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WORLD FESTIVAL OF YORUBA ARTS AND CULTURE(WOFEYAC) WILL BRING TOGETHER YORUBAS FROM amerikkka(including Oyotunji BLACKamerikkkan YORUBAS),THE CARRIBEAN,EUROPE ALL TO YORUBALAND,NIGERIA TO RESURRECT YORUBA LANGUAGE AND CULTURE,NOW RE-SCHEDULED FOR NOV. 2008!PREPARE TO COME BACK TO AFRICA FOR THIS FESTIVAL!

March 15, 2008

from nigeriaworld.com
World Festival of Yoruba Arts and Culture (WOFEYAC)

Country and Region Nigeria — Lagos
Type of Festival Dance, Music
Location of Festival Lagos, Nigeria
Festival Description The inaugural festival’s aim is to exhibit the arts and culture of the Yoruba people and thereby preserve their African heritage. In addition to the Yoruba of Africa participating, so will the Yoruba of the Caribbean, America, and Europe. These countries will demonstrate the cultural heritage they have kept alive through cultural ancestors.

Festival Dates NOV. 2008

Other Sources:
Articles and Reviews:
Nigeria: Soyinka Endorses Festival of Yoruba Arts And Culture (This Day, September 10, 2007)

http://allafrica.com/stories/200709100970.html

WOFEYAC Honours Tinubu
By Olaide Adekunle

The World Festival of Yoruba Arts and Culture, WOFEYAC, has made the former Governor of Lagos State, Asiwaju Bola Ahmed Tinubu its National Ambassador.

At the investiture, which was organised by the Alaroye Group of Newspapers under the chairmanship of Chief Omolade Okoya Thomas, it was announced that the festival is to promote the Yoruba culture around the world.

In his speech, General Adeyinka Adebayo (retd) described Tinubu as an ambassador of cultures, languages, politics and a worthy leader.

“I can’t call him an Ambassador of Culture alone but also an Ambassador and Grand Patron of Politics and indeed a worthy leader,” he said.

Tinubu, who spoke after the investiture, pledged to submit himself to the promotion of arts and culture, while urging Yoruba elite to take culture seriously and promote it like other tribes.

“I beseech you my fathers and our elders of the land to take our culture to a greater height,” he said.

At the occasion, the Governor of Lagos State, Babatunde Raji Fashola, lamented that among cultures in Nigeria, only the Yoruba culture is backward because the language itself is dying due to the negligence of the elders.

Dignitaries present at the occasion include the Oba of Lagos, Oba Rilwan Akiolu; the Onido of Ido Osun, Oba (Arch) Aderemi Adedapo Olumore who represented the Ooni of Ife, Oba Okunade Sijuade and the Alake of Egbaland, Oba Gbadebo.

Others are Sen. Ibikunle Amosu, Abike Dabiri, Chief Razaq Okoya, Amb. Segun Olusola, the Speaker, Lagos State House of Assembly, Mr. Adeyemi Kuforiji and his wife; Gen. Bolaji Johnson (retd), Mr. Kola-Kuforiji and wife, and the permanent secretary, Lagos Television, Mr. Lekan Ogunbanwo, among others. ############################################################### ARTS SECTION:

THE GUARDIAN NEWSPAPER(NIGERIA)
Tuesday, January 22, 2008

Update swing for WOFEYAC

NO stone would be left unturned to record a successful first edition of the World Festival of Yaba Arts and Culture (WOFEYAC), the organisers have insisted.

Headed by the publisher of Alawoye, a weekly news publication in Yoruba, Mr. Alao Adedayo, the organising committee has expressed satisfaction with the preparation so far made to host the festival in NOV. this year.

With focus on showcasing the rich cultural content of the Yaba, the festival is also expected to sensitise other nations and nationalities that make- up Nigeria, to mobilise and take advantage of the merits of arts and culture in strengthening bond of friendship as well as fostering global peace and harmony.

The team just returned from a tour of countries in the West Coast to mobilise support for the festival. Billed for NOV., 2008, participants are expected from Benin-republic, Togo, Sierra-Leone, Brazil, Cuba, Jamaica, Trinidad & Tobago, USA, Europe and others.

The acceptance, recently, by the former governor of Lagos State, Asiwaju Bola Ahmed Tinubu to serve as national Ambassador for the festival, was described by Adedayo as positive step towards positive direction.

Tinubu said that he accepted to be the National Ambassador of WOFEYAC because he believes that it has the potential to reposition the Yaba race and Nigeria at large among the country of nations.

According to a statement signed by a member of the organising committee of the festival, Mrs. Banke Adelaja, Tinubu said he was inspired by the fact t hat participants and tourists, who would attend the festival from different continents, would be pleasantly surprised by what they would find in Nigeria “as it will go against the negative information they have been fed with.”

The former governor was quoted to have said “When the publisher of Alawoye, Alao Adedayo, and the WOFEYAC team approached me to be the National ambassador because I saw it as a programme that, if institutionalised will come with huge benefits.”

Tinubu was of the opinion that t he programmes of the festival would be packaged in a way that would continue to draw international participants year after year.

Being organised to promote rich artistic and cultural heritage of the Yoruba as well as to enhance national land international integration, the WOFEYAC has also won the support of many prominent Nigerians including the Nobel laureate, Prof. Wole Soyinka. Late last year, Soyinka was decorated as the festival global ambassador.
© 2003 – 2007 @ Guardian Newspapers Limited (All Rights Reserved).
Powered
##################################################################################################################### FROM SOLTAI.WORDPRESS.COM An exceptional gathering
February 26, 2008 by soltai
First published in The Nation, Lagos

Rich in distinctive cultural heritage, the Yoruba people at home and in the Diaspora often manifest their values in unique dimensions. Now, in what promises to be a celebrated gathering, they are coming together from all over the world to celebrate the first ever Yoruba Festival of Arts and Culture (WOFEYAC). The clarion call is “Let’s go home to celebrate” as

Fatherland beckons

With Professor Wole Soyinka and Asiwaju Bola Ahmed Tinubu as ambassadors, the World Festival of Yoruba Arts and Culture scheduled for April promises to be an uncommon gathering of the nation as the man behind the project, Alaroye publisher Alao Adedayo, told Group Arts and Culture Editor, SOLOMON TAI ADETOYE

His sojourns around the world exposed Alao Adedayo to cultural trends among his Yoruba people scattered across the globe. What he saw left him not only worried but also inspired. So after sharing the vision with his top team at Alaroye, a stakeholders’ meeting was quickly summoned. The purpose of which was to work out modalities for hosting a cultural festival of the Yoruba peoples.

Legal practitioner and Islamic leader Dr. Lateef Adegbite, former Vice Chancellor of Obafemi Awolowo University Ile-Ife Professor Wale Omole, cultural icon and former Nigerian ambassador to Ethiopia Chief Segun Olusola, Oodua People’s Congress founder Dr. Fredrick Fasehun and retired General Alani Akinrinade were among personalities at the stakeholders’ meeting. All South West state governments were represented.

“The whole thing began in June last year,” Alao Adedayo told The Nation. “I was out of the country in May. During the trip, the erosion of cultural links of our people abroad came up again and again. I can’t say how it actually happened… that is how I got the vision. But it was on my return to the country after the trip that we at Alaroye decided to organise a festival of Yoruba arts and culture.”

It goes beyond cultural concerns. Alaroye is at the forefront of indigenous language print medium in Nigeria. A Yoruba language, its patronage is predominantly by the people of the South West Nigeria. In Adedayo’s words, “It is the Yoruba people who had brought Alaroye to where it is today. And it is Alaroye that has brought us to limelight both home and abroad. So, the festival is part of our giving back to the society where we got everything. It a gesture of appreciation and social responsibility.”

When Adedayo shared with those present at the stakeholders’ meeting, his proposed Festival of Yoruba Arts and Culture nomenclature for the proposed event earned an addition. According to Adedayo, “Those present said if we were planning to bring organise an event that would involve people from all over the world, while no name it so? So, ‘world’ was added. Hence the name World Festival of Yoruba Arts and Culture (WOFEYAC).”

One of the people who could not make the first stakeholders’ meeting was Wole Soyinka who was out of the country at the time. On his return, he placed a call to Alao Adedayo to be updated on developments. After another trip abroad, one of the first things he did on his return was to call Adedayo again to get updated. The events that took place at the Ake Palace Ground at Abeokuta last October 2 therefore came as no surprise.

On October 2, 2007, the logo of WOFEYAC was formally unveiled at a ceremony the had in attendance the crème de la crème of Yoruba sons and daughters from all walks of life. The ceremony also doubled as the official announcement of Wole Soyinka as the Global Ambassador of WOFEYAC.

As the Alake of Egbaland Oba Adedotun Gbadebo, Professor Wole Soyinka and a handful of other dignitaries came out of the residential section of the sprawling palace complex to the Palace Ground, an open events venue with VIP sitting area, drumming and singing resounded in the air. The excitement was infectious. By the time the events proper took off, nobody was left in doubt of the enormity of what was happening – a landmark event that those present will proudly announce their witnessing when culture historians refer to it in future.

The front row of the seating that was several rows deep would convince anybody that the organisers were serious. If King Suny Ade represented the Yoruba musical constituency its royal sector was ably represented by the Alake and the Olowo of Owo Oba Folagbade Olateru-Olagbegi. The intellectuals? Dr. Lateef Adegbite was present while Professor Akinwunmi Isola, Yoruba author and linguist delivered the lecture of the day. Oodua People’s Congress founder Dr. Frederick Fasehun who sat alongside business moguls said the opening prayer – of course, in the traditional way. Representatives of the South West states’ governors later took their turns to deliver solidarity messages. Scintillating performances by the cultural troupes of Lagos and Ogun states gave a foretaste of what one can look up to at WOFEYAC.

This was not the first time Alaroye was gathering Yoruba leaders together. Beginning from 2002, the publishing house has organised a series of forum tagged Gathering of Yoruba Leaders. These forums boasts of having great names in Yoruba land present at different times and in different capacities. Among these are Professor Bolaji Akinyemi who delivered the lecture at the first forum, Chief Richard Akinjide, Pa Abraham Adesanya and Pa Emmanuel Alayande who sent a representative. Others are Dr. Lateef Adegbite, Asiwaju Bola Ahmed Tinubu, Otunba Gbenga Daniel, the Alaafin of Oyo, retired Generals Adeyinka Adebayo and Alani Akinrinade, Otunba Gani Adams and Dr. Frederick Fasehun who never missed any session.

“We organised Gathering of Yoruba Leaders to bring together leaders of thought in Yoruba land to ponder on issues of unity and progress of the Yoruba people,” Adedayo said. “We were concerned with creating a vision for the future development of our people.”

Adedayo said the Alaroye team was concerned by the state of affairs in the land whereby a people with great potentials for development had been reduced to their present state because of what he described as self interest of the leaders. Immediate gratification, he said, had taken the place of planning for say the next sixty years.

“It would be stupid for any set of people to start thinking of separation in Nigeria today,” he said. “We have gone beyond that level. What we are saying is that the Yoruba people have the potentials of becoming more economically powerful, politically developed and socially advanced than any other group in Nigeria.”

According to him, the reason for this is not far fetched. Its root is in the early education of the Yoruba people which produced among them professors and doctorate degree holders at a time when some other groups were yet to reach out for university education. He referred to two pointer during the colonial era. “Way back in 1945, late sage Chief Obafemi Awolowo wrote a book challenging the presence of colonial rulers in Nigeria. Education is a tool of liberation. It is a fact that because of the edge the Yoruba people had in the area of education they were the administrator running the government in the north and part of the east during the colonial days.”

Regrettably, gains of the gatherings could not be consolidated. According to Adedayo, “The gatherings brought great promises. For example, it was at the first gathering that Chief Richard Akinjide raised the issue of two thirds and called upon those who might have been aggrieved to let’s put it behind us.”

The two thirds issue was when Chief Richard Akinjide representing Alhaji Shehu Sagari of the National Party of Nigeria whose 1979 presidential election victory had been challenged by Unity Party of Nigeria presidential candidate late Chief Obafemi Awolowo. In what not quite a few Yoruba consider betrayal of great mischievous proportion of Yoruba interest, Akinjide went before the election tribunal and in what would earn any mathematician a Nobel Prize calculated two thirds of nineteen states. Twelve states and two thirds of one!

Gestures such as Akinjides and promises of united front for progress ended up falling on their face as soon as political jostling for power took over.

“We had thought the leaders would steer Yoruba people in the right direction,” said Adedayo. “But we have discovered that it was wrong not to also try and carry the people along.”

WOFEYAC which is scheduled to hold in NOV.in Lagos and Abeokuta simultaneously is an attempt at this.

Alao Adedayo went further to paint a vivid image of second motivation for WOFEYAC. All over the world, there are Yoruba people who had travelled abroad to better their lots in life. Most of them, he said, did not plan to stay long. They only planned to stay maybe five or ten years. At the end of the day, lack of concrete achievements keep them there for long.

Offspring of these Yoruba people end up growing up not as Yoruba. Apart from the fact that they are in different cultural environment, there is the problem of their parents who do not have the time to raise them. They are brought up by foster parents such as day care centres as the parents have to go to work early and return late. By the time they grow up, there is nothing in them resembling Yoruba heritage. Some, contends Adedayo, end up marrying people from other countries and getting to settle down in places like the Caribbean.

The fate of these people is different from that of earlier Yoruba Diaspora of the slave trade era. Completely uprooted in groups and settled permanently, the latter held on to their cultural heritage. The Diaspora of this age is made up of individual sojourners whose plans never went beyond going away for a few years.

To convert this disadvantage into an advantage, the Alaroye crew believe the World Festival of Yoruba Arts and Culture is a veritable tool. Drawn back to their roots, these scattered Yoruba will become part of the movement to move the Yoruba nation forward.

While Professor Wole Soyinka who according to Adedayo hardly stays more than two weeks at a stretch in Nigeria is mobilising the outside world, former Lagos State governor Asiwaju Bola Ahmed Tinubu has been named the National Ambassador of WOFEYAC. His own former presentation in this capacity is billed for next month.

Adedayo explained how these choices were made: “Prof. you know is an arts man, a cultural man. His itinerary takes him all over the world. He is therefore well positioned to spread the message. At the same time, we need someone who can take the message to all parts of Nigeria. I am talking of someone who has access to places like the presidency and national assembly because we need to present a clear image of what we are doing before people will come to the wrong conclusion that it is paganism. Asiwaju Bola Ahmed Tinubu is well positioned for this.”

The event itself is billed as a cultural fiesta featuring different aspects of Yoruba life – dance, music, festivals, arts, food, just name it. While groups like Yoruba Council of Elders have representatives on the planning committee, Professor Wande Abimbola is the link with the Ifa devotees. Talks are on with Osun State government to stage a mini Osun Festival. All governors in the South West are patrons while traditional rulers are life patrons. Either as part of the steering committee or as advisers, hardly is there any part of Yoruba leadership that is not involved in WOFEYAC. Adedayo explained that this was to carry everybody along.

Egypt’s role as a base of Black civilisation brought the country in as it is expected to send a cultural team. Countries of West Africa with Yoruba presence, Europe and the Americas are sending delegates. In fact, there are groups in the Caribbean who are requesting that the dates be moved forward a little to enable them prepare better.

In the entrenched Yoruba cultural habit of wrapping even the most serious notions in fun and excitement, the payoff of the festival is Omo Yoruba, e je ka rele odun o. Yoruba sons and daughters, let’s go home for festivities. Homeland beckons. No doubt millions are bound to respond.
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Tuesday,November 27, 2007

Segun Fajemisin
segunfajemisin@hotmail.com | ABOUT COLUMNIST

ANNOUNCE THIS ARTICLE TO YOUR FRIENDS

WOFEYAC TO INAUGURATE UK STAKEHOLDERS’ FORUM

——————————————————————————–

orld Festival of Yoruba Arts and Culture (WOFEYAC), the cultural event slated for spring 2008 in south-western Nigeria has received yet another boost with the inauguration of the UK Coordinating Committee.

Comprising about ten members drawn from across the diverse social and professional strands in the UK, the body is tasked with creating awareness and rallying up support for the festival scheduled for 15th – 21st April 2008. It will also explore the commercial, tourism and publicity potentialities such as will assist the main organisers in Nigeria give the festival a global facelift.

On Saturday December 8, 2007, the Committee will pull out all the stops to inaugurate WOFEYAC STAKEHOLDERS FORUM (UK) with the sole aim of bringing Yorubas in the United Kingdom together and awakening their consciousness with regards to the festival’s socio-cultural import. The forum will have in attendance the Chief Organiser of WOFEYAC, Alao Adedayo, publisher of the ALAROYE Group. Other prominent Yoruba sons and daughters from Nigeria and abroad are also expected to attend the forum billed to take place in London.

The World Festival of Yoruba Arts and Culture (WOFEYAC) aims at bringing together Yorubas in the Diaspora in a single event which will showcase the unique culture that has been the way of life of the people and the root of their distinctive existence.

Since inception, WOFEYAC has received rousing acceptability from all and sundry but with spectacular support from prominent Yorubas including Professor Wole Soyinka, Chief Segun Olusola, Dr. Lateef Adegbite and Gani Adams. The state governments of the South Western states are also lending support to the fiesta.

Conservative estimates have it that there are over 25 million Yorubas in the Diaspora today with influences felt in the Republics of Benin and Togo, mid-eastern Ghana while descendants are also to be found in Cuba, Brazil and the Caribbean.

WOFEYAC, aside being a potential revenue generating machine is also a potent tool for global acceptance through the creation of awareness and acceptability for Nigeria and Africa in general.

Arguably one of the largest ethno-linguistic groups or ethnic nations in world history, the Yoruba culture is also one of the most vibrant and the people are renowned for their rich civilizing heritage and idiosyncratic ethos. Monarchies, deities, customs, dressing, food, religion, socialisation and artistry are all but a few of the distinct elements of the Yoruba nation.

Over time, it has produced several renowned and successful individuals whose meteoric rise and existence are edifying and have thus livened up history. The Yoruba culture boasts of valiant progenitors such as Oduduwa and Oranmiyan while illustrious sons and daughters include Rev Samuel Ajayi Crowther, Chief Obafemi Awolowo and Chief James Ajibola Ige, to mention but a few. Afrobeat icon, Fela Anikulapo-Kuti and the legendary Ambrose Campbell are two of the departed musicians who achieved fame that transcended the borders of Nigeria, nay Africa while others including Chief Sunday Adeniyi (aka King Sunny Ade), Dr. Evangelist Ebenezer Obey-Fabiyi, Fatai Rolling Dollars are alive and bear testimony to the great artistic inclination of the Yorubas.

In the Diaspora, the Yoruba influence spreads as far as Oyotunji Village in Beaufort South Carolina, the Descendants of the Yoruba in America (DOYA) Foundation in Cleveland OH, Ile Ori Ifa Temple in Atlanta GA and African Paradise in Griffin GA, all in the USA. Descendants are also to be found in Brazil, Cuba, Trinidad and Tobago etc.

Nobel Laureate, Professor Wole Soyinka has given his endorsement to the proposed festival which he described as “one of the best things to happen to Africa and, indeed the global village.”

In his views, widely reported in mainstream Nigerian newspapers, Soyinka, who has accepted to be the Global Ambassador of WOFEYAC affirmed: “We are now in a world where many individuals want to know where their forefathers came from, they undergo DNA test, conduct extensive research and do everything they could to link up with their ancestral homes. And there is no doubt that people outside Nigeria and Africa will want to come to be part of this.” (Guardian online / http://www.ngrguardiannews.com. 6th September 2007).

All roads lead to Majestic Restaurant on London’s Coldharbour Lane SW9 on 8th December where stakeholders including officials of cultural groups and indigenous societies will come together and fly the banners of a proud race in readiness for the big do in Nigeria come NOV. (CHANGE OF DATE)2008.

© Segun Fajemisin / Mediaworks UnLimited

London October 2007

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OYOTUNJI VILLAGE AND OTHER BLACKamerikkkan RE-CONNECTION ATTEMPTS TO AFRICAN TRADITIONS BY IYA OYATOLU OLAJEJOYE AT NIGERIAVILLAGESQUARE1.COM

March 15, 2008

FROM nigerivillagesquare1.com

Friday, August 05, 2005
An Analysis of the Survival And Resurgence Of The Yoruba In The Americas:

A perspective of an African American on re-connecting to our cultural traditions

by: Iya Oyatolu Olajejoye

——————————————————————————–

ABSTRACT

The focus of this paper is on descendants of Africa’s cultural/spiritual systems. The paper offers a perspective on the effects that the slave trade and colonization has had on descendants from Africa. The Yoruba are one of the surviving indigenous traditions of Africa. The Yoruba ethnic group is examined and how the culture/religion persevered a traumatic history. Yoruba tradition and others are unique cultural/religious systems that maintained remnants and propagated rich and complex systems in the Americas. This paper discusses the effects of Christian influence on Africa and its descendants. Finally, I examine how the Yoruba are in the midst of a dramatic global resurgence.

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Nearly five thousand years ago civilization was inventing itself from the Nile to the Tigris and Euphrates valleys. Later, in what became the foundation of western civilization, Israel birthed Judaism. As a “result of the invasion of Egypt by the Persians and Alexander the Great, the Greeks began development of western philosophy and science, a millennium thereafter.”[i] As western culture expanded the “big three” religious traditions systems of the western world became Christianity, Islam and Judaism. East Africa is the commonly accepted source of humanity although; European thought distorted the perspective through which the West viewed the world, “having relegated Africa, Asia, and South America to secondary position.”[ii]

For centuries, missionaries were inextricably bound to the economic agenda’s of their respective European nations. Africa, Asia, and South America were each invaded by foreign governments. Dominance of world markets was the first of primary motivations of missionaries to preach and teach that the spiritual salvation of African people (and other conquered people) could only occur when natives relinquished their native belief systems. “Europeans expanded the slave trade and turned the kingdoms’ leaders into collaborators in that dreadful business…which… led to the destruction of their empires.”[iii] The historic trend to encourage abandonment of indigenous beliefs has lasted for centuries and is still a tremendous influence in third world countries. European and American thinkers such as Charles Carroll, The Negro a Beast and R. W. Shufeldt, MD, America’s Greatest Problem: The Negro did not care to understand the complex and varied spirituality of indigenous people. Dominant cultures disregarded the validity of indigenous cultures. The European based “Enlightenment” period defined “truth for ethnic group(s) of people, which denied their traditions, then set out to destroy the authority of those traditions.”[iv] As an example, one commonly known negative trend in thinking resulted in classifying African and African descendants as three-fifths human. Although, the three-fifths human theory is a somewhat distant part of American history and was dispelled, this paper discusses how elements of similar thought still have affect on the consciousness of African descendant’s. European based cultures did not care to understand the value indigenous people placed in natural systems and their worship of nature. Polytheism practiced by indigenous people was deemed as anti God and the worst of spiritual practices. Early missionaries, anthropologists and scholars viewed worship of nature as demonized beliefs that were evil, crazed, sex-frenzied, idolatrous, primitive, fetish worshipping and superstitious. Indigenous spirituality and culture were judged as being without meaningful moral foundation, content or having any valuable philosophy. Conquering nations categorized traditional beliefs as void of any characteristics of meaningful social structure. For Christian theologians blackness of skin color was an indication of damnation. As God’s “emissaries” Christians began to teach natives religion in allegedly “the only way” that God could hear them, and that was in the Christian way. European missionaries claimed they could intercede and communicate with God on behalf of those that their nations oppressed. Christian theologians generally turned a blind eye to the hypocrisies of the mistreatment, subjugation and exploitation of Africa. The only hope for African’s was to submit to the will of the teachings of European nations.

Conquered people that became converts were more readily absorbed into the social benefits that western countries dominated. That trend is a lasting trend that still influences African immigrants today. In colonized Africa, employment, education and status became linked to natives professing denial of traditional ways and abandonment of native belief systems. Economic opportunity, status and western education were tied to Christian and Islamic religion.

Euro centric perspective became the accepted thought from the frontier situation. It generated a psychological orientation in the conquered people of those countries. With a common global agenda, European nations set on a course to profit from market of slaves, to replace indigenous beliefs with Christianity and, simultaneously take the wealth of the nations they conquered. Enslaved deportees were dispersed throughout the Diaspora to various Christian dominated countries. Estimates vary that between thirty million and 100 million slaves left Africa in the Trans-Atlantic slave trade. During the last century of the transatlantic trade, most of the slaves that arrived in the America’s were taken from West African areas colonialists began to call Yoruba land. “The very nature of enslavement linked to intra-African warfare facilitated the deportation of political and religious leaders. “[v] A large segment of the targeted victims of the slave markets groups were religious, political, and social opponents to slave markets. Slavery had existed in Africa for centuries. The system of slavery that existed in the America’s became an entirely different form than in Africa. As an example of a story that describes slavery from one oral tradition: A rich man was a Chief, who owned many slaves, as was the custom in those days. Among his slaves there was a particular slave, whose name was Ida. Ida was the head of all the Chief’s slaves. Ida was more than a slave to the Chief; he had become a son and equally a trusted friend to the Chief.

Over the course of centuries, throughout the dividing of Africa between the English, French, Dutch, Portuguese and Spanish the cultural and religious beliefs of Africa were ignored as “world religions.” The overall success of missionaries converting the colonized can be measured in examination of two of the following 20th century charts on religion. Note in the following chart “Tribal” religions are grouped in one non-differentiating general category. This is noteworthy because the huge continent of Africa has numerous diverse ethnic and spiritual belief systems. This paper focuses on primarily one ethnic group and cultural/spiritual system, the Yoruba. The third chart lists 2002 estimates of Santeria and Lucumi religious practitioners, which evolved in Caribbean countries from the ethnic groups of the Yoruba spiritual systems. The statistics that are cited illustrate huge differences in the numbers of practitioners and therefore raises the questions of accuracy. As discussed indigenous religions have been historically maintained as secret societies. In the interviews that are included in this paper one interviewee states that the Yoruba are the largest unrecognized spiritual systems worldwide. During the 20th-Century the systems of Santeria, Lucumi and Candomble were the most notable surviving spiritual systems of the Yoruba of Africa:

As an example of disclosure of native beliefs and religion the following results were documented. Participants of the survey arguably and silently questioned the motivation of the surveyors. Place of residence and attitude toward retention of traditional Religion of 219 Yoruba, Ibadan 1964:

TOTAL

IJAYE
LALUPON
IJAYE
LALUPON
IBADAN

Should Be Kept
40
29
40
29
28

Should Not be kept
60
71
60
71
72

100%
100%
100%
100%
100%
100%

[vi]
PROPORTION OF WORLD POPULATION ADHERING TO MAJOR RELIGIOUS TRADITIONS (IN PERCENTAGES)

Year
1996
1997
1998
1999
2000

Religion

Western Christian
26.9
30.6
30.0
29.7
29.9

Orthodox Christian
7.5
3.1
2.8
2.7
2.4

Muslim
12.4
15.3
16.5
17.1
19.2

Non- religious
0.2
15.0
16.4
16.9
17.1

Hindu
12.5
12.8
13.3
13.5
13.7

Buddhist
7.8
6.4
6.3
6.2
2.5

Chinese Folk
23.5
5.9
4.5
3.9
2.5

Tribal
6.6
2.4
2.1
1.9
1.6

Atheist
0.0
4.6
4.5
4.4
4.2

[vii]

In 2002, the number of Santeria in North America was estimated as:

According to Adherents.com, various sources predicted:

Florida: 60,000
U.S.: 800,000
North America: 500,000

J.E. Holloway, the author of “Africanisms in America” estimates:

New York City: 300,000

Egbe Lukumi estimates:

U.S.: over 5 million.

The “American Religious Identification Survey, (ARIS)” by The Graduate Center of the City University of New York computes:

U.S.: 22,000

Santeria is currently concentrated in:

Cuba and other Caribbean islands.

The Hispanic population in Florida, Puerto Rico, New Jersey, New York City and Los Angeles.

Argentina, Brasil, Colombia, México, and Venezuela.

France and the Netherlands.

The objectivity involved in the compilation of data on practitioners of Yoruba culture/religion past and present eludes accuracy based on dominant views and perceived non-acceptance of the native traditions. Informant’s lack of truthfulness was and still is motivated by two primary reasons. 1) Fear of denial of access to privileges controlled by the Christian or Muslim majority (namely employment and education). 2) Maintenance of the secrecy of secret societies and oral tradition. “The attack on African Institutions is accompanied by a superimposition upon African communities of alien organizations. In fact, most of the so-called “accepted” and responsible organizations in modern African communities have a European format.”[viii]

All traditions of the world usually have priests, griots, sages and wise men as guardians of tradition. African guardians of spirituality survived and passed on their traditions depending upon where they landed in the slave markets. Guardians of indigenous traditions also remained in colonialized countries avoiding capture into the slave trade. Indigenous spirituality has always been maintained by secret societies. Consequently, the erasure of indigenous beliefs became a prevalent misconception in tracing slave religion in the “New World.” An indiscernible number of indigenous people that remained in Africa maintained traditional religion. One method of retaining tradition resulted in certain select members of families being designated to maintain the religion while allowing others to convert in order to become assimilated. From an African traditionalist’s view the problem of losing “their own” traditions has historically impacted indigenous societies and cultures and is credited with steadily undermining culture in Third World countries.

People aware of their status would, have surrounded African born slaves that had been religious leaders, as they arrived in Caribbean countries. Caribbean countries were predominantly Catholic countries. In Caribbean countries African deities were syncretized and worshipped as Catholic saints. Newly arrived slaves along with freed slaves that arrived in the Caribbean countries began syncretism of their beliefs with Catholic saints while still worshipping in the old way. Africans were therefore, able to hide and pass on their native beliefs “under Mary’s skirts” by way of the Catholic Church. Those were the guardians that survived to pass on the traditions. Syncretization was the key to the preservation and survival of Yoruba deities. Covert syncretization allowed slaves to maintain their ethnic culture. As slavery began to cease, the Trans-Atlantic trade operated by Africans and Afro-Brazilians was, truly motivated by religious values and retention of ethnic culture.

“It is reported that a number of repatriates and their children that returned to Brazil became both prominent figures in Candomble and successful importers of African religious goods. An African born freedman, Adechina is said to have traveled from Cuba back to Africa for initiation to IFA. Later he returned to Cuba. Another free African, Efunche traveled during slavery where he was documented as having a major impact on the religion (reportedly in Cuba and Nigeria).”[ix] According to evidence that exists there were “religious specialist expelled from Brazil for such practices as healing and divination. Between 1848 and 1869 Yoruba speaking people settled by the hundreds.”[x] Yoruba spiritual beliefs were able to survive the transatlantic slave trade in various vestiges in the Caribbean. As an example, 1,000 Yoruba recaptures and descendants settled into “Grenada into a closed community in 1849.”[xi] Aspects of the Yoruba language mixed into Caribbean culture, the languages and were preserved along with religious practices. Yoruba spiritual beliefs were retained in several systems including Batuque, Candomble, Tambor De Mina and Umbanda in Brazil, Lucumi and Santeria in Cuba, Shango in Trinidad and Jamaica, Venezuela, Palo, Vodou or Voodoo in Haiti. Consequently, slaves did not completely disconnect with their culture, nor blindly convert as the Christian Churches describe as “good sheep.” “Autonomous organizational structures, the framework of forced and eventual free migration, mutual contact and exchange stimulated the development of Orisha religions in the New World.”[xii]

The Protestant dominated slavery system differed in the United States. Slave owners intentionally separated slaves that spoke the same language and dialects from one another. As such, the American slavery system did not allow for the maintenance of traditional belief systems in the same way, as in Caribbean countries. For the first two centuries of the U.S.’s beginning it is documented that most slaves in the U.S. were not allowed to attend churches or to learn to read. Slave masters feared slaves would interpret the Bible in ways that would challenge the continuation of slavery. Yoruba practitioners were absorbed into their environments becoming known as conjurors, root doctors and hoodoo men or women in the U.S.
Contact between the African homeland and slaves were almost entirely severed in the U.S. over the next two hundred years after the Civil War, during the Reconstruction period, through the 1960-70’s. The image of Africans as ungodly pagans destined through a biblical curse to remain in a position of perpetual servitude was widely circulated. Racially biased beliefs were embedded in the ethno-centrist outlook of white America and in the Caribbean. Christian theology was interpreted using the Bible to support that blackness of skin color was an indication of damnation. Freed slaves and their descendants were led and left to view the indigenous homeland through a “prism of extrinsic, distorted images that were about them, but not innately from them.”[xiii] Books such as Charles Carroll, The Negro a Beast (1900) and R. W. Shufeldt, MD, America’s Greatest Problem: The Negro (1915) eroded the progress that had been hoped for in the minds and spirits of freed slaves. Racially destructive and divisive propaganda, perpetuated by the formation and growth of organizations such as, the Klu Klux Klan fueled a racist backlash in America.

The period after slavery saw intensified converting of ex-slaves and their descendants to Christianity. The teachings of Christianity encourage belief in reward in an afterlife, in which, after death African American’s could reap the benefits of suffering on Earth. Followers learned to unquestioningly follow Christian teachings. The learned behavior was to accept their minister’s teachings, in the same manner as Shepard’s lead sheep in a mindless manner. This belief system was seen as encouraging a “layaway consciousness.” Internalization of Christian doctrines therefore resulted in a submissive and/or angry psyche. The combination of internalizing Christian doctrine and lack of information about Africa helps in “understanding why self-hatred engulfed the African American mind from slavery, Reconstruction”[xiv] through today.

Robert Michael refers to “the iron law of oligarchy which suggests that without planning for the contrary authority, power…inevitably gravitates toward a central elite, leaving others on the outside.”[xv] Examination of social, religious and economic systems in the Americas is the key to understanding the effect oligarchy had on racial psyches.
The following chart describes the development the transnational movement among African descendants. The significance of this genealogy is that it supports a better understanding that indigenous beliefs went “underground” rather than actually disappeared in the Americas. It also reveals that the disconnection from Africa has always been a part of the minds of African scattered throughout Diaspora. The resurgence of the movement in the 20th Century to re-claim African spirituality is documented as:

Geographical Scale Of Orisa Voodoo Geneology

Development Of Modern Capitalist Nation-State (1870-1930)
Post-Civil War-Postslavery-Reconstruction
Early Black Nationalist Formations
Racial Segregation-Jim Crow
World War Ii
Racial Segregation-Jim Crow
Development Of Horizontal Institutions/International Community (1950-70)
African And Third World Independence Struggles
Postcolonial State Formation
1959- Oba Of Oyotunji Is Initiated To Ancient African Culture As A Priest Of Obatala In Cuba
1960-70: Spread Of Sanateria Throughout U.S. Urban Centers
Civil Rights Movement
Height Of Black Power
Racial Divisions Insanertia Communities
Vertical Reconfiguration Of Racial Rights/Civil Liberties (1970-80)
Oyotunji’s Formation-Segregation Politics
Beginning Of Early Oyotunji Travels To Nigeria/Benin
Black Cultural Politics-Self Determination
Airing Of Roots Movie
Racial Integration In U.S. Urban Centers
Outward Migration Of Oyotunji Residents To Urban Centers
Development Of Oyotunji Roots Readings
(1980-90)
Instutionalization Of Deterritorial Yoruba Practices
New Wave Of Electronic Technologies
Accessibility Of Air Travel
Development Of Linkages Between African And Oyotunji Initiates
Global Market Expansionism Of The Rights Movement (1990-2000)
Popularization Of Kwanzaa Movement
Commodification Of African-Centrism
Black Cultural Nationalism And New Market Heritage Alliances [xvi]

Intellectuals and researchers such as, Martin Delaney, the Father of Black Nationalism opened the doors to African Americans studying ancient cultures and African heritage. In 1859, Delaney formed the Niger Valley Exploring Committee seeking immigration of Africans in America to Africa. Subsequently, in 1916 Marcus Garvey led the Universal Negro Improvement Association (U.N.I.A.), another back to Africa movement. Movements seen as radical and potentially disruptive to the social order by African-Americans, have until recently remained almost invisible to scholars and non-scholars alike. Movements such as those two were movements had a contained influence in the Black community.

For the most part, until the rise of the civil rights and Yoruba movements in the 1950s, African Americans in the U. S. were left to view their African homeland as was described in history books. Movies such as ‘Tarzan’ and ‘Birth of a Nation’ portrayed Africans and their descendants as barbaric savages and contributed to the shame Black people felt about their ancestral homeland and themselves.

It should be noted though that, there have always been historians and anthropologists that described African American history, culture and spiritual systems in a more honest, accurate and objective view. Those writers include: Martin Delaney, Charles Chesnutt, John Hope Franklin, Chiek Diop, and Zora Neal Hurston… The significance of such writers was not appreciated nor marketed to large audiences. Consequently, they were not widely accepted during their time. Beginning in the 1970’s and 1980’s renewed interests in these authors further validated appreciation for their works. The work of Charles Chestnutt (1858- 1932) “The Conjure Woman” and Zora Neal Hurston’s (1900-1964), “Tell My Horse,” described African American’s maintenance of voudou culture. Conjurors, hoodoo and root people always maintained a minority presence within the minority community. Other than conjurors, hoodoo, root men and women’s ever presence, over centuries the disconnection and fragmentation from Africa, Cuba, and Brazil…persisted. In contrast, Caribbean countries that had been major slave distribution countries; namely, Cuba, Brazil, Surinam, Haiti, Trinidad, and Puerto Rico maintained a richer cultural exchange with West Africa during the era of slavery, and after it ended. “The greater the contact those in the Diaspora had with the homeland the more intact their ethnic and cultural identities were likely to be.”[xvii] Conversely, the more the disassociation with the home country experienced by the African descended population, the greater the erosion of customs, ethnicity, and culture. Assimilation into the host country and acceptance of the oligarchy structures of countries throughout the Diaspora was the desired norm.

An African presence was either ignored, reported in a distorted or incorrect manner by the majority of early anthropologists, historians, and missionaries. In general, the African presence was not written about or described “by respected authors” in a positive light. A new wave of anthropologists in the U.S. began with Franz Boas (1932), Robert Redfield (1953) and Melville Herskovits. “In the Myth of the Negro Past” (1941) Herskovits demonstrated that African practices were evidenced in aspects of African American behavior. He also contended that the assumption that culture could be totally lost was historically incorrect. It is unarguable though, that the separation from Africa and the negative mindsets that were perpetuated and generated caused the dissipation of the most distinguishable cultural remnants of the indigenous culture of the African ancestral homeland.

Sociologist W.E. B. DuBois became the first Black to receive a Ph.D. from Harvard in 1895. DuBois described the African American’s racial psyche as suffering from both racial and cultural identity maladies. In the book, “The Souls of Black Folk,” DuBois called the effects a “double consciousness.” DuBois defined “double consciousness as a residual bifurcation process of Americanization,” [xviii]which damaged the minds and affected the DNA of African descendants.

Perhaps, the preeminent thinker of the 20th century on the issue of decolonization and the psychopathology of colonization was Frantz Fanon. Fanon was a native of Martinique and product of a colonial education. He was a noted psychiatrist, intellectual, and scholar. He is most recognized as the author of “Black Skin, White Masks” (1952) and the infamous manifesto, “The Wretched of the Earth” (1961). His research of colonized subjects revealed that a person that “speaks a language not his own creates certain complexes or pathologies.”[xix] Frantz Fanon was able to penetrate beyond the level of anger and outrage to probe deeply into the causes and, more particularly, the effects on the people who are its victims. Fanon recognized that losing language (and culture) castrates the mental and social well being of a people. Fanon began to uncover recurrent pathologies of the condition of African descendants worldwide. The pathologies that derived from the experiences of slave descendants not knowing their ancestral language, heritage, culture and tradition transcended Martinique, France and Algiers where Fanon concentrated his studies. The Statue of Liberty stands at Ellis Island welcoming willing immigrants to become a part of the melting pot of America. As immigrants meld into America they remember the old countries of their parents and grandparents. They generally decide to maintain a sense of racial, ethnic and cultural identity. The melting pot of America allows for the validation of ties of a multiplicity of ancestries, ethnic groups and native languages.

The Civil Rights Movement of the 1960s spawned an awakening of African Americans from the effects of “cultural amnesia.” America as a world leader had a profound affect on the world. The civil rights movement played out in the streets of the U.S. The international headlines the civil rights movement generated in newspapers of the world placed America under expose’. The civil rights movement then naturally forced nations of the world to look inside their own borders for examination. It should have become obvious to every country that was a part of the slave trade, colonization and its problems that the civil rights movement reflected upon every country in which African descendants lived throughout the Diaspora.

African descendants as conquered and displaced people suffer from a 600-year history of causal deprivation of links to their ancestry, spiritual values, customs, and defining social culture. The African American community and African descendents throughout the Diaspora suffer from social maladies caused by an unnatural and traumatic separation from their ancestry and customs. Scholars, spiritualists…. debate about the extent to which the reclamation of one’s own culture, and the validation of that culture will cure the maladies of oppression and learned self-oppression of colonized people. Negative imagery of Africa and those of African descent were internalized for generations affecting the DNA, psychology, and sociology of African Americans and colonized persons of African descent. The era of slavery resulted in a global plight: disenfranchised African slave descendants. African descendents continue to suffer from the pathologies that Fanon researched and documented. These symptoms are residue of the systems of oligarchy of America and Europe. Slavery, colonialism, and the after effects of racism transcend today to globalize the plight of disenfranchised African descendants in the Diaspora.

Doug McAdam aptly described…”the timing and fate of the civil rights movement as largely dependent upon the political opportunities afforded by insurgents by the shifting of power by the ideological disposition”[xx] of the time. The Civil Rights Movement of the 1960s spawned an awakening of African Americans and African descendants throughout the Diaspora. Many of the African descendants that awakened in the 1960’s, 1970’s were hungry for ancestral traditions, values and culture. To that group of African descendants, the value of Martin Luther King’s Civil Rights movement did not fully address the cultural gap that was felt by African Americans. Dubois saw a double consciousness. The civil rights agenda based on Martin L. “King’s vision of an inalienable right to pursue educational, employment, housing opportunities, and other civil liberties on an equal basis with white Americans”[xxi] satisfied a segment of the slave descended populace.

Black Nationalists believed that since African descendants were kidnapped and unwilling immigrants to America, the answer to their plight was the second part of Dubois’ double consciousness theory, “namely the re-creation of cultural habits based on a traditional African perspective and approach.” In 1916 when Marcus Garvey left for the U.S. he prophesied to his followers to “Look to Africa for the crowning of a Black king, he will be the Redeemer.”

Gamson and Meyer emphasize the critical importance of the framing of political opportunity in the development of social movements. The 1960’s became a time in American history for “radical thinkers” to seize the political opportunity of the time. A number of Black Nationalists moved towards collective action in beginning several counter-movements. Beginning in 1957 a rarely publicized yet, powerful social movement in the “political process ” model began. One Black Nationalist spearheaded a movement for the reconnection of African descendants with African spirituality and culture in a manner that had never been tried before.

At age 30, a Black Nationalist who came to be known as, Oba Oseijeman Adefunmi, traveled to Haiti to become an initiated practitioner of Voudou. The spiritual culture of the people of the Republic of Benin is called “Berceau de Vodoun” which translates to mean, “the cradle of vodoun.” The spiritual system and culture of Vodoun survived in Haiti. Upon returning to America, he opened a temple in New York, the Order of Damballah Ancestor priests. On May 6, 1957, Adefunmi planned and carried out an African Freedom Day. He marketed the first dashiki and other “African garments designed by Adefunmi himself. The parade launched him as a cultural leader, and from that point on, he was a recognized leader and was called upon to speak and plan various activities.”[xxii] Adefunmi was an avid reader and scholar. He researched the ancient Yoruba in writings such as, “ Religion of the Yoruba” by Lucas. Adefunmi learned that the Yoruba people are descendants of Egypt that migrated from the African continent. He collected research from the author of “Stolen Legacy,” George James. James’ research disclosed theories to support that the ancient Egyptian mystery system was the first system of salvation. The foundation of the Yoruba priesthood was developed from Egyptian teachings. Priests have historically functioned as counselors in connection with religious institutions. Counseling through Yoruba oral divination traditions address all manner of human conditions and pre-date the invention of writing. Diviners are trained to address human problems for solution based upon memorization of a binary system, that is interpreted to identify the presenting problem or situation, using divinely inspired counseling. Priests are also trained in herb logy and other prescriptions for healing called ebo. The Yoruba were nature worshippers and pagan. Adefunmi accepted Lucas’ research that documented how Plato copied four cardinal virtues (justice, wisdom, temperance, and courage) from a list of 10 of the Egyptian system.

In 1959, Adefunmi traveled to Matanzas, Cuba and became the first African of North America to be fully initiated into the Orisha (African divinities) priesthood. Cuba had been one of the strong holds in the maintenance of Yoruba culture and religion. Noted anthropologist and scholar Melville Herskovits agreed that although, traditional African culture had been eroded, he documented evidence that nevertheless supported that there was evidence that traditional African culture had survived, as it did in Cuba and Haiti. When European missionaries, frontiersman, and anthropologists invaded the continent of Africa, they did not understand the value African oral traditions placed in maintaining ethnic history and culture.

Some of the priests that initiated him in Cuba warned him not to give this ancient tradition to black people in America. After his initiation into the ancient art of Orisha practice, Adefunmi decided however, that the pantheon of Gods and Goddesses (Orisha) of Africa had to be reclaimed by and for the Africans in America. As an occultist, Adefunmi developed a strategy in creating an African Village to coincide with the astrological configurations that were present and affecting African descendants in the 1970’s. Under his direction, he and his followers re-analyzed the term ‘pagan’ and incorporated appreciation for nature worship into the philosophy surrounding returning African culture to Black Americans. Adefunmi theorized the acceptance of the term pagan “is not at all inconsistent with the ‘Pagan Intellect’. We have no compunction about referring to ourselves as ‘pagan’ since the word does mean ‘the worship of nature or of nature powers’. It comes from the Latin word ‘pagani’ which meant ‘country people.’ So country people, being closer to nature, were bound to have a stronger sense of the relationship and the influence of nature on their lives.”[xxiii]

According to Douglas McAdam the great driving force of…religious belief is to galvanize humans to decisive action and to change them. Reconnection with Africa movements gained momentum from the 1960’s through this present time in the 21st- century. Since the 1960’s, racism has both diminished and persisted over time. Oligarchy discontinued slavery and most systems of colonialization without addressing the mental and social condition of those scattered throughout the Diaspora. Oligarchy left massive injustice and remnants of injustices without adequate plans to correct the plight of those affected by its long-standing institutions. The distribution of wealth in today’s society helps us to understand that the underpinnings of oligarchy have remained in place. African descendants began increasingly to research, discover, and embrace knowledge of their own history.

In the book, “Intellectual Warfare,” the late Jacob H. Carruthers said, ” Let us build institutions that are not only designed to meet the immediate problems caused by the vicissitudes of white supremacy, but let us establish institutions for eternity. Let us recover and restore our classical civilizations so that it serves us like the classical civilizations of other people serve them.Our classical Nile Valley civilization is…appropriate for us…it is more ancient and achieved more accomplishments than any others…it was an inspiration and model for other cultures.”[xxiv]

Adefunmi founded the Oyotunji African Village in 1970, and coined the phrase “cultural amnesia” to describe the mental condition affecting African Americans. He believed as the Yoruba’s taught, that his ancestors were motivating his focused social movement. The ancestral traditions of the past were leading the Oyotunji movement towards fully embracing an ethnic/cultural consciousness. The ancient Yoruba “were an advanced society with multi-layer and complex roles and divisions of labor, sophisticated political and social institutions buttressed by religious tenets of justice. The Yoruba society engendered supreme confidence, security, and self worth in their inhabitants.”[xxv] Adefunmi’s movement gave the drive for reconnection “to home,” a place in America, the Oyotunji African Village in Beaufort, County South Carolina. The development of Oyotunji Village gave African /American’s a substantive opportunity to reject the law of oligarchy by not seeking inclusion, to validate their own history and to re-embrace their own culture as well as, to choose to establish an African American institution. The Village was designed as a reflection of ancient traditions and societies using ancient Yoruba culture as a model. Worship of Orisha became the Village’s pillar of belief and support. The secret systems of Yoruba priesthoods of the Orisha continued to be taught and preserved in oral tradition. Adefunmi began training priests in the ancient divination systems to address and offer treatments affecting the human condition.

As the Village grew Oseijimann recognized, it was of crucial importance to spiritually address the ancestral effects of cultural amnesia. He found a very dynamic center for the preservation of Fa (the Yoruba deity of wisdom), in the former kingdom of Dahomey (now the Republic of Benin).“Ancestral society mysteries had historically been maintained to a very intricate degree. Dahomey has a reputation for maintaining the cultural traditions of Africa. Among them there is no embarrassment, nor shame, nor attempt to conceal their devotion to the cultural traditions of their ancestors.”[xxvi]

Chief Adenibi Ajamu, Foreign Minister for the Oyotunji Village, one of the original founders of the stated that, “The integration of the Egungun (ancestral) society was spiritually identified as the method critically important to strengthen the progress that needed to be made to uplift the African American’s psyche. We therefore began to implement the veneration of our ancestors that lived through unresolved life experiences of our history through the Diaspora. This element was essential to uplift our people.” Our ancestor’s in the America’s had not been spiritually venerated from the beginning of the Trans-Atlantic slave trade, through slavery, through reconstruction and life in America, as a whole. “The psychology of a people is culturally defined. The ancestors that become the venerated dead maintain wisdom. The Yoruba of America had to learn the lost traditions of veneration of the ancestors in order to uplift their descendants on Earth.” African American ancestors had been neglected for four to five centuries. Egungun societies (ancestor societies) and ceremonies were necessary in order to more completely address and “clean up” the social maladies that plagued the African Diaspora experience. Ancestral societies were implemented to begin to heal social and emotional familial maladies caused by the unnatural and traumatic experience and racism that African Americans lived throughout hundreds of years in America.

In 1972, Adefunmi traveled to become initiated into the ancient mystery system of Ifa (the Yoruba deity of wisdom). Subsequently, Adefunmi’s work and reputation won him acclaim and he became a candidate for Baale (ruler of a town). “On June 5, 1981, he became the first non-Nigerian to be pronounced a Baale by Ooni Okunade Sijuwade Olubuse II, at Ife palace, Ile Ife, Abeokuto, Nigeria.”[xxvii] He returned to America, continued to travel, practice and train other priests in his acquired knowledge of Ancestral, Orisha and Ifa priesthoods among African Americans. Returning from the coronation in Nigeria, his followers made him Oba (King) of the Village of Oyotunji. The continued development of the African Village served as a training ground for African American priests and the teaching of the political structure of Yoruba kingdoms. Over four hundred priests were initiated at Oyotuniji African Village in South Carolina.

Oyotunji Village became an institutionalized springboard that catapulted into a domino effect in the U.S. and throughout the Diaspora. During the late 1980’s, many residents of the Village began an outward migration throughout the country to urban centers to form temples in urban centers and migrate to other areas of the country and the world. After that migratory movement began, increasing travel began to occur between the U.S., Africa, Brazil, and Cuba Trinidad… Many African Americans began to choose to go directly to Africa, Brazil, Cuba, and Trinidad… for initiations to Orisha and Ifa.

As the Oyotunji movement grew, between 1960’s and 1980’s white Santeros from Cuba and Puerto Rico increasingly migrated into the U.S. Most of the Cubans that came to America were political exiles that brought the Orisha practices with them. Responding to the civil rights movement and their own mixed lineage’s, Santeros and Lucumi acknowledged that African slaves had given Santeria to them. Santeria and Lucumi practitioners increasingly began to accept African Americans into their temples in America.

African descendants embracing African spirituality and culture began to become firmly rooted in major urban centers in America. As a cultural strategy with a specific aim at addressing African descendants, the Village chose neither to initiate Caucasian converts nor, to include white practitioners. As Adefunmi’s vision of reclaiming African Gods for African American’s practice grew in the U.S., many venues for non-blacks began to spring up around the country as well. White practitioners were referred to Santeros, Lucumi’s and began to develop their own communities and temples using the African spiritual systems of Orisha and Ifa.

“ The greatest accomplishment of the Oyotunji movement was to progress to a new frontier by removing the last chain of bondage from the psyche of African Americans” explained Chief Adenibi Ajamu. Christianity created a lingering spiritual bondage with its beginnings in coercing slaves into practicing Christianity with the threats of fire, brimstone and damnation for those that failed to convert.

The Oyotunji movement freed the African Americans mind to understand the importance of restoration of culture that had been missing for hundreds of years. Ajamu stated, …”A spiritual system is a cultural/ethnic starting point. We see our mission in a similar manner as orthodox Jews see their culture and restrict access to their worship. Less orthodox, Jews embrace non-orthodox application of their spirituality and are more open to membership. We of Oyotunji began our movement with a specific and directed agenda to help African descendants in America. As a cultural group of pagans we were comfortable with and understood we must include astrological data to understand where black people were, where we needed to be and how we must plan to accomplish this divine mission for our future.”[1]

In that way Oyotunji has functioned with a “ conscious strategic efforts (as a) group to fashion shared understandings of the world. This radical framework legitimated and motivated the collective action of building a village, social, hierarchical institutions.”[xxviii] The reconnection movement with African spirituality is “need based” to correct the residual social, psychological, and mental effects and experiences of Africans throughout the Diaspora. Black Nationalist’s in America have continued to maintain a conservative view of their mission to work for the needs of their people. Other activists have a moderate worldview and still others maintain a universal worldview. It is easy to speculate that Martin Luther King would have continued to develop a universal worldview with his background as a Christian minister. African American nationalists do not apologize for trying to specifically address and help their own people heal first. Christianity is basically a Jewish history. The founders of Oyotunji Village defined religion as a composition of the ethnic heritage of a particular people who were African and of the Yoruba ethnic group. In religion important events in an ethnic groups cultural and political history are remembered. Religion is essentially an ethnic celebration, composed of the events and philosophies, which evolved, based upon the environment in which they lived.

Baba Sondodina Ifatunji is an African American Assistant Professor at Chicago State University. He said since 1990 he has traveled to Trinidad, Nigeria, and Cuba dealing with Yoruba culture as a playwright, director and Babalawo. He has traveled to Ghana and South Africa involved with other projects in African culture. When he first traveled to Nigeria to become initiated, as a Babalowo “there was a struggle for the indigenous culture to survive. Today partially because native Africans have recognized that an economic market is open for African culture, it is less of a struggle than in the ‘90’s. In the 1990’s, indigenous practitioners were struggling however now; today there is more strength among the culture bearers. Whether the indigenous people were practitioners of Orishas or Ifa they all had some familiarity with culture.” Some of the indigenous people were surprised that he as an American would return to African traditional culture. His students at Chicago State University petitioned him to add a Yoruba Culture class to the University curriculum. He said it is exciting to see the enthusiasm of the students each time he teaches the class. As a playwright and director he stages plays at least once annually that tell Yoruba folk and Orishas tales mainly to the public school system. “The Yoruba stories are told with subliminal content. The stories have a healing affect” on the lives he touches. Class sizes range from 10 students up to 300. He finds a great joy in giving young people something he didn’t have as a child, stories of Africa and African gods. The stories have “morals and lessons to relate to and there is magic in the healing effect of telling Ifa stories.”[2]

Clients come to Ifatunji for divination in waves, sometimes many and then sometimes only a few. He estimates that he currently has a list serve of approximately 100-150 people. Some of those people he may have seen only once then others he has ongoing spiritual developmental relationships with.

Chief Adelekan, Babalowo was born in Ile Ife, Nigeria (1936) into one of the three royal households of the Yoruba. He is a current resident of London, England and has a degree in Engineering. His father, Chief Laadin, was fifth in rank to the Ooni (King). Chief Adelekan began his religious training as a child, and in 1975 was ordained. He took rigorous advanced training in Ifa, earning titles Oloye Amulewaiye Iledi-Ooni Ile Ife (He who seizes earth upon entering the world), Olumesin Oduduwa Ile Ife (Promoter of the religion), and Orisa Tunwase Obatala Ile Ife (Emissary of Obatala) among many. He said, “Decades ago, no self- respecting doctor or hospital would be caught in association with such things as tai chi chuan, meditation, qigong, acupuncture, etc. A large enough segment of the public has chosen to penetrate the veil that clouded their vision of (the world), and now begun to look past Greece, Rome, and Europe to …for solutions to our most pressing problems.” He said of Africans that disavow their traditional culture in public, to “follow them home (to Nigeria) and you will see that they are hypocrites, they disavow their culture because they are told avenues of opportunity will be closed to them if they acknowledge they believe in the traditional way.” [3]

Fayomi Fasade was initiated to Ifa in California and to an Egungun society in Chicago. She believes that “Ifa and Orisha practitioners represent the largest unrecognized cultural/spiritual group worldwide. Historically the western influence has come after African traditions to tear down the religion and the culture in order to take the vast wealth, natural resources, knowledge, and herb logy of the country. She lived in Ghana for a year in 2000, and learned, that when British colonizers left Ghana giving Ghana independence from British rule, they dismantled the sewer system. As the colonizers had been the controllers of the major infra-systems, Ghanaian people are led to believe that the colonizers running aspects of their lives could result in a better life.” In South Africa, people are led to believe that racism “has been obliterated however, it has not been. Many prominent entertainers in America…are re-connecting to African culture however; they are not practicing outwardly. Our people use duplicity of survival in playing the game in order to survive. “[4]

Baba Songodina Ifatunji, administers the Ile Ifa Jalumi website and on that forum explained his journey into African culture this way:” It was no accident that a Black Nationalist was responsible for turning the tide and making Yoruba culture accessible to Africans of North America. It is because a Black Nationalist would know the next most logical step to take to help with the advancement of our cultural group. Black Nationalists prepared themselves by studying our racial, ethnic and historical soul. We were trying to restore things to something closer to their original, pre-Colonial form and purpose.” Ifatunji relates an odu (ancient story used to apply divination counsel) published from the ESE Ifa (oral archives) of the odu Oturupon Meji as told to him by noted scholar and Babalowo, Dr. Wande Abimbola. In this story, the figure Oyepolu was identified as being one who was separated at an early age from his mother and father and, as a result, knew very little about the rites and rituals of his family’s culture. Oyepolu’s life was not going well. This story has, for me, long epitomized the condition of the African of America. The advice to Oyepolu was that he should return to the graves of his ancestors. He did so and his life became sweet.”[xxix]

In Nigeria World Feb., 1999 an article on ‘Globalization, Its Implications and Consequences for Africa,’ by S.T. Akindele, Ph.D. wrote, “Indigenous peoples will become the chief protagonists of change in the coming millennium. Indigenous people present their challenges to the course of globalization…The convergence of indigenous rights with international human rights advocates throughout the Americas is gaining momentum.”

McAdam recognized the importance of the Internet and transnational travel in the development of social movements. Today the worldwide growth of this social movement is especially propelled forward with communication technologies such as the Internet and decreased costs for travel abroad. The 21st century is opening a way for many people to break from unfulfilling conventional religious practices. A universalistic perspective is another by product of this time in history and result of various social movements. According to Elazar, “ The dynamics and confusions of history must neither obscure the truth…(for)…it must change the course of history through its institutions… “today we have reached a point where a unified world history can be seen by all. What remains is to reorganize our teaching of world history to incorporate the worldwide perspective…and not fall in the trap of making all historical events equal.” [xxx]

George James connected social reformation through a new philosophy on Africa’s redemption in value placed on it in that “the knowledge that the African Continent gave civilization Arts, Sciences, Religion and Philosophy is destined to produce a change in the mentality both of the White and Black people.”[xxxi]

Establishing data on the Yoruba resurgence is difficult because: the movement is resistant to tracking data, data collection, documenting movement mobilization, and fully disclosing increasing transnational links. The Yoruba movement of today though changing, maintains secrecy as a part of its culture. Whether choosing a conservative or universal approach to understanding the global expansion of African Indigenous culture the growth is evident. Examples from the Internet include:

The OrisaWorld Congresses that have attracted hundreds of participants from around the world no matter where the congress was held. To date it has been held in the following countries: – “Cuba: 2003 – Nigeria: 2001 – Trinidad and Tobago: 1999 – USA: 1997 – Brazil: 1990 – Nigeria: 1986 – Brazil: 1983 – Nigeria: 1981. The theme of the Rio, Brazil 2005 OrisaWorld Congress is “Orisa Religion and Culture in the 21st Century.”
The consistent goal among practitioners is worshipping the ancestors, the pantheon of Orisha and increasingly, Ifa. As an example of the growth of the African spiritual systems the Internet google search engine produced the following information: Results 4,320 for Ifa African divination system, Results of about 72,900 for orisha and 1,310,000 for African spiritual systems. The following information from websites was also excerpted:
From the website: /www.rootsandrooted.org. .” We are especially proud of the lasting bonds that have been forged between African and Latinos, through the existence of this site. All of us seek our roots. Western society leaves all disconnected as it encourages us to place our trust in material goods and ways of living that were engineered by marketing firms. More and more people of all ethnicities are turning to Africa to find the solace, focus, and regeneration that they need in life. Temples listed with our service:
VODUN Georgia: West African Dahomean
awo@newafrikanvodun.com

http://newafrikanvodun.com

http://www.lulu.com/iwakeri
Vodoun VOODOO Louisiana: Ava Kay Jones
New York: Temple of Yehwe YORUBA/ORISA’IFA
California: Ijo Orunmila, Ile Orunmila, and Awo Study Center
Florida: Ile Orunmila Temple, Ife Ile, Church of Lukumi Illinois: Ile Ifa Jalumi, Ile Osikan, Egbe Imole Agbon Iwosan
New York: Ile Ase, Lukumi Church
South Carolina: Oyotunji Village
Tennessee Mimo Anago Ile Oshun
Texas: Ile Olokun
Virginia Ile Oyigigi Ojuba Orisa AKAN
Georgia: Akan Spiritual United Order
Maryland: Nyame Dua: Shrine House for Spiritual Healing
New York: Obaatanpa N’Abosum Fie
Pennsylvania: Adade Kofi Bosomfie Sankofa, Asona Aberade Shrine, Inc. Washington D.C. Onipa Abusia, Asomdwee Fie,
Shrine of the Abosom and Nsamanfo KEMETIC
Washington DC Region,
Florida: Ausar Auset Society Orlando Study Group
Maryland: Baltimore Branch of the
Ausar Auset Society International Pennsylvania: Ausar Auset Society in Philadelphia
Washington D.C. Ausar Auset Society
Washington, DC “
http://www.mamiwata.com/Hoodoo.html#hoodoonot”Mamaissii Vivian Dansi Hounon is (the first resurrected lineage) priestess of the Yeveh Vodoun and Mami Wata tradition in the United States of Congo ancestral spiritual lineage’s. She was initiated in1988 and in 1996 and trained in Togo, West Africa, and in the United States. Mamaisssii is founder and president of OATH (Organization of African Traditional Healers). She is a graduate of Chaminade University, and Augusta State University M.Ed. She has been traveling to West Africa (and other countries) since 1988. Her spiritual lineage descends directly from both sides of her own family who were Mami Wata & Vodoun priests, captured & enslaved as hired-out masons and carvers in America. She believes that she must resurrect her culture from centuries of fear, ignorance, shame, and forced amnesia of who we really are. Her website contains recordings from 1930s compiled” An Episcopal Priest, Henry Hyatt, who was commissioned to collect and preserve these first hand accounts of priceless knowledge on hoodoo culture…
http://www.odundeinc.org/
“ODUNDE is a Yoruba word that means “Happy New Year” in the Yoruba language of Nigeria. Lois Fernandez, a devotee of the Yoruba cultural tradition, spearheaded the first festival held in the United States in 1975. This year’s festival marks the 30th year of the festival. Ms. Fernandez visited Africa and witnessed the festivals celebrating the various Orishas in several towns of Oshun’s and being a devotee of Ifa she decided to replicate the celebration in her home town of Philadelphia. Today, the ODUNDE festival is one the oldest most successful African American Street Festivals in the country.”

CONCLUSION
Vibrant transnational communities have developed around the world from an accelerated reconnection of embracing Yoruba and other forms of ancient African spirituality. Marcus Garvey prophesied to his followers, “Look to Africa for the crowning of a Black king, he will be the Redeemer.” A redeemer is someone that returns something of value to those who lost it. I see Garvey’s prophesy to mean that in time, a redeemer would open “flood gates” of awareness that would facilitate mental and spiritual freedom from the consequences of sins, inflicted upon a race of people scattered throughout the Diaspora. Oligarchy and its aftereffects have plagued civilization for 600 years. Reclamation of African culture is vital in healing lives troubled by double consciousnesses and the pathologies caused by oligarchy. Finally, Oseijeman Adefunmi seized the political opportunity of the time, to begin a unique social movement. The movement encouraged practitioners to have an appreciation and value of their own ethnic identities, their history as a people, and an appreciation for themselves. It further validated the cosmogony of life from an [xxxii] African centered perspective.

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[1] Interviews with Chief Adenibi Ajamu April 14, 16 and 20, 2005

[2] Interviews with Baba/Professor Songodina Ifatunji April 21, May 9, 2005

[3] Interviews with Chief Adelekan April 16, 2005

[4] Interview with Iya Fayomi Falade April 18, 2005

——————————————————————————–

[i] Stolen Legacy, George James, Introduction {1}

[ii]World History Curriculum, Daniel Elazar, page 7

[iii] World History Curriculum, Daniel Elazar, page 90

iv Runaway World, Giddens, Anthony New York: Routledge, 2003). page 57

[v] Orisha Journeys : The Role of Travel in the Birth of Yoruba-Atlantic Religions, Cohen pages 17-36

[vi] Yoruba Religion and Medicine in Ibadan, Falipe 1970, page 289

[vii] The Clash of Civilizations

[viii] Intellectual Warfare, Jacob Carruthers, page 271

[ix] Orisha Journeys: The Role of Travel in the Birth of Yoruba-Atlantic Religions, Cohen

[x] ibid

[xi] Orisha Journeys: The Role of Travel in the Birth of Yoruba-Atlantic Religions, Cohen

[xii] Orisha Journeys: The Role of Travel in the Birth of Yoruba-Atlantic Religions, Cohen

[xiii] (In) visibility and Duality of the Civil Rights and Yoruba Movements: 1950-1990s, Faola Ifagboyede, California State University, Northridge

[xiv] ibid

[xv] Democracy and the Iron Law of Oligarchy, Michels, Robert, 1876-1936

[xvi] Mapping Yoruba Networks: Power and Agency in the Making of Transnational Communities, Kamari Maxine Clarke, Duke University Press, 2004 page, 136

[xvii] Orisha Journeys : The Role of Travel in the Birth of Yoruba-Atlantic Religions, Cohen pages 17-36

[xviii] The Souls of Black Folks, W.E.B. Dubois

[xix] Black Skin,, White Masks, Frantz Fanon, 1967 page 135

[xx] Doug McAdam, John D. McCarthy, Mayer N. Zald, Eds. Comparative Perspectives on Social Movements. Cambridge: Cambridge University Press, 1966. Introduction and ch. 1, pp. 1-40

[xxi] (In)visibility and Duality of the Civil Rights and Yoruba Movements: 1950-1990s, Faola Ifagboyede, California State University, Northridge

[xxii] ibid

[xxiii]Keynote Address by H./R.H. Oseijeman Adefunmi I, Columbia University 1-16-93 jalumi.com/articles/adefunmi_newyork_address.htm

[xxiv] Intellectual Warfare, Jacob B. Carruthers, page 273

[xxv] Nigeria World February, 1999

[xxvi] jalumi.com/articles/adefunmi_newyork_address.htm

[xxvii] Funeral Program for Oba Oseijeman Adefunmi I, February 20, 2005

[xxviii] World History Curriculum, Daniel Elazar, page 16

[xxix] /jalumi.com/articles/adefunmi_newyork_address.htm

[xxx]World History Curriculum, Daniel Elazar, page

[xxxi] Stolen Legacies, George James, page 153

Other Works Cited

DuBois,W.E.B. The Souls of Black Folks

Fanon, Frantz, The Wretched of the Earth

Fanon, Frantz, Black Skin, White Masks

Washington, Joseph, Anti-Blackness in English Religion: 1500-1800

Lovejoy, Paul, “The African Diaspora: Revisionist Interpretations of Ethnicity, Culture and Religion Under Slavery” Studies in the World History of Slavery, Abolition and Emancipation, II, 1 (1997), 3

Herkovits, Melville, The Myth of the Negro Past

OYOTUNJI VILLAGE(IN amerikkka)’s NEW OBA HAS A RUN-IN WITH BORDER POLICE ON HIS PILGIMAGE TO YORUBALAND,NIGERIA,JAN. 2008,FROM THE SUN NEWSPAPER(NIGERIA)

March 15, 2008

from sunnewsonline.com

Saturday March 15, 2008

On pilgrimage to Nigeria
Baptism of fire for king of Yoruba clan in America
By MAURICE ARCHIBONG
Thursday, January 24, 2008

•L-R: Fancy the facial marks of Yoruba-Americans, Chief Olaitan and Ol’Oyotunji of Oyotunji, Beaufort, South Carolina.
PHOTOS: MAURICE ARCHIBONG

The traditional ruler of Oyotunji, a Yoruba community in America, had a baptism of fire on arrival in Nigeria following his detention for two nights at Seme Border. The communal king, Oba Adejuigbe Adefunmi II, was arrested in connection with alleged possession of narcotic drugs.

The man, who holds the title Ol’Oyotunji, is monarch of the Yoruba enclave, which stands within Beaufort in the US State of South Carolina.

Oyotunji, the name of the miniature village in Sheldon, Beaufort, alludes to a resurrection of the ancient Yoruba Kingdom of Oyo in southwestern Nigeria, and Oba Adefunmi, 31, said he succeeded his late father, Oba Efuntola Adefunmi I, premiere Ol’Oyotunji of Oyotunji, to the throne.
Apart from the monarch, Mr. Akintunde Meredith, another member of the team of seven African-Americans, said to be on a pilgrimage to Nigeria, also spent two nights in custody with officers of the National Drug Law Enforcement Agency (NDLEA) at Seme Border, Nigeria’s southwestern frontier neighbouring Benin Republic. Mr. Meredith, 24, is a stepbrother of the Ol’Oyotunji.

The five remaining members of the delegation were however allowed to continue with their sojourn in Nigeria, but they simply could not. Instead, the quintet chose to check into a hotel and await the fate of their co-travellers. Sources revealed they had planned to catch some sleep at a nearby inn, however, even for those that managed to catnap for an hour or two it must have been a fitful sleep.

According to NDLEA sources at that frontier, a white powdery substance, suspected to be Category A narcotic, was found inside the vehicle that the American-born Kabiyesi was riding in. Category A drugs include cocaine and heroin. Furthermore, Mr. Meredith was found to be in possession of some 2gm of weed, suspected to be marijuana.

This led to the arrest of the duo on January 15, which stalled the journey of the team until two days later, when the oba and his brother were released. Oba Adefunmi II was freed because the white powder proved negative after laboratory tests for narcotics. It was however revealed that, though the grass found on Meredith was confirmed to be Indian hemp, the young man was let loose because, going by the quantity he was carrying, it was probably meant for personal use and not for commercial purpose. How naïve of Meredith to attempt taking coal to Newcastle!

Occasionally, NDLEA commands with approval from that agency’s headquarters, release suspected users after counseling, where the volume of drug found on the person was rather small. In Meredith’s case, however, to continue to detain him for counseling would have meant further delay for the entire team. This informed the decision to let him go, and sin no more. But this was only after older members of the entourage had signed undertakings to effect the counseling aspect as well as promised to do all they can to ensure that Meredith does not abuse any drug throughout their stay in Nigeria.

The team’s trip ran into the 48-hour hitch as soon as they entered Nigeria from Benin Republic. Oba Adefunmi later told Travels that the group’s spiritual sojourn in Nigeria actually began on January 8, when their Delta Air flight landed at Murtala Mohammed International Airport, (MMIA), Ikeja. He revealed his group had subsequently travelled to Cotonou, the economic capital of Benin Republic, where a member of the entourage has her roots. That co-traveller was left in Benin, where further search for her ancestral origin, was supposed to take her to Allada.

The other members were subsequently returning to Nigeria when they encountered that go-slow at Seme Border. The pilgrims had planned for a seven-day stay in Nigeria billed to end on January 22, their departure date to the southeastern US State of Miami. Their interception therefore probably caused a reduction or an extension of the duration of their visit.

Asked to comment on the suspected narcotic found on him, the Ol’Oyotunji was quick to stress: “Actually, the substance was not found on me. It happened to be in the car that I was riding in. And I never noticed it, until the officers discovered it. And, when they untied it, I, as a traditional Yoruba Kabiyesi, recognized the powder as Ifa divination stuff called Orosun, and I told them so.”
Responding to Travels curiosity about his attitude to drugs, Oba Adefunmi had this to say: “I, as Kabiyesi, do not do drugs.”

Trained as an artistic mason, Adefunmi recalled that his mother, Mrs. Esuogo Oyewole Adefunmi, had made a similar pilgrimage to Nigeria in 1971/72. His mom hailed from the US oil-rich State of Texas. Esuogo and her husband had 23 children but 18 of these offspring were daughters. As a result, there had been much fanfare, when Prince Adejuigbe was born in 1976. Much publicity and celebration had greeted the birth of this baby boy because, after bearing about a dozen daughters, a male child and heir to the throne had, finally, arrived.

Speaking further on the visitors’ motive and itinerary, Oba Adefunmi said they were in Nigeria to visit Ile-Ife with the hope of meeting Yoruba traditional rulers, especially in Osun State. “Nigeria is the ancestral home of all Yoruba, and Ile-Ife is the spiritual home of all Yoruba people. So, we came to explore means of more communication and collaboration between various Yoruba communities and Oyotunji. We want to promote awareness about the existence of Oyotunji, an Oduduwa Village in North America,” remarked Adefunmi, who is proprietor of a US-based media outfit called Great Benin Films and Books.

The Ol’Oyotunji is also a priest of the Oyotunji-based African Theological Arch-Ministry, which was conceived to promote African religions and culture in America. This explains his appearance and regalia, which featured conspicuous facial marks, a bead-decked staff, flywhisk, and traditional Yoruba headgear, among others. Many of the other men in the group also bear “tribal” marks.
The visiting septet also included Mrs. Ifabunmi Sands, elder sister of the Ol’Oyotunji as well as 59-year-old Chief Apena Olaitan. Mrs. Sands, whose middle names are Olubiyi Adesoji Adefunmi, is eldest daughter of the late premiere Oba of Oyotunji.

Sands, 40, is a mother of four (three sons and a daughter), and the lady, who told Travels that she is into literary studies, added that she had earlier taken a degree in the sciences from a college in Sacramento, capital of the State of California in the US Pacific coast area. Chief Olaitan, whose first name, Apena, derives from his position in the Ogboni cult, introduced himself as a high school science and mathematics teacher. The Apena Ogboni recalled he relocated to Oyotunji in 1978, eight years after the establishment of that commune.

Aside the tourists’ disposition toward Ifa, everyone in the delegation also boasts some comprehension of the Yoruba language. In fact, when we sought the view of Chief Olaitan on the marijuana found on Meredith, and where the group were going from there, this is what the Ogboni chief had to say: “It is sad that a mistake by a silly boy brought embarrassment to the Kabiyesi, our group and country. However, we have consulted Ifa and we’ve been assured that it will all end well.”

Oba Adefunmi I, the founding father of Oyotunji, was once known as Walter King, but he jettisoned these epithets in favour of the Yoruba names of Efuntola Adelabu Adefunmi, among others, after a visit to Cuba in 1959. He had gone to Cuba for initiation rites into Yoruba traditional religion. The late Oba Adefunmi I, who established Oyotunji with 18 US dollars, 30 years ago, was born in Detroit.

Detroit is in the US State of Michigan, whose region is called Mid West, whereas it is geographically located in North Central United States. The American City of Detroit, where Adefunmi I was born, is famed for its automobile industry and the Rhythm and Blues (R&B) hits’ factory, Motown Records. The sports club Detroit Pistons, the R&B group Detroit Spinners as well as Smokey Robinson, Stevie Wonder, Marvin Gaye, Diana Ross and the Jackson Five all had their early careers in Detroit.

Although polygamy is illegal under US law, the taking of multiple wives is allowed in Oyotunji, apparently in emulation of the custom in pre-Christianity Yoruba society. And as a king, who lived what he preached, Oba Adefunmi I married 17 wives in his lifetime! Unlike the late Oba Adefunmi, who sired some 28 children, his successor son is only a father of three, probably because he is monogamous.
The incumbent traditional ruler however reminded us that he was still young, and could still acquire an additional wife or two.

Travels subsequently turned to Mrs. Sands, who is the only wife of her spouse, to find out, if she would support her brother’s drive toward polygamy. Despite her American citizenship, Sands responded in the affirmative, adding: “As Africans, polygamy is not strange to us, so I would encourage him, if he wished to take another wife. But, I would screen the girl to find out whether or not she’d make a good wife.”
How dare a woman interfere in the business of a king, whose word is in some quarters considered law? A king is supposed to be superior to everyone, and therefore could have his way always, wasn’t he? We teased.

Sands again: “I know that Kabiyesi’s word is law, but he’s still my kid brother. His life is our life, so I have the right to screen any woman he wants to take for wife.”
After that, we turned to Chief Olaitan to tell us how many wives he has. “One wife, now,” he said. But how was the population of their community going to grow, when he, another key figure, is also monogamous? “I support polygamy,” he submitted. However, one could say that his support was more in theory than practice. To that, Chief Olaitan agreed but finally revealed, “I’m still looking.”

Speaking on the visitors’ experience, the NDLEA Commander, Seme Special Area, Mr. Isa Adoro Umar, told Travels that much as tourists were welcome, they should bear in mind that his agency would fish out any one given to drug abuse or trafficking, adding that the experience of the Americans showed that no quantity, however small, would escape detection.

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OYOTUNJI VILLAGE,A YORUBA VILLAGE IN SOUTH CAROLINA,FOUNDED BY THIS BLACKamerikkkan FORMER DANCER(NOW LATE) FROM ASSATASHAKUR.COM

March 15, 2008

from assatashakur.com
POSTED BY:
#1 09-07-2005
Warrior Princess
OG Warrior Join Date: Jan 2004
Location: Augusta, Ga.

Style: Assata Speaks

Interview: Oba Osijeman Adefunmi I of Oyotunji on Why He Chose Yoruba (and more)

——————————————————————————–

http://www.yoruba.org/Magazine/Winter97/Win9706.htm

Isokan Yoruba Magazine, Fall 1996/Winter 1997 , Volume III No. I, Page 21.
“Yorubas Have Undermined theire Culture”,
An Interview with Oba Osijeman Adefunmi I of Oyotunji, South Carolina.

Date: June 26, 1996

In OYOTUNJI AFRICAN VILLAGE, in South Carolina

Interview is conducted on behalf of Isokan Yoruba Magazine by Chief Ajagun

Q. Your Highness, why did you choose to adopt the Yoruba Culture?

A. Mainly because at the time of our interest in going into African past, the Yoruba tradition was the only one available. It was not even available in the United States and we have to travel to Maxtansas in Cuba. It was through Cuban-Americans that we were guided into consultation and contact with a group of descendants of Egungunme tradition. Later, we learnt that we had made the best, perhaps the finest choice because Yoruba was universally spread out and had germinated in South America all the way up at that time to Cuba. We learnt further that there are large numbers of African-American people who were descendants of the Yoruba tradition and culture and through books written by researchers even in South Carolina and also into the former Louisiana territory owned by France in previous generations that there had been a huge importation of Yoruba and Dahomian people. It meant that here already was a latent reservoir of descendants of the Yoruba people.

Q. What about your name?

A. We had reclaimed our name, Adefunmi, before we later became familiar with Yoruba history through Oro Idile when it was discovered that there was a chieftancy located at the ancient Oyo, named Adefunmi.

Q. May we ask Your Highness what your childhood was like?

A. Our childhood was typical of that of second and third generation descendants of a slave Yoruba. We were born into freedom but our grandmother often remarked of her birth during the slave era here in the U.S.. Our childhood was one of extreme poverty, of being moved from one location to another as our family sought ways and means to earn its living and to support itself in the city of Detroit, Michigan. It was also at Detroit that our parents had met and were married. We were raised in a Christian environment. We attended high school in the U.S., all these under our slave name of Walter King. During the period of our education, we started commercial art at CastTechnical High School in Detroit. Our father died when I was 14 years old in Detroit. Our mother had relocated to the suburb of Detroit but was compelled to return to the innercity after the death of our father. Our family members, for the most part were welfare recipients and we as African-Americans were subject to various discriminatory practices prevailing in Detroit at that time. I was born in 1928, the year before the great economic depression in the U.S. which was not relieved until the installation of President Franklin D. Roosevelt in 1930.

