Iwa Pele - Introduction3 w3r62

Running head: DIS-Lesson Learned: Fruits of the Spirits

“Iwa Pele” “I come to greet the earth” One Spiritual Healing Lesson Darlene Dawson Argosy University of Sarasota

Abstract This directed independent study (DIS) is about spiritual transformation and the concept of “Iwa Pele” “I come to greet the earth” as healing modality to teach adults, families and children that all are born good and blessed individuals that came to earth to bless themselves, others and Mother Earth. It is up to the individual to take responsibility and accept instruction from elders to achieve positive self esteem and connection to our African cultural and spiritual roots. Black people must know themselves is a recommendation made by DeGruy-Leary (2005) as one step in healing post traumatic slave syndrome. This study is ing stories to connect to Ifa/Orisa ancestral wisdom of the Yoruba people.

“Iwa Pele” “I come to greet the earth” A Spiritual Healing Lesson Education functions as an instrument which is used to facilitate integration of the younger generation into the logic of the present system and bring about conformity or it becomes the practice of freedom, the means by which men and women deal critically and creatively with reality and discover how to participate in the transformation of their world." Paulo Freire (Pedagogy of the Oppressed) (Goodreads, 2010) For much of my professional life, I participated in the transformation of my own world through teaching and counseling children, today I move one step closer to achieving the mission of healing post traumatic slave syndrome identified more recently by DeGruy (2005). The following are excerpts from the DIS proposal that was originally submitted for this class however through participation in the eight day course for Ifa/Orisa Practitioners I am clear that my DIS purpose is not to teach Ifa/Orisa Priests about Ifa. The following discourse discusses the reasons for the changes and expands upon the new direction for this directed independent study. “PURPOSE(original) The purpose of this directed independent study proposal is to create a Yoruba/Ifa Practitioner course, with lesson plans and trainee workbook for individuals that are initiated into the Ifa/Yoruba priesthood. The course will include the theology of the Yoruba/Ifa spiritual foundations, the core belief systems, the cosmology, creating the spiritual healing and cleansing, rites of ages celebratory rituals that sustains the individual priest, the individual aborisha ( non priest devotee) the human community, the Orisas, Mother Earth, Iyaami (The Sacred Mothers) Esu (The Divine Messenger) and all sacred divine spirits. The course will provide the rituals and spiritual exercises that will address Post Traumatic Slavery Syndrome (PTSS) a syndrome that affects most African Americans, This study also will be used to develop a healing curriculum of lessons to eradicate the shadows of slavery that causes many African-American people to down multigenerational trauma and issues of broken and unhealthy behaviors and actions against each other. “ The purpose for this DIS proposal changed after participating in the Ifa/Orisa Practitioner course that was taught by Awo Falokun Fatunmbi at Yoruba House in Rex, GA from July 23rd to August 2nd. In a few short hours of the training I recognized the folly of focusing my DIS on

training Ifa Priests instead of my expertise children and families. The fact that our House of Worship elder and teacher Baba Awo Falokun and many other Ifa elders have already written how to become better Ifa/Orisa priest meant that I would be duplicating their great work. During the training Baba as we called him, established his expertise and mastery of teaching Ifa spirituality to initiated priests. He showed us that Ifa spirituality works effectively when it is practiced. I realized then that ten years of practicing Ifa/Orisa spiritual, from being an aborisha (Karade, 1994) to becoming an Orisa Priestess to now being an Ifa and Orisa priestess (Karade, 1994) did not make me an Ifa expert. The spirit of Ela showed me that as an Ifa/Orisa Priest I need to concentrate on healing all the children of Mother Earth that come to me seeking to be involved with elevating their spirit. The wisdom of Ifa teaches followers that humans are all good and blessed individuals that came to Mother Earth to bring gifts to share and bring blessings and love to the planet. An Ifa journey of ten years, no matter how gifted the priest, is too short term to be an expert at the nuances of this spirituality especially since, in Africa children began their training as early as seven years old to become spiritual priests of the Ifa/Orisa faith (Chief FAMA, 1993). The DIS proposal was written with a western worldview that made me believe that once I received training that I became the Ifa expert. In the Ifa tradition it is the wisdom of the elders that continues the good fortune of the family (Fatunmbi, Family Spirit The Ifa Concept of Egun, 2006). The family works because the roles in the family and community are defined. The community is considered extended family that honors and respects the honorable of the family and community that came before them and left good works and good wisdom. The concept of Ifa/Orisa training came from being unhappy with the lack of Ifa/Orisa training available in my universe. The large ego that conceived this major task did not know that once I received Baba Awo Falokun’s training that I would not be able teach Ifa theology to

