Oòdua first appears as one of the divinities of the Yoruba theogony ; The narrative indicates that Oduduwa denotes “ the essence of behaviour ” ( Odu-ti-o-da-Iwa ) or " the reservoir of culture or manners "( Odu-ti-o-du-iwa ).

For practitioners of the Yoruba / Lucumi religion, aché represents a link to the eternal presence of God, the Orishas, and the ancestors.

* the Orishas of Yoruba and Ketashi mythology ( Ketu nation ), spelled Orixás in Portuguese ;

These deities correspond to Olorun and the Orishas of Yoruba mythology, and to Olorun and the Orixá of Candomblé Ketu.

The Inquices are very like the Orishas of Yoruba tradition, but also different.

In Cuba and Brazil, where Yoruba influence was strongest in the Americas, they are often syncretized with the Orishas.

This myth is similar to the Yoruba story of Yemaja and Aganju, parents of the Orishas.

The Orishas are the Deities found in many forms of African religion, such as Candomblé, Santería, Yoruba mythology, Voodoo, and others.

In Yoruba tradition, it is believed that human beings are able to heal themselves both spiritually and physically by working with the Orishas to achieve a balanced character, or iwa-pele.

Originating from Nigeria ( specifically the Yoruba speaking tribes ) this nanchon includes many of the Ogoun spirits.

The Yoruba believe in the duality in life: males exist because of the female essence and females exist because of the male essence, so every major rite or ceremony includes both genders.

The collection includes masks, Yoruba thorn carvings, over 100 Makonde figures from Tanzania, approximately 100 Asante gold weights, weaponry from South Africa and about 100 mortuary objects from Egypt.

The Ramona and Jay Ward Collection of African Masks is another permanent collection and includes masks of the Yoruba, Senufo, and other West African peoples.

The collection contains more than 2, 000 objects that span from ancient Egypt to contemporary Zimbabwe and includes works from many other cultures including Bamana, Yoruba, Kuba, Ndebele, and others.

The equivalent in Yoruba mythology is Sopona, and in Orisha, Babalu Aye.

St. Lazarus is conflated with the Yoruba deity Babalu Aye, and celebrated on December 17 ,< REF NAME =" SACKCLOTH "/> despite Santería's reliance on the iconography associated with the begging saint whose Feast Day is June 21.

* Babalu Aye, the spirit of illness and disease in Yoruba mythology

The Yoruba saying, “ Aye l ’ oja, orun n ’ ile " best capture this idea and it means, “ The world is a marketplace we visit, the otherworld is home .” Thus, the Yoruba believe that we all exist forever in the orun once we arrive there.

The Yoruba also believe that human life is unpredictable and fleeting ; another common saying, “ Aye l ’ ajo, orun n ’ ile ” meaning “ The world is a journey, the other world is home .” During one's stay in aye, the Yoruba believe that one should strive to achieve: “ long life, peace, prosperity, progeny, and good reputation .” These are best achieved through seeking to obtain: “ wisdom, knowledge ” and “ understanding .”

* Eshu, a Yoruba divinity

One example is Eshu, a trickster god from Yoruba mythology who deliberately fostered violence between groups of people for his own amusement, saying that " causing strife is my greatest joy.

Olòrún is the Yorùbá name given to one of the three manifestations of the supreme god in the Yoruba / Lucumi pantheon.

*: Nago / Yoruba tradition

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Though the African slaves had various ethnic origins, the Bantu and Guinean-Sudanese groups contributed by far to most of the borrowings, above all the Kimbundu ( from Angola ), Kikongo ( from Angola, the Republic of the Congo and the Democratic Republic of the Congo ), Yoruba / Nagô ( from Nigeria ), and Jeje / Ewe language ( from Benin ).

The indigenous peoples of Northwestern North America are also practitioners of ambilineality ; it also often occurs among many non-Orthodox Jewish people living in the United States and Yoruba people residing in West Africa, particularly those of royal and / or noble descent.

The raffia palm is important in societies such as that of the Province of Bohol in the Philippines, Kuba of Democratic Republic of the Congo, Nso of Cameroon, the Igbo and Ibibio / Annang of southestern Nigeria and the Yoruba of southwestern Nigeria, among several other West African ethnic nations.

This state of mind allows the dancers to see the invisible workings of obeah as well as to transmit messages from the other world …" This borrowing of different African aspects and deities between enslaved Africans in Jamaica is also characteristic of African Tradition Religions, where a Yoruba deity might be accepted as a deity by the Evhe / Fon.

Esu / Elegba “ is the divine messenger and activator .” It is a central belief of the Yoruba people that Ifa provides them a means by which to understand the forces that influence their lives on a daily basis ; this can be achieved in a variety of ways, most notably sacrifice and prayer.

