Today We Celebrate Kúlítɔ Hɔngbó

Mi ku do Kúlítɔ Hɔngbó!
Today, on Hennuzangbe (“Thursday”), date of Gùfon 9, 6264 AX (Gregorian  July 26 2023) we celebrate Kúlitɔ Hɔngbó. This word literally means “ancestor portal” in the Fɔ̀n dialect of the Ajã  language found in southern Benin Republic West Afrika. This is based on our ancient authentic azanlilen (calendar) going back over 6000 years and used by those who live Afrikan Vodun culture. It was observed long ago that the elevated ancestors used a repeated 27-day cycle to make their presence and power available to us on a larger collective scale than on the personal ancestral veneration scale. On this day, every 27 days, special rites and rituals are done for the ancestral collective of your own blood lineage to empower those that acknowledge the love, benevolence and role these ancestors play in our lives. It is also used to do the continuous work of healing our bloodlines from the various mishaps and tragedies (self inflicted and from the outside) that still plague our families. If it plagues the family then it plagues the community. Thus, making the work of nation building and sovereignty that much harder.
The sacred Odù Ifá Owonrin Méjì states:
The hollow part of a well-trekked road is it that breaks the back of a snake
This was the Awo who cast Ifa for Esin (horse) He also cast Ifa for Agbo (Ram)
When both of them were going to Ooni (the Kings of Ife) house on a spiritual expedition
Both Esin and Agbo, the Awo of the Ooni, King of Ile Ife
They were the Awo who cast Ifa for the Ooni
When he refused to pay his homage to his paternal ancestors anymore
And he was undertaking several ventures…Without succeeding in any
He was advised to offer sacrifice
He complied
I pay my homage to my father
I pay homage to my mother Except if I undertake any venture without reverence May my undertaking be accepted
And finally we learn this from the sacred Odù Ifá Òtúrúpọ̀n Méjì that speaks directly to the state of New Afrikans:
It is now a pitiful play
The Iyere Ifa has now become a dirge
When eyes are two, they watch events unfold
When legs are two, they walk fast
The rumps are two, they sit on a mat
One hand does not jingle Also, one leg will not walk very fast How can one refuse to answer the call from responsible people?
I am asked to kneel and greet those before me I knelt and greeted those before me I am asked to kneel and CALL on those behind me I knelt and called on those behnd me They asked, “Who are those before one?” I said “It is one’s paternal Ancestors before one” They asked, “Who are those behind one?” I said, “the Orisa in one’s paternal household is behind one” When alapandede builds its nest The nest does not touch the sea nor heaven (suspended in heaven) Looking at Oldumare in heaven Looking at human beings on earth Atangegere divined for Odusola, child of Arannase
Whose father died when he was a little child
Without the knowledge of how to cast Ifa (no real knowledge of his own culture and spirituality)
Without the knowledge of how to print the Odù
And not having been to Ile Ife to witness Ifa festival
When all the ritual elements were assembled for Odùṣola to start propitiating, he broke into tears
Saying he did not know if water was to be offered first
Heavenly spirits, descend and make this ritual a success for me, heavenly spirits
Whether it is gin to be offered first, I do not know
Heavenly spirits, descend and make this ritual a success for me, heavenly spirits
Whether it is obi that have to be offered first, I donot know Heavenly spirits, descend and make this ritual a success for me, heavenly spirits

Philosophical Linguistic Mastery in Afrikan Languages

This philosophical depth of our ancestors is often most seen within their language, language concepts and how they are expressed. Our indigenous languages, in this case Ajãgbè (of which Fɔ̀ngbè is a dialect thereof), are tonal. That is, the word meaning most often changes based on where the tone is on the vowel (low, mid, high). On paper, you may see two Ajã words spelled alike but the tones tell the actual meanings. We also have “2” different types of “e” and “2” different “o”. There is the regular “e” (pronounced like the “e” in “error”) and the open “ɛ” pronounced like the “a” in the word “at”. We have the regular “o” and then an open “ɔ” pronounced like the “aw” in “saw”. In truth, the two types of vowels mentioned are actually different vowels of their own.
Our ancestors were linguistic masters which was intricately connected to their inherent connection with spirit. In Yorùbá we can say:

Èdè awọn eniyan nṣe afihan ohun ti inu ati ẹmi ti awọn eniyan.

