Miami Herald

A con man sexually assaulted and robbed a 78-year-old woman last week after she let him into her Little Havana apartment for a ”magic” ritual.

The man posed as a practitioner of Santería, an Afro-Cuban religion, and told his victim her apartment was in need of a spiritual cleansing, police spokesman Delrish Moss said.

The necessary ritual, the man told her: placing jewelry and other valuables in perfumed water.

After performing the brief ceremony, the man sexually assaulted the woman, then fled with her possessions.

Since September, three other Little Havana seniors, one of them a man, have been robbed by a well-groomed charmer matching the con man’s description. Victims described the man as a white Latin, possibly Cuban, with salt-and-pepper hair.

He looks between 50 and 60 years old, of medium build and height. He may be driving a beige car with painted lines on the sides.

Anyone with information is urged to call Crime Stoppers at 305-471-8477.

Traducido del ingles por Miguel W. Ramos

Miami Herald

Un hombre sexualmente asaltó y robó a una mujer de 78 años de edad la semana pasada después de que ella le permitió entrar a su apartamento en La Pequeña Habana para llevar a cabo un rito “mágico.”

El hombre se hizo pasar por un practicante de Santería, una religión afrocubana, y le dijo a la víctima que su apartamento tenia necesidad de una limpieza espiritual, dijo el portavoz policiaco Delrish Moss El hombre le dijo que el ritual requería poner sus joyas y otros artículos de valor dentro de un preparativo que contenía agua y perfume.

Después de brevemente ejecutar la supuesta ceremonia, el hombre asaltó a la mujer sexualmente, y luego huyó con sus posesiones.

Desde Septiembre, otras tres personas mayores de La Pequeña Habana, uno de ellos un hombre, han sido victimas por un individuo el cual las víctimas describen como un hombre bien vestido y de buena apariencia y presencia. Las víctimas describieron al hombre como un latino blanco, posiblemente cubano, con pelo del sal-y-pimienta.

Parece tener entre 50 y 60 años de edad, de figura y altura media. Maneja un carro color crema con líneas pintadas en los lados.

Se insta a todo aquel que tenga alguna información a llamar a Crime Stoppers al 305-471-8477.

Lagos, Nigeria
Odyssey Of An American Female Babalawo
By Austin Edemodu

IF it were just the affairs of mere mortals, this 59 year old American-Jew would be the most unlikely candidate to be entrusted with the onerous duty of spearheading the evolution of the Orisa tradition of the Yorubas. But then who can fathom the ways of the gods? They pull the strings, mortals fall in line, and today, Dr. D’Haifa Odufora Ifatogun, has behind her a 20-year history of developing Orisa.

Born on November 3, 1943, this Doctor of Clinical Hypnotherapy (DCH), who currently travels around the world teaching Hypnotherapy and Energy medicine , is a registered and certified member of the American Board of Clinical Hypnotherapy as well as the International Association of Counsellors and Therapists. D’Haifa, who has recorded many firsts in the evolution of the Orisa tradition, was initiated into the highest Orisa,(Obatala) on May 12, 1979, slightly over 20 years ago. The initiation was performed by two Cuban Babalorisas, Carlos Gonzalez (Ade Oshun) and Ojubona Benigno Dominiquez (Ifafunmike), and she came out of it with the name “Odufora”.

The New Yorker, on January 22, 1985 after a ceremony conducted by the Chief Priest of Oshogbo, Ifayemi Elebuibon, became the first woman to be initiated into IFA(the Orisa of Divination) in America or the Western Hemisphere. Seven years later, precisely on January 22, 1992 at Ile-Ife, she received the Orisa-Odofin the highest Orisa reserved for Babalawos, becoming the only woman to be so investitured. The initiation was conducted by the Aseda of Ife, Chief Adeyefa Olatunji.

And in January 22, 1995, the prestigious title of Iya Araba-Agbaye was bestowed upon Dr. D’Haifa at Ile-Ife, representing also the first time in history the Orisa devotees have conferred that title on a woman.

The Iya Araba-Agbaye, obviously overwhelmed by her new status ,says she sought answers from the Universe, more particularly Orisa, that same day on the mystery and impact of her historic new title. As always with the gods, the response was to come through the most unexpected source, Orisa -Oya, which D’Haifa defines as the grand female warrior who represents the element of wind, and is the renown guardian spirit of the cemetery.

According to her, Orisa-Oya communicated her answers through an American trance-medium, “who knows nothing about the Orisa tradition and even less of my perplexing questions.”

Through the Trance-medium, Orisa-Oya tells her among other things : “D’Haifa ,Iya Araba, Orisa is merely an African word for the primordial energy, but the energy itself is not African. For that reason Orisa can resonate or manifest through any type of individual in any location throughout (the world).

“We remind you that the Earth is anticipating and preparing for an extraordinary shift in frequency (change of consciousness) in the very near future, and Orisa wants to participate in this evolutionary phenomenon. Thus the Orisas are designating particular individuals across the planet who are situated and capable of preserving the Orisa frequency in this explosive experience.

“When its aspects are dispersed, its chances of survival and expansion are greatly enhanced. In few words, if Orisa were contained amongst its indigenous proponents or immediate relatives (wherever they find themselves in the world today), it would remain the same frequency, perhaps even become extinct in application.

“Inasmuch as the significance or meaning of Iya Araba-Agbaye: it is in essence a vibrational level that has always existed, waiting to avail itself to the woman who could penetrate its frequency. The details of its application will be revealed more and more as you, D’Haifa, realise your purpose without ego or attachments.

“You (D’Haifa Iya Araba -Agbaje) and the Araba Agbaye-Aworeni, as exemplaries, in collaboration with diverse, selective initiates are being charged with transporting the treasured ASE to a higher vibratory level of consciousness, whereby you will leave a new legacy in this era of evolution of Orisa.”

According to D’Haifa, Orisa- Oya further claimed responsibility for instigating her (Iya Araba Agbaye’s) controversial initiations in order to dissolve many untruths or myths that have been impeding the evolution of the Orisa tradition.

Sometime in early 2001, D’Haifa who claims to have Orisas frequently alternate waking her up between 3.30 to 4.00 in the morning hours to give revelations, directions or answers to her personal enquiries, says she received a clear indication to embark on another mission to shatter a myth. This time, to initiate another person into Ifa, a process known as Itefa, to prove that a woman can initiate people into the tradition.

“An individual had repeatedly requested me to be his Oluwo, but until now women had historically been initiated into Ifa, but none had ever made Itefa onto another. It would be another revolutionary, controversial event in the evolution of Orixa, were it to be achieved,” she recalls. “I proceeded to confirm my intentions through divination with the Ifa Oracle by Oluwo Dr. Jose Amaro (Ifanilaye) in Miami, Florida, and the response was positive by Odu-Ifa.”

With this divine confirmation of her intentions by Orisa-Oya, D’Haifa writes an open letter to the Araba Agbaye, Chief Aworeni and the 16 Olodus of the Ifa Temple, Oke-Tase, Ile-Ife. In the letter, dated June 03, 2001, she explains her intentions soliciting their participation. Part of the letter reads: “Oya also alluded to many untruths (not in principle, but in practice), which due to the evolution of Orisa, are now obsolete within the prevailing truth, and that we are heretofor charged to dispel: for example, traditionally, women have been excluded or ignored in their guest to initiate others into the Ifa frequency.

“If I were to relate the most significant benefit that I have received as the result of my many controversial, powerful and historical initiations into Ifa, it would definitely be the fact that it has afforded me the luxury of being humble. Having said that, it is from the Profound recesses of my own ORI that I am impressed to Transcend any and all impediments endured by Iyanifas until now.

“I am requesting you, Honourable Araba (in the very immediate future) to make the following evolutionary concession to this effect: assist me to be the principal Oluwo in the initiation of a gentleman who has requested me to initiate him into Ifa…

“Orisa energy continuously evolves and uniquely re-creates itself through each one of us, and it would be naive and disloyal for anyone to suggest that our tradition is so fragile that achieving my destiny could slatter its foundation!”

Her logic accepted, D’Haifa and Hermes Torres II are summoned to Ile-Ife for the epochal ceremony, and are celebrated on July 20, by Chief Obadio of the Oduduwa Grove. The next day, they are blessed by the Chief Obalesun and Chief Obalale of the Obatala Shrine, and then on Sunday, July 22, the epochal initiation of Torres II as “Ifaraba”, by the first Female Oluwo, Iyanifa Dr D’Haifa, Chief Yeye Araba Agbaye assisted by chief Aworeni Aroyemi Adisa (The Araba Agbaye).

The event is rounded up on Sunday, July 29, with a feast at the Ifa Temple to celebrate, according to D’Haifa “our milestone accomplishments, particularly that of Chief Maiyegun-Awo, Ifaraba and Yeye Araba-Agbaye (Iyadu) D’Haifa Odufora Ifatogun having received Orisa-Odu.”

Last September 22, D’Haifa formally completed the requirement of sacrifice and one year of silence, to put a final seal on her reception of Orisa-Odu.

An Ifa faithful and lecturer at the Obafemi Awolowo University (OAU), Ile-Ife, enthusiastically breaks this news, same day, in an e-mail to Ifaraba and other adherents in the U.S:

“Today, 29 September, 2002 is to be one of the most remarkable days in the Evolution of Orisa Tradition. Chief Yeye Araba-Agbaye Dr. D’Haifa Odufora Ifatogun has officially and historically completed the ceremony as the first female Oluwo to receive Orisa-Odu, by the hands and Ase of the Araba-Agbaye Aworeni at Ile-Ife, Osun State, Nigeria. Witnessed: Chief Maiyegun -Awo Agbaye, Adebayo Ogundijo…”

On October 6 in the town of Ilobu, Osun State, the Orisa-Odu is carried out by Chief Babalola Ifatogun. After the necessary divination, according to D’Haifa, Chief Ifatogun pronounces categorically that there is no Odu-Ifa that ever prohibited women from receiving Orisa-Odu, nor to initiate another person into Ifa.

“This was done to relieve the Araba of Ife of any unjustified criticism or censorship for having the courage to allow Orisa to evolve in our time,” the Yeye Araba-Agbaye declares.

But who is actually Dr. D’Haifa? Any attempt to talk about her person, outside the Ifa tradition, is politely discourage. “I don’t really like to talk about myself,” she is quick to explain. “It’s not me. It is about the evolution of Orisa.”

Is she aware, though, that being a Babalawo has some uncomplimentary commutations? Definitely, she says. It is something she has happily lived with. But it also helps that she does not belong to any society or group that can ostracize her for pursuing her destiny, she observes.

Jornal do Brasil Online, October 20, 2002
Força espiritual ao PT
Por Luciana Navarro

Exú, Oxalá e Oxum estão a postos para resolver a eleição no Distrito Federal. Hoje mais de 50 pais-de-santo se reúnem no Lago Norte para fazer um trabalho de afastamento dos ”odus negativos que estão em volta do candidato Geraldo Magela (PT)”.

– Nós sabemos que espiritualmente Magela tem tudo para conseguir. Ele é coberto por forças ligadas à política e por isso os orixás decidiram apoiá-lo – afirma Pedrinho de Oxóssi, babalorixá do Axé Ketu Gantois e líder do grupo de pais-de-santo que apóiam o candidato petista.

Segundo Pedrinho, Magela é filho de Xangô – deus da Justiça – e de Iemanjá, senhora que governa a política.

Questionado pelo Jornal do Brasil, Magela disse desconhecer o assunto. Chegou a perguntar se o apoio não era uma brincadeira da oposição. Os mesmos babalorixás que declararam apoio a Magela farão um trabalho para beneficiar o presidenciável de seu partido, Luiz Inácio Lula da Silva.

Segundo a ouvidora da campanha de Lula, a socióloga Maria Victória Benevides, o PT aceita a ajuda de qualquer religião que pregue o bem. No programa eleitoral de Lula, apoiado por evangélicos e católicos, aparece a imagem de uma mulher jogando búzios.

– Toda religião do bem que se preocupa com o amor e a justiça merece apoio. O PT respeita a cultura brasileira e o candomblé faz parte das raízes do país – disse.

O presidente da Federação Brasiliense de Umbanda e Candomblé, Pai Paiva, não acha pertinente esse tipo de utilização da religião. Para ele, a umbanda não deve ser misturada com política.

– Isso só pode ser coisa de picareta. Nunca vi trabalho eleger ninguém. O candidato que trabalha mais e apresenta a melhor proposta é eleito – argumenta.

No Distrito Federal, o candomblé tem cerca de 80 mil adeptos. Só a federação oficial da religião tem 2.560 sócios. Paiva acredita que o trabalho dos umbandistas para favorecer Magela é puro oportunismo.

– Os 50 pais-de-santo que estarão nesse evento não representam nada dentro do movimento. Aposto que não são nem filiados à Federação.

Segundo Paiva, a umbanda deve pregar a caridade e não política. Ele explica que a finalidade do candomblé é propagar o bem. (Colaborou Larissa Guimarães)

From the Brazilian Correio da Bahia
Correio da Bahia
Agnes Mariano

Branco imaculado nas vestes de homens e mulheres, nas velas, fitas, flores, toalhas de mesa, bandeirolas, nos alimentos. Ontