Encyclopedia of African Religion

past those times. Of course, there are exceptions,
most often if they must be outside at those times
for their jobs.
The Iyawo cannot go to any event where there
are a lot of people, except a religious event. At these
religious activities, the Iyawo is mandated to help in
any way needed. To go to a religious event or an
olorisha’s home, the godparents or another olosha
picked by them must accompany the Iyawo.
The Iyawo is prohibited from consuming
liquor and any sort of drugs or hallucinogens,
and he or she cannot even be present when other
people consume them. The Iyawo is not sup-
posed to take pictures or shake anyone’s hands.
Iyawos are not supposed to speak unless it is nec-
essary. However, they are always supposed to be
listening for lessons from the elders, whom they
should always show respect regardless of
whether it is warranted.

Life as an Iyalorisha

After this year-long ritual is completed, these
restrictions are lifted, and the Iyawo is allowed to
perform her duties as a medium for her particular
Orisha. There are variations in the process of
ceremonies based on the ethnic group. After the
ceremonies during the up to 10-day initiation
process, in some cases, the future ceremonies are
held based on whether the Iyawo can pay for
them. Therefore, the 3-month ritual may not
occur after the first 3 months if the Iyawo has not
secured the funds for it.
Among some groups (as in Cuba), the Iyawo is
able to perform her duties or work as a priest after
the 3-month ceremony. But in most cases, the
Iyawo is not given the right to work until all of the
ceremonies and rituals have occurred. The Iyawo is

given that right to work through a public ceremony.

In effect, the Iyawo is generally considered an

Iyawo after the initial initiation process, but he or

she cannot perform her duties until after all of the

rituals are completed.

Nonpriests are not allowed to call an Iyawo by

the title of “Iyawo.” In the hierarchy of the

priesthood, that would be considered rude. An

Iyawo is also considered a novice in relation to

her Orisha. So a nonpriest would be calling this

person a “novice,” although the Iyawo is higher

in the hierarchy than the person calling him or

her a novice. Instead, nonpriests call an Iyawo by

her family name.

Ibram H. Rogers

Further Readings

Amadiume, I. (1987).Male Daughters,Female

Husbands:Gender and Sex in an African Society.

London: Zed Press.

Bay, E. (1998).Wives of the Leopard:Gender,

Politics,and Culture in the Kingdom of

Dahomey. Charlottesville: University of Virginia

Press.

Nzenza-Shand, S. (1997).Songs to an African Sunset:

A Zimbabwean Story. Melbourne and London:

Lonely Planet.

Oyewumi, O. (1997).The Invention of Women:Making

an African Sense of Western Gender Discourses.

Minneapolis: University of Minnesota Press.

Sudarkasa, N. (1996).The Strength of Our Mothers:

African and African American Women and Families:

Essays and Speeches. Trenton, NJ, and Asmara,

Eritrea: Africa World Press.

Yankah, K. (1995).Speaking for the Chief:Okyeame

and the Politics of Akan Royal Oratory. Bloomington

and Indianapolis: Indiana University Press.

Iyalorisha 351