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Maroonage as an Approach to Afrikan Spiritual Traditions

Maroonage as an Approach to Afrikan Spiritual Traditions

The concept of Kilɔmbonu (Maroonage) is simple yet dynamic. In its simplest form, Kilɔmbonu (the Kongo-Ajã combined word we use for Maroonage) is comprised of the concepts and ideas of culture and sovereignty manifested. Hwɛndo (“Culture”) is all aspects of living life – economics, finance, spirituality, defense, language, worldview, marriage, courting, kwk. That’s the ideology. Physically, Maroonage often comes about when those who have such ideas realize they have to separate themselves (in various forms) from those who do not hold such a worldview, and are often directly or indirectly in opposition to those noble sentiments of mɛdésúsínínɔ (sovereignty). Afrikan monarchies have been created from this approach. Many are familiar with the Maroons of Jamaica and the Quilombos (Kilombos) of Brazil. These were communities set up by Afrikans who had escaped from captivity who continued to live their culture, spiritual traditions, and worldview. Unfortunately, some of them, especially many of the Jamaican Maroons, turned their backs on true sovereignty and ended up cooperating with the British putting many escaped Afrikans back into caltivity. Well, we don’t count them as Maroons.

Maroonage is very rarely talked about as an approach to the way we live our Afrikan spiritual traditions. It seems to be a scary topic to broach for the religious minded practitioner. We take Maroonage to be the only viable approach to obtain true cultural, spiritual, economic, and physical sovereignty. It is the true healing, and not the continuous patching up of old wounds that religious thought brings.

A degree of separation will have to come about for the success of Maroonage to manifest. Separation can come physically, mentally, spiritually or all of the above. It’s about sovereign space and that space starts within the Afrikan mind.

By Ayìnɔn Àgɛ̀lɔ̀gbàgàn  Fáwensagun Jǐsovì Azàsinkpontín Àgbɔ̀vì I

The Gànlɔdóxɔ́sú

True Maroonage Defined Part 1 – https://youtu.be/Vv87y7fgdmY?si=WdOmLJ6SWTex5DX_

True Maroonage Defined Part 2 https://youtu.be/qeagXJ0jPt4

ekaabokilombo@gmail.com

 

 

 

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Afrikan Herbal Medicinal Power, the Beauty of Language and Culture

Afrikan Herbal Medicinal Power, the Beauty of Language and Culture

Ewé Eyin Olobe

There is power and meaning in the word from an Afrikan perspective, and the Yorùbá people display this on all levels. In the vibrant tapestry of Yorùbá naming patterns, the names “ewé ẹyinlolobéṣó,” “ewé aríẹyingbéọmọpọ̀n,” and “ewé f’ẹ́yintiṣ’ówó” not only echo the poetic rhythms of the Yorùbá language, but they also carry profound meanings that merge the realms of nature, health, and spirituality.

Ewe Eyin Olobe, (known by its Latin name Phyllanthus Amarus) known by various other names such as gale of the wind, carry me seed, seed on the leaf, pick-a-back and Indian gooseberry. It is a deciduous herb celebrated in Yorùbá culture for its versatile applications. As a “stone breaker” (kidney stone dissolver), it has proven efficacy against kidney stones, gall bladder issues, urinary tract infections, hepatitis, diabetes, hypertension, malaria, and cancer. Looking into the Yorùbá naming pattern in relation to this powerful herb, we unveil rich symbolism. “Ewé ẹyinlolobéṣó,” literally translating to “the plant that sees the end of the wicked one,” suggests a deep connection between the plant and its ability to combat ailments both physically and spiritually. “Ewé aríẹyingbéọmọpọ̀n,” evoking the imagery of a mother carrying her child on her back, refers to the nurturing qualities of the plant, aptly used for treating back pain, menstrual disorders, and issues related to the liver and heart. Meanwhile, “ewé f’ẹ́yintiṣ’ówó” is an image of leaves resting on money, symbolizing prosperity through the health and well-being of its children. This linguistic mastery reveals an esoteric conundrum, revealing the deep thought in relation to our original, pre-abrahamic, culture. It sheds light on the cosmology of nature’s secrets, showcasing the plant’s diuretic, anti-inflammatory, antioxidant, hepatoprotective, and anti-cancer properties.For optimal use, the recommended dosage ranges from 3-6 grams of dried herb per day, depending on the condition being treated. A unique Yorùbá practice involves chewing the fresh leaves for a brief moment, which often results in the individual feeling an immediate relief.