priests until I am qualified to put someone into possession, as he did to me. This was the first authentic Ifa training that connected to me to spiritual divinities that gave love and blessings to all the participants. Therefore during the training my Ifa spirit spoke to me ing wisdom of Ifa on my sacred path of and gave me insight into “Iwa Pele” the elision that translates to mean “I come to greet the earth” is the concept that became the new focus for this DIS study. Ifa/Orisa Spiritual Practitioner Training Love and wisdom ed as one and became the foundation of Baba Falokun Fatunmbi course that was held for eleven days. Baba created and developed from his experiences over the past thirty years. I am in agreement spiritually with his practice of Ifa that arises from Ode Remo in Nigeria, Africa to explain the theology from understanding the culture practices (Fatunmbi, Workshop Study Guide Part I, 2010). The Ifa/Orisa Practitioner training that I experienced this summer connected my head (ori) and heart (akan) with my highest spirit that is in heaven. I received messages about showing parents how to teach their children “Iwa Pele” the high standard of behavior to ensure a satisfying life. I began to conceptualize what it meant for one to greet the earth. The process of greeting the earth is a cultural behavior standard of the Yoruba people, they use the words Iwa Pele translated into “I come to greet the earth” (Fatunmbi, 2010) to teach children how to interact with their immediate family, extended community of family and the environment. During the training I became possessed with the spirit of Ela, this experience showed me that teaching all people about Iwa Pele is one method to help heal post traumatic slave syndrome. I was shown a world where all people recognize that they come to greet Mother Earth, their family and themselves with their individual gifts and blessings to do good (Fatunmbi, IFA Theology volume 1: Inner Peace the Yoruba concept of Ori, 2005). Iwa Pele’s literal meaning in the Yoruba culture is that people come to greet the earth the land, the earth and the people are considered family (Chief FAMA, 1993). The land is well cared for just

like the children, the family and the community. In African indigenous traditional cultures, the elders teach, the adults work and the children learn and everyone takes care of Mother Earth and the force of nature (Some, 1993). Young children are taught “Iwa Pele” and the parents and elders demonstrate “Iwa Pele”. Everyone in that village know that they come to Mother Earth to be a gift, Ifa wisdom provides counsel, , concern and of course love through rites of age rituals (Some, 1993). Egun (Ancestor) Healing Ritual In addition to the epiphany of Iwa Pele I experienced a magnificent personal healing of my heart and head. This was the first time that I looked through the eyes of God back at myself. I have spent many years angry about being disconnected with my ancestor heritage, being denied power and access to resources as a result of being black. Inner rage interfered with my emotional and cognitively healthy development. I needed to know my grandmother and why no one knew who she was or who her family was. I needed to know that she cared about her family. I found out that she cared and roamed the earth unhappy through the Egun or Ancestor ritual. I was able to communicate with my grandmother hear her speak and it healed her wound soul and mine. I communicated with my maternal grandmother that I never knew and I felt her pain. I learned that she felt powerless dying leaving her children motherless. She needed acknowledgment that it was not her fault that she died in childbirth at home with no medical attention. Throughout the history in this country, black people have fewer opportunities; we are victims of income limitations, poor health care, poor housing and food deprivation (Kozol, 1991). African American people continually and constantly are victims of racism by virtue of physical charateristics, skin color, hair and facial features(Leary, 2005). There is need to raise attention and give voice to the end of inequitable treatment of all people based on differences (Kozol, 1991).