Some speakers are bilingual or multilingual in Ewe and French or English and / or other languages such as Akan, Ga, Hausa, Kabiye, Akposo, Yoruba etc.

Yoruba music traditionally centred around folklore and spiritual / deity worship, utilising basic and natural instruments such as clapping of the hands.

In the native Yoruba language Oluwatobi / Oluwatobiloba / Jesutobi it means " Our God / Jesus is Great ".

of the Yoruba, Zambi or Zambiapongo of the Bantu, and Nana Buluku of the Fon.

In addition to its origin in ritual, Yoruba theatre can be " traced to the ' theatrogenic ' nature of a number of the deities in the Yoruba pantheon, such as Obatala the arch divinity, Ogun the divinity of creativeness and Sango the divinity of the storm ", whose reverence is imbued " with drama and theatre and the symbolic overall relevance in terms of its relative interpretation.

In female form among the Yoruba, Olokun is the wife of Olorun and, by him, the mother of Obatala and Odudua.

On account of his creation of the world Oduduwa became the ancestor of the first divine king of the Yoruba, while Obatala is believed to have created the first humans out of clay.

However, this basic beat can be found in music of Yoruba ( in the rhythm associated with the god Obatala ), and in other musical traditions across West Africa.

Finally, in 1959 just before the revolution, he travelled to the Matanzas region of Cuba to be initiated into the Yoruba Ifá priesthood of Obatala, returning to the United States as Efuntola Oseijeman Adefunmi.

In Yoruba mythology, Oshunmare ( also Oshumare, Oxumare ) is a divine serpent which is believed to create the rainbow, both male and female, and is a symbol of creation, human procreation and the link between the world of the mundane and that of the ancestors.

In the Yoruba religion, Ogun ( or Ogoun, Ogún, Ogou, Ogum, Oggun ) is an orisha and loa who presides over iron, hunting, politics and war.

In Yoruba religion, Ogun is a primordial Orisha whose first appearance was as a hunter named Tobe Ode.

A Yoruba and native of Ikenne in Ogun State of Nigeria, he started his career as a nationalist in the Nigerian Youth Movement like some of his pre-independence contemporaries and was responsible for many of the progressive social legislations that have made Nigeria a modern nation.

An Ijebu Yoruba from Ijebu Waterside, in Ogun State State, she began her professional career in waka music when she released her debut album, Late General Murtala Ramat Mohammed, in 1976, on Leader Records.

Obey, whose full name is Ebenezer Remilekun Aremu Olasupo Obey-Fabiyi, was born in Idogo, Ogun State, Nigeria of Egba – Yoruba ethnic background.

Ogun State has produced many of the most important Yoruba leaders, politicians, business leaders and musicians in Nigeria, including Chief Obafemi Awolowo, Chief MKO Abiola, Former President Olusegun Obasanjo, Chief Ernest Shonekan, General Oladipo Diya, Funmilayo Ransome-Kuti, Iyalode J A Aromire, Dr. Gbolabo Oyede, Sir G. O Adenuga-Taiwo, Chief Peter Olakeinde Sogbesan, Chief Kuforiji Olubi, Prof Ola Rotimi, Prof Olikoye Ransome Kuti, Fela Anikulapo Kuti, Prof. Wole Soyinka, Prof Onabamiro, Dr. Tai Solarin, Dr Efunbo Dosekun, Otunba Subomi Balogun, Chief Oba Otudeko, Chief Mike Adenuga, prof. Ogunlesi professor of medicine in Nigeria, Chief Olu Oyesanya, founder of the Nigerian Union of Journalists and Chief Gabriel Yemi Adetayo.

As previously mentioned, Ifa, god of divination and Esu, the god who is responsible for carrying offerings unto the Yoruba pantheon inhabiting orun as well as protecting traditional rituals are " widely known and worshiped as Ogun.

" To get a sense of how important Ogun is in Yoruba culture, it is logical to explore the extent to which he was worshipped, since this is a direct measure of his significance.

Further, when one considers the fact that the aforementioned deities are often collectively worshipped as Ogun it becomes even clearer that Ogun is a significant deity within the Yoruba pantheon.

Even more is revealed about Ogun when one analyzes the traditional Yoruba chants about him:

Soyinka was deeply influenced by Ogun, " The philosophy that undergirds writings is derived as much from the legends of Ogun, the Yoruba god of war and creativity, as from the works of Nietzsche, the modern philosopher of antitradition and rebellion.

It has also recently started a Mission station near Abeoukuta in Ogun State with the aim of reaching the Yoruba tribe with Reformed Faith.