12 - Iansã

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umbanda

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Iansã is a very famous female Orixá in Brazil, being one of the most popular figures among the Umbanda and Candomblé myths in our land and also in Africa, where she is predominantly worshiped under the name of Oiá. He is one of the Orixás of Candomblé who most penetrated the syncretism of Umbanda, perhaps because he is the only one who is related, in the most traditional African liturgy, with the spirits of the dead (Eguns), who have an active participation in Umbanda, while they are removed and little worshiped in Candomblé. In terms of syncretism, it is usually associated with the Catholic figure of Saint Barbara. Iansã is usually greeted after thunder, not because of the lightning itself (Xangô's property to which she usually has access), but mainly because Iansã is one of Xangô's most passionate lovers, and the lord of justice would not hit anyone who remembered her name. of the beloved. At the same time, she is the mistress of the wind and, consequently, of the storm.

In Umbanda and Candomblé ceremonies, Iansã appears when incorporated into her children, as an authentic warrior, brandishing her sword, and at the same time happy. She knows how to love, and likes to show her contagious love and joy in the same immoderate way in which she expresses her anger.

Like most of the female Orixás initially worshiped by the Yorubas, she is the deity of a river internationally known as the Niger River, or Oiá, by Africans, this, however, should not be confused with a dominion over water.

The figure of Iansã always keeps a good distance from the other central female characters of the African mythological pantheon, she is closer to the lands traditionally consecrated to men, as she is present both on the battlefields, where great fights are resolved, and on the paths full of risk. and adventure - in short, he is always far from home; Iansã doesn't like housework.

She is extremely sensual, falls in love frequently and the multiplicity of partners is a constant in her action, rarely at the same time, since Iansã is usually integral in her passions; so nothing about her is mediocre, regular, discreet, her angers are terrible, her regrets dramatic, her triumphs are decisive in any subject, and she doesn't care about anything else, not being given to nitpicking, small betrayals. It is the Orisha of rapture, of passion.

She was the wife of Ogun and, later, the most important wife of Xangô. it is restless, authoritarian, but sensual, with a very strong temperament, dominating and impetuous. She owns the movements (she moves all the Orixás), in some houses she also owns the roof of the house, the Ilê.

Iansã is the Lady of the Eguns (spirits of the dead), which she controls with a ponytail called Eruexim - her liturgical instrument during the festivities, a whip made from a horse's tail tied to a bone, wood or metal handle.

It is she who will serve as a guide, alongside Obaluaiê, for that spirit that detached itself from the body. It is she who will indicate the path to be traveled by that soul. He also commands the phalanx of the Boiadeiros.

Two legends were formed, the first is that Iansã did not completely cut off her relationship with her ex-husband and became his lover; the second legend guarantees that Iansã and Ogun became irreconcilable enemies after the separation.

Iansã is the first female deity to appear in Afro-Brazilian cult ceremonies.

Goddess of the sword of fire, owner of passion, provocation and jealousy. Violent passion, which corrodes, which creates feelings of madness, which creates the desire to possess, the sexual desire. It is the voluptuousness, the climax. She is the unrestrained desire, the feeling stronger than reason. The phrase I'm in love, has the presence and regency of Iansã, who is the orixá that makes our hearts beat harder and creates in our minds the deepest, abused, daring and desperate feelings. It is unhealthy jealousy, mild envy, maddened fascination. It's the passion itself. It is the lack of fear of the consequences of a thoughtless act in the field of love. Iansã rules strong, violent love.

Features

Assignments

One of its attributions is to collect the outlaw beings and, with one of its magnetisms, to alter all of its emotional, mental and conscience, to, only then, redirect it in another line of evolution, which will calm and facilitate it. your walk along the straight line of evolution.

The Characteristics of Iansã's Children

Your son is known for his quick temper. He is always attracting attention for being restless and outgoing. His word is always valid and he likes to impose his will on others. He does not admit to being contradicted, regardless of whether he is right or not, because he does not like to talk. In its normal state it is very cheerful and determined. When questioned, he becomes violent, turning to aggression, screaming, screaming and crying. It takes great pleasure in countering all kinds of prejudice. He skips over everything he's doing in life when he's tempted by an adventure. In his gestures he shows the moment he is going through, not being able to disguise his joy or sadness. Not afraid of anything. Face any situation with an open heart. It is loyal and objective. His great quality, the determination, and his great defect, the thoughtless frankness, which harms his social life.

Iansã is the warrior woman who, instead of staying at home, goes to war. This is how Iansã's children are, who prefer big and dramatic battles to repetitive daily life.