Impact of Spiritual Possession Connecting with my mother’s mother was a legacy previous denied as a result of being born a child of slave ancestors, the process of possession with her spirit transformed my life in seconds. It helped me to recognize that the same God that my ancestor grandmother prayed, heard her also heard me and then connected us. Through that Egun (ancestor) possession I realized that my job in the priesthood is teaching people how to greet the earth with love and kindness and to assist the descendants of slaves with the ability to connect to their own family roots to heal their causes of post traumatic slave syndrome (Leary, 2005). People that acknowledge and honor the shoulders of those that came before them live with family continuity (Fatunmbi, Family Spirit The Ifa Concept of Egun, 2006) (Chief FAMA, 1993) learning to feel proud that of the ancestors belief system that recognized that each person born brings with them gifts, talents and skills to bless the earth. Iwa Pele Foundations During the eight day training I relearned that the words Iwa Pele “ I come to greet the earth “ as the possession by the spirit of Ela (Fatunmbi, DAFA, 2001) inspired me to know that Iwa Pele means that all children that are born through a human female are gifts to their parents, gifts to themselves and gifts to the earth. This particular message emerged from my Ela spirit (Fatunmbi, DAFA, 2001). “Each child is born to greet the earth with blessings and do their good for humanity and the planet causing no injury to Mother Earth”. All children come to greet the earth however if they are not taught by their parents how to greet the earth, or if their upbringing contains abuse and neglect, these children are clueless when they become adults how to greet the earth. Children are born good people willing to learn that they are blessings to world. In the Yoruba culture, the Esentaiye or Ikoseye Ceremony is the rights of age ritual practice that on the third day of birth celebrates the life that the individual newborn brings to the world

(Karade, 1994). The infant and their parents are celebrated by the community with prayers, songs and divination, this ceremony is officiated by a Ifa/Orisa Priest or Priestess. The parents learn about the gifts that the child brings to earth and what type of ori(head) and heart (okan) the child possesses as well the divination for the child delineates good fortune, threats or dangers and other pertinent information (Karade, 1994) (Chief FAMA, 1993).

The divination provides

the medicine and instruction to help the parents to guide and protect their child. The medicine of the Odu provides guidance to the parents and helps them to teach their children that they must walk with love, wisdom and be motivated to do good for the self, doing good for others and doing good for Mother Earth (Fatunmbi, Iba se Orisa Ifa proverbs, folktales, sacred history and pray, 1994).” The concept and understanding of greeting the earth was revealed and it became clear that every child as a good and blessed person that came here to share blessings. Children flourish with proper guidance and love produced good deeds (Kozol, 1991). The Yoruba concept of teaching Odu stories as a spiritual healing modality offers parents and children a different worldview that connects them to all humanity as one big family. The idea of using written stories and oral storytelling also came from the manifestation of ing with the Ela spirit during the course on Odus (Fatunmbi, 2010). The Ifa/Orisa Holy Scriptures are said to be 5000 years old and contains the medicine that Ifa Priests use to solve problems for their clients (Epega & Neimark, 1995). Odu is found through casting the opele, ikin, cowries and coconut parts. These are oracle tools and they are used to establish a client’s personal Odu that relates to their current situation and also provides the information that the Ifa priest needs to provide divination services (Karade, 1994). Ifa/Orisa Priests are sanctioned to interpret the Odu, Holy Scriptures by becoming initiated into the Ifa/Orisa mysteries, studying and practicing Ifa daily. Each Ifa Practitioners that are initiated are required to learn how to

