?àngó (Yoruba language: ?àngó, also known as Changó or Xangô in Latin America; and also known as Jakuta or Badé) (from '=shan, 'to strike') is an Orisha. He is syncretized with either Saint Barbara or Saint Jerome. Historically, Shango is a royal ancestor of the Yoruba as he was the third Alafin (king) of the Oyo Kingdom prior to his posthumous deification. ?àngó has numerous manifestations including Airá, Agodo, Afonja, Lubé, and Obomin. He is considered as one of the most powerful rulers in Yoruba land, and is noted for his anger.
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Historical figure
Jakuta was the third Alafin of Oyo, following Oranmiyan and Ajaka. Jakuta brought prosperity to the Oyo Empire. According to Professor Mason's Mythological Account of Heroes and Kings, unlike his peaceful brother Ajaka, Jakuta (meaning: someone who fought with stones) was a powerful and violent ruler. He reigned for seven years which were marked by his continuous campaigns and many battles. His reign ended due his inadvertent destruction of his palace by lightning. He had three wives, namely Oshun, Oba, and Oya. The Oyo Empire declined in the 19th century which led to the enslavement of Fulani and Fon people. Among them were many followers of ?àngó, and worship of the deity thrived in the New World. Strong devotion to ?àngó led to Yoruba religions in Trinidad and Recife, Brazil to be named after the god.
In Yorubaland, Sango is worshiped on the fifth day of the week in which is named Ojo Jakuta. Ritual worship foods include guguru, bitter cola, àmàlà, and gbegiri soup. Also, it is worshiped with Bata drum. One significant thing about this deity is that it is worshiped using red clothing, just as he is said to have admired red attire during his lifetime.
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Veneration of Sango
Nigeria
?àngó is viewed as the most powerful and feared of the orisha pantheon. He casts a "thundersone" to earth, which creates thunder and lightning, to anyone who offends him. Worshippers in Yorubaland in Nigeria do not eat cowpea because they believe that the wrath of the god of iron would descend on them. The ?àngó god necklaces are composed in varying patterns of red and white beads; usually in groupings of four or six which are his "sacred numbers". Rocks created by lightning strikes are venerated by ?àngó worshipers; these stones, if found, are maintained at sacred sites and used in rituals. ?àngó is called on during coronation ceremonies in Nigeria to the present day.
The Americas
?àngó is venerated in Santería and Haitian\"Chango". As in the Yoruba religion, Chango is the most feared god in Santería.
In Haïti, he is from the "Nago" Nation, as Ogou. Palo recognizes him as "Siete Rayos".
Candomblé
?àngó is known as Xangô in the Candomblé pantheon. He is said to be the son of Oranyan and his wives, as in the Yoruba tradition, include Oya, Oshun, and Oba. Xangô took on strong importance among slaves in Brazil for his qualities of strength, resistance, and aggression. He is noted as the god of lightning and thunder. He became the patron orixa of plantations and many Candomblé terreiros. In contrast Oko, the orixá of agriculture, found little favor among slaves in Brazil and has few followers in the Americas. The main barracão of Ilê Axé Iyá Nassô Oká, or the terreiro Casa Branca, is dedicated to Xangô.
Characteristics:
- Consecrated day: Wednesday
- Colors: white and red
- Sacred food: amalá
- Instruments: oxê, a double axe; bangles; crown
- Garment: red cloth with printed white squares
- Necklace: white and red beads
- Archetype: power, domain
- Sacred dance: alujá, the roda de Xangô. It speaks of his achievements, deeds, consorts, power, and dominion
- Sacrificial animals: fresh water turtle, male goat, sheep
Amalá, also known as amalá de Xangô, is the ritual dish offered to the orixá. It is a stew made of chopped okra, onion, dried shrimp, and palm oil. Amalá is served on Wednesday at the pegi, or altar, on a large tray, traditionally decorated with 12 upright uncooked okra. Due to ritual prohibitions, the dish may not be offered on a wooden tray or accompanied by bitter kola. Amalá de Xangô may also be prepared with the addition of beef, specifically an ox tail. Amalá de Xangô is different than àmàlà, a dish common to Yoruba areas of Nigeria.
Xangô is depicted with an oxê, also known as the oxê de Xangô. The oxê is a double axe similar to a labrys and originally made of wood.
In popular culture
The song "Mama Loi, Papa Loi" by Bahamian musician Exuma includes the lines "Come on Shango, Satan come to me/Let me speak what I can't see".
Shango is also a large theme in the Mighty Sparrow song, "congo Man".
Caliban invokes Shango in Aimé Césaire's play Une Tempête (A Tempest).
Shango appears as a minor character in The Iron Druid Chronicles by Kevin Hearne.
See also
- Legends of Africa
References
Bibliography
- Johnson, Samuel, History of the Yorubas, London 1921 (pp. 149-152).
- Lange, Dierk: "Yoruba origins and the 'Lost Tribes of Israel'", Anthropos 106 (2011), 579-595.
- Law, Robin: The Oyo Empire c. 1600 - c. 1836, Oxford 1977.
- Seux, M.-J., Épithètes royales akkadiennes et sumériennes, Paris 1967.
- Tishken,Joel E., Tóyìn Fál?lá, and Akíntúndéí Akíny?mí (eds), Sàngó in Africa and the African Diaspora, Bloomington, Indiana: Indiana University Press, 2009.
Further reading
- Charles Spencer King, "Nature's Ancient Religion: Orisha Worship & IFA" ISBN 1-4404-1733-4
- Charles Spencer King, "IFA Y Los Orishas: La Religion Antigua De LA Naturaleza" ISBN 1-4610-2898-1
External links
- Santeria.fr :: All about Shango
- Santeria.fr :: Todo sobre Shango
- Santeria.fr :: Tout sur Shango
Source of the article : Wikipedia
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