Student’s Name
Professor’s Name
Course Number
Date
Community Sacrifices
Many African communities have various ways of communicating and calling for the intervention of the divine. It is important to note that various communities have several gods who perform different functions. However, the most commonplace and cuts across all communities for seeking divine intervention is regarded as a sacred place or place. These places can occur due to natural phenomena, such as where a particular community believes that their god first set foot, or sometimes under trees or at the shores, a large water body. Additionally, they can be placed built like for worship, such as shrines and alters. Thus, during worship, the community led by a spiritual person goes to a sacred place to offer sacrifices in order to invoke the presence of the gods, with the spiritual person presiding over the whole process. This paper will discuss how sacrifices affect the reality of those involved by reviewing the works of Olupona (201 Gods) and Griaule (Conversation with Ogotemmeli). Sacrifices are a way of communicating with the gods and appeasing them to send forth help during community crises.
According to Griaule, sacrifices are a way of invoking the presence of the gods (Nummo), and the whole process involves the blood of a sacrificed animal, whereby fresh blood is fed to the gods to give them strength and sustain their life (Griaule 131). These sacrifices are offered at alters, where Nummo is accompanied by various forces whenever his presence is called upon. During the sacrifice, the animal’s blood is fed to the gods while the liver is left for the person in charge of the sacrifice process (Impure), who then eats it (Griaule 132). The impure conducted the sacrifice because it was believed that he had the nature of Lebe, one of the community gods, and Lebe is neither living nor dead (Griaule 133). The sacrifice rite is conducted to ensure community order during the sowing season so that the seeds can bear fruits (Griaule 136).
Similarly, the Olojo festival is an important ceremony in the Yoruba community. The idea about the festival revolves around rituals of Ife kingship, where sacrifices are offered to the god of war Oranmiyan and Ogun (Olupona 111). Therefore, the Olojo festival serves as a mythological channel of contacting the. During the ceremony, the Ife community is able to come to terms with cultural, social and political issues that may influence their culture (Olupona 111). As such, the sacrifices are offered to the Ogun and Oranmiyan as a symbol of restoration and renewal of kingship. However, it is important to note that Oranmiyan, unlike Ogun, is not a major focus during the Olojo festival (Olupona 114). The Olojo festival takes forty days preparation, and the sun’s position determines its commencement. Thus, before the festival begins, the Ogun’s shrine is decorated with palm leaves to signify the commencement of the ritual. Subsequently, the king also performs individual rituals by going into isolation and conducts private ceremonies within the palace. After preparation, the first day involves scarification of an animal, which is done in public at a place known as Oke-Mogun. At this time, the previous year’s sacrifice is still tied to the trees and will be replaced by the new sacrifice. The festival involves the scarification of a dog, that is normally captured and its head smashed by a club man (Olupona 119). To the people, the manner of sacrifice signifies how the Ogun is merciless to human victims (Olupona 120). However, when sacrifices are offered, and blood is fed to the gods, they are appeased, which means that the people have fulfilled their duty to honour Ogun, and therefore, they will be protected. It is also important to note that a hen is also sacrificed during the rituals, and it is meant for seeking protection from the Ogun against enemies (Olupona 120).
In this view, it is believed that offering sacrifices may change an individual or the world. For instance, sacrifices in the Yoruba community during the Olojo festival offered a new era on kingship for an already existing king who also presides over the ceremony (Olupona 120).subsequently the relation between the sacrificer, the sacrificed, and the divine is renewed. This is because when the Impure eats the liver, he gives up his life and assumes the life of Lebe (Griaule 134). Henceforth, whatever is pronounced by the Impure, is regarded as that which has come from Lebe (Griaule 135). Therefore, for a complete sacrifice, the bloodshed must occur in order to invoke the presence of gods. As such, the sacrificed animal seizes to exist in reality, and the sacrificer is able to make a connection with the gods in order to seek their intervention. Sacrifice and offerings are also a way of welcoming back and recognizing the living dead’s presence in the community.
Works Cited
Graule, M. (1970). Conversations with Ogotemmeli: An introduction pp (130 – 137).
Olupona, Jacob. City of 201 gods: Ilé-Ifè in time, space, and the imagination. Univ of California Press, 2011, pp (111 – 143).