consult the oracle for fixes to their client issues. In addition the Ifa Priest learns the medicines of the Odu as well as the theology. Ifa priests must be able to help the individual heal the ibi ( bad ori (head). The Ifa priest uses Orunmila (spirit of wisdom) to facilitate individual’s understanding of the root of their problems (Fatunmbi, DAFA, 2001). Ifa spirituality is about trusting the divinities, Mother Earth, the Orisas who are the forces of Nature, Iyami, the mothers are divinities in the cosmology. Ifa practitioners believe that positive wisdom of Ifa enhances one existence and through the wisdom love flows from Orunmilla (spirit of wisdom) (Fatunmbi, DAFA, 2001) to effectively guide the client’s ori (head) to achieve a good ori(head) as well as alignment with their heart to achieve harmony and balance from within. Post traumatic slave syndrome Dr. Joy Degruy Leary (2005) in her book on post traumatic slave syndrome found that when she provided her audiences with two questions that help to identity and document the system of racism as it relates to and affects black people and how it relates to and affects white people. She demonstrated through those two questions that the effects of racism on both black and white groups differ dramatically. Leary (2005) stated that she used the following four questions: How does racism give white people advantage over black people? How does racism adversely affect white people? How does racism adversely affect black people? How does racism give black to people an advantage over white people? Leary (2005) results demonstrated that white people that are racist have economic, social and political advantages over black people, but white people do not experience disadvantages and are not adversely affected by blacks racist; whereas white racist adversely affects black people with economically, socially and political disadvantages and hardships. Leary (2005) demonstrates this evidence as one of the harmful long lasting effects of post traumatic slave syndrome. Her finding confirms the need

for American people to develop a worldview model of communications that will eliminate racism. Iwa Pele is one method that builds self esteem and connects people together by accepting the responsible of teaching children that they are spiritual gifts to the earth. Iwa Pele (Fatunmbi, Iba se Orisa Ifa proverbs, folktales, sacred history and prayers, 1994) is a concept that can change how people view each other and treat each other. The training taught me that we are all spiritual beings having a human experience (Fatunmbi, Workshop Study Guide Part I, 2010). It is up to good people to recognize that walking with Iwa Pele high standard of behavior that translates into acting with gentle and good character. The Iwa Pele high standard of behavior informs everyone that one accepts their role as a gift to the earth. There are many people living and deceased that worked to improve, to enhance and to ascend the society of humanity by connecting as one heart one love one universe. These were people that cared about themselves, they cared about others and they cared for Mother Earth. They lived as gifts to planet. Fruits of the spirit Fruits of the spirit is the name inspired by spirit for a series of lessons about Ifa spiritual concepts that include psychosocial behavioral educational ritual technologies that enhances the development of young children specifically by teaching and demonstrating Iwa Pele to parents that every person that comes to Mother Earth is a gift to the universe. The era of the twenty-first century cries out for equal treatment of all people or the world of tomorrow for America will be filled with chaos and war in the streets. The patriarchal American society is crumbling under systems of abuse and neglect of the poor and disenfranchised citizens. I believe that our only hope for all people is to embrace the love of humanity by bringing proper greetings to Mother Earth and her children. Ifa spiritual wisdom in the form of the Odu provides the foundations of the spiritual life lessons. The Odu stories offer

proverbs, advice and wisdom about positive characteristics through small rituals that include songs that can be used to control negative behaviors (Chief FAMA, 1993). Lesson 1 “Iwa Pele” Greetings Mother Earth with gentleness – Behavior Modification and Healing Lessons for Families, Educators, Counselors and Children Objective: To teach children the wisdom of West African cultural heritage as a source of and understanding of a high standard of behavior called Iwa Pele: Greeting Mother Earth with Blessings.

