holiday rushes and other congested times.

Iyawó should not have his/her hair cut until after the third month.

Iyawó should not comb his or her hair until after the third month.

Iyawó must always carry his/her plate, spoon and cup wherever he/she goes.

Iyawó cannot shake anyone’s hand unless it is absolutely necessary.

Iyawó must be home before dusk unless it is an absolute necessity.

Iyawó cannot go to any olorisha’s house without her godparents or orisha siblings. Iyawó may go to an orisha sibling’s home with the godparent’s permission.

Iyawó cannot do anything to or with the orishas until after the ebó oshú metá—see ahead.

Whenever an iyawó enters the godparent’s house, he/she should immediately go to the orisha room and salute the godparent’s orishas. Then he/she has to salute the godparent and any oloshas that are present. Iyawó does not need to be told that he/she must salute elder olorishas.

Iyawó does not need to be told that during religious activities, he/she has to cooperate with anything that is taking place, in any way possible (e.g. sweeping, plucking, cooking. . . etc. . . .).

Iyawó does not speak unless necessary and does not ask questions unless necessary. Albeit, the iyawó should always keep his/her ear open to listen to important conversations where lessons and information is exchanged or given. All will come in good time to all those who earn it with their respect and humility. However, this does not mean that the godparent or elder oloshas may abuse an iyawó.

Nonetheless, iyawó should always exhibit respect for the elders, even if these are not always the most deserving of it. If there is a problem with any elder, the iyawó should address them with the godparent who should take care of it. If an elder calls the iyawó’s attention properly, the iyawó must respect the elder regardless. If there are issues, they should be addressed with the godparent.

Iyawó is expected to attend the anniversaries or religious activities of all his/her siblings. The dates will be provided as the need arises. There too, iyawó helps in anything possible.

Iyawó’s dress and behavioral code after the third month

Many of the prescriptions and taboos are relaxed after the third month. Women are especially relieved, as they no longer have to use the shawl. This is removed in the three-month’s ceremony. During this ceremony, the head-covering is withdrawn. Henceforth, the iyawó may only be required to wear head-covering for specific rituals and when going outdoors, though some lineages demand that he or she wear it only to be outdoors at night. The sleeve-length requirement is also relaxed, and some ilés also discard the men’s underclothing requirements as well, allowing men to use briefs and sleeveless undershirts. Women must continue to use slips and petite-pants, though some godparents may be flexible in this respect as well.

Many lineages also withdraw the elekés and the women’s bracelets, though the idé osha and Obatalá’s bracelet will remain on the wrist for the entire year. The iyawó is only required to wear the eleké of the tutelary orisha, though free to use others as well if it is of his or her choosing.

The iyawó may also eat at the table now, but as already stated, alone. The dusk requirement is now loosened, though the iyawó is still expected to keep reasonable hours, and always be home before midnight. Likewise, the taboo against being in public places is loosened, allowing the iyawó to go to a shopping center or the marketplace whenever necessary. Other public outings are still tabooed until the year is up. Most other taboos remain in place for the entire year.

Adimú to the iyawó’s orishas

An iyawó cannot place any offerings to his or her orishas until after the three months ebó. There is one exception, though. If the iyawó had received guerreros—the warriors—before the ordination, adimú may be offered to Elegbá, Ogún, Oshosi, and Osun, the four deities commonly called los guerreros.

There is a bit of divergence in terms of adimús requested during itá. Some oriatés and oloshas insist that these offerings must be placed immediately, to the iyawó’s orishas. Others counter that any pressing adimús that were requested in the itá must be placed before the godparent’s orishas until the iyawó makes ebó.

Itá book

The information contained in your itá book is private and for your eyes only. Anyone with malice can use your odu to cause harm or disrupt your life. Do not show your book or tell your odu to anyone.

Divination and iyawó

Unless it is a case of life and death, iyawó should not have divination performed during the initial year. After an itá during which a minimum of five orishas spoke to the iyawó, there is no true necessity for any further communication from the orishas. The problems that arise, if any, should be addressed in light of the odús that came in the iyawó’s itá. If, however, an extreme necessity arises that was not addresses in itá or a solution is not evident in the iyawós odús—and I stress that this must be a life or death situation, literally—the dilogún from the iyawó’s orishas cannot be used to perform the reading. The reading must be performed with the iyalosha’s or babalosha’s dilogún. Likewise, Ifá readings can only take place in life or death situations.

I have to get packing for now I'll be in igbodu for the next seven days. I'll report back when the first stage is over and I am ready to reflect. I wish you all many sweet satisfactions. I'm off to catch my flight to Chicago.
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