English
EXTENDED ABSTRACT
Seeking happiness in Brazilian religions of African origins:
Oduduwa Temple of Orishas’ educational function
Rodrigo Ribeiro Frias1
Ronilda Iyakemi Ribeiro2
Dalai Lama reminds us that, in spite of all the diversity shown displayed by human
beings, we all have in common the same tendency to flee from suffering and the same
yearning for a happy life. And proposes: The spiritual revolution requires a radical change
in the way we look at things. Each of us should respond to the challenge of developing a
new way of looking at things, a way that allows us to perceive ourselves in a different and
new way, to perceive others and the relationship established in a whole new way. And
proposes a new vision focused on a different direction: the excessive concern with
him/herself will have to be replaced by a concern with the well-being of everybody- and
this is not limited to the human beings – the new awareness looks at the interests of others
as well as of nature. Dalai Lama points out that the means necessary to obtain this new
perception consist of cultivating healthier spiritual attitude that is defined by an intention of
becoming useful, as much as possible, to support others. The ethics he proposes is
essentially the task of cultivation of a new way of looking at things, of making a continuous
effort not to leave it behind while being constantly open to self-assessment.
Lasch points out in his “The Culture of Narcissism: ‘American Life in an Age of
Diminishing Expectations”: individualism is widely encouraged thus determining greater
importance of everything related to our individual nature over collective aspects. In the
industrial societies, in which we find a culture of narcissism, life itself is organized in such a
way that chiefly emphasizes autonomous activities and the least possible reciprocal
dependence.
1
2
Doutorando Psicologia Social, Instituto de Psicologia da Universidade de São Paulo.
Docente e pesquisadora. Universidade de São Paulo e Universidade Paulista.
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What we are proposing here is to understand our personal values as a key to obtain
happiness. We shall ask ourselves: is it possible to develop a proper vision in order to
widen our chances to elevate our spiritual vision and attain happiness? What we can
discern is that the perception of reality in a culture of narcissism, a distinctive feature of our
industrial society, prevents us from feeling as part of nature and mankind. It also leads us
to individualistic behaviors and attitudes. It this becomes necessary the development a
new way of looking at reality, recognizing our interdependence due to the fact that we
integrate a immense network of relationships.
This way of perceiving things is not unfamiliar to the African concept of the universe and
of human beings. On the contrary, this is precisely the way how the universe is understood
among traditional African societies. As mentioned in Erny (1968:21) the African universe is
similar to an enormous spider web, where you cannot touch any the smallest part of it
without generating a vibration in the entire whole. Everything is connected. Each part of it,
along with the all parts, contributes to form a unity. Once you see things this way you
cannot remain indifferent to the ecological problems and the well-being of other people.
The tree unnecessarily cut down and other cruel acts against the mineral, vegetal and
animal worlds will be acknowledged as an aggression against ourselves.
In the consumer societies, societies with profit in mind, one searches satisfaction in
external factors as if all happiness could be acquired in supermarkets and shopping malls.
We are not declaring the lack of importance of external factors in the pursuit of happiness,
this would be obtuse. However we want to emphasize that it is a complete illusion to
believe that outside factors can bring us happiness. Happiness can only be possible if we
grow into ourselves a fundamental feeling of well-being, an inner peace which will no
abandon us even in negative or unfavorable situation.
We can perform changes in our mental configuration and in our emotions, through
deliberate efforts. We can choose being ethical, taking into consideration the well being of
our community instead our own individual interest. We can also refuse anti-ethical ways of
acting, that is any act which does not take into consideration other people and nature.
The innate capacity for empathy, if well developed, can transform itself into a capacity
for love and compassion. Promoting empathy, in order to develop compassion, the ethical
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attitude will bring quality of life of the people involved and will bring happiness to all of
them.
