Orisha in the context of "African diaspora religions"

Santería (Spanish pronunciation: [san.te.ˈɾi.a]), also known as Regla de Ocha, Regla Lucumí, or Lucumí, is an African diaspora religion that developed in Cuba during the late 19th century. It arose amid a process of syncretism between the traditional Yoruba religion of West Africa, Catholicism, and Spiritism. There is no central authority in control of Santería and much diversity exists among practitioners, who are known as creyentes ('believers').

Santería teaches the existence of a transcendent creator divinity, Olodumare, under whom are spirits known as oricha. Typically deriving their names and attributes from traditional Yoruba deities, these oricha are equated with Roman Catholic saints and associated with various myths. Each human is deemed to have a personal link to a particular oricha who influences their personality. Olodumare is believed to be the ultimate source of aché, a supernatural force permeating the universe that can be manipulated through ritual actions. Practitioners venerate the oricha at altars, either in the home or in the ilé (house-temple), which is run by a santero (priest) or santera (priestess). Membership of the ilé requires initiation. Offerings to the oricha include fruit, liquor, flowers and sacrificed animals. A central ritual is the toque de santo, in which practitioners drum, sing, and dance to encourage an oricha to possess one of their members and thus communicate with them. Several forms of divination are used, including Ifá, to decipher messages from the oricha. Offerings are also given to the spirits of the dead, with some practitioners identifying as spirit mediums. Healing rituals and the preparation of herbal remedies and talismans also play a prominent role.

Ibeji (known as Ibejí, Ibeyí, or Jimaguas in Latin America) is the name of an Orisha representing a pair of divine twins in the Yoruba religion of the Yoruba people (originating from Yorubaland, an area in and around present-day Nigeria). In the diasporic Yoruba spirituality of Latin America, Ibeji are syncretized with Saints Cosmas and Damian. In Yoruba culture and spirituality, twins are believed to be magical, and are granted protection by the Orisha Shango. If one twin should die, it represents bad fortune for the parents and the society to which they belong. The parents therefore commission a babalawo to carve a wooden Ibeji to represent the deceased twin, and the parents take care of the figure as if it were a real person. Other than the sex, the appearance of the Ibeji is determined by the sculptor. The parents then dress and decorate the ibeji to represent their own status, using clothing made from cowrie shells, as well as beads, coins, and paint.

Ibeji figures are admired by tribal art collectors and many have made their way into western collections. The world's largest collection of Ibejis is at The British Museum, London.

Candomblé (Portuguese pronunciation: [kɐ̃dõˈblɛ]) is an African diasporic religion that developed in Brazil during the 19th century. It arose through a process of syncretism between several of the traditional religions of West and Central Africa, especially those of the Yoruba, Bantu, and Gbe, coupled with influences from Roman Catholicism. There is no central authority in control of Candomblé, which is organized around autonomous terreiros (houses).

Candomblé venerates spirits, known varyingly as orixás, inkice, or vodun, which are deemed subservient to a transcendent creator god, Oludumaré. Deriving their names and attributes from traditional West African deities, the orixás are linked with Roman Catholic saints. Each individual is believed to have a tutelary orixá who has been connected to them since before birth and who informs their personality. An initiatory tradition, Candomblé's members usually meet in terreiros run by a mãe de santo (priestess) or pai de santo (priest). A central ritual involves practitioners drumming, singing, and dancing to encourage an orixá to possess one of their members, with whom congregants can then interact. The orixás are given offerings such as fruit and sacrificed animals, while their will is deciphered through divination. Offerings may also be given to lesser spirits, including caboclos and the spirits of the dead, the egun. Healing rituals and the preparation of amulets and herbal remedies also play a prominent role.

Umbanda (Portuguese pronunciation: [ũˈbɐ̃dɐ]) is a religion that emerged in Brazil during the 1920s. Deriving largely from Spiritism, it also combines elements from Afro-Brazilian traditions like Candomblé as well as Roman Catholicism. There is no central authority in control of Umbanda, which is organized around autonomous places of worship termed centros or terreiros, the followers of which are called Umbandistas.

Adherents of this monotheistic religion believe in a single God who is distant from humanity. Beneath this entity are powerful non-human spirits called orixás. In the more Spiritist-oriented wing of the religion, White Umbanda, these are viewed as divine energies or forces of nature; in more Africanised forms they are seen as West African deities and are offered animal sacrifices. The emissaries of the orixás are the pretos velhos and caboclos, spirits of enslaved Africans and of indigenous Brazilians respectively, and these are the main entities dealt with by Umbandistas. At Umbandist rituals, spirit mediums sing and dance in the hope of channeling these spirits, through whom the congregations receive guidance, advice, and healing. Umbanda teaches a complex cosmology involving a system of reincarnation according to the law of karma. The religion's ethics emphasise charity and social fraternity. Umbandistas also seek to reverse harm that they attribute to practitioners of a related tradition, Quimbanda.