Introduction and Background for parents Beginning in 1619 Dutch sailors began trading slaves for food, this eventually led the white people in charge to become greedy and see the economics of slavery as a way of making money. Years before black people were stolen from African and forced to become slaves, black people lived in extended family communities. The families helped each other, everyone helped. Grandparents taught, the adults worked and the children learned. This was a healthy family dynamic that needs to be restored to unite the global community. The Yoruba Culture is one of the African cultures that operate as an extended family community. In the Yoruba extended family community it is believed that people stand on the shoulders of the family that come before them. It is also believed that the using the wisdom of the elders helps the people to live as cooperative units. The Yoruba culture used oral stories to teach children how to live and act in every circumstance This lesson was created to help you and your child to develop positive thoughts and feelings about children of color. This story will help your family to connect you to the wisdom

and love from African Ancestors that taught Iwa Pele high standard of behavior and gentleness for yourself, for your family, for each other and for Mother Earth. Iwa Pele means I come to greet the earth. These stories teach children how to greet the earth with care, gentleness and kindness The following multicultural African story will teach your child how to greet the earth successfully when facing failure. When you read the story to your child you are teaching them independent problem solving skills, you are helping them build positive self esteem, and end negative associations with symptoms of post traumatic slave syndrome. According to Author Dr. Joy DeGruy-Leary symptoms of post traumatic slave syndrome are the negative words that black people use with each other, negative attitudes and promoting negative self fulfilling prophecies. These symptoms of post traumatic end when all children receive positive words and reinforcement for them to develop humanitarian values and good family relationship skills The following characteristics are taught in these stories in conjunction with reading and singing of the songs Good Character Trustworthiness Responsibility Positive Identity Caring Love Honesty Respect for the wisdom of the elders Respect for the self Self improvement

Self esteem

Ogunda came from behind to outclass Ogbe1 Ogunda was a little boy about 10 years old age. He was sad because he ran slower behind the other boys especially his friend Ogbe. Ogunda tried to run faster but Ogbe still won and Ogunda lost again. Ogunda was very sad about losing. He lost his temper many times and fought with his friends. Ogunda was honest with himself and he knew that he was becoming angry and fought with his friends because he kept losing the race to Ogbe. Ogunda was impatient and wanted to win. He started to think about what to do and then Ogunda‘s Ori (his head) told him to ask his Ayaba which meaning grandmother, one of the wise elder mothers of his community for help. Ayaba means grandmother in Yorubaland where he lived. On his way home he stopped by Ayaba Osun’s house. Ogunda sadly told Ayaba Falola about his misfortune of losing the race to Ogbe over and over again. Ayaba Falola told him that in order to run faster he needed to practice, but he must keep his Ori (his Head) calm, cool and peaceful because it will take time to win. She said Ogunda, you must be patient with yourself to win. You must that you have to show iwa pele, good and loving character. You are a gift from heaven to Mother Earth. You are a gift to yourself and you are a gift to other people. It is your job to always show respect to Mother Earth by treating everyone with kindness even though you are angry. Ogunda said when I get angry I want to fight my friends. Ayaba Falola told that she understands how he feels and that she can show him how to gain power over his anger. She said I want you to sing this song and rub your head when you feel angry. Ayaba showed him as she sang “Ori san mi, Ori san mi, Ori san mi Ori tutu Ori tutu Ori tutu” (which means Inner spirit guide me with a cool head) and rubbed her head from her forehead to the back of her neck. She said sing with me Ogunda, “Ori san mi , Ori san mi, Ori san mi Ori tutu Ori tutu Ori tutu” (which means Inner spirit guide me with a cool head). She sang and rubbed her head and then Ogunda

ed her singing and rubbing his head. Before he left Ayaba Falola made him promise to sing the song when he felt sad or angry or frustrated. Then she said give yourself time to master the task and promise me you will be patience with your progress and not forget to use the ofo ase (words of wisdom) to solve your problem. Ogunda promised Ayaba that he will practice running every day and use the song to help him with his bad temper.

