Thanks, Michael Afolayan, for appreciating my ''interest, insistence, and inquisitive quest for epistemic investigation of the mystical'' and for your patient analysis.
Intersections of Culturally Divergent Spiritual Ideas
Spiritual beliefs are often not identical but they may demonstrate parallels. These parallels could be so strong as to justify translation of terms from one spiritual tradition to other.
Ìyámi / Àję and Pre-Modern and Modern Western Witchcraft Ideas
Àję and Pre -Modern and Modern Western Witchcraft Conceptions
It is such parallels that convince me that the Yoruba terms ''iyami'' and ''aje''[ with particular tonal inflections] are translatable as ''witch'' in terms of the diachronic understanding, the historical development of the term ''witch'' in Western history.
'' Àję '' as an often feminine and often destructive spiritual personality, is correlative with the pre-modern Western image of the witch, which shares the same qualities as the àję concept.
Within this pre-modern image is represented the nocturnal you reference as the space of operation of àję.
Àję and the pre-modern Western witchcraft concept are also correlative in that they exist/ed more in superstition than verifiable fact.
Wicca in Modern Western Witchcraft
You referenced what I expect you meant to refer to as Wicca, the nature centred religion founded by Englishman Gerald Gardner.
Wicca is a reworking of what one might call the ethos of pre-modern Western witchcraft beliefs as a female centred spirituality outside the dominance of Christianity and concerned with both relationship with non-human spiritual powers and the ability of the witch to use their powers in effecting change in reality, often physical reality.
While pre-modern Western witchcraft beliefs were represented more by accusations of witchcraft than by self identification as witches, modern Western witchcraft is demonstrated in open self identification as witches, the openness you observed.
The valoristic aspect of àję conceptions, in the identification of Osun as àję and all women as àję in the ese ifa I earlier referenced is correlative to the valorisation of feminine spiritual power in Wicca.
Wicca and Yoruba female related spiritualities are also correlative in terms of interpretations of female spiritual power in terms of biological cycles associated with the moon, a correlation suggested by Babantubde Lawal's description of this image as central to the Yoruba origin Ogboni esoteric order, an order to which the idea of female spiritual power is central, as he demonstrates in ''À Yà Gbó, À Yà Tó: New Perspectives on Edan Ògbóni''.
Constructions of Arcane Mothers in Ìyámi and Ìyámi Òṣòrongà Conceptions
Convergences between the Ìyámi / Àję concepts and pre-modern and modern Western witchcraft in terms of scholars' interpretations of the Ìyámi concept- -Lawal-Gelede, Olajubu- Women in the Yoruba Religious Sphere, Washington- Our Mothers, Our Powers, Our Texts: Manifestations of Aje in Africana Literature among others, and the general understanding among practitioners in Nigeria and the Diaspora as I have observed from online discussions, carefully use the tonal marks depicting Iyami as ''my/our mothers'' in relation to the idea of motherhood in relation to female spiritual power.
Thus Lawal in Gelede,1996, references "Ìyámi Òṣòrongà" (swift powerful mothers) in his index, and describes this reference on page 73 as a primordial female, empowered by the Supreme Being by a unique àṣẹ, cosmic force, ''in the form of a bird enclosed in a calabash, copies of which she presented to her disciples, the ''powerful mothers'', Lawal throughout the book conflating Ìyámi and àję.
Oyerunke Olajubu's Women in the Yoruba Religious Sphere, 2003, on p.120, references ''Iya Mi'' (Society of Powerful Women), though without tonal marks, quoting the same story given by Lawal.
Pierre Verger's extensive essay ''Grandeur et Décadence du Culte de ÌyámiÒsòròngà (Ma Mère la Sorcière) Chez les Yoruba'' (1965) is rendered by Google Translate as ''The Rise and Fall of the Cult of Ìyámi Òsòròngà (my Mother the Witch[ another translation reads ''My Mother the Sorceress'') Among the Yoruba''.