Q. What was the real turning point in Your Royal highness’s life that really brought you full circle to embrace African Culture?

A. The most significant event that took place was reading a text called My Africa written by the Igbo writer, Mbonu Ojike, who had written a chapter on religion that excited us and illuminated our knowledge and mind when he argued that whether man created God or God created is an unsettled argument. He also pointed out the failings and falsity of Christianity and Islam in the life of the people in Nigeria. He also commented very profoundly on the discriminating attitude and practice of the white American community. The chapter on religion was so illuminating and penetrating that immediately after studying and meditating on it, we renounced our Christian faith, the slave tradition of Christianity and we began to search for a more African form of religion. We were also impressed by the writings of J.A. Rogers, a popular Africanist in the 20’s, 30’s and 40’s whose articles appeared regularly in Michigan Chronicle and Pittsburg Courier. These articles also opened up our mind and encouraged us to search for our African heritage at 14 years of age..

Q. What will you call Your favorite pastime?

A. It has always been art works. Our ancestors have bequeathed to us skill and talent in the arts. We always elaborated on that and wherever we went; we participated with other artists. At Detroit, we engaged in very creative pursuit for the most part to show that art was influenced by the racial attitude and condition of the African American people, arts painting , sculpture and more recently, we have extended our artistic talents and skills to writings. These have always been our main diversion from the ordinary world of an African American.

Q. What do you see as the future for Yoruba Culture in Africa and in the Diaspora?

A. Future of the Yoruba Culture? Well, in our most recent visit to Nigeria, we were filled with dismay at the extent to which the Yoruba have sold out their own culture and have adopted foreign gods as the object of their spiritual religion. We realized what has happened to African Americans over the century that we have subscribed to foreign religions. We realized that our African American spiritual religion had been directed to Israel which is meaningless in the long run. So as a people, our culture, politics and religious experience have been extremely unfulfilled. We see the Yoruba now falling in the same condition through which the African Americans had allowed themselves to be seduced by preachers of a foreign gospel. We know that the universalist inspiration which has come to the Yoruba through Christianity and Islam has reduced their concern or allegiance to their own god and by extension to their own nationality. We see the Yoruba will be very much reduced in their political, cultural and spiritual development by their seduction into these alien religions. So far as the Yoruba in the western world, we see that there are efforts at increasing inspiration to become national or to recognise nationhood, so with that, we see the Yoruba in the diaspora, as it is popularly called, to be the Yoruba that will greatly guide and influence the Yoruba in the ancient homeland, who for the most part are tending to move away from a sense of preservation of their own culture and tradition, particularly religion.

Q. What advice will you give to African Americans trying to find their own root?

A. African Americans attempting to find their own roots will be better served by adopting the Yoruba tradition which for over 30 years, we have been able to introduce into the U.S. We see the African Americans have a profound desire to re-identify with their ancestors and with an ancestral tradition. We know that among vast numbers of African American intellectuals, there is a lack of fulfillment in their development and advancement in the Yoruba-American economic world. They found also that Christianity is unfulfilling and that Islam is misleading. So in consequence, African Americans are better served by a knowledge of the custom and tradition of their Yoruba ancestry.

Q. Any advice for the younger Yoruba generation?

A. Younger Yoruba generation will be able to advance to the extent that they increase the knowledge or institution among African Americans, who will serve the need for knowledge improvement through television and resurrection and introduction of stories and background images that established a sense of celebration of their African ancestry.

Q. How can a contemporary Yoruba personality support Oyotunji?

A. Our main necessity or requirement or needs for Africans or native Yoruba can best be served by supplying us with increased knowledge with teachers of language and history, in other words, Yoruba preachers preaching Yoruba tradition, religion, ideals of marriage as well as spiritual behavior. If the coming generations of African Americans are able to receive these types of training and exposure, then there is every indication that this will become a lasting impression and institution which can be enlarged upon by African Americans. The more aggresively the Yoruba culture is advertised and subscribed to among them, the better for us all. Lastly, there is the need for support of our cultural programs. We certainly appreciate the Egbe Isokan Yoruba for their institution of Yoruba cultural month at Washington, D.C. If we can extend this particular celebration to other locations with African American presence, Nigerians would have made the most of their sojourn and contact with African American community meaningful.

We thank your Highness for this interview.
——————————————————————————–

Egbe Isokan Yoruba
P.O. Box 90832, Washington, DC 20090
Tel: (202) 270-6382
FAX: (301) 499-5386
Internet: isokan@yoruba.org
__________________
It is proof of a base and low mind for one to wish to think with the masses or majority, merely because the majority is the majority. Truth does not change because it is, or is not, believed by a majority of the people. “

-Giordano Bruno

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“BLACK WOMEN’S CLINTON PROBLEM”BY SISTER ANNETTE JOHN-HALL,SENT IN BY BROTHER ANDY LANG

March 15, 2008

FROM phillynews.com

Posted on Fri, Mar. 7, 2008

Annette John-Hall: Black women’s Clinton problem
By Annette John-Hall

Inquirer Columnist

Well, well, maybe being in the kitchen is the place to be.
By throwing the kitchen sink – and then some – at Barack Obama the other night, solutions-not-speeches candidate Hillary Rodham Clinton rose from the dead in power red.

Adoring throngs of women chanting “Yes, she will” cheered their sister on as she vowed to win back the family home. You know, the big White one.

My house was quiet. The kids were sleeping safely. And then my phone rang. I picked it up, after the first ring.

“Every time I look at Hillary, I can’t shake the feeling that she reminds me of all the white women who have ever mistreated me in my life.”

That would be my 50-something friend, Tina, calling from Dallas.

Apparently flashing back to some of the white women bosses and coworkers who held the door open for each other – and slammed it on her.

Thirty years later, she is still getting training, working on that make-or-break experience. Like Hillary, 35 years could be her magic number.

Tina cut to the heart of why many black women haven’t overwhelmingly cast their votes in bra-burning solidarity for the “Lifetime of Experience” candidate.

I’ve heard that same resentful sentiment expressed by plenty of other older black women. I guess we’re not the ones they’re talking about when they refer to Hillary’s core base being older women.

Women’s liberation didn’t lift up black women. It helped keep them down.

Picking up the slack
“During the feminist movement of the ’60s, white women were saying they deserved to work outside of the home. But their men didn’t pick up the slack at home,” notes Melissa Harris-Lacewell, professor of politics and African American studies at Princeton University.
“Black and brown women did.”

Truth be told, the blue-collar candidate is anything but.

“Hillary Clinton likes to cast herself as an outsider candidate, but the truth is, she is a woman of privilege who is connected at the hip to the [former] president of the United States,” Harris-Lacewell says.

Which means a woman in charge doesn’t necessarily mean women win. My friend Tina could testify to that. Well, me, too. “African American women recognize that as long as politics is old-school run, we will always lose,” she says. “The only way we can get a true hearing is to change the way politics is done.”

For all of Gloria Steinem’s gripes that gender is the most restrictive force in American life, black women know better.

Black and female come with their own challenges. And then there’s that “third burden,” argues economist Julianne Malveaux in the National Urban League’s recently released “The State of Black America 2008″ – being connected at the hip to the all-too-demonized black man.

The report once again finds black women the poorest, sickest, least insured, least educated and most likely to get slapped with a foreclosure notice.

So who can fault a vote for hope? But it’s a nasty four-letter word, when Hillary gets on a mocking roll.

Faith in the choir
Yes, many of us did give her the “Oh, no, she didn’t” arched brow when she mocked the celestial-choirs kind of hope that Obama inspires.
“Celestial choirs is what got my grandmother through,” Harris-Lacewell says. “It’s what got all of our grandmothers through.”

But hope doesn’t necessarily come in a color or gender.

Campaign director Maggie Williams, an African American, answered Hillary’s call for help and righted her house just in time. That doesn’t make her any less black.

And just because Oprah’s an Obama supporter doesn’t mean she’s any less woman.

Comparable policies aside, maybe what it really comes down to is a gut feeling. A father who takes time off the campaign to take his daughters trick-or-treating, as Obama did, resonates as much as universal health care.

Or that he flies in just for an anniversary dinner with his wife, Michelle – herself an empowering image for all women.

“Here you’ve got this brilliant, Ivy League-educated, light-skinned black man who chooses as his wife an equally smart, dark-skinned black woman who is almost as tall as him,” Harris-Lacewell says. “That makes me feel he cares about who I am as a black woman.”

For a segment of the nation so long invisible, “You look at Michelle and you’re like, ‘Yes! He sees me.’ “

While he holds open the door.

——————————————————————————–

Contact Annette John-Hall at 215-854-4986 or ajohnhall@phillynews.com. Read her work at http:/go.philly.com/annette.

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NOW THIS WHITE WOMAN TELLS IT LIKE IT IS WITH BILLARY AND OBAMA! FROM THE HUFFINGTON POST

March 15, 2008

from huffingtonpost.com

The Huffington Post

Lynda Obst

Women of My Generation Have Clearly Lost Their Minds
Posted March 13, 2008 | 07:33 PM (EST)

——————————————————————————–

Women of my generation have clearly lost their minds. Not that I can blame them, apparently being invisible and all. Now with Geraldine Ferraro making outrageous nut-jobber remarks she doesn’t even seem to understand, and realizing our tragic generation was once proud of her as a “pioneer,” you can see how deluded we are as well. Worse, only this week, a heroine of mine, Tina Brown, got it utterly wrong in Newsweek, saying all boomer women had to be for Hillary. Tina drank the victim Kool Aid.

So I want my peers to meet an original (begged for him to run) pro-Barack boomer 50-something careerist woman, who chose Barack above and beyond — hear me, Geraldine, you utter moron — from the best field of Democratic candidates we’ve had for years, many of whom I’ve been big fans of forever, for their various courageous stands on Central America (Dodd,) Iraq (Biden, Richardson and Kucinich.)

!But Hillary? Never liked her. Many of my best friends and favorite women have always felt the same. Something unsettling about her. A feminist? Maybe. But a compromised one, having risen to fame as the victim of Monica and having been famously on bimbo eruptions in her White House patrol. She was the destroyer of Paula Jones and Gennifer Flowers, the very blue collar ladies she is now being saved by. Kind of yucky, really. And hanging in there, through all the humiliation, and that making her a star. Left a bad taste in my mouth. Moving on.

What about my generation’s desperation that there will never be another female candidate? Why? Is our gender about to die out? Do you all know something I don’t? I can understand the 80-year-olds, I guess. But to me, Hillary Clinton is merely the first credible candidate, and the most flawed. And the only one not to rise on her own coattails, which is the real reason she doesn’t appeal to both me and many young, yes, in their own way, feminists. And what about Claire McCaskill? She’s great! And she just emerged this year! Why do we act like Hillary is our last great chance? How damaged and pathetic. I see fantastic women in their 30s all the time. To wit, Chelsea’s undamaged generation. Not polarizing, like us ceiling crashers. I can sympathize, I am, too.

Another issue is, you don’t know what she really thinks. Did she vote that way on the war because it would make her look tough? Or is she really such a hawk? I know a lot of women who really believe she’s a peacenik, but votes like a hawk because she has to look tough to men. I am not so sure. I think she’s a hawk. But none of us know for sure. This is a problem for boomer Barack women like me, and young women, too.

And another thing. And I am not even going to get into how nutty her relationship is, and no, I don’t want two for one. Al Gore didn’t then, and I don’t now. And it looked pretty ugly on the campaign trail so far. Anyway. This whole thing about being vetted: what’s the hold up on her White House transcripts? Why withhold tax records, info on fundraising at the presidential library? Somehow I fear something lurking there in the bushes, pardon.

I hate when women identify as victims, act like victims, and love victims. And Hillary, as strong as she is, wins as a victim. That is the trajectory of her career. I am a victim. Punch. So why are women whining and the identifying with being the victim again? This is so un-Tina! Hillary was the victim of an oppressive media? Of being asked the first question? Poor baby. All that good coverage on Obama was about being the victor of 11 primaries in a row — excuse us! And is Barack playing the victim of a real calumny? On Clinton’s answer to the known question: “Are you a Muslim?” “Not as far as I know?” Are you not ashamed?

What are you talking about, unfair treatment? Compared to what?

And one last thing. What I saw that ugly week with Tex/Ohio, was a woman yelling, shrieking, mocking, changing her strategy every day. I can understand the desperation, but I can’t understand smart women mistaking that for strength. When she said shame on you, I was ashamed. Does that make me a sexist? Since I am her peer and a woman? No, I wanted her to be strong but consistent, not lose her cool at 3 a.m. The way Senator Obama had behaved all week.

And now she is the killer of Hope. (It was just too delusional to manage). We are not that multi-racial post-oppression society that shocked the world and for a moment was its wonder. We are, thanks to Hillary’s kitchen sink and staff, the same old America they thought we were. The racially charged, fractured America Bush & Rush left us with that Obama has the prescription to heal. The one that attracted us original believers during his miraculous 2004 convention speech then swept 11 primaries in a row and apparently had to be stopped (thanks, SNL). We are the broken polarized America she wants to rule, will do anything to rule.

That we have learned can’t be ruled.

Which is why I was an original Barack Boomer Woman in the first place.