The linguistic beauty, the thought behind expressing the properties of this and many other herbs, and the worldview of the Yorùbá in general shows us that we have always and will always have what we need to be a whole people without having to feel like we need foreign cultures and religions to validate us.

And as Rollo a said on Sanford and Son “Lamont Goes African”, season 2, episode 31 – O dáàbò Jack! https://www.youtube.com/watch?v=qAYdAR81VHA

ekaabokilombo@gmail.com

 

 

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The African American Identity Crisis Addressed by the Ifá Oracular Spiritual Science

Kan Fa in the African Vodun tradition
What Does the Ifá Oracle Roots Reading System Say About the Idea by Some New Afrikans that We Come from Amerikkka and Not Afrika?
Afrikan spiritual sciences and oracles like the Yorùbá system of Ifá are profound and are now studied by many non-Afrikans, even to the point of being taught in universities. Initiation into the sacred shrine of Ifá is sought by many, including the previously mentioned non-Afrikans.
There are various levels of divination done by Ifá priests who are called awo – mystery/secret (babaláwo for a male and ìyánífá for a female). One such level is one developed by and for New Afrikans, Afrikans who were displaced by the Maafa (captivity and its horrendous results) is called Ipilẹṣẹ Fá, or “your Foundations/Roots according to Ifá“. You will most often hear the term Roots Reading in reference to the Ipilẹṣẹ Fá. This system was built upon a more ancient Ifá system of divination that is done for a child when she/he comes into the world.
To the left, and Ifá divination board called opọn Ifá with the ikin Ifá, or divination seeds. To the right, an Ifá divination chain called opele.
The beauty of the Ifá Oracle is that it takes human opinion out of the equation. It is the unmitigated truth, and when its messages are followed, as Afrikans, we are returned to true knowledge of self. Awo (Ifá priests), male and female, are expected to be honest and unbiased and to only allow the Oracle to speak. This eliminates false accusations, confirms correct assumptions and dispels incorrect assumptions and opinions. Violation of this code of conduct can bring major spiritual consequences for the Awo.
Not only must you be an initiate of the sacred wisdom divinity Ifá/Ọrúnmìlà to do this reading, but you must be properly and thoroughly trained to do so. As it is its own system within the larger system, it takes a few years of extra training on top of your other regular Ifá priesthood training to be able to execute this profound science that helps people discover who they really are. This system can only be done by trained Ifá priests born in the belly of the Maafa ìtànkálẹ̀ (diaspora) as it is specifically tailored for those whose ancestors were scattered by the Great Disaster of Afrikan captivity. Nobody directly from Afrika is trained in this system, and if you run into one from the continent saying they do Roots Readings then they are lying.
Video breaking down Roots Readings
That being said, unfortunately, all of the elders in the United Snakes who used to do the Roots Readings have passed into the other realm. However, there are for sure two of their students left and one possible (so I’ve heard) that are properly trained to do this intense reading. Of the two for sure, I am one of them.
In short, the Roots Reading tells the New Afrikan where his/her ancestors on both sides came from, when they came here, how they came here, where the landed, the exact year, the exact names, family and personal occupations before and during the Maafa, family names and totems, clan names and totems, social status, and more.
All of that was said to say this. There seems to appear a new fad of misinformation-that-becomes- fact for New Afrikan people every 10-12 years. That new fad-become-fact is that our people are from over here and not from Afrika! Since 6247 AX (2006 on the Gregorian calendar) I have done over 1000 indepth Roots Readings. The other babaláwo I mentioned of the “two-for-sure” mentioned to me he has done at least double that! I asked him had ANY of the results of the Roots Readings he’s done said that the ROOTS of the person sitting in front of him getting the reading were from anywhere in the Americas. He literally laughed because he thought I was joking. Realizing I was serious, he said heck no! Out of the over 1000 Roots Readings I’ve done, not one roots reading said the person’s ancestry was rooted anywhere in the americas!!!
Even the elders who have passed away, and didn’t know about this “we are really from the Americas” fad NEVER mentioned they did a reading of a person’s roots coming from anywhere else but Mãwùfɛ̀ (Afrika).
His Imperial Majesty Agelogbagan Agbovi, author of this article
Ayìnɔn (His Imperial Majesty) Agelogbagan Agbovi, author of this article

