Ọbatala

Ọbatala
Rayuwa
Sana'a
Muhimman ayyuka	Duniya

Obatala ( listen ⓘ ; ko Oriṣalla) wani oriṣa ne a addinin Yarabawa wanda ake kyautata zaton shi ne ya halicci Duniya ( Ile Ayé ) da mutane. A wasu nau'ikan labarin, ya kasa aikin ta hanyar buguwa da giyar dabino bayan an jarabce shi da allahn wayo Eshu kuma ƙaramin ɗan'uwansa Oduduwa ya yi masa bajinta. A maimakon haka, an ba shi aikin ƙirƙirar mutane. Wannan Allah Mai Girma, Olodumare, ya ba shi izini wanda ya ba Obatala sunan "mai sassaka ɗan adam".

"Yanzu Olodumare [mafificin halitta] ya taɓa kiran Obatala ya gaya masa cewa zai so ya taimaka wajen ƙirƙirar mutane waɗanda za su rayu a duniyar da zai ƙirƙira. Wannan kuwa saboda kamar yadda ya faɗa (Olodumare) ya ci gaba da cewa ba zai so duniyar da yake shirin ƙirƙira ta wanzu ba tare da mutane ba."

Obatala ya yi aikinsa tare da taimakon Yemóò . Ana kyautata zaton yana da nasara wajen ƙirƙirar mutane da ruwa da laka.

A bisa ga al'adun Ifẹ, Obatala mai rai shine wanda ya kafa kuma sarkin Ife a lokacin zamaninsa na gargajiya. Matsayinsa na Sarki ya fuskanci ƙalubale daga Oduduwa wanda ya hau kan kujerar shugabancin garin na ɗan lokaci. Duk da haka, Obatala ya sami damar yin nasara a gasar kuma hakan ya haifar da kisan abokin hamayyarsa Oduduwa da kuma dawo da gadon sarautarsa.

Duk da cewa akwai Obatala a cikin al'adun Yarabawa, an haɗa fahimtar halayen allahntaka Obatala cikin Obatala ɗan adam wanda ya yi mulki a Ifẹ bayan ya mutu . Don haka, an shigar da Obatala ɗan adam wanda shi ne sarki a Ife cikin al'adun Yarabawa a matsayin wani ɓangare na allahntakar farko mai suna iri ɗaya.

Tatsuniyoyi

A bisa tatsuniyar Yarbawa, Obatala shine mafi tsufa a cikin dukkan 'yan Orisha kuma an ba shi ikon ƙirƙirar Duniya. Saboda Obatala yana buguwa, a wasu nau'ikan labarin, Oduduwa ya yi amfani da wannan damar don nuna darajarsa ga Olodumare. Ya ɗauki jakar da Olodumare ya ba Obatala don taimaka masa wajen halitta kuma ya yi amfani da ita don ƙirƙirar ƙasa a kan teku na farko. Oduduwa ya yi babban aiki har Olodumare ya ba shi lakabin "Allah na Duniya."

Daga nan aka ba Obatala aikin ƙirƙirar ɗan adam. Da wannan aikin ya ɗauki "dogon sarkar zinariya, harsashin katantanwa cike da yashi, farar kaza, baƙar kyanwa, da goro na dabino" ya hau zuwa ƙarshen sarkar.

Ya saki farar kaza wadda ta shimfiɗa yashi daga harsashin zuwa teku don ƙirƙirar duwatsu da kwaruruka. Ya kuma dasa goro don ƙirƙirar daji.

Bayan ya gamsu da abin da ya halitta, sai ya fara ƙera ɗan adam daga yumbu. A lokacin wannan ci gaban ƙirƙira, yana shan giya mai yawa ta dabino, wadda aka ƙirƙira daga dajin goro, wanda hakan ya sa ya ƙirƙiri siffofi masu nakasa a cikin halin maye.

Da ya fara shan giya ya fahimci abin da ya yi, sai ya yi alƙawarin ba zai sake shan giya ba kuma ya kare mutanen da ke da nakasa.

Bayan ya yi nasarar ƙirƙirar siffofi na ɗan adam, an ba su aiki, wuka tagulla, da kuma hoye na katako. Sun sami damar yin nasara.

A Afirka

Obatala na Farko

Firistocin Obatala suna addu'a a cikin haikalinsu a Ile-Ife

A bisa ga ka'idojin addinin Yarabawa, Obatala shine mafi tsufa a cikin dukkan 'yan Orisha kuma an ba shi ikon ƙirƙirar Duniya. Wata al'ada ta nuna cewa kafin ya koma sama ya ba da rahoto ga Olodumare, Oduduwa ya kwace alhakinsa (saboda maye da Obatala ya yi a lokacin). Ya ɗauki jakar da Olodumare ya ba Obatala don taimaka masa wajen ƙirƙira kuma ya yi amfani da ita don ƙirƙirar ƙasa a kan teku na farko. Babban rikici ya faru tsakanin 'yan'uwan biyu. Duk da haka, kimanta addinin gargajiya na Yarabawa ya nuna cewa kowane ɗayan alloli 201 an fahimci zuriyarsu da mabiyansa cewa sun aiwatar da ƙirƙirar duniya. Wannan yana nuna cewa farkon duniya wani ɓangare ne na tsarin rayuwar Yarabawa da ke da alaƙa da alloli da yawa a cikin aljanu na Yarabawa bayan Obatala ko Oduduwa.

Mutuwar Obatala

Oba Obatala shi ne wanda ya kafa kuma Sarkin Ile-Ife, shi ya sa aka yi masa lakabi da Olufe. Mulkinsa ya samu matsala sakamakon kwace mulki da Oduduwa da magoya bayansa kamar Obameri, Obadio, Aloran, Ejio da Apata suka jagoranta. Duk da haka, Obatala ya sami damar taimaka wa Oduduwa ta mutu kuma ya dawo da kursiyinsa a matsayin sarkin Ile-Ife tare da taimakon magoya bayansa da suka kunshi Oluorogbo, Orunmila, Akire, Obalufon Ogbogboinrin (Obamakin), Owa Ilare da sauransu da dama. Ana sake aiwatar da wannan a kowace shekara a bikin Obatala a Ife da kuma bukukuwan nadin sarauta na Ooni wanda ke nuna cewa Obatala ne ke da kambi, sarauta da iko. A ƙarshe, bayan yaƙin da ya faru tsakanin Obatala a gefe ɗaya da Oduduwa a ɗayan gefen, na ƙarshen ya sha kashi kuma magoya bayansa suka watse, wanda ya haifar da mulkin da aka yi a tsakanin zuriyar Obatala da Obalufon Ogbogbodinrin (Obamakin) waɗanda suka gaje shi. Wannan ya kasance yana aiki har sai juyin mulki da Lajamisan, ɗan zuriyar Oranfe, ya yi, ya kawo cikas ga tsarin mulki.

A Amurka

Santería

Festa do Bonfim, Bahia.

Obatalá ita ce tsohuwar " orisha fúnfún" ("allolin fari"), tana nufin tsarki, a zahiri da kuma a alamance kamar yadda take a cikin "hasken" sani. A Santería, an haɗa Obatalá da Uwargidanmu ta Rahama da Yesu Na Nazarat . Ana cewa Obatalá yana da adadin hanyoyin maza daidai gwargwado a matsayin hanyoyin mata, amma galibi yana ɗaukar nauyin mata a wani ɓangare saboda maza ana yi musu rawani a Ifá a cikin zuri'a da yawa.

Candomblé

A Candomblé, an haɗa Oxalá (Obatalá) da Ubangijinmu na Bonfim; a wannan matsayin, shi ne waliyin Bahia. Amfani da fararen tufafi masu yawa, wanda ke da alaƙa da bauta wa Oxalá, ya zama alamar Candomblé gabaɗaya. Juma'a ita ce ranar da aka keɓe don bauta wa Oxalá. Babban bikin addini na syncretic na Festa do Bonfim a watan Janairu a Salvador yana bikin Oxalá da Ubangijinmu na Bonfim; ya haɗa da wanke matattakalar coci da ruwa na musamman, wanda aka yi da furanni.

Dodunan kodi

Ana amfani da katantanwa Achatina fulica don dalilai na addini a Brazil a matsayin sadaka ga Obatala. Ana ɗaukarsa a matsayin madadin babban katantanwa na Afirka ( Archachatina marginata ) wanda ake amfani da shi a ƙasar Yoruba saboda an san su da suna ɗaya ( Igbin, wanda kuma aka sani da Ibi ) a Brazil da kuma ƙasar Yoruba.

Baiko da al'adu

Dangane da miƙa wa orishas, orishas mata (Iabás) suna "cin" dabbobin mata, yayin da Orishas maza (Borós) ke "cin" dabbobin maza. Duk da haka, Obatala ita ce kaɗai orisha namiji da ke "cin" a cikin da'irar Iabás, don haka yana karɓar hadayun dabbobin mata don girmama shi. Bastide, ya yi tsokaci game da halayen androgynous na Obatala a matsayin bayanin dalilin da yasa wannan orisha ke karɓar dabbobin mata a matsayin hadayu. Duk da haka, a cewar wasu firistoci, Obatala ba shi da jima'i, tunda, bisa ga tatsuniyoyi, shi ne Uban Halitta. Saboda haka Obatala daidai yake da Allah a cikin haɗin kai na Katolika wanda kuma ba shi da takamaiman jinsi.

Ba kamar sauran Orisha ba, Obatala yana karɓar hadayu ne kawai da aka dafa a cikin zuma, domin ba ya son man dende .

Kamar kowace Orisha, Obatala ba ya cin hadayar da kansa, amma yana cinye kuzarin hadayar, ko Axé . Ana amfani da kalmar "ci" a matsayin alama ta hanyar ciyarwa ta ruhaniya. Orishas ba sa "saukowa" daga matakin ruhaniya don cin dabbar da ake miƙawa (a zahiri) ba.

A al'adance, don hadaya ga Obatala, wanda ake ɗauka a matsayin orixá-funfun (a zahiri "farin orisha"), dabbobin ko sassansu ya kamata su zama fari gaba ɗaya, kamar farin jinin mollusk da ake kira Igbin ( Achatina fulica ).

Kalmomi (ko Oriki)

• Oluwa Ayé - Ubangijin Duniya
• Alabalashe - Wanda yake da ikon allahntaka (wanda yake da buri, kuma ya ba shi)
• Baba Arugbo - Tsohon Jagora ko Uba (Tsohon Uba/Maigida)
• Baba Arayé - Jagora ko Uba na dukkan bil'adama
• Oriṣanla (kuma an rubuta Orishanla, Orishainla ko Oshanla) - allahntakar baka
• Olufẹ - Sarkin Ife ko Ubangijin Ife
• Oseremagbo - Sarkin Ugbo

Littattafan tarihi

• Idowu, E. Bolaji: Olodumare: God in Yoruba Belief, London 1962.
• Elebuibon, Yemi : Kasadar Obatala, Pt. 2 .
• Lange, Dierk: "Allah Mai Mutuwa da Tashi a Bikin Sabuwar Shekara na Ife", a cikin: Lange, Masarautun Tsohuwar Afirka ta Yamma, Dettelbach 2004, shafi na 1. 343–376.
• Marins, Luiz L. Obatala ea Criação do Mundo Ioruba, São Paulo, 2021 [2013]. Buga na Mawallafi. ISBN 978-85-914441-0-6.