A people’s language expresses the inner essence and spirit of the people.
Let’s take the examples below.
gbɛ̀ – life, world, reality, happiness gbè – voice, language, speech
Now, We mentioned the tones tell the difference in meaning. However, the worldview of our ancestors still found it necessary to connect certain words though having overall different meanings. Gbè means language and with a slight change of tone, gbɛ̀ means life. Language and life are intricately connected.  Some were not born with the verbal aspect of it, but they still use modes of expression which is still gbè.
Finally, let’s take the word “Hun”. Our “u” is pronounced like the “oo” in “food”.
òhǔn – heart
hùn – deity, a god/goddess
hǔn – drum
hun – blood
The above is not a coincidence. In the case of “Hun” (generally spelling) these words are related to vitality and life force. In any case, all of these examples are related to life. I personally find it fascinating that these words are different yet connected. Next time people try to down your or their own Afrikan ancestral overstanding, run something like this by them.
Finally, the sacred Odù Ifá called Ogbè Di of the Yorùbá states this about language:
Ọrúnmìlà (sacred messenger of the sacred Ifá oracle; deity of divination) and Osanyin (deity of herbs) sought out to know the mysteries of the world. They sought out to approach Olódùmarè, the Creator. When they reached the threshold of Ọrun (“heaven”), at the frontier of ayé (earth) and Ọrun they met up with Èdè (language). Ọrúnmìlà and Osanyin opened their ori (spiritual head) up to Èdè. Èdè insured them that it indeed was Her that they were looking for. They settled in with Èdè and Èdè revealed to them all things and their essences one by one.
After 25 years of living with Èdè, Osanyin decided to leave Èdè’s abode. He left originally to go to earth but did not make it. He remained suspended between aye and ọrun for some time. In the meantime, Ọrúnmìlà lived with Èdè 25 more years. He then left to descend and was met by Osanyin on his way. They both went to earth together. They saw much beauty. Orunmila then thanked his 3 ọmọ (children) Ibọru, Ibọye, Ibọṣiṣe and Osanyin thanked his 3 ọmọ Sisaomaaje, Aisaomaaje, and Saasaalabeerari.
In this verse we learn that before they could even reach Olódùmarè that they had to learn the profundities of life and its mysteries from Èdè which is language. Language contains the keys to unlock the doors of healing, averting death, kwk. This means we must utilize the proper language of the deities to access mystery. This verse also reveals the primacy of language in culture. Osanyin is mentioned here to show that language is our most potent tool to evoke the power of plants. But it is also mentioned that Osanyin only remained 25 years in comparison to the 50 that O ̀rúnmìlà stayed. In Vodún cosmology, it is stated that Osanyin speaks often in a garbled language. This is at once a reference to the fact that he did not stay the requisite time to learn all the wisdom of language (he was incomplete because of it), and that his work is incomplete without the wisdom of Ọrúnmìlà, master of communicating with the spirit world, who stayed for the complete secrets.
We see from this sacred story that Èdè is promise for those that can speak. As for those that cannot speak, deities like Avlekété (goddess of speech in Vodùn) and Ọbatala take care of them.
Additional jewels
gbεmɛ̀ – universe
gbezɔnlin – how to behave in life, having class or couth
Gbɛ̀tome – the land of life. The world. As opposed to Yɛsùnyimɛ – world of the Spirits.
These entries and many more can be found in my one of kind book “Fongbe Primer: Functional Fon Language for Our Everyday World“. Contact me for ordering info.

The Ganlodo Take on American Independence Day

The Great American Declaration of Independence. Freedom for all, right?