We are thankful for the profound truth that has been left to us in the form of Ifá. Ifá exposes truths and lies. Ifá straightens out that which has become crooked. Ifá brings clarity to the Afrikan mind and soul which has been bombarded with so much foreign enemy ideology that many now have a NEW IDENTITY CRISIS. However, for those wishing for clarity on their real identity, know that the Ifá Oracle is here for you.

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The African Vodun Calendar

The Azanlilɛn Kilɔmbo is the official calendar of the maroon Monarchy of Gànlɔdó and set to be the official calendar of the culture and tradition of Afrikan Vodún. It is based on an ancient calendar concept originally found amongst the ancient Ajã people who reside in what is now Southern Benin Republic, with adjustments based on a New Afrikan overstanding. This calendar is a guide for our daily dɛxixò – ritual ceremonies, cleansing schedules, and more. The monarchy of Gànlɔdó put this calendar together in the year 6256 AX (2015 CE) by uniting various oral traditions on time keeping that the Ayinon (His Imperial Majesty) Axosu Agelogbagan Jǐsovì Azàsinkpontín Agbovi gathered from various sources in Southern Benin Republic and Southern Nigeria over a two-year plus period. This calendar has been adjusted to modern times without compromising any of its ancient integrity. Thus, it has a New Afrikan character also. The names of the days of the week and the supporting Kpólí (sign) of the month are from a New Afrikan approach. The creation of this calendar was totally guided by the Ifá/Fá oracle.

The same spirit that inspired the Axosu to adopt the N’ko Mande writing script as the official Afrikan writing system of Gànlɔdó is the same spirit that has informed the development of our calendar. It was the spirit that saw the dire need to bring integrity back to Afrikan traditions. Respected traditions are traditions which have their own languages, writing scripts, foods, culture, and calendars. The problem of the loss of a proper calendar kicked in under the Nawɔnkúvó – the fall of Afrikan people into sickness and degeneracy (“slave trade”) and their “forgetting” a lot of their more ancient and powerful traditions. This term is also used for the captivity period and the resultant post captivity oppression suffered by New Afrikan people at the hands of their enemies – the European yovo (“white” non Afrikans). The Azanlilɛn helps us reestablish our Máwùfɛnu (Ajã word for “Afrikan”) concept of gan (time). In our current calendar period, the year is 6264 AX (AX being year the clan starting 6264 years ago). We hope that people in other Afrikan cultures can adopt this calendar and adjust it to their needs.

The Calendar

By Ganlodo being based in the western hemisphere, in Vodùn,  our xwe (year) starts on the vernal equinox which is usually anywhere between March 19-21 of the Gregorian calendar. The year is composed of twelve 30-day months with 5-6 Azan lɛ Doxweme (Intercalary Days) added at the end for a complete 365 day year.

There are two weeks that the calendar acknowledges. One is the mundane 7-day week (7-day weeks were in use in West Afrika before European contact) and the cyclical 9-day sacred week called the Gba Azan. This 9-day cycle is the heartbeat of the calendar, each of the nine days being governed by particular deities, chants, taboos, and colors. The 7-day week and 9-day week work in conjunction with one another in that depending on which day of the 7-day week a Gba Azan falls on will determine how auspicious the gba Azan is or not. For instance, when the Azoblo Gba Azan falls on a Gbetozangbe (Monday) it is considered ganji (auspicious).

