The African diaspora is a religion composed of multiple religions and was stripped from its roots during the slave trade. Communities were forced out of their homeland and shipped all over the Americas. The forceful movement of these people stripped individuals of their origins and identity. Two young American women traveled to Oṣogbo to be initiated as priestesses to the goddess Oṣun. Their journey to Oṣogbo brought to life their heritage, “I actually consider myself to be an American African because it wasn’t by choice. So much of our knowledge was taken away, so much of our religious faith was taken away, our names were taken away. We were blank canvases and there is no power in not knowing who you are or not knowing where you come from. This journey, coming back here, means that I’m taking back that power, that I’m taking back that identity and I’m walking in that. I’m walking in who I am” (Eaton). Practitioners of the African diaspora religion tend to focus on the positives of their movement and think in an optimistic view for finding their origin. They find positivity in traveling to Oṣogbo, they notice that their religion and culture has managed to spread all over the world and they still manage to find their way back to their origin.
Oṣogbo is the largest city in Nigeria and is the heart of the African diaspora religion. It is known as Yoruba land and brings thousands of pilgrims every August to the Oṣun-Oṣogbo festival. This festival is in honor of Oṣun who is the African goddess of beauty, love, prosperity, order, and fertility. Worshipers of the Yoruba religion and tourists pack the streets of Oṣogbo learning and joining in on traditions of the African diaspora.
The festival begins with the welcoming of local Orisha. Orisha are spirits that reflect the supreme divinity. Each person practicing the Yoruba religion have their own personal Orisha that they worship. Worshiping one’s Orisha is done with personal offerings and an altar devoted to their spirit. “Her devotion placed her body in spiritual affinity with the ancient image of a woman kneeling before an altar like circle in the area of ancient Djenne, an image dated to the Middle Ages” (Thompson). Prayer and worship to your individual Orisha are very important in the African diaspora religion. Personal altars serve as a divine hope for those who pray to them. Each personal altar is expressed with offerings, dedication, and sacrifice.
As a community, the lighting of an ancient lamp represents the welcoming of Oṣun in the Yoruba kingdom. A significant part of the lighting ceremony is when the King and other political leaders come together to dance around the fire to welcome Oṣun. The presence of the King and political leaders represents the union between political powers and spiritual powers. The significance of the dance around the fire has to do with the importance of dance in the Yoruba religion. Music and dance is a major component in the African diaspora. It is not only an artistic expression but a way to praise the spirits. In the lighting ceremony at the Oṣun-Oṣogbo festival, royalty dance around the fire to represent the union between political powers and spiritual powers.
Privately, priests come together in a sacred ceremony to bless new priests. These newly blessed individuals are asked to give their hair to their Orisha as a way to symbolize all the negative powers leaving and the new growth to be positive and blessed. The Ifá, which is the scripture of the Yoruba people, contains the history, practices, beliefs, and traditions written. Priests foretell the future using the Ifá allowing individuals like the new priests to rewrite their story and pray for the things that they want.
An important site of worship in Oṣogbo is Oṣun’s sacred grove. Many shrines are placed here and it contains the sacred river where many sacrifices are made to Oṣun. A tradition of the African Diaspora religion is to worship history. At Oṣun’s sacred grove in Oṣogbo, Nigeria, it is the origin of Oṣun’s power. This is why during the Oṣun-Oṣogbo festival this grove is the spotlight of worship. Another part of history they worship is their past kings. The ceremony of the crowns involves the crowns of the past 18 kings that have ruled Oṣogbo. Each is blessed by the community and by Oṣun.
An important component of the African diaspora religion is clothing fabrics. It is believed that the patterns and colors of one’s clothes are associated with your Orisha. Those who take part in making the clothing, like those who make indigo clothing, are seen as Oṣun’s disciples. All these traditions give the African diaspora community a sense of engagement in their beliefs. Simple objects like prayer bells bring traditions to life and allow the worshipers to connect with their Orisha. Humans and Orishas are meant to be connected and the Orisha’s goal is to help reinforce humanity’s role that humans and animals thrive and survive.
In all, the African diaspora religion has many traditions and customs. These traditions and customs include a variety of aspects of the gathering of thousands of pilgrims to celebrate the Oṣun-Oṣogbo festival which includes the custom of the King and other political figureheads dancing around the fire at the lighting ceremony. Even the clothing fabrics individuals wear have specific patterns and color that indicate their association with their Orisha. These traditions and customs, and the extent to which worshipers follow and practice them indicate how strongly the religion has survived and thrived since its’ slavery times in which the African diaspora religion was stripped of its’ roots.
Eaton, Leo, and Bruce Feiler. “Osun-Osogobo.” University of Vermont Libraries, Kanopy, 2014
Thompson, Robert Farris. Face of the Gods Art and Altars of African and the African Americas. The Museum for African Art, 1993.
-Louisa D’Amico