andalloverWestAfrica.EveryyearOshundevotees
and other people of the Yoruba religious tradition
cometotheOshunrivertopayhomage,makesac-
rifice,andaskforavarietyofthingssuchaswealth,
children, and better health. Although other orisha
are honored during this festival, the climax of the
festivaliscenteredonOshun.
Oshun has also been described as the goddess
ofwealthandartandtheleaderofwomen.Again,
eveninthisdepiction,Oshun’sexistenceiscentral
to the creation and safeguarding of all humanity
(i.e., balance and harmony, which are central to
the African conception of cosmology). Oshun is
extremely important to the Yoruba culture and
throughout the African diaspora not only because
of her continuity after the transatlantic slave
trade, but also because of her continued symbolic
importance to Africa and the life-giving and heal-
ing qualities she embodies.
Oshunisespeciallyimportanttofemininityand
the power of women in West African cultures.
Healing, water, honey, and brass are all power
sources associated with Oshun. Those who want
children and who may suffer from infertility usu-
allycallonOshunforassistance.Moreover,sheis
soughtafterintimesofdroughtorseverepoverty.
Oshun,liketheotherorisha,istheEarthlyrep-
resentative of God; she is the mediator between
humans and the Supreme Being. On His behalf,
she is one of the deities who rule the forces of
nature, providing gifts when she is pleased and
punishingatwill.Oshunistypicallydefinedasthe
source of good and abundance, as well as famine
and destruction. With the expansion of Yoruba
culture and the impact of the transatlantic slave
trade, Oshun has taken on many names. She is
known as Oxum in Brazil and Ochun in Cuba.
Therearecountlessstoriesabouttheoriginsofthe
orisha, particularly of Oshun. One myth com-
monly told involves her relationship with Shango,
god of thunder. Oshun is the second wife of
Shango and is considered a shape shifter who is
abletotakeontheformofapeacockoravulture.
She is commonly described as the favorite of all
orisha by the Supreme God, Olodumare, because
of her beauty and sensuality.
Bayyinah S. JeffriesSee alsoGoddesses; Obatala; Orisha; Orisha Nla; Rivers
and Streams; Santeria; Shango; Yoruba
Further Readings
Badejo, D. (1996).Osun SEEGESI:The Elegant Deity
of Wealth,Power,and Femininity.Lawrenceville, NJ:
Africa World Press.
Correal, T. M. (2003).Finding Soul on the Path of
Orisa:A West African Spiritual Tradition. Freedom,
CA: Crossing Press.
Edwards, G., & Mason, J. (1985).Black Gods:Orisa
Studies in the New World. New York: Thoruba
Theological Archministry.
Falola, T., & Genova, A. (Eds.). (2006).Orisa:Yoruba
Gods and Spiritual Identity in Africa and the
Diaspora. Lawrenceville, NJ: Africa World Press.
Fama, Chief. (1993).Fundamentals of the Yoruba
Religion:Orisa Worship. San Bernardino, CA: Ilé
Òrúnmìlà Communications.
Husain, S. H. (2003).The Goddess:Power,Sexuality,
and the Feminine Divine. Ann Arbor: University of
Michigan Press.
Moon, B. (2000).Goddesses Who Rule. New York:
Oxford University Press.
Murphy, J. M., & Sanford, M.-M. (Eds.). (2001).Òsun
Across the Waters:A Yoruba Goddess in Africa and
the Americas. Bloomington: Indiana University Press.
Olson, C. (1983).The Book of the Goddess Past and
Present. New York: Crossroads.OUMFÒ
Anoumfò(sometimesspelledhoumfort)istheplace
where Vodu rituals usually take place in Haiti. It is
regardedasaVoduTempleoraspiritualcenter.
An oumfò is made up of several parts. The
first one, theperistyle, is located at the entrance
of the oumfò. Its size may vary from oumfò to
oumfò, but it is usually a rather large and semi-
open space where Vodu ceremonies take place.
The peristyle is typically decorated with mystic
paintings on the walls and colorful banners
hanging from the ceiling. The ceiling of the
peristyle usually rests on four pillars, which
represent the four cardinal points. The most
important part of the peristyle, however, is the
potomitan(which literally means “pillar in the
middle”), a pillar located in the center, usually
decorated with a spiraling snake, and connecting
the ground to the ceiling. The Lwa (spirits) are
believed to ascend or descend through the510 Oumfò