They tend to see war in everything, therefore being competitive, aggressive and prone to tantrums. Unlike, however, the search for a certain military strategy, which is part of the way of being of the children of Ogun, the children of Iansã tend to be more individualistic, thinking that with courage and willingness to fight, they will overcome all problems.

Those figures who suddenly change the whole course of their life for a love or an ideal are strongly influenced by the goddess archetype. Perhaps a sudden religious conversion, causing the person to completely change their code of moral values and even the basic axis of their life, can happen to the children of Iansã at a given moment in their life.

In the same way that Iansã's son turned his life upside down once, he can again come to the conclusion that he was wrong and, some time later, make another change - as or even more radical than the previous one.

They are from Iansã, those people who can have a disastrous tantrum in the middle of a party, at a social event, at a friend's house - and, what is more disconcerting, moments after overflowing an irrepressible happiness, make a point of showing, to all, particular aspects of your life.

The Children of Iansã are bold, outgoing and shockingly direct. Sometimes they try to be Machiavellian or subtle, but, in the long run, a son of Iansã always ends up showing his goals and intentions.

They have a tendency to develop a very irregular sex life, punctuated by sudden passions, which start suddenly and can end even more unexpectedly. They show themselves incapable of forgiving any betrayal - other than the one he does against the loved one. Finally, their sensual and voluptuous temperament can lead them to multiple and frequent extramarital affairs, without reservation or decency, which does not prevent them from continuing to be very jealous of their husbands, who have been deceived by themselves. But when they are truly in love they are dedicated to a person they are extremely companions.

All these characteristics create great difficulty in lasting relationships with Iansã's children. If, on the one hand, they are cheerful and outgoing, on the other hand, they can be very violent when contradicted; if they have a tendency towards frankness and direct style, they cannot be considered reliable either, because minor facts provoke huge reactions and, when possessed, there is no ethics that holds the children of Iansã, willing to destroy everything with their strong wind and devastating.

At the same time, they tend to be faithful friends to the chosen few in their inner circle.

Ritualistic cuisine

Ipetê

Cook peeled yams in plain, unsalted water. Then fry the cooked and sliced yams in palm oil and set aside. In the oil you used for frying, place the peeled and chopped dried shrimp and parsley, in order to make a "sauce". Place the fried yams on a plate and drizzle them with this "sauce".

Shrimp bean ball

The night before, soak the black-eyed peas. The next day, he will be quite swollen. Peel the beans - grain by grain - removing the black eye, and pass it on the thinnest plate of the meat grinder. Beat well so that the dough is light, that is, until bubbles burst. Season with salt and grated onion. Put a frying pan on the fire with palm oil and then fry the acarajés by the spoonful (with a soup spoon), thus forming the dumplings. Once fried, set them aside and prepare the sauce: pound together the onion, dried shrimp, peppers and garlic cloves. After everything is well pounded and crushed, sauté in a cup of palm oil. Serve the acarajés open with the sauce, all hot.

yam bobó

Cook the yams with the skin on and let them drain so they are dry. Knead them. Put the palm oil in a pan, add the dried shrimp, onion, garlic, ginger, pepper and a teaspoon of salt. Saute well. Add the fresh shrimp, whole, and sauté a little longer. Add the mashed yam as a puree little by little, by spoonfuls, stirring constantly. Cook until hardened.

Legends of Iansã: Ians ã Goes to Master Fire

Xangô sent her on a mission in the land of the Baribas, in order to seek a preparation that, once ingested, would allow her to launch fire and flames through her mouth and nose. Oiá, disobeying her husband's instructions, tried this preparation, becoming also capable of spitting fire, much to the chagrin of Xangô, who wanted to keep this terrible power to himself.

How buffalo horns came to be used in the ritual of the cult of Oi à -Iansã

Ogun went hunting in the forest. Putting himself on the lookout, he noticed a buffalo coming towards him. He was about to kill him when the animal, suddenly stopping, peeled off his skin. A beautiful woman appeared before his eyes, it was Iansã. She hid the skin in an anthill and went to the market in the neighboring town. Ogun took possession of the loot, hiding it at the bottom of a corn deposit, next to his house, then going to the market to court the buffalo woman. He even asked her to marry him, but Oiá initially refused. However, she ended up accepting it, when back in the forest, she couldn't find her skin anymore. Oiá recommended the hunter not to tell anyone that, in reality, she was an animal. They lived well for a few years. She had nine children, which provoked the jealousy of Ogun's other wives. These, however, managed to discover the secret of the appearance of the new woman. As soon as the husband was gone, they began to sing: 'Máa je, máa mu, àwo re nbe nínú àká', 'You can drink and eat (and show off your beauty), but your skin is in storage (you are a animal)'.
Oiá understood the allusion; finding its skin, he clothed it and, returning to the form of a buffalo, killed the jealous women. Then he left his horns with his sons, saying: 'In case of need, strike one against the other, and I will immediately come to your aid.' It is for this reason that buffalo horns are always placed in places consecrated to Iansã.

