8 - Nanã

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umbanda

 · 2 years ago

Nanã is the oldest defined in the pantheon, associated with the waters, mud of the swamps, the mud of the bottom of the rivers and the seas. The only organ of Ogun by owner of the metals cannot be the only one. It is revered as being both life and death. Its role is the Ibíri - one of palm leaf branches with a curved tip and decorated with cowrie shells.

Nana is the rain and the drizzle. The rain bath is a washing of the body in its element, a cleansing of great strength, a tribute to this great orixá.

Nanã Buruquê represents who was created by God. It is the point of contact between the earth and the waters, the separation between what already existed, the water from the earth at the command of God, and therefore its creation is also simultaneous with the creation of the world.

1. With the water bar and with the land.
2. The Clay with the Divine Breath represents Movement.
3. The Movement Get Structure.
4. Movement and Structure came the creation, Man.

Therefore, for some, Nanã is the Supreme Deity who together with Zambi was part of creation, being responsible for the clay element, which shaped the first man and all living beings on earth, and the continuation of human existence and also of death, undergoing a transmutation so that it transforms itself continuously and nothing is lost.

This is a very controversial figure from the African pantheon. Sometimes dangerous and vindictive, sometimes deprived of its greatest powers, relegated to a bitter and narrow background, mainly resentful.

Orixá that also governs Justice, Nanã does not tolerate betrayal, indiscretion, or theft. Because she is very discreet and likes to hide, daughters can have a completely different character from hers. For example, no one will suspect that a bashful and vain apparent daughter of Oxum would be a "hidden" daughter of Nanã.

Nanã does the opposite of the mother of fresh water. It is she who leads back to the land of the astral, the souls of those that Oxum placed in the real world. It is the goddess of the realm of death, its guardian, who allows access to this territory of the unknown.

The lady of the kingdom of death is, as an element, the soft earth, which receives the corpses, warms and warms them, the repetition of the womb, of intrauterine life. It is, therefore, surrounded by many mysteries in the cult and treated by Umbanda and Candomblé practitioners, with less familiarity than the more extroverted Orixás such as Ogum and Xangô, for example.

Therefore, there are many mysteries that Nanã hides, because in them they are among the dead and through them they are modified so that they can be born again. Only from death can it happen - through a new incarnation, for a new birth, an experience of a new destiny responsible for this period is exactly Nanã. She is considered by the Umbanda and Candomblé communities as an austere, vigilante figure and absolutely incapable of playing or any form of emotional disclosure. That is why he is always present as a reliable witness to the legends. Swearing by Nanã, on the part of someone from the cult, implies a very and unbreakable commitment, as the Orixá demands from its saint-children and from those who invoke in general the same austere relationship that it maintains with the world.

Nanã forms a pair with Obaluaiê. And while it acts in the emotional decantation and in the numbness of the spirit that will incarnate, it acts in the passage from the spiritual to the material plane (incarnation), involves it in a special irradiation, which reduces the energetic body to the size of the fetus already formed within the mother where it is being generated, to the uterus which is already connected since fertilization took place.

This divine mystery that reduces the spirit is governed by our beloved father Obaluaiê, who is the "Lord of Passages" from one plane to another.

Our beloved Nanã, on the other hand, involves the spirit that mother reincarnates in a unique irradiation, which will improve all energy stores, as well as adore her, preparing him for a new life in the flesh, where he will not remember anything that he has already experienced. That is why Nanã is associated with senility, with old age, which is when a person begins to forget many things he has experienced in his carnal life.

Therefore, one of Nanã's fields of action is the "memory" of beings. And the spirits, if fate, what they adore, do not interfere for an entire incarnation.

In another lifeline, it is found in menopause. In this line is Oshun initiating female sexuality; in the middle is Yemanjá, encouraging motherhood; and at the end is Nanã, paralyzing both sexuality and the generation of children.

This great Orixá, mother and grandmother, is the protector of men and household creatures, patroness of the family, has dominion over the floods, the rains, as well as the sludge produced by these waters.

When she dances in Candomblé, she does it with her arms as if cradling a child. His party is held on the next day of Santana, and the ceremony is called Dança dos Pratos.

Origin

Nanã, is a female Orisha of Dahomey origin, which was incorporated centuries ago or Yoruba mythology, when Nagôá people by the people of Dahomey (Republic of Benin today), assimilating their culture and incorporating some Orixás of the dominated to their mythology already.