Franco dos Irinéia M. SANTOS, also has ''Iá Mi Oxorongá: Ancestral Mothers and Feminine Power in the African Religion''. Sankofa: Journal of African History and African Diaspora Studies , p. 59-81, 2008. [ Translated by Chrome browser]
Notes on Collaborative Research with Priestessesof the Goddess Iyami Osoronga'', [ translated by Chrome browser] based on Brazilian Candomble, a development of Yoruba origin Orisa spirituality, is centered in
priestesses of a secret society of worship to the goddess Iyami Osoronga. The Osoronga Society, which worships Iyami Osoronga, considered as the mother of all, the womb of the world, the earth. The goddess is feared as a powerful sorceress, capable of accomplishing the greatest exploits through powerful spells.... Her secret teachings are passed on only to women summoned by the goddess to worship her, and her stories are told and retold, extolling her deeds and ratifying the powers of her priestesses, the Iyalode (s).
Between Verger, Lawal and Teresa Washington- Our Mothers, Our Powers, Our Texts: Manifestations of Aje in Africana Literature, 2005, its Washington who uses both "Ìyà Mi" and Ìyámi'', making no difference between the two, translating both as ''mother'', rendering ''Àwọn Ìyàmi Òṣòrongà'' as The Great and Mysterious Mother, on p.13, first page of chapter 1.
Oyekan Owomoyela references this question of tonal markings in his review of the book in Research in African Literatures, Volume 38, Number 3, Fall 2007, pp. 215-216-
Washington asserts that among the Yoruba of Nigeria, ìyá mi (my mother) having undergone tonal changes becomes ìyà mi, which she translates as "My Mysterious Mother" (4).
Thereafter she consistently substitutes Ìyàmi Òsòròngà for Ìyámi Òsòròngà.
While dialectal or individual idiosyncracies might make Ìya-à-mi into Ìyàmi, the widely acceptable (or authentic) rendering is Ìyámi (My Mother), not Ìyàmi (which means not "My Mysterious Mother" but "My Suffering," "My Punishment," etc.). [ 216].
I would have loved to discuss this with Owomoyela, particularly in the light of your question about dialects.
A vital reference in this enquiry would be Oyèrónkẹ́ Oyěwùmí's chapter ''Matripotency: Ìyá, in Philosophical Concepts and Sociopolitical Institutions'' in her What Gender is Motherhood? Changing Yorùbá Ideals of Power, Procreation, and Identityin the Age of Modernity but I don't have access to the book right now, although I will see if i can immediately access the journal articles where she first explored the ideas in the chapter.
I will also contact her, other scholars and Orisa spirituality practitioners in Yorubaland for their views on this subject.
The fact that the ''ìyá mi'' concept in the occult sense is being disputed requires one to get the source of the scholarly consensus on its meaning, referencing the question of which dialect of Yoruba has influenced this consensus.
From Theory to Practice in Ìyámi / Àję
In Ewe: The Uses of Plants in Yoruba Society, Verger presents a text ''Ìmú ni di ìyàmi tàbí àjé '' [ a different tonal inflection here from that in his essay] which is translated in the same text as ''To Become a Witch'', a procedure consisting of a mixing particular leaves in ìyèròsùn, a powder used in Ifa divination, immersing the leaves in water, chanting an incantation over them and bathing with the water, a procedure I intend to apply one day and observe and publish the outcome.
The book is available on Scribd and I publish the ritual in ''Expanding African Female Centred Spirituality from a Base in Yoruba Iyami Aje Witchcraft Thought:Theory, Practice, Images'' and ''A Description of How to Become IyamiAje, Translatable as a Witch,as Understood in Yoruba Cosmology, Using Plantsand Ifa Ritual'' [PDF].
Between Suffering and Honour in Iwo
On this -
''And by the way, the concept of "Ìyà" (oppression, ordeal, challenges, pain) may not be totally negative in Yoruba all the time. For example, Ifa gives the folk etymology for the word "Ìyàwó" (Wife) as "Ìyà Ìwó" (the ordeal, suffering that Orunmila endured in the legendary town of Iwo), saying "Ìyà ti Orunmmila ję ní Ìwó l'ó b'áko, l'ó b'ábo" (It was the ordeal that orunmila endured in Ìwó that gave birth to male and female offsprings).''
This story is presented by Cromwell Osamaro Ibie in a volume of his Ifism. I retell it in ''Themes in Ese Ifa, IfaLiterature : Courting Women 2 : The Exquisite Woman at Iwo''.
The story is about the ordeal a woman he was courting in Iwo put him through before she surrendered to him, having exhausted her grievously provocative behavior.