Each month has certain celebrations to the deities in fixed positions. Another profound feature of this African calendar is that each month is governed by a particular Kpólí Fá (Odù Ifá among the Yọrùbá). These are the 256 sacred chapters of the sacred Ifá/Fá oracle containing the deep philosophy and spiritual integrity of the universe. Importantly, they are divine energies that govern aspects of life and situations we find ourselves in. The Kpólí Fá of the month one is born under, in conjunction with the togodo (zodiac sign), one’s personal Kpólí Fá (found out through a Fá oracle reading), day of the week one is born on, time of day, and a few more factors lay out powerful life information, spiritual and mundane, for the individual.

Of special note are the 27 and 45 Day cyclical celebrations/rituals observed within this calendar. The 27-day cycle, Kúlitɔ Hɔngbó, is done as a major appeasement to the elevated ancestors and is the portal of the ancestors. That’s when certain bigger rituals are done for the ancestors because they come closer to us during that time. The 45-day ritual is called Gbĕlŭgan. It is a ritual cycle done to the deities to target specific familial and community issues. It is designed to bring energies back into alignment on a larger scale and to cleanse.

It should be noted that the days of this calendar do not start at the Gregorian midnight. They go sunrise to sunrise. Each day is sectioned off into quarters of 6 hours, each corresponding with a cardinal direction and color. Equinoxes and Solstices are marked as special sacred days/periods as well as the full and new moons.

Here follows further specifics of the New Afrikan Vodùn calendar. However, keep in mind this calendar is much more complex than the info you see here and proper usage can only be obtained from us at Gànlɔdó.

Sun lɛ  (Months)

1 – Kúlitɔ – Elevated Ancestors. Starting on the vernal equinox. Amethyst

2. Võto – restoring order.  Pyrite

3. Hwlεn –  delivery. Yellow Jasper

4. Di – illumination. Hematite

5. Gùfon – rebellion. Ammolite

6. Gbésù – divine law. Turquoise

7. Dokun – wealth. Gold

8. Gbogbè – slaying evil spirits. Emerald

9. Dekpe – beauty. Amber

10. Dedagbè –  good sacred word. Red Coral

11. Jidido – longevity. Ruby

12. Flìnsɔgudó – remembering. Lapis lazuli

Azan lee zangbe (Days of the Week… corresponding coincidentally with the Gregorian Sunday-saturday)

Kilɔmbozangbe – day of the Kilɔmbo. From the Maroon perspective, the Kilɔmbo is the containers of all we do. It is the basis of our activity towards family development, nation building and sovereignty. Kilɔmbo is a Kongo word that means “encampment”. They were the spaces in Brazil created by Afrikans who freed themselves by various means to join like minded individuals. Many Kilɔmbo were monarchies which the whites could not find or penetrate because of the high focus of culture and security.

Gbetɔzangbe – day of the authentic human

Hwezangbe – day of the family

Hennuzangbe – day of the extended family and community

Akɔzangbe – day of the clan

Togbàzangbe – day of nation building

Mɛdésúsínínɔzangbe – day of sovereignty

Azan lee Doxweme (Intercalary Days)

Alɔɖótè: Stop, pose, rest, cessation of movement

Blãnu – fasting

Lìnsɔgudó – thinking of the future

Sɛ́vɛsín – meditating

Cúɖúɖú – quiet

Vɛ̀kpɔ́n – Task of looking (reserved for leap years)

Seasons and their Directions 

Dǒnu – Becoming. Spring. Associated with the East.

Glanu – Power. Summer. Associated with the South.

Hwìhwɛnu. Calming. Fall. Associated with the North.

Hwèsiténu – Rising Sun. Winter. Associated with the West.

Year, Periods, and Great Eras/Cycles (Uga)

The ancients counted time is 135-year periods. So, if I were to say month one, day one of period one then that is pretty simple. But if I say on day one in month one of the first year of the second period that is plus 1 plus 135 years. So that would be the year 136 for us, or more precisely, the date of 1-1-136 A.X.

Uga – Era, Age, Cycle

Each uga, or age, is composed of 2160 years. Our current age of Azi started in 4320 AX (Gregorian year of 79 CE). Each 2160-year cycle is composed of four 540-year smaller cycles. The four ages we have adopted from the Igbo and are as follows:

1. Aka – divine mind and universal consciousness. No boundary between heaven and earth. Very mystic human beings.

2. Chi – world age of the preponderance of reincarnated people. Death emerges. Intuitiveness. Humans were closer to nature still. Duality comes about. Individualized chi come about.