Lucumí is a ritual lexicon that consists of a vocabulary of words and short phrases derived from Yoruba and used for ritual purposes in Cuba, Dominican Republic, Puerto Rico, and their diasporas. It originated from Yoruba people enslaved in Spanish America, towards the end of the Atlantic Slave Trade. It is used as the liturgical language of Santería in the Spanish Caribbean and other communities that practice the religion of Santería, also called Lucumí, Orisa/Orisha/Oricha or Regla de Ocha.

The Yorùbá language has not been a vernacular among Yoruba descendants in the Americas since the time of the trans-Atlantic slave trade; devotees of the Orisa religion as it formed in the Spanish Caribbean use a liturgical language that developed from its remains. Lucumí has also been influenced by the phonetics and pronunciation of Spanish. The essential and non-negotiable tonal aspect of Yorùbá has also been lost in the Lucumí lexicon of Cuban Orisa tradition. Lucumí vocabulary is often combined with Spanish to be able to fill in linguistic gaps in a type of creolization, akin to an older Spanish-bases creole known as "Español bozal" supposedly spoken by first generation africans in Cuba.Scholars have found some minimal influence from Bantu languages and Fongbe, some of which were spoken by other enslaved Africans who lived in close proximity to Yorùbá speakers in the Americas. This mixture of Spanish, Yorùbá-derived words that went through language attrition, and remnants of Bantu-derived words and Fongbe derived words is also what the oricha of Afro-Cuban Regla de Ocha religion (known alternately as Santería or Lucumí religion or simply "La Ocha") use to communicate messages to their devotees during trance-possession that occurs during drumming ceremonies.

Ifá or Fá is a geomantic system originating from Yorubaland in West Africa. It originates within the traditional religion of the Yoruba people. It is also practiced by followers of West African Vodun and certain African diasporic religions such as Cuban Santería.

According to Ifá teaching, the divinatory system is overseen by an orisha spirit, Orunmila, who is believed to have given it to humanity. Ifá is organised as an initiatory tradition, with an initiate called a babaláwo or bokɔnɔ. Traditionally, these are all-male, although women have been initiated in Cuba and Mexico.Its oracular literary body is made up of 256 volumes (signs) that are divided into two categories, the first called Ojú Odù or main Odù that consists of 16 chapters. The second category is composed of 240 chapters called Amúlù Odù (omoluos), these are composed through the combination of the main Odù. They use either the divining chain known as Ọ̀pẹ̀lẹ̀, or the sacred palm (Elaeis guineensis) or kola nuts called Ikin, on the wooden divination tray called Ọpọ́n Ifá to mathematically calculate which Odu to use for what problem.

Oro Festival (Yoruba: Orò) is an event celebrated by various towns and settlements of Yoruba origin. It is an annual traditional festival that is of patriarchal nature, as it is only celebrated by male descendants who are paternal natives to the specific locations where the particular event is taking place. It venerates the Orisha Orò, the Yoruba deity of Bullroarers and communal justice. During the festival, females and non-natives stay indoors as oral history has it that Orò must not be seen by women and non-participating people. The ceremonies surrounding the celebration of Orò differ from town to town, and one is often called after the death of a monarch. When the Oba or other important official dies, a special atonement and period of mourning are held.

Orò is usually concealed except during the festivity. Orò makes an entrance by making high-pitched swishing sounds. This whirring sound is said to be made by the wife called Majowu.

Ọlọrun (Yoruba alphabet: Ọlọrun) (Ede language: ɔlɔrun) is the ruler of (or in) the Heavens, creator of the Yoruba, and the Supreme Deity or Supreme Being in the Yoruba pantheon and related syncretic religions. Ọlọrun is also called numerous other names including Olodumare (Yoruba alphabet: Olódùmarè), Eledumare and Eleduwa/Eledua. However, in some belief systems the different names refer to particular deities or aspects of the same deity.

Shango (Yoruba language: Ṣàngó, also known as Changó or Xangô in Latin America; as Jakuta or Badé; and as Ṣangó in Trinidad Orisha) is an Orisha (or spirit) in Yoruba religion. Genealogically speaking, Shango is a royal ancestor of the Yoruba as he was the third Alaafin of the Oyo Kingdom prior to his posthumous deification. Shango has numerous manifestations, including Airá, Agodo, Afonja, Lubé, and Obomin. He is known for his powerful double axe (Oṣè). He is considered to be one of the most powerful rulers that Yorubaland has ever produced.

In the New World, he is syncretized with either Saint Barbara or Saint Jerome.