On this day, July 4, 247 years ago, the United Snakes of America declared independence from what they called the tyranny of British oppression. One of the primary drafters of the declaration was Thomas Jefferson who would go on to be the 3rd president of the USA and probably the most famous pedophile in American history! That’s right. While they were declaring freedom from British tyranny, Jefferson was raping young Afrikan captive girls on his plantation he owned as captor (so called Slave master). Simultaneously, George Washington, amerikkka’s first president, was pulling teeth out of the mouths of his male captives to replace his. He physically owned over 300 Afrikan captives during this time.

Now I know this is a time for most of our people just to simply get together and have fun. You have a day off. I get it. But believe it or not there are black people who have fallen for the false idea behind the Fourth of You Lie. They fought for their freedom while keeping your ancestors in shackles! And they were free to walk around and do as they pleased under this so called British tyranny.

Some will remain in ignorance. Some, however, just need the right info. For those willing to come out of ignorance, share this post with them.

On this day, after you pick up that beer and liquor from the Asian owned liquor store, and you get that meat from white owned Kroger/Winn Dixie/Publix/Jewel-Osco/Walmart I want you to do something.

Remember your ancestors who did not taste not one bit of that independence of 1776 and never anything contained in the lofty Bill of Rights. Pour out some of that liquor to the ground for those souls that suffered WORSE oppression after the 1776 farce. Put some of that food to the side for their souls. Say some prayers to elevate those souls. 

There is no happy fourth of July for our people unless you consider a continuous nightmare happy. Do the math.

Lɛmɛ́zo and Dɛ̆ Sɛ̀ – The Realm Between Worlds and Restoring Lost or Fragmented Souls

Lɛmɛ́zo and Dɛ̆ Sɛ̀ – The Realm Between Worlds and Restoring Lost or Fragmented Souls

Lɛmɛ́zo, in Afrikan Vodùn, is a realm between the living world and the worlds beyond; “purgatory” for familiarity. This is a space where lost souls may wonder until proper rites and rituals have been done for their souls. Some of them get stuck there. Some find a portal back to ayì (earth) which can cause further problems, not just for their peaceful transition, but also for family members. The latter happens much more than you think and it explains a great majority of the problems of stagnation and wanton destruction in our families and communities. This is yet one of many reasons we need to let go of beliefs and religions that discourage our communication with our ancestors.

Then there are the extreme, yet very real, cases of living people who have souls that are fragmented and partially missing, because that soul is trying to return to or visit realms like Lɛmɛ́zo for whatever reasons and that it should not be happening. A lot of mental illness is related to this. These are things that western methods cannot explain so they make up theory after theory every other year. That is when we have to use the Nuwà Dɛ̆ Sɛ̀ – Soul Amending/Retrieval Ceremony.

If you have extreme feelings of not being you, and are in total confusion about what to do in relation to this unusual and extremely uncomfortable feeling, please contact us or someone else capable so that we may inquire of the Fá oracle if you are or are not experiencing a lost or fragmented soul. We can also properly direct the soul of a deceased loved one so that they may journey to the right place.

ekaabokilombo@gmail.com

Afrikan Matriarch Day at Ganlodo

Today is that special day, falling within our Afrikan Women Appreciation Month, that we honor the matriarchs of our families! You know…Big momma, Aunt Bertha and nem! The ones who were the reasons we gathered together for Sunday dinners and other celebrations. And sadly, their absences ending up being why we don’t do such things anymore.

They are/were the reasons the families stayed connected in all of the good and also the trying times. Pull up pictures, audio, video and the like to remember and memorialize the matriarchs of the family. Set up special sacred spaces for them.

Nana Bulúkú
Nana Bulúkú in her ancient primordial glory

On an African Vodun spiritual level, the deity associated with the matriarch, the queen mother’s of the family, is Nana Bulúkú. She is the primordial mother; the primordial wisdom of the universe. She was here before time. Nana is the Divine mother of the universe that not only gives food and riches to her children, but also takes care of their spiritual emancipation by bestowing power.

Nana is primordial wisdom. She teaches us that wisdom is the ultimate form of beauty and delight, the most sought-after object in creation, and hence the ultimate embodiment of what is popularly called the “divine feminine”. So today and always, memorialize the matriarchs and uplift their names.

 

ekaabokilombo@gmail.com