3. Anwu – age of light. Death and illness escape from the bag of hatred and become clearly manifest in this age. Mindless destruction of animals and nature.

4. Azi – battle against nature. Negativity dominates. Age of degeneracy. We are currently in the deep part of the age of Azi which ends in 6480 AX (2239 CE of the Gregorian calendar).

We will reserve sharing the names, taboos, colors, chants and properties of the Gba Azan for those who contact us and we get to know.

For more information, please contact us at ekaabokilombo@gmail.com

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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.
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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

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18 Years in the Ifá Priesthood – A Narrative

E kó yi xwe afɔntɔn nukun atɔn. There goes year 18. (Ajã language)

18 years ago today, after almost 8 years of training with various knowledgeable priests and knowledgeable non initiated Afrikans, I went through a double initiation becoming a Babaláwo in the Yorùbá Iṣẹṣẹ tradition and a Bɔ̃konɔn in the African Vodun tradition of southern Benin Republic, West Afrika. The celebrating of an anniversary in Yorùbá language is called Odunde (returning year) and Hwetanu (a thing at the top of the year) in the Ajã* language of southern Benin Republic.

Ayìnɔ̀n (His Imperial Majesty) Àgɛ̀lɔ̀gbàgàn Jǐsovì Azàsinkpontín Àgbɔ̀vì I
Ayìnɔ̀n (His Imperial Majesty) Àgɛ̀lɔ̀gbàgàn Jǐsovì Azàsinkpontín Àgbɔ̀vì I at Jazz Fest Atl

How I feel About 18 Years in the Ifá Priesthood ???

When I was first told I was supposed to train and be initiated in 1997 (initiation came in 2005), I was very enthusiastic and was coming in as a Black Nationalist. …only to find out that the VAST majority of people in this tradition were far from nationalists, and truthfully not all of that “black conscious”. They were and are more religious than anything. This shocked me and was very disappointing. That was the first shock. The second was the amount of treachery and backbiting that was so rampant….the online Ifa gangsters who, if cornered at the Kroger grocery store, would immediately try to cop out. The treachery was and is so bad that I say the church ain’t got nothing on these Iṣẹṣẹ so called Ifa people. And the third concerns this. The lack of reciprocity shown in general from not only Iṣẹṣẹ, Vodún, Akan etc people but from our people in general. Often, they complain about stuff and talk about how we need to do this and that. But when you come to them with a solution then there are…. crickets. And don’t be a Maroon in this tradition. You are looked at as if you have 8 legs and one eye in the middle of your head.

I have helped countless people not lose and/or recover valuable things and people in their lives. Don’t ask me where they are, or where were they when I needed something. Maybe they were sitting in that mansion I helped them get back in a far away room and they just couldn’t hear the phone. Or maybe it was the usual: all that matters is what the priest (Babaláwo/Bɔ̃konɔn in this case) can do for them.

I’ve done countless Roots Readings (Ipilẹsẹ Fá idafá) that have reconnected New Afrikan people to their lineages; restoring their ethnic identity, family names, clan names, captured ancestors names what exactly happened to them, etc. Countless readings that retrieved their sponsoring ancestors names (the ancestor is referred to as a person’s Zɔtɔ – the one who gives their descendant fire)…readings that can only be done by a New Afrikan priest for New Afrikans. Removed generational curse after generational curse, healed people when everybody thought it was a done deal for them, kwk. Helped develop stronger family relationship with my work…even other priests. Yet, where are they now? Maybe they thought when I mentioned nation building they thought I was talking about Lego Blocks! Or maybe it was the usual: they were just using passed along “what we need to do for one another and as a people” jargon because they felt that was the right thing to do. No further action required.

You see, most priests celebrating their initiation anniversary will get out here and tell you all this good stuff…This same ole pie in the sky stuff. But I, His Imperial Majesty Agelogbagan, am telling you the real.