Summing up this cultural process, Oxalá (Yoruba or Nagô myth) remains the father and almost all the Orixás. Iemanjá (an equally Yoruba myth) is the mother of her children (Nagô) and Nanã (Jeje myth) assumes the role of mother of the Dahomean children, never questioning the paternity of Oxalá on these as well, a paternity that is not original to the creation of the Dahomean children. legends of Dahomey, where Oxalá obviously did not exist. The Dahomean myths were older than the Nagô (they came from an ancestral culture that predates the discovery of fire). An attempt was then made to correct this chronology with the placement of Nanã and the birth of children, as events prior to the meeting of Oxalá and Iemanjá.

It is in this context, the first wife of Oxalá, having three children with him: Iroco (or Tempo), Omolu (or Obaluaiê) and Oxumarê.

Features

Assignments

The orixá Nanã rules over maturity and her preferred field of action is the rational of beings. It works by decanting emotional beings and preparing them for a new "life", now more balanced.

The Characteristics of Nanã's Children

One that has Nanã as or greater than the head person, take into account the figure of the grandmother: affectionate sometimes in excess, taking the concept of mother to an extensive extent, but also grumpy, especially with details, with a strong tendency to go out and censor others. others. She doesn't have much of a sense of humor, which makes her value small incidents too much and turn small problems into big dramas. At the same time, it has a great capacity for understanding the human being, as if it were much older than its own existence. Because of this factor, forgiveness to those who do wrong and comfort to those who are suffering is a natural skill. Nanã, through her saint-children, lives for the community, always trying to fulfill the wishes and needs of others.

However, sometimes, she is required to be judged but not the attention of those around her. It is not certain that people make mistakes like certain trivialities, they choose certain exits that for a son of Nanã are understandably aware. She's the kind of person who can't understand other people's opinions, nor accepts that not everyone thinks the same way as her.

Their well-balanced reactions and the pertinence of decisions keep them without wisdom and justice.

All these data also indicate that Nanã's children, a little more conservative than the rest of society, want a return to past situations, ways of life they once were. Whether a predictable world, or even going backwards: they are those who complain about space travel, new stable customs, newness, etc.

As for fast data, it's people who age, looking older than they really are.

The children of Nao are calm and benevolent, always tossed with maintenance and kindness. They are slow people in the exercise of their tasks, thinking there is time for everything, as if the day would last an eternity. Very affectionate to children, they educate them with tenderness and excess of meekness, having a tendency to behave with the indulgence of their grandmothers. Their well-balanced reactions and the pertinence of their decisions keep them on the path of wisdom and justice, with security and majesty.

The psychological type of Nanã's children is introverted and calm. His temperament is severe and austere. Grumpy, he is more feared than loved. feminine, has no major attractions and is not far from sexuality. Out of fear, to love to be abandoned and to suffer, she dedicates, to love to be her social life, to her vocation, to her social life.

Ritualistic cuisine

white hominy
Cooked white hominy, coconut milk. Place the hominy in a white earthenware bowl, pouring honey on top, and white grapes, if desired.

eggplant with yam
Eggplant boiled and cut vertically into 4 parts; Yams cooked in pure water, with the skin on, and cut into slices.; Arranged in a glazed bowl, drizzled with honey.

sarapatel
Wash pork giblets with water and lemon. Cut into small pieces and season with coriander, bay leaf, black pepper, cloves, lemon juice and salt. Everything is cooked on the stove. When everything is soft, add pig's blood and boil. Serve it with toasted manioc flour or white rice.

peanut paçoca
Roasted and ground almonds mixed with raw manioc flour, sugar and a pinch of salt.

And FO
Boil 1 large bunch of beef tongue, spinach or beetroot. Then knead until it becomes a puree; Pass through a sieve and spread the dough to evaporate all the water; After drying, put it in a pan, along with palm oil, dried shrimp, black pepper, onion, garlic and salt. Cook with the pan covered and on low heat; It is served with white rice.

aberum
Roasted and crushed corn.

Note: Nanã also receives: Plum or fig syrup; watermelon, grapes, figs, plums and melons, all deposited on the edge of a lake or mangrove.

Legends of Nanã

How Nanã Helped in the Creation of Man

They say that when Olorum charged Oxalá to make the world and model the human being, the Orisha tried several paths. Tried to make the air man like him. It didn't work, for the man soon faded away. He tried to play with a stick, but the creature went stiff. Stone, but still the attempt was worse. He made fire and man was consumed. Tried olive oil, water and even palm wine, and nothing. It was then that Nanã came to her rescue and gave Oxalá the mud, the mud from the bottom of the pond where she lived, the mud under the waters, which is Nanã. Oxalá created man, modeled him in clay. With Olorum's breath he walked. With the help of the Orixá, he populated the Earth. But there is a day when man has to die. Your body has to return to the earth, return to Nanã's nature. Nanã gave the story at the beginning but wants everything that is hers back at the end.