It is important to think about this there from an African point of view. The African Cosmo
vision and concept of the human being is based on the interrelationship and
interdependence of the parts. In order to accomplish the examination of this subject we
shall focus on the lessons the Yoruba Tradition passes to us.
For that purpose we will have to check upon the Odu Corps or Ifa Literary Corpus, the
living book of Yoruba wisdom. We call it living book because it has been transmit oral
information from generation to generation as an open system, enhanced by everyday tales
along the periods. In the mentioned Corpus we can find the guidelines for education and
health, in this prevention and therapeutic aspects. We can also find, kept with great
respect, teachings related to how to behave, that is, the ethical-moral norms which work as
the guidelines for attitudes and behavior.
Yoruba people seek happiness at present time. As happiness means being strong and
being strong is to be endowed with ase, unhappiness is the destitution of this vital force,
shown clearly through diseases, scourge, failure and other kinds of adversity. Fertility,
prosperity and longevity depend on ase, the vital force which may increase or decrease up
to a total breakdown.
Observing the subject from this optic we verify the extreme necessity to expand
individual consciences, personal development, seeking self-knowledge and the education
of virtues. By expanding the conscience, the results are: serenity, confidence, welfare,
better quality of life in all aspects. The traditional Yoruba religion shares with other
religions the goal to stimulate people’s desire to become better each day. Better in which
way? Showing more solidarity, being kinder, more patient, more tolerant, lovelier, finally,
capable to express the nobleness of their Oris and more capable to participate in a
collective good quality of life project.
Yoruba people describe an individual that, while being multiple, must live in a
harmonious interaction with the several dimensions that are part of him/her, thus growing
his/her internal congruence and consistency. A divided house shall not survive: unless we
integrate our different components, a person hardly will become a leader of the path of its
life, not to mention of a leader of a group. The perception of oneself as multiple being,
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whose parts must harmoniously interact, is complemented by an awareness that we are,
each of us, part of a collective organism and a link of a chain of generations. The
congruence and the consistency among the parts that make up an individual increase
his/her chances of acting in accordance to universal values. Individual congruence and
consistency make possible a solidary and effective participation in the collective project of
building a fair society, which favors the incorporation of individuals in our planetary
dwelling thus profiting all that share this present time of history, without taking into account
of what must be preserved while enhancing what has already been achieved, thus favoring
the coming generations.
By magical resources in addition to religious resources, very often the Homes of Ase,
the site of RBMAs, are sought after by people who are looking for quick solution to
problems or difficulties of all kinds. Maybe the urge to respond to as many requests that
motivates some religious leaders of different RBMAs to seek knowledge about "Yoruba
roots" on the OTO. Many leaders search to learn about the Yoruba language, the
theological and liturgical resources suited to the worship of Orishas and Venerable
Ancestors.
The Oduduwa Temple of Orishas (OTO), place for liturgical practices of Yoruba
Traditional Religion and also teological debates, was opened in 2003, in Mongagua – (a
São Paulo´s coast city, in Brasil). This is an expressive example of the introduction
movement of the Ifa- Orunmilá knowledge in Brazil and also the most remarkable.
Babalawos, Babalorishas and Ialorishas from Nigeria, are brought regularly to Brazil
thanks to Adesiná Síkírù Sàlámí, the Babalorisha King.
All the Yoruba’s knowledge is found in the Literary Corpus of ifá, which is a huge
narrative storage of the Yoruba´s oral tradition. Ifá-Orunmilá, the oracle of men and gods,
anwers to the oracle questions through metaphors which are part of those mythical
narratives. Seeking for this knowledge, thousands of people go to OTO, coming from
many Brazilian cities and even from Europe. In the specific days dedicated for the rituals,
religious leaderships from Umbanda, Candomblés, Juremas, Catimbós and other
afrobrazilian religions coming from different cities and Brazilian states, as well as priests
from other countries, arrive to the Temple, along with people who are under their care. So,
they share their search for theological and liturgical knowledge and also exchange
information about their religious practices.