OBAMA WINS MISSISSIPPI(NINA SIMONE CALLED IT “MISSISSIPPI,GOD DAMN!”):90% OF THE BLACK VOTE AND ALMOST 30% OF THE WHITE:NOW THAT IS “GOD’S MIRACLE” THAT OBAMA CAN GET WHITE PEOPLE IN MISSISSIPPI TO VOTE FOR HIM AT ALL! FROM HUFFINGTONPOST.COM

March 13, 2008

from huffingtonpost.com

The Huffington Post

Obama’s “Southern Strategy” Wins the Black Belt
Posted March 12, 2008

BY JOSEPH A. PALERMO

Mississippi, the state of Emmett Till and Medgar Evers, James Meredith and “Freedom Summer,” and the killings of Michael Schwerner, James Chaney, and Andrew Goodman, voted overwhelmingly for the only African-American presidential candidate ever to remain competitive and, a frontrunner, at this late stage in a campaign.

Barack Obama won 90 percent of the black vote, but also 25 percent of the white vote, which is evidence that he crossed over and attracted young white upwardly mobile people who desire change. Obama’s ability to win the traditional “black belt” of the South — South Carolina, Georgia, Alabama, and Mississippi — while capturing a significant percentage of white voters shows that the Democrats, with a huge black turn out, might be able to win one or more states in the South. (Call it Obama’s “Southern Strategy.”)

Obama’s win today in Mississippi puts him in a great position going into Pennsylvania, and he will have a full 6 weeks to build an organization, articulate his views, and allow Pennsylvania voters to get to know him, hopefully in “town hall” meetings in places such as Erie, Reading, Harrisburg, State College, as well as the suburbs of Pittsburgh and Philadelphia. Wherever Obama has had the time to get his organization up and running he has done well even under much tighter time constraints than he faces in Pennsylvania.

Although the corporate media portray the Obama-Clinton competition as a “knife fight,” it is Hillary Clinton’s campaign that is doing all of the slashing. The latest swipe came from Geraldine Ferraro who yesterday told a newspaper that she believes Obama would not be where he is today if he were not black. Ferraro is the latest mouthpiece of the Hillary Clinton campaign to racially profile Obama. They denigrate his accomplishments and remind voters that Obama is black, or that he has a funny name and dresses in “foreign” outfits, or he’s a Christian “as far as I know.” All of these are inferences, codes of racism to white ethnic voters, especially in Pennsylvania, signaling that “We’re on your side — We’re thinking what you’re thinking.” It is an insidious racist strategy wholly consistent with Richard Nixon’s “Southern Strategy” of forty years ago. Obama has pulled back the curtain and exposed the Clintons for what they truly are.

Obama is the presumptive nominee of the Democratic Party in 2008. By virtue of his lead in the number of contests won, the popular vote, and the pledged delegates, his campaign continues to roll along to victory. In the next 10 races Clinton must win each of them by at least 64 percent (according to Chuck Todd of MSNBC). But Hillary Clinton is NOT going to win the remaining primaries by this margin. It’s not going to happen. It’s still over.

(Thanks, once again, to my colleague Dr. Stan Oden for his collaboration on this one.)

OBAMA WINS MORE DELEGATES IN TEXAS:BILLARY WAS LYING AND HER RIGGING DIDN’T SUCCEED COMPLETELY! FROM CNN.COM

March 13, 2008

from cnn.com

March 11, 2008
Caucus win gives Obama more Texas delegates than Clinton

Obama won more delegates in Texas than Clinton.
(CNN) — Illinois Sen. Barack Obama has won the Texas Democratic caucuses and will get more delegates out of the state than his rival, Sen. Hillary Clinton, who won the state’s primary, according to CNN estimates.

Under the Texas Democratic Party’s complex delegate selection plan, Texas voters participated in both a primary and caucuses on March 4. Two-thirds of the state’s 193 delegates were at stake at the primary, while the remaining third were decided by the caucuses.

An additional 35 superdelegates were not tied to either contest. Clinton, of New York, defeated Obama in the primary by a 51-47 percent margin. But results of the caucuses were up in the air on election night and for several days afterward, due to state party rules that did not require local caucus officials to report their results to a centralized location.

Partial caucus results, representing 41 percent of all caucus precincts, showed Obama last week with 56 percent of the county-level delegates chosen at the caucuses to 44 percent for Clinton. The state party says it will not be able to provide a further breakdown of the caucus results from March 4.

After a comprehensive review of these results, CNN estimates that Obama won more support from Texas caucus-goers than Clinton. Based on the state party’s tally, Obama’s caucus victory translates into 38 national convention delegates, compared to 29 for Clinton.

And though Clinton won more delegates than Obama in the primary, 65 to 61, Obama’s wider delegate margin in the caucuses gives him the overall statewide delegate lead, 99 to 94 — or once superdelegate endorsements are factored in, 109 to 106.

CNN’s estimate is based on a statistical review, which combined the county-level results provided by the state party with data from the U.S. Census, exit polls and telephone surveys.

That analysis showed that the counties that reported data to the state party last week appear to be a representative cross-section of the Texas population. The analysis also indicates that areas that were won by Obama reported results at essentially the same rate as areas that were won by Clinton.

Every procedure used to statistically model the outcome of the caucuses indicated that Obama had more support than Clinton.

The next step in the delegate-selection process will occur on March 29, when the county-level delegates chosen at the March 4 caucuses will meet in county conventions held across the state. CNN will closely monitor those events and will adjust its delegate estimate for Obama and Clinton, if necessary, based on those results at that time.

– CNN’s Robert Yoon

Filed under: Texas

144 Comments | Permalink

Eric March 11th, 2008 8:01 pm ET

What did Bill Clinton say about winning both Ohio AND Texas?

Let’s see those tax returns, or is that another statement that you are going to have to back away from Hillary?

NickNasc March 11th, 2008 8:02 pm ET

SO when will you all retract her “BIG WIN!!!!!” Chants and Boasts??

(I am actually giggleing over here right now.)

Clinton is a fraud March 11th, 2008 8:02 pm ET

3 words! YES WE CAN!

THIS FORMER CLINTON ADVISOR JUST HAS BILLARY’S CASE PAT DOWN!FROM REALCLEARPOLITICS.COM

March 11, 2008

from realclearpolitics.com
February 27, 2008

The Clintons Just Won’t Learn
By Dick Morris

Whether one likes, dislikes, loves, hates, admires, fears, despises, or envies them, every Clinton watcher has this in common: They are dumbfounded both by the incompetence with which Hillary has run for president and her intransigence at sticking to a failed message. In a demonstration of inability and inflexibility reminiscent of her healthcare debacle of 1993-94, Mrs. Clinton seems destined to fulfill Voltaire’s description of the Bourbon kings of France: “They learn nothing. They forget nothing.”

Even now, with her back against the wall, fighting for her political career, Hillary, presumably with Bill’s acquiescence, insists on making the same mistakes that landed her in the soup. No new tactics, no new strategy, no new message emerges.

Incredibly, both Clintons are harping, once more, on the theme of experience to carry the day. No matter that it hasn’t worked since before Iowa; they repeat the same mantra endlessly — that Hillary can “hit the ground running” on “Day One.” Will they ever realize that voters grasp two essential facts:

(a) That Hillary’s experience is derivative of Bill’s and her claims to his achievements are largely invented and spurious, and

(b) That the real edge she has in experience is her ability to repeat the strategies, tactics, message, fundraising models and campaign style of the 1990s, something modern voters reject emphatically?

Why, after losing 24 states, do Hillary and Bill fail to get these messages? Are they saving up these insights for their memoirs?

And why do the Clintons persist in running a negative campaign even when they can’t find anything to be negative about? Alienating voters with their abrasive attacks without attracting them with their content, they throw pitty-pat punches accusing Obama one day of plagiarism for borrowing speech lines from his close and consenting friend and the next day for accurately describing Hillary’s healthcare plan as requiring sanctions to make those who do not wish to sign up do so against their will (albeit for policies Mrs. Clinton deems to be “affordable”).

If you are going to pay the price of going negative, throw real punches. Hit Obama with big negatives. You take the backlash for going negative in order to pass the lethal message on to the voters. But if you don’t have any negatives to throw and your detectives have, indeed, come up empty, then stop trying to go negative. Stop alienating people to no purpose.

But as obvious as these observations are, they seem to be lost on Bill and Hillary and the geniuses who are running her campaign. Despite defeat after defeat, we still hear about experience and still get a daily dose of so-what attacks on Obama.

The deeper reality of this campaign is that Obama has shown, by his incredible skill in the way he is waging it, an ability to handle himself and a talent for the demands of center stage that show, experienced or not, he is better able to be president than the inept Hillary.

We are watching a grim re-enactment of all of the character traits that led Hillary to decompose in the healthcare debate of her husband’s first term. The blind reliance on a guru-delivered strategy, the religious insistence on following the same rhetorical line even when it obviously isn’t working, the inflexibility in adapting to one’s opposition, and the inability to formulate new strategies or to improvise tactics when her pre-conceptions are found to be so obviously faulty — this is Hillary at her worst.

As citizens, we are entitled to watch Obama’s skill, leadership style, and savvy sophistication and contrast it with Hillary’s doctrinaire insistence on approaches that aren’t working and to conclude that Hillary would be a disaster as president and that Obama would be pretty good. We can, at least, conclude that the same tenacity that led Johnson into Vietnam and may be inducing Bush to risk his party, his reputation and the attitudes of a generation in Iraq may be abundantly present in Hillary.

But we are driven to wonder: Does Hillary’s rigidity stem from a false conviction or from an absence of sufficient imagination and creativity to formulate an alternative course?

Morris, a former political adviser to Sen. Trent Lott (R-Miss.) and President Bill Clinton, is the author of “Outrage.” To get all of Dick Morris’s and Eileen McGann’s columns for free by email, go to http://www.dickmorris.com.

“WHY BILLARY WILL LOSE!” FROM REALCLEARPOLITICS.COM

March 11, 2008

FROM realclearpolitics.com

——————————————————————————–
February 13, 2008
Why Hillary Will Lose
By Dick Morris

Hillary Clinton has blown an almost sure shot at the Democratic presidential nomination. Having surrendered the lead to Obama, she is not likely ever to regain it. It is a fantasy that the Ohio and Texas primaries will be a “firewall” to contain the flames of enthusiasm for Obama and reverse her defeats of February. Just as with Giuliani’s supposed Florida firewall, Hillary’s will crumble as Obama’s momentum carries him forward to the nomination.

Before Hillary lost her first primary or caucus, she lost the dialogue with the Obama campaign vis-à-vis the totally misguided decision to focus her message on experience, surrendering the ground of change to her opponent.

The more she tried to emphasize Obama’s inexperience, the more she seemed to fence herself into the status quo. That it was the status quo ante of the Clinton years, not the status quo of the Bush administration, made less and less difference as the campaign progressed.

She ran on a message perfect for a Republican primary — experience — and abandoned the key to winning a Democratic primary — the message of change — to Obama.

Her decision to rely on special interest political action committee and lobbyist contributions and to seed her war chest with the checks of maxed-out donors gave substance to Obama’s contrast of the status quo vs. change. With her chief strategist a lobbyist and her top campaign team all in the business, she was awash in associations that crippled her ability to fight for change.

Obama became the attraction in the race while Hillary recited her laundry list of proposals with a deadening monotony.

She could have waged a grassroots, small-donor, Internet campaign of change based on being the first woman running for president with a serious chance of victory. The charisma could have been hers, the excitement hers and the novelty hers. But by embracing experience and pretending to be safe and tested, she deadened the excitement her candidacy could have generated.

She got a reprieve by winning in New York/New Jersey and in California/ Arizona largely on the strength of Latino and immigrant voters. Their concentration in five key states (75 percent live in California, New York, Illinois, Florida and Texas) gave her a draw on Super Tuesday. But too many of her votes come from Hispanics who fear blacks and from older whites who harbor residual racial feelings. Her and Bill’s heavy-handed attempts to polarize the election racially died on Super Tuesday in an avalanche of votes from white states like Utah, Idaho, Colorado, Kansas, North Dakota and the like.

As the election turned from Super Tuesday to the heartland, where there are few Hispanics or new immigrants, Hillary’s campaign has lost its momentum and its prospects of victory. Obama’s victories in Maine, Nebraska, Louisiana and Washington state, and now in Virginia, D.C. and Maryland, show how complete is his mastery of states without immigrants blinded by the Clinton name to sustain it. Hillary’s hopes for victory in Wisconsin, Ohio, Pennsylvania, Indiana and North Carolina are a fantasy. The Latino population in those states is well below 10 percent and not enough to carry her to victory.

The super-delegates will not be enough to reverse Obama’s primary and caucus victories and they will run for cover and join the Obama bandwagon anyway.

Besides losing the rhetorical battle, Hillary will have nowhere near the money that Obama will have. Her preparations for a short war based on maxed-out donors and old politics were disastrously shortsighted, while Obama wisely cultivated online contributors who can regenerate with the click of a mouse.

When Barack Obama beat Al Gore to the punch and jumped into the presidential race while the former vice president was still deciding what to do, it seemed that Hillary had virtually wrapped up the nomination. While Gore could have beaten Mrs. Clinton, it seemed unlikely that a senator with two years’ service under his belt could do so.

But the mistakes and strategic errors of the Clinton campaign gave Obama an opening that he exploited masterfully. It is Obama’s charisma that is winning this election, but it was Clinton’s mistakes that opened the door.

Morris, a former political adviser to Sen. Trent Lott (R-Miss.) and President Bill Clinton, is the author of “Outrage.” To get all of Dick Morris’s and Eileen McGann’s columns for free by email, go to http://www.dickmorris.com.


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