It has been an interesting ride with spurts of very positive. I’ve accomplished a lot in those 18 years. I have produced 20 of my 22 unique and groundbreaking  publications during this time. Inspired by my ancestors, I have been the only one to incorporate an Afrikan writing script into our Afrikan way of life. I was able, inspired by my ancestors again, to be able to write Vodún sacred text strictly using Ajã language and an Afrikan writing script called N’ko. I became the first “African American” to publish a book containing verses from each of the 256 Odù Ifá in 2011. I was ultimately honored and privileged to become the first Ajã Axɔ̀sú  (king) ever crowned outside of Benin on September 27, 2010. And from there on May 12, 2012 we founded Gànlɔdó Maroon monarchy – an Afrikan kingdom in America. 

However, when I was initiated, I was told I was here to serve the community and to nation build. I was exhilarated. However, what they did not tell me is that that service would not be reciprocated by the very community I serve.

However, I end with this. They say in our tradition one must do what there destiny says as given to them by Olódùmarè/Măwù, but I say that it is just a matter of time before someone realizes that they need to leave an abusive relationship.

Ayìnɔ̀n (His Imperial Majesty) Àgɛ̀lɔ̀gbàgàn Jǐsovì Azàsinkpontín Àgbɔ̀vì I ekaabokilombo@gmail.com

*The Fɔ̀n people are an Ajã subgroup.

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Names Explain Why We Operate the Way We Do: An African Worldview

Names as to why we Operate in the World the Way we Do
When we have a proper African concept of names, it helps to explain a LOT about people. It also causes us to reflect and think on WHY certain people move in a certain way.
When engaged in Afrikan traditions, along the way you receive certain names. They are given before and during initiation. Let’s take myself as example. This will also let you know why I move the way i move.
When I first became involved in the culture, pre initiation, i received the names Awotunde and Ifáṣeyin. Awotunde is a male reincarnated awo, or reincarnated Ifá priest. It literally means “the awo has returned“. This, of course, means I was a Babaláwo/Ifá priest in a previous life time: not just an initiate, but an actual trained functional working priest. Ifáṣeyin means “one who will make sure Ifá (the sacred oracle and the repository of Yorùbá knowledge) is respected“.
When I was initiated to Ifá as a priest in the Iṣẹṣẹ aspect, the name Dòsùnmú was revealed as my priestly name. This name means “one who holds on to the sacred òsùn staff“. The òsùn staff is a symbol of a babaláwo’s authority and connection with Ọrúnmìlà – deity of Ifá divination. Of important note, this staff also represents CULTURE and all that it contains.
When initiated to Fá in the Afrikan Vodùn system (Ifá in Yorùbá) the sacred Ajã name of Fáwɛnsagun was revealed for me. This name means “messenger of Fá“, and of course Fá is very similar to the sacred Ifá oracle but from the Ajã (Fòn) perspective. Thus, one can clearly see a connection between Fáwɛnsagun, Dòsùnmú, and Ifáṣeyin. All three of these names point to someone who comes here to uphold, and defend culture and ancestral laws. Additionally, my day name is “Yao – a male born on a Thursday” in the Twi language of the Akan. Yao people are often very political and not in a democrat or republican sense. They are also often viewed as militant. What I always say it is simply the Maroon spirit in them. They often create new lanes and are most often non-conformists
From this personal example, you can see that when you are involved in a living culture, you can overstand why people move the way they do; why I move the way I do. I came here to do what you are witnessing exactly the way I’m doing it. It’s my destiny. It is built into me. So when we are equipped with this knowledge we learn how to support the destiny of the individual and not sit in confusion and off-centered assessments.
So now the question is what does YOUR name say about your destiny? And are you willing to find out?
Ayìnɔ̀n Àgɛ̀lɔ̀gbàgàn Jǐsovì Azàsinkpontín Àgbɔ̀vì I
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ReAfrikanization, Trials and Errors: The Arabic Problem

His Imperial Majesty Axosu Agelogbagan Agbovi of the Maroon Monarchy of Ganlodo

ReAfrikanization, Trials and Errors

I have noticed a resurgence of people wanting to learn Afrikan languages. Many often go towards Ki-Swahili for various reasons. For one it is much easier to learn than Yorùbá, Igbó, Twi, or Ajã for instance. It is toneless pretty much like English. Another is accessibility.

