Though more people are becoming more vocal regarding instances of abuse in the Orisha Community, this is still a very taboo topic among aborisha and initiates alike. Many people fear speaking out against abusers, particularly when the abusers are elders who have a high level of esteem and power within the community. Many keep silent regarding their abuse due to concern that they will not only be ostracized but will be the recipient of spiritual attacks that can potentially produce devastating effects on them, as well as their loved ones.
Though the Orisha Community structure can and does provide processes of training and oversight of priests within an ile (spiritual house), where the spiritual leaders/godparents can support development of ritual knowledge and enforce protocols of iwa-rere (good character) for their students/godchildren, we generally lack a formal process for holding priests accountable who are abusing their position and ritual knowledge. An ile with spiritual leaders with a high ethical standard where their godchildren/students are trained and held accountable is the ideal, but what do we do when the spiritual leaders themselves are the abusers?
Many people in our community, particularly women, who have spoken out against their abusers have experienced shaming, isolation, and spiritual attack, while their abusers, who are typically men, continue to be held in high regard, leading ritual and enjoying the benefits of community. The misogyny of Western society shows up as internalized sexism that causes women to side with male abusers, preferring the attention and false sense of protection from male abusers rather than siding with women and adding strength through numbers.
Until we develop and maintain community structures and processes of accountability, many people in our community will continue to fall victim to abuse and remain silent to avoid further abuse from a community that should be providing a sense of safety and protection. As we move to develop structures of accountability it is necessary to understand the various types of abuse so that we can name and identify them clearly.
Types of Abuse
There are four types of abuse, all of which are rooted in one or more people using their power to dominate others:
Verbal abuse: the use of words and body language to inappropriately criticize others. Typically involves 'putdowns' and name-calling intended to make the victim feel they are not worthy of love or respect, and that they do not have ability or talent. When victims speak up, they are often told that the insults were just a joke or they will be gaslit into thinking they are too sensitive and that the problem exists in their own head.
Psychological Abuse (also known as mental abuse or emotional abuse): occurs when one person manipulates another person’s sense of reality, typically through strong emotionally manipulative content designed to force the victim to comply with the abuser's wishes. An example of this is a priest using the knowledge of someone’s odu to manipulate them, or using a client’s desperation to resolve an issue to manipulate that client to comply with something immoral or illegal.
Sexual Abuse: includes any sort of unwanted sexual contact perpetrated on a victim by an abuser. Molestation, inappropriate touching (with or without intercourse), and rape are all instances of sexual abuse. Sexual abuse is often coupled with physical abuse (or threat of physical abuse) and psychological/emotional abuse to cause the victim to feel a sense of guilt and/or shame.
In the Orisha Community, sexual abuse and psychological abuse seem to be the most common forms of abuse reported. Some examples of these include:
Priests manipulating clients and/or students/godchildren to comply with their wishes through fear, typically of the orishas or some spiritual cause of calamity. While teachers/godparents often need to use corrective guidance it should always be for the benefit of the client or student/godchild and not used to control or manipulate.
Creating a toxic climate and culture within an ile by shaming and creating competition between students/godchildren. This feeds the ego of the priest/godparent and puts everyone under their control as members of the ile vie for attention and favor.
Exchange of sexual favors for payment of spiritual services. Though some could try to justify this as "consensual," priests hold a certain authority over clients and students/godchildren and it is unethical for priests to use their authority in this manner. The only exchange for spiritual services should be money, time (helping in ceremonies, which brings benefit to both parties), or bartering, if appropriate.
Using sex in ritual or to "give ase (spiritual power)." No orisha rituals require sex to give someone spiritual power or to correct a spiritual issue.
Unfortunately, this list is by no means exhaustive. If you are new to the Orisha Tradition, here are some general guidelines to keep in mind to protect yourself from potential abuse:
Do not attend ritual alone. This is particularly for women receiving ritual from men but men could benefit from this advice as well. You do not have to attend divination sessions alone. There are some rituals that non-initiates cannot see or participate in but that doesn't mean someone you trust cannot be present in another room. Sometimes just the presence of another person can mitigate potentially abusive situations.
While we have respect for the ancestors, orishas, and other spiritual forces we do not base our practice on fear. Any priest who threatens you with spiritual attack or tells you that if you don't pay this amount of money or comply with their demand you will be harmed means you no good.
A priest should be able to name their lineage. Where did they initiate? Who are their elders? If a priest gets offended by these questions or refuses to answer, this is a red flag.
While there may be some rituals, like spiritual baths, that could require nudity the general rule is that these rituals are done in same-sex environments. If you are a woman and a male priest insists on administering a spiritual bath, run the other way.
Trust your intuition. Don't do anything that doesn't feel right in your gut. It's okay to get a second opinion and no good priest should want to rush you or feel offended by you asking questions or wanting to take things slow.
Resources
Below are some resources to support those who are or know someone who is a victim of abuse.
25 Signs of Spiritual Abuse - Though this is written from the perspective of Christian ministry many of these signs of spiritual abuse are applicable to the Orisha Community
Black Female Therapists - An online directory of Black female therapists
Concerned Citizens of Orisha Community - A Facebook group of orisha devotees providing education and resources
Latinx Therapists - An online directory of Latinx therapists
Oshunschild Blog - Several articles written by a Lukumi priest regarding abuse in the Orisha Community
Yoruba/Lukumi Education, Advocacy, Resources - A not-for-profit organization created to offer support and education to priests and practitioners of the Yoruba/Lukumi faith
Protection Work
If you have spoken up or plan to speak out about abuse in the Orisha Community you can utilize this simple ritual to help provide protection from spiritual backlash. Of course, you can lean into your ancestors and, if you have orishas, you should be propitiating them for protection.
Ingredients: whole ataare (guinea pepper) pod, small talisman bag
Ataare is used to enhance prayers and kolanut and bitter kolanut are used for offerings but all three are protective tools to averty negative energy or spiritual attack and can be carried on you for protection.
Pray the prayer below over the ataare, the kolanut, and the bitter kolanut and place them in your small talisman bag. Every morning after your regular prayers, hold your bag with the items and pray the following prayer from the Odu Eji Ogbe:
Olú sìjí bo mí (3 times)
Èèpo Àtàarę ni sìjí bo Àtàarę
Olú sìjí bo mí
Èèpo Obì ni sìjí bo Obì
Olú sìjí bo mí
Èèpo Orógbó ni sìjí bo Orógbó
Olódùmarè ko sìjí bo mí oo
Translation:
Encircle me (3x)
It is the pod or covering of Àtàarę that protects the Àtàarę
Encircle me
It is the pod or covering of kolanut that protects the kolanut
Encircle me
It is the pod or covering of bitter kolanut that protects the bitter kolanut
Olódùmarè protect me