The woman therefore becomes ''the suffering I went through in Iwo', hence "Ìyàwó" (Wife) as "Ìyà Ìwó" '
Is that not another female negativising stance?
Thanks,
toyin
On Wed, 5 Aug 2020 at 21:46, 'Michael Afolayan' via USA Africa Dialogue Series <usaafricadialogue@googlegroups.com> wrote:
--Toyin Adepoju:Your comment duly acknowledged and appreciated.I really do not have the expertise on the subject of Àję in the Yoruba thought system. But this much I can say, it cannot be the same thing as what we have been referring to in the general theme of witches, witchcraft, wicker, etc. Such level of interpretation would not be different from when some are equating "Èsù" in the pantheon of Yoruba Òrìšà to Satan of the Judeo-Christian tradition.As you know, wickers are a religious order in the US. Indeed, the State Chaplain for Wisconsin Prison System in 2001 was a woman by the name Jamyi Witch, who professed to be a witch, and when she interviewed for the job and they asked for her faith, she said it was Wicker. No Yoruba. "Àję" would have the audacity to make such declaration. I recall vividly when Dr. Okediji, the Professor of Art History at UT-Texas was a student at the University of Wisconsin-Madison, he once showed me a building in Madison, located on a street called Williamson, which he said was the meeting place for the witches. It was a beautiful glass building decorated with all sorts of paintwork and artifacts. I saw people coming in and out of the building routinely. I knew that could not have been the same concept of Yoruba "Àję" they were talking about because that place was too open - no secret or sacredness attached to it. The Yoruba Àję activities were supposed to be nocturnal.In the city called Mount Horeb, a suburban town south of Madison, Wisconsin, witches are the town's symbol. The central downtown main monument is a huge obelisk of a huge woman with a jumbo nose, sitting on a mega broom. Every house in town has that symbol fixed into the frontside. It didn't take me long to say this could not have been the same as the Yoruba "Àję." St. Paul, Minnesota as well as Salem, Massachusetts are also known for their witch/wicker histories and traditions.Òtà in Ogun State is the only Yoruba town called ìlú àję" (àję's town), which is more of a nickname than a functional nomenclature. NO one in town ever parades himself or herself to be an "àję." Now, to briefly address your concern (excuse me if others have done that already). . ."Ìyà mi" (d:d:r) in Yoruba means anything in the semantic range of "My oppression, my suffering, my pain, etc." I am not familiar with Alagba Agbetuyi's reference. I would like to know the northern Yoruba dialects where they refer to "my mother" as "ìyà mi." It is not impossible, I just haven't heard it. It would be an interesting phonological investigation. I am seriously not familiar with those dialects and if anyone finds out, please do let. me know."Ìyá Mi" (d:m:r) in Yoruba simply means "My Mother."As a tone-language, the Yoruba language sometimes uses tonal variations to deliberately create an antithesis. This is exactly what I think happens here. it's true that many translate "Ìyà Mi"as "My Mother" (even Professor Wande Abimbola did so in Sixteen Great Poems of Ifa) but then he explains it as an expression of parody, a pure caricature of "My Mother." it is a mirror image or fake mother.That àję is generally cast in negative light is quite true. In the context of Yoruba rhetoric, is a popular Yoruba proverb that, "Àję ké lánàá, omo kú lónìí, taa ni ò mò pé àję àná l'ó pa omo ję?"(The Àjé cried out yesterday and the baby died today, who would doubt that it was the àję of yesterday that killed the baby?). There is always the epic battle between the f forces of good, and the forces of evil, including àwon ajogun, which is another name for "Àwon "Ìyà mi" as well as other forces like ikú (death), àrùn (disease), òfò (loss), ęwòn (bondage/prison), èse (accident), etcAnd by the way, the concept of "Ìyà" (oppression, ordeal, challenges, pain) may not be totally negative in Yoruba all the time. For example, Ifa gives the folk etymology for the word "Ìyàwó" (Wife) as "Ìyà Ìwó" (the ordeal, suffering that Orunmila endured in the legendary town of Iwo), saying "Ìyà ti Orunmmila ję ní Ìwó l'ó b'áko, l'ó b'ábo" (It was the ordeal that orunmila endured in Ìwó that gave birth to male and female offsprings).Honestly, the Àję 'theology", as you nicely christened it, is a novel idea to me, and is poles away from my area of interest but I appreciate your interest, insistence, and inquisitive quest for epistemic investigation of the mystical.Kú isę o!MOA===On Tuesday, August 4, 2020, 2:45:19 PM EDT, Oluwatoyin Vincent Adepoju <toyin.adepoju@gmail.com> wrote:Thanks Michael Afolayan.This rendition of iyami is new to me.All authorities