Ogunda thought about what Ayaba Falola said his Ori (Head) told him Ayaba was right. Since he promised his grandmother that he would listen to her ofo ase (words of wisdom). He respected and honored his word because he knew that she was one of his elders and her words were true and he trusted her. Ogunda decided that he would keep his word. Each day he practiced running faster and each day he ran faster but lost the race against Ogbe. His Ori (Head) helped him to keep cool, calm and peaceful with his friends. Ogunda kept his promises to his Ayaba Falola. Whenever he felt angry at himself, he sang Ori san mi, Ori san mi, Ori san mi Ori tutu Ori tutu Ori tutu” which means Inner spirit guide me with a cool head and rubbed his Ori (Head). Everyday Ogunda ran and lost the race instead of getting angry he practiced running the next day. Month after month Ogunda still lost to Ogbe and he sang the song “Ori san mi, Ori san mi, Ori san mi Ori tutu Ori tutu Ori tutu” which means Inner spirit guide me with a cool head and Ogunda kept a cool head.

Day after day his friends tried to influence him to play with them during recess. Sometimes they got mad and would not speak to him in school. They moved away from him during lunch and let him eat alone. Ogunda got mad too, but his Ori (Head) would remind him to sing his song, rub his head and be honorable with his word. Ogunda sang his song “Ori san mi , Ori san mi, Ori san mi” which means Inner spirit guide me with a cool head, rubbed

his head and felt better. Ogunda was glad after he sang his song that he was no longer angry at his friends. He always wanted to treat his friends with respect and kindness as his Ayaba had taught him. Whenever Ogunda felt angry, his Ori (head) would remind him to sing his song and then he would sing “Ori san mi, Ori san mi, Ori san m Ori tutu Ori tutu Ori tutu i” which means Inner Spirit guide me and rub his head. Soon he no longer felt sad about coming last in the race. His Ori (head) showed him that each day he became faster and faster. Ogunda became happier with his progress and glad his Ori (Head) helped him to be patience and help him to show kindness to his friend. Then one sunny day when Ogunda ran very fast and he came from behind to beat Ogbe. His friends cheered for him and they sang Ogunda teyin wa o. Olori Ogbe mole, (Ogundah tayen wah o Olore) which means Ogunda came from behind and he defeated Ogbe.

Ogunda felt so good about his

win that he ran all the way to Ayaba Falola’s house to tell her that he had come from behind to outclass Ogbe in the race. As he ran to her house he sang ““Ori san mi, Ori san mi, Ori san mi Ori tutu Ori tutu Ori tutu” which means Inner spirit guide me with a cool head.

Reflection Questions for Parents to discuss with the children Do you think Ogunda’s Ori (Head) helped him? How did his Ori (head) help him? What did his Ayaba Falola tell him to do to win the raise? Why did she tell him to promise to do what she told him to do? What were the promises he made to his Ayaba? Why did Ogunda win? How does using a Good Ori-Head lead to removing obstacles and an open road to success? What was Ogunda’s goal for practicing? How can you use this story to help you to reach goals? Conclusion The lessons learned from this experience taught me that Ifa priestesses and priests are held to higher standards. We have to be more responsible in looking through God’s eyes back out at ourselves. As an Ifa/Orisa Priestesses there are enormous challenges to the status quo position of the three world religions that always views violence as an answer to dealing with other faiths. For this reason I choose not to put my faith upon anyone, My job as a Iyanifa (Mother of the Secrets) is to teach universal principles that include love and wisdom to like minded people. In the universe that I am co-creating the need is to mend the world and hold the vision that I live in a world of good people helping each other. I am using my Ifa wisdom to heal through pasturing with words, what Yoruba people call ofo ase – words of wisdom or words of power. The uncertainty of the future of locating employment as a pastoral counselor makes it important that I plan and implement consultation services that will meet the needs of the people that come to me for help. References

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Appendix Glossary Ori- Head Okan- Heart Iyaami- My Mothers Orisa- Force of nature Orumila –Father of wisdom Ifa- Spiritual foundation with beliefs in Mother Nature Osun-, the divine mother orisa of love, beauty, abundance and divination blesses whom she chooses. Osun’s energy influences people with African Spiritual traditions belief systems. Obatala - the Orisa of Light and Creation. Esu - the divine messenger that shows up with divine truth in your life to confuse you if you are heading down a false path.

Footnotes 1

Based on Odu: Ogunda Ogbe (Salami, 2010)