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The Temple also has its educational and religious activities, offering support to some
governmental actions (public services) and local community activities. From the point of
view of the religious practices and also from the priestly formation, the Temple develops its
activities in accordance with an agenda which includes collective cults to the Orishas. The
Egungun and Iyami Oshoronga’s cult has demanded the formation of secret societies in
which the mysteries are preserved and transmitted. It’s necessary to constitute a strict
ethical attitudes required to manipulate the specific energy of Egungun and Iyami.
Naturally, those practices require initiation: a hundreds of brazilians and foreigners were
and are still been initiated in the Temple. Nowadays, due to the expansion of this Temple,
Sàlámí were established a subsidiaries temples in Pium (Tocantins, Brazil); Abeokuta
(Ogun´s capital, Nigeria) and Liubliana (Slovenia´s capital).
Its geographic area originally of 2.800 meters square has expanded to 6.300 meters
square since 2011, with a built area of 2.500 m2. A long period before its built was marked
with important achievements since 1988. then, throughout 25 years, an extensive work
was permeated by the devotees in order to obtain its own building. A genuine African art in
relief adorns the walls which surround the area, and in its interior there are huge
sculptures of Orishas and Venerable Ancestors. Those pieces of art were produced with a
mixture of concrete and lime and were made by the artists-babalorishas Akanji Adebisi
and his biological son Adisa Narudeen Adebisi, both from Oshogbo, capital of Osun state
and the main city for the Orisha Oshun cult. These artists are also the ones who worked
on Oshun´s Temple in Oshogbo, the capital and the biggest city of Oshun (Nigeria), which
is recognized by UNESCO as a world heritage.
The babalorishas Akanji Adebisi and Adisa Narudeen Adebisi have created also the art
of the Temple Great Family Oduduwa, located in Abeokutá, (Ogun state, Nigeria) which is
the extension of the Oduduwa Brazil Orishas´temple. Beyond the work of these Oshun´s
priests, sculptures and other pieces of art also contribute for the OTO´s interior
embellishment.
The constructed area holds: some places for ritual practices, knowledge sharing and
community integration; a place for meals and overnight stay. The large pavilions are
settled in open air area where many religious plants are cultivated. There is a remarkable
building in a polyhedral shape which is named The Star. Visitors and devotees meetings
are also held there. The OTO´s international acknowledge is announced through the
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massive presence of Brazilian, european, american and caribbean people coming annually
from different places to meet a group around twelve priests of highest hierarchies who
come from Nigeria and stay remain in the Temple during two months an year.
To conclude we reproduce the frequent verbal expression of babalorixá King, founder
and spiritual leader of the Egbé Oduduwa: "The Yoruba traditional religion has as its main
goal to form Omoluwabi alakoso, people of iwá pele, people doted of integrity, dignity and
solidarity. So, the Temple’s goal is primarily educational."
Key words: Psychology and Religion, Yoruba, Happiness, Yoruba Traditional Religion,
Brazilian religions of African origins
References
DALAI LAMA. Uma Ética para o novo milênio. Rio de Janeiro: Sextante, 2000.
ERNY, P. L'enfant dans la pensée traditionnelle de l'Afrique noire. Paris: Le Livre Africain,
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FRIAS, R. R. Dicionário Iorubá-Português/Português-Iorubá. São Paulo: Oduduwa. No
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FRIAS, R. R. Psicologia, concepção iorubá de pessoa e religiosidade afro-brasileira:
diálogo possível. São Paulo, CRPSP, Seminário “Na fronteira da Psicologia com Saberes
Tradicionais - técnicas e práticas”, 25 de setembro 2015.
LASCH, C. A cultura do narcisismo: a vida americana numa era de esperanças em
declínio. Rio de Janeiro: Imago, 1983.
RIBEIRO, R. I. Alma africana no Brasil. Os Iorubás. São Paulo: Oduduwa, 1996.
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