I have come across before now do not interpret the term as ''My oppression'' but as 'My/Our mother/s''.Could you throw light on this difference, particularly since the motherhood motif, in relation to female spiritual power, is strategic to the classical understanding of the foundations of Yoruba polity and even to the power of the monarchy, as described by such works as those of Abiodun, Lawal, the Drewals and others?Ifa depicts aje in both positive and negative terms but the negative seems to be dominant in the ese ifa, Ifa literature ive seen so far.A particularly powerful positive depiction of aje in ese ifa is one quoted by Abiodun in an essay on the goddess Osun, in which it is stated that ''all women are aje and Osun is aje'', Osun being a particularly honoured deity.Hallen and Sodipo's Knowledge, Belief and Witchcraft, if I recall correctly, interviews Yoruba onisegun, a particular class of spiritual practitioners, who describe themselves as aje, but state they keep the information to themselves for fear of reprisals.The iyami/aje concepts, like a number of spiritual beliefs, particularly in a situation of inadequate development of theological consistency, as this one, may be said to range from the inchoate and contradictory to the more sophisticated.thankstoyinOn Tue, 4 Aug 2020 at 18:18, 'Michael Afolayan' via USA Africa Dialogue Series <usaafricadialogue@googlegroups.com> wrote:Murder is murder. All perpetrators must pay for it. It is even worse in the case of a ninety-something year old woman who, instead of being held in dignity and celebrated, which her life deserved, was desecrated with such heinous crime and countercultural impunity!Having said that, I am really not sure if the translation "Witchcraft" as understood in the West is the same as we conceptualize it in Africa. The Yoruba, for example, have two categories of Àję, both of whom are culturally presumed to be women - the good ones and the evil ones. Not much is said about the good ones except that all women are supposed to be good àję if their children are doing quite well, their husbands are making progress exceptionally, and everything is going well for the family. An exceptionally brilliant fellow has what they call "àję ìwé," which would classify them also as àję. I've heard folks tell me that TF must be an àję; but being a man, he would not qualify to be stoned to death, even if the àję is a bad one; instead, they would say it must be the mother who rubbed on him the potion of her good àję spirit.The Ifa literary corpus does not help in the epistemology of the subject. It dedicates a whole Odu to the cult of Àję, and that Odù is called "Òsá Eleye." In it, àję, called "Eleye" (fellows with the bird spirit) are bad and so are categorized among the malevolent spirits when the gods were descending into Ayé (the human abode). It even provides a myth of mortal confrontation between Ikú (Death) and a convoy of Àję. They are called "Ìyà Mi" (noticed the tone on the word "Ìyà" (oppression) which separates it from the word Ìyá (mother). Being malevolent spirits, they are hailed in negative tones of cannibals who feast on human flesh, a fact that must have in a way contributed to their castigation in various Yoruba societies:Ìyà Mi, OsorongaOjiji fùúArogba aso má balę;Awon ajapa-joriAjora-joronroAjefun eeyan ma bi(Ìyà Mi, OsorongaThe unseen shadowOne who wears 200 clothes and they remain skimpy on her;Those who feed on arms and headsThose who feed on fat and gullThose who eat human entrails without throwing up)I agree, even our belief system has to be evaluated and reconstructed. When all is said and done, it would always amount to killing an elderly woman who is experiencing a gerontological process of life! And by the way, from what I heard from my Dad, the worst of this crime among the Yoruba was perpetrated in the early 1950s during the Ghanaian Atinga (Nana Tinga) Drive, the wave of which traveled across the Coast of West Africa and hundreds of women were accused of being Àję and murdered. Historians may shed some light on this episode.Michael O. Afoláyan===On Tuesday, August 4, 2020, 10:36:58 AM EDT, Gloria Emeagwali <gloria.emeagwali@gmail.com> wrote:This is a horrendous act generated by ageism, ignorance of the biology of ageing, misogyny, fear of the known and the unknown, and an overall lack of respect for senior citizens at this juncture. I am not sure that the state can be sued except symbolically, but the symbolism may have an impact.Weeding out the negative aspects ofAfrican traditions and belief systems, and preserving the many positive aspects, is the challenge for researchers, individuals, the community and the state.GEOn Aug 4, 2020, at 06:46, 'Michael Afolayan' via USA Africa Dialogue Series <usaafricadialogue@googlegroups.com> wrote:Schools and palaces are