I personally remember being all hyped up as I was learning KiSwahili. It wasn’t until I started to become fluent in the KiSwahili that I realized how riddled with Arabic it is! The name Swahili itself is Arabic! I began to realize that many of the words and phrases I was saying that I thought were Afrikan were actually Arabic. I remember thinking “Can’t win for losing. Ta Mare/Kemet is a dead culture with a dead language, and NOW Swahili is damn near 50% Arabic!”. Smh

There are people, elders even, who are carrying Swahili names and don’t even know they are Arabic. Names like Maulana and Mwalimu are both from the same Arabic root. 4 of the Kwanzaa principles, yes the majority of them, are Arabic words. Imani, Nia, Ujima, and Ujamaa all have Arab roots. You know how many people have named their lil girls Nia or Imani thinking these were Afrikan names?

This Arabic infiltration is even found in the current most “popular” West Afrikan language; Yorùbá. And it is most evident in the word people are using as a greeting, and that word is àlàáfíà. This word was suspect to me early on but didn’t know enough to prove anything. But having previously studied Swahili, I had gotten familiar with Arabic and the cadence of their words. I kept thinking “I think àlàáfíà is an Arab word but I can’t prove it”.

Then I got to where I could prove it. I found that àlàáfíà is an Andalusian Arabic word rooted in “al-fiya” which means “the health”. Not only is it Arabic but it’s not even a greeting! Even Wesley Snipes named a son of his Àlàáfíà!

These examples are part of the trials and errors of a people trying to ReAfrikanize. However, our elevated ancestors, the Egún-nla would want us to do better when we know better. Now we are supposed to know better. I shouldn’t have to go any further than that.

 

ekaabokilombo@gmail.com

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Fire, Air, Water, Earth and the Kpoli Fa Sign of the Afrikan Human

Kan Fa in the African Vodun tradition
Kan Fa in the African Vodun tradition
Kan Fa in the African Vodun tradition

From my book “Kpólí Fá of Afrikan Vodún”

Fire, Air, Water, and Earth in Relation to the Kpólí Fá/Odù Ifá of the Afrikan Individual 
“The fire, air, water and earth concept of African Vodun is known by the acronym of FAWE. This concept is unique to the Ajã Vodún aspect of the Fá oracle and does not appear in the Ifá of the Yorùbá or Afá of the Igbo. It allows the Vodún bõkonɔn  (Fá priest) to get a much deeper overstanding of the dynamics of a reading when a Kpolí Fá (Odù Ifá among the Yorùbá) appears on the Fáte (fah-tay) divination tray by reading the Fádékwín/Ikin divination seeds, or through the Agŭmaga/Opele divining chain.
Every Máwùfɛnugbeto (Afrikan person) has a Kpólí that governs their entry into, progression through, and leaving this world. Thus, we say in Ajăgbè, Kpolí le wɛ jo wɛ, bo nù le vɛ wè – You are born under this particular sign. A culture who goes by such ancestral wisdom will measure the character and behavior of individuals based on what they know about Kpóli Fá. When a person acts outside of the gbεsù, or divine laws of the universe, you may hear a phrase like E ka yi àgbasa n’i à – Has he/she been through the àgbásá rite? The àgbásá rite is how one receive their Kpólí Fá or destiny. The phrase itself is in reference to a behavior that counters the order that Vodún teaches and mandates. For those who unfortunately have not, we say E do Kpólí é ji à – the messages of the oracle does not support their life. This is often seen in a person’s character if they follow the advice of Fá or not. The Fágbesisa say statements like:
Fá dè vó, Bo é sa
Fá prescribed a vo (sacrificed), he/she complied
Or
Manyi mo ã o. “The person refused to do vosa.”
Gbèmézì Tototo, lololo. Mi kan Ji-Ogbe, kuli ma hun nu mi o! So mo no jɛ aguidigbahun do so nu o!
We have consulted Jiogbe, that the road of death does not open to us oh! Lightning never reaches the aguidigbahun rodent in the heart of the mountain.