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Makalenin konusu, geleneksel Yoruba dininde Orişa fikridir. Çalışmada, akade-mik alanda tanrı ya da tanrısal varlık olarak tartışılan Orişa kimliği irdelenmiştir. Orişalar özellikleri, görevleri ve uygulamalardaki tuttukları yer bakımından ele alınmıştır. Onların iki âlemle, tanrısal âlem ve insan âlemiyle, yani Yüce Tanrı Olodumare ve insanlarla ilişkisi vardır. Orişaların kimliği de bunlarla ifadesini bulur. Ne tanrı ne de insan değildir. İkisi arasında bir varlıktır ve verilen görevi icra ederler. Orişalar, Yoruba dini uygulamalarında merkezi bir konumda yer alırlar. Yorubalar, gündelik dini yaşamlarını sürdürmede en fazla ihtiyaç duy-dukları bir, nadir de olsa birkaç Orişayı tutarlar ve ritüel yaşamlarını ona yönel-erek icra ederler. Ancak onlar Yüce Tanrı Olodumare’ye denk ve ortak olmayıp temel tapınma yönü de değillerdir. Yaratılışta Olodumare’nin görevlendirme-siyle etkin olmuşlardır. Orişaların tanrısal âlemdeki konumları Olodumare’ye secde etmek ve O’nu yüceltmektir. Aynı zamanda, alış-veriş tarzındaki ritüel-lerde Orişalar tanrısal âlemle insan âlemi arasında aracı vazifesi görürler. Birer tanrı değil, tanrısal ve kutsal varlıklardır. Orişalar mitoloji ve uygulamada, yaratılışta ve insan hayatında kutsal ve tanrısal bir plan dahilinde yer almışlardır. Mitolojide etkili ve Yoruba yaşam alanında yaygın olan Orişalar Obatala, Eşu, Orunmila, Oduduva, Şango, Ogun ve Oşun’dur.
The subject of the article is the idea of Orişa in the traditional Yoruba religion. In the study, the identity of Oriha, which is discussed as a god or a divine being in the academic-mic field, has been discussed. They are taken into account in terms of their characteristics, tasks and practices. They have a relationship with the two universes, the divine universe and the human universe, that is, the Supreme God Olodumare and the people. The identity of the origins also finds their expression. It is neither God nor man. The two are one and perform the assigned task. Oriches are in a central position in the Yoruba religious practices. The Yorubs hold a few Orixes, even though rare, which they need to maintain their daily religious lives, and exercise their ritual lives towards it. But they are equal to the Supreme God Olodumare and are not a partner and are not the basic direction of worship. The creation of the creation of the creation of God. The place of the Orişas in the divine world is to seed to Olodumare and glorify Him. At the same time, in the rituals in the shopping style, the Oriches see the intermediate role between the divine universe and the human universe. They are not a god, they are divine and holy beings. Originals have been involved in mythology and practice, in creation and in human life within a sacred and divine plan. The Orişas are influential in mythology and common in the field of life in Yoruba; Obatala, Eşu, Orunmila, Oduduva, Shango, Ogun and Oşun.
The subject of the article is the idea of Orisha in the traditional Yoruba reli-gion. In this study, Orisha identity which is discussed as god or divine being in academic field is examined. The Orishas are handled in terms of their charac-teristics, duties and the place they hold in practice. They are related to the two realms, the divine realm and the human realm, that is, the Supreme God Olodumare and the human. Their identity also finds expression with them. They are neither god nor human. They are an entity between the two and per-form the assigned task. Oriyas are centrally located in Yoruba religious practic-es. The Yorubas hold one or a few Orishas, which they need the most in their daily religious lives, and perform their ritual life by turning to it. But they are not equivalent and common to the Supreme God Olodumare, and they are not fundamental worship. They were active in creation with the appointment of Olodumare. The position of the Orishas in the divine realm is to prostrate to Olodumare and to glorify Him. At the same time, the Orishas serve as interme-diaries between the divine realm and the human realm in shopping-style ritu-als. They are not gods, but divine and sacred beings. The Orishas took part in a sacred and divine plan in mythology and practice, creation and human life. Orishas, which are effective in mythology and common in the religious life of Yorubas; Obatala, Eshu, Orunmila, Oduduwa, Shango, Ogun and Oshun.
Alan : İlahiyat
Dergi Türü : Uluslararası
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