among the agencies perpetrating this horrendous crime against humanity. It's the foundation on which our warped understanding of aging is. The woman simply suffered dementia (I am 95% sure). My Nigerian friend in America takes care of folks like that for a living. He and I often talk about the fact that if those folks were to be in Africa, especially the women, they would be accused of witchcraft and stoned to death; the men in thee group would most likely go scot-free!Edward Kissi: I think a more feasible and immediate action could be proposed here. Why not find some human rights group in Canada, United States, England or anywhere in Europe that would drag the Ghanaian government to court for human rights abuses based purely on this case, doing so through the United Nations High Commissioner for Human Rights? The first step may be getting in touch with the members of the family of this woman (and who knows, they too may even be accessories to the crime and among those stoning her). It might even lead to joint actions of other Ghanaian families whose grandmas and great-grandmas have been subjected to similar humiliations and extra-judicial executions! And, you never could tell, it might be the beginning of a cultural revolution across Africa.What a glowing tribute that would be to the unfair treatment and blood-sacrifice of an innocent nonagenarian!Michael O. Afoláyan(In sackcloth and ashes)--On Monday, August 3, 2020, 10:00:22 AM EDT, Oluwatoyin Vincent Adepoju <toyin.adepoju@gmail.com> wrote:Roots of Witchcraft Belief in AfricaAs is obvious from the news report, the key matrix of witchcraft belief in the context in question is traditional African spirituality, not Pentecostalism.Pentecostalism, however, adapts some of the crudest aspects of traditional African beliefs and has little or no roots for refinement of those beliefs, as far as I know but the native spiritualities have.The Yoruba Example and its ComplexityIn Yoruba culture, for example, as in the Ghanaian context in the essay, the roots of witchcraft belief are in the native culture itself.This belief, in the Yoruba context, combines the celebratory and the demonising in relation to women.It is a very rich complex of ideas in need of refinement, mobilisation and direction and I pray I am able to play a role in this task.Questions of Terminology and its Metaphysical ImplicationsSome argue that the translation of the Yoruba terms ''iyami'', ''our mothers'' and ''aje'' into the Western term ''witch'' is non-factual bcs the Yoruba terms are not necessarily negative.This is not completely correct bcs correlates between the female demonising aspect of pre-modern Western witchcraft beliefs and the female celebrating character of modern Western witchcraft beliefs are both found in Yoruba thought.Thus the term ''witch'' is a fit translation of the feminine/maternal/nurturing and creative/destructive complex of ideas represented by this spirituality from Yorubaland.Why the focus on women in pre-modern Western witchcraft and its ideational correlates in Africa?Metaphysical Interpretations of Feminine Biology in the Yoruba ContextIn the classical Yoruba context, it is related to ideas about female biology and its psychological and spiritual correlates, ideas of genital concealment in relation to capacity for secrecy, of unique embodiment of the power to gestate and deliver new life and thus the ability to negatively reshape and destroy life.Hence the feminine principle, represented by women visible and invisible, ''iyami'' ''our mothers,'' motherhood perceived in a sense both conventionally maternal and arcane, biological and occult, is understood as central to the polity in general and even to the male dominated monarchy, yet this complex also enables the demonisation of women as embodiments of the irrational expression of this principle in terms of the bloodthirsty side of the iyami and aje.Between Refinement and Elimination of Problematic or Dangerous BeliefsClearly, there is a rich body of ideas here that can be refined of misogyny, of superstition, of self contradiction, developed in terms of precise but imaginatively evocative metaphysics, epistemology and ethics.What are the conceptual contexts shaping the Ghanaian understanding of what is being translated as witchcraft? I dont know.Should these ideas, wherever they are from, as long as they lead to death and abuse of the vulnerable, specifically women and children-yes-children are left to die bcs of witchcraft accusations-be eliminated or refined?Is There Any Truth in Witchcraft Beliefs?I am very interested in knowing more about the conference described by Obododimma in which self professed witches showed up with brooms. I am particularly curious about it bcs its described as a pan-African conference, my curiosity further fueled by the fact