The Achievements of Iansã

Iansã traveled through several kingdoms, was the passion of Ogun, Oxaguian, Exu, Oxossi and Logun-Ed é. In If é, land of Ogun, it was the warrior 's great passion. He learned from him and earned the right to wield the sword. In Oxogb ô, land of Oxaguian, he learned and received the right to use the shield. He came across Exu on the roads, got to know him and learned the mysteries of fire and magic. In the kingdom of Oxossi, he seduced the hunting god, learning to hunt, skin the buffalo and transform into that animal (with the help of magic learned from Exu). He seduced the young Logun-Ed is and with him learned to fish. Iansã then left for the kingdom of Obaluaiê, because he wanted to discover its mysteries and even know his face, but he achieved nothing through seduction. However, Obaluai decided to teach him how to care for the dead. At first, Iansã was reluctant, but his desire to learn was stronger and he learned to live with the Eguns and control them. He then left for Oyó, kingdom of Xang ô, and he believed that he would have the most vain of kings, and would learn to live richly. But, upon reaching the kingdom of the thunder god, Iansã learned much more, he learned to love truly and with a violent passion, because Xang ô shared with her the powers of lightning and gave her his heart.

Ians ã Beats Obaluai is the Power Over the Dead

Arriving on a trip to the village where he was born, Obaluaiê saw that a party was taking place with the presence of all the orixás. Obaluaiê could not enter the party, due to his hideous appearance. So he kept looking through the cracks in the yard. Ogun, realizing the Orisha's anguish, covered him with a straw outfit, with a hood that hid his sick face, and invited him to come in and enjoy the joy of the festivities. Although embarrassed, Obaluaiê entered, but no one approached him, no woman wanted to dance with him.

Iansã followed everything out of the corner of her eye. She understood Obaluaiê's sad situation and felt sorry for him. Iansã waited for him to be right in the center of the shed. The xirê (party, dance, play) was lively. The orixás danced happily with their ekedes. Iansã then came very close to him and blew his straw clothes with her wind. In that moment of enchantment and wind, Obaluaiê's wounds jumped up, transformed into a shower of popcorn, which spread white throughout the shed. Obaluaiê, the god of diseases, had turned into a beautiful and charming young man.

The people acclaimed him for his beauty. Obaluaiê was more than happy with the party, he was grateful. And as a reward, he shared his kingdom with her. Iansã then danced and danced with joy. To show everyone her power over the dead, when she danced now, she waved the eruexim (the fly-swatter with which she drives the eguns to the other world) in the air. Iansã became Iansã de Balé, the queen of the spirits of the dead, the conductor of the eguns, queen who was always the great passion of Obaluaiê.

Ians ã - Orixá of the Winds and the Storm !!!

Oxaguiam (Oxalá new and warrior) was at war, but the war never ended, so few were the weapons to fight. Ogun made the weapons, but he did it slowly. Oxaguiam asked his friend Ogun urgently, but the blacksmith was already doing his best. Iron took a long time to forge and each new tool took time. Oxaguiam complained so much that Oiá, the blacksmith's wife, decided to help Ogun speed up the manufacturing process. Oiá began to blow the fire from Ogun's forge and his breath intensely stoked the fire and the increased fire melted the iron more quickly. Soon Ogun can make many weapons and with the weapons Oxaguiam won the war. Oxaguiam then came to thank Ogun. And at Ogun's house he fell in love with Oiá. One day Oxaguiam and Oiá fled, leaving Ogun enraged and his forge cold. When later Oxaguiam returned to the war and when he needed weapons very urgently, Oiá had to revive the forge again. And from Oxaguiam's house, where he lived, Oiá blew towards Ogun's forge. And his breath crossed all the land that separated the city of Oxaguiam from that of Ogun. And its breath crossed the air and dragged with it dust, leaves and everything else along the way, until it reached the flames with fury. And the people got used to the breath of Oiá crossing the air and soon called it wind. And the more the war was terrible and the more urgent the manufacture of weapons, the stronger Oiá blew the forge of Ogun. So strong that it sometimes destroyed everything in its path, taking houses, uprooting trees, razing towns and villages. The people recognized the destructive breath of Oiá and the people called it a storm.