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Exciting Week at Gànlɔdó: Kúlítɔ Hɔngbó and Nana Bulukú

Today we celebrate the cyclical 27-day festival of Kúlítɔhɔngbó! This is the time when the portal to the most potent and elevated ancestors is most opened and accessible. It is a time of spiritual and cultural power.

Also, this week on the full moon Võto 6, 6265 (April 23, 2024) we celebrate the great mother deity Nana Bulukú and the Kɛnnɛsi. Nana is that hùn (deity) that represents the womb of the universe. The Kɛnnɛsi are the great spiritual mothers that the Yorùbá call Àjé or Iyáàmi. Thus, this is quite a powerful spiritual week for us. Let’s do what we can collectively to channel this spiritual energy for family development and nation building! A huanu kaka.

ekaabokilombo@gmail.com

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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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Today We Celebrate the Ritual Cycle of Gbĕlŭgan

Today in our sacred calendar we celebrate Gbĕlŭgan. Gbĕlŭ means to overcome an obstacle. Gan is something big/great. It is a 45-day 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 and more collective scale. There are no blood sacrifices for these cycles.

Chapter 73 of the sacred Gànhúmehàn is chanted during Gbĕlŭgan. House cleanings are done. Drumming, singing, affirmations and reaffirmation is done, going over one’s personal mission statements, are all part of this important festival.

This is also a specially designed calendar observance with rituals designed to repel and eradicate those acts and persons who are the enemies of Máwùfɛ (Afrika) and Máwùfɛnugbɛtɔ (Afrikan people). This includes all acts that oppress Máwùfɛnugbɛtɔ and all of those who engage in it.

The rituals are primarily geared towards warrior divinities like Azunsun, Gù and certain Tohùn (Togùn are certain national divinities specific to us).

To read more about and purchase the Gànhúmehàn please visit http://new.ganlodokingdom.com/ganlodo-center-for-vodun-instruction/

Contact us at ekaabokilombo@gmail.com

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The Sacred Gbelugan Cycle

Today in our sacred calendar we celebrate Gbĕlŭgan. Gbĕlŭ means to overcome an obstacle. Gan is something big/great. It is a 45-day sacred ritual cycle done to target specific familial and community issues. It is designed to bring energies back into alignment on a larger and more collective scale. There are no blood sacrifices for these cycles. Chapter 73 of the sacred Gànhúmehàn is chanted during Gbĕlŭgan. House cleanings are done. Drumming, singing, affirmations and reaffirmation a done, going over one’s personal mission statements, are all part of this important festival.
This is also a specially designed calendar observance with rituals that repel and eradicate those acts and persons who are the enemies of Máwùfɛ (Afrika) and Máwùfɛnugbɛtɔ (Afrikan people). This includes all acts that oppress Máwùfɛnugbɛtɔ and all of those who engage in it.
The rituals are primarily geared towards warrior divinities like Azunsun, Gù and certain Tohùn (cerain national divinites specific to us).
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A West African Vodun View of Demonic Forces

A View of Demonic Energy from the Afrikan Vodún Perspective
In general theory, the demons have their own sphere. The demons not only live in the dark spiritual worlds (Yɛ́tɔ́mɛ Tágbà), they also live in various aspects of manifestation, including our minds and bodies, as tendencies and impulses. When they invade bodies, people lose their discretion and indulge in senseless acts of violence, anger, cruelty, delusion, greed, pride and lust. Many even pursue these things under some distorted guise that they are doing the right thing. When enough people thus engage, as we can see in our  communities, the demonic becomes the new “norm”. By collective name, in African Vodun the demons are called Yɛ Kplinu. For humans, the earth  is a battleground for the Yɛkplinu and the Hùn (deities) with the Yɛ Kplinu trying to overtake the  mind and soul of the human.
Conceptual rendering of a powerful Yɛ Kplinu
Depending upon our state of mind-soul and propensities, we may  nurture either the deities or the demons that that are present. If we  “feed” the divinitie, and good  thoughts and actions, we allow the divinities to grow in strength  and help us in our self-transformation and liberation. On the  contrary, if we “feed” the demons, they grow in strength and  transform our minds and bodies into virtual hells with the same actions manifesting from that hell. What we do  and what we sow within our consciousness, therefore, is of utmost importance in our lives and our wellbeing.
The sacred Vodún teachings called Hwlεngãn describes the demonic beings as destructive, cruel and  deluded beings, who most often do not acknowledge Mãwù (the Creator) or Her  role as the sole controller of the universe. Because of their self perpetuated  ignorance, they most often will lack respect. Even if they do claim to “worship” Mãwù, they do so  out of egoism and vanity, to satisfy their personal desires and  show off their power and status. If it suits them, they worship Mãwù but if they deem it necessary, they do not mind to  oppose Mãwù and fight with Mãwù.
For those hosting the demonic, the true enemy is within themselves. The demonic loves darkness. The  divine, or those seeking such, love light. The demonic beings  perform actions selfishly out of vanity and egoism; the divine  beings perform actions selflessly as offerings to a divine life. The demonic people love to spread chaos, they love noise (especially early in the morning and late at night), confusion and disorder; the
light beings love to spread peace, happiness and orderliness.
Some Expressions of the Demonic
  • Lack of discrimination: Demonic people lack discrimination since  their intelligence is deluded by ignorance and impurities. Therefore, they do not know what actions should be performed and what should be avoided. They refuse to choose right over  wrong and they do not spiritually investigate; as they are opposed to pure spirit by nature.
  • Considerable Lack of balance: Demonic people lack balance. The  go to extremes in performing their actions or voicing their  opinions, with little consideration for their strengths and weakness and in disproportion to their wealth or power.
  • Lack of virtue: Demonic people do not believe in virtuous  conduct.
  • Lack of and aversion towards proper knowledge: They often will hold perverted opinions about  the nature of the world and creation.
  • Lack of compassion: Since they cannot discern the truth of  our existence, they engage in hostile and cruel actions seeking the destruction.
  • Lack of respect for truth and justice: Driven by  expectations and given over to thoughts of lust and anger, they try to amass wealth by unjust and unlawful means for  the fulfillment of desires.
  • Lack of respect for tradition: Conceited, arrogant, proud,  and intoxicated by desire wealth, they perform sacrifices for  namesake only out of vanity and against tradition.
  • Lack of devotion to Mãwù
  • Lack of respect for the inner Self
In the beginning, the demons used to live in faraway worlds of  total darkness. Later they began living in remote places upon  earth, where light could not enter. Then they began entering  people’s thoughts, as their minds became polluted with  degeneracy. In this age of Uga Azi (last and most degraded of the perpetual four ages of the world; a concept we adopted from the Igbo cosmology),  the world will increasingly become vulnerable to demonic nature,  whereby people lose their sense of right and wrong and become
excessively materialistic and demonic.
Nowadays they live very much inside of people as they begin more and more to give themselves completely to the dominance of the lower being. They demonic powers are now not only influencing people from the outside, but also from the inside. The demons  are being allowed to conquer the world, at least temporarily, until another  incarnation comes. In fact, all religions are completely under their sway. This is why we find that some of the most foul, darkhearted and vehement people are some of the loudest when it  comes to religion and what they often misnomer as spirituality.
Keep in mind that the Yɛ Kplinu demonic spirits cannot exercise any real power that effects our everyday world without human hosts. When allowed to enter the human and accumulate in certain areas with other humans are likewise influenced, the foundations for spiritual vortexes are laid. Eventually whole cities or the majority of certain cities become a vortext breeding ground for the Yɛ Kplinu. Just take a good look at Atlanta.
We must overstand without a doubt that we are war with various factions; both human and spiritual. We must be equipped. Watch the type of energy you allow to enter your home. Watch the type of energy you’re around at any given time. Clean your houses and vehicles with copal and/or sage (I highly favor copal). Be very mindful of a healthy diet, as there are certain demonic spirits that try to enter through such (we have currently identified, by name, 27 Yɛ Kplinu…they are expounded upon in a section of our 6 hour Vodun Video series that we have for sell at this link).
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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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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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Afrikan Women’s Appreciation Month 6264 (2023)

Though we honor our Afrikan women at all times, on our official azanlilen (calendar) the month of Di (this, our fourth month, corresponding to June 18-July 17 of the Gregorian calendar) is officially Afrikan Women Appreciation Month at the Kilombonu (Maroon) Monarchy of Ganlodo. It is during this month that we take extra special care to honor the existence, achievements, love, loyalty and much more of the Afrikan woman.  The Afrikan woman is increasingly leading the way and holding down the fort. She is a mother, wife, sister, aunt, friend, teacher, entrepreneur, warrior, and nation builder.

In the Afrixan Vodun tradition, a married woman is known as Xwenon (mother and owner of the house) and in the Iṣẹṣẹ (“Yoruba”) tradition she is known Ìyáálé (Mother of the house) which implies she runs the house. The home is where one of the first tenets of sovereignty is practiced which is family development. She is responsible for how the nation is first shaped by shaping the family properly.

In the sacred Odù Ifá Osá Méjì, we learn that Ogun, Obatala and Odù were sent to the world to improve creation. Odù was confused about her role and went to Olódùmarè and said: “Ogun has the power of the machete and a sword. Obatala also has everything he needs. What remains for me, the only woman among them? What will I do. Olódùmarè said: the power of motherhood that keeps the earth in tact, belongs to you. The power of the Birds (reference to the inherit power found only in women to control certain mystic phenomenon) belongs to you. I will give you a calabash filled with these things”.

Olódùmarè  then said “Use your power with coolness and not with violence, or I will take it away from you.” Since that time, because of Odù, women have the power to always say things of power, for in the absence of women men can do nothing. Nobody, children nor old men, will dare to mock women. The power of women is great. Women give life through giving birth, and whatever men may want to do, women must help them or it will not be successful.” So they sang together, and Obatala said that every week everybody must praise women, for the world to be peaceful. Bend your knee, bend your knee for women, for women brought you into this world; women are the wisdom of Earth, women have brought us into this world; have respect for women.”

In the sacred Kpoli Fá GbeTula (Ogbe Otura) it is said that Orunmila (deity oom) set out to learn the secret of the world. Orunmila was told by his diviners to place an offering near the bush and hide behind a tree and he would discover the secret of the world.  Orunmila did so.  Shortly thereafter,  he saw an imposing woman coming down the road. This was a woman who was chief of the Aje (the bird women representing the secrets and power of women). She started to consume the food as if to know it was left there for her. After she was finished eating she called Orunmila to come out of his hiding place. Orunmila was shocked that this person knew of his presence. When approached by the imposing woman Orunmila was told that women were the secret of the world.

 She stated: The success or failure of any person rest on women; the love or hatred of any person rest on a woman; the happiness or sadness of any person rests on women; the honor or disgrace of any person rests on women and so on. He was advised by Ifá to never underestimate any woman, no matter how small or unimportant the woman may seem to be.

Join us as we honor our women. Give special extra gifts and praises to the Afrikan woman in the month of Di – and always.