that the image of the witch on a broom is an image from Western folklore which even modern Western witches do not identify with except as imagative depictions from a pre-modern era.It is possible, as I have experienced, and as many have described in carefully documented accounts of first hand experiences in various contexts, for the human mind/spirit to travel outside the body as is alleged for witches but of course, its not done with brooms bcs its not a physical motion.There is also a basis in reality for the belief that witches can congregate in trees, bcs some trees emit an energy that facilitates entry into another dimension, as I have experienced. Another idea that needs refinement and adequate interpretation.Between Objective and Subjective Knowledge in Witchcraft Beliefs as a Subset in Belief in the SupernaturalShould the focus also be on convincing people that only knowledge backed by evidence is adequate, as the writer of of the article argues, describing that as vital for demonstrating the non-factuality of claims of misfortune caused by witches and thus disabusing people's minds of the erroneous belief in the existence of witches in the first place?I expect beliefs in spiritual powers will always be with us bcs these powers exist as fundamental to human nature, experienced in different ways by various people and understood and responded to variously by different people.The human being also needs sensitivity to the idea that the universe transcends mechanical laws of cause and effect and is not locked within the quotidian limitations of the everyday universe of space, time, the office, the school etc, the social frameworks that enable civilization remain stable and progress.The Western Example in Eliminating Anti-Witchcraft Ideas and the Development of Modern Western WitchcraftEngland dealt with the problem of witchcraft accusations as a means of persecution by banning any expression of belief in witchcraft. That stopped the witch murders, some of them being massacres of groups of women, of various ages, young, middle aged and old.It was also terrible in the US, as in the infamous judicial massacre directed at women known as the Salem Witch Trials.
The anti-witch culture in Europe was so deeply institutionalized in its virulence, it bred its own unique literature, exemplified by the Malleus Maleficarum, the Hammer of Witches, a book which described how to identify a witch.On the lifting of the Witchcraft Act in England, Gerald Gardner initiated what is now known as modern Western witcraft, one of the fastest growing of the world's new religions.He claimed descent from a traditional witcraft coven, existing underground before the repeal of the Act, but his claim is disputed, the verdict being divided on whether witchcraft actually existed before the modern open development.What Are the Realities of Pentecostalism?Pentecostalism, a spirituality that deeply influenced me, as others also have, is essentially beyond the economic and superstitious crudities into which it too often degenerates.As its name implies, it is centred in the descent of divine power at Pentecost, enabling a distinctive relationship between the individual, any group so energised and the creator of the universe.The economizing of this relationship-except in the sharing of goods in a communal spirit as was done by the early apostles- and its use as a tool of superstition, dehumanisation and cultural destruction, is ideally not part of its mandate.--On Mon, 3 Aug 2020 at 11:54, segun ogungbemi <seguno2013@gmail.com> wrote:
Murdered a 90 years women because she was alleged to be a 'witch'? What did government do to those who killed her?There should be a thorough investigation and severe punishment for the dastardly act.Segun.--On Mon, Aug 3, 2020, 12:08 AM segun ogungbemi <seguno2013@gmail.com> wrote:Murder a 90 years women because she was alleged to be a 'witch'? What did government do to those who killed her?There should be a thorough investigation and severe punishment for the dastardly act.Segun.On Sun, Aug 2, 2020, 8:55 AM Toyin Falola <toyinfalola@austin.utexas.edu> wrote:--Akua Denteh: Last 'witch' to be murdered in Ghana?
https://www.ghanaweb.com/GhanaHomePage/features/Akua-Denteh-Last-witch-to-be-murdered-in-Ghana-1023577
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Listserv moderated by Toyin Falola, University of Texas at Austin
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Current archives at http://groups.google.com/group/USAAfricaDialogue
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Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfricaDialogue@googlegroups.com
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Current archives at http://groups.google.com/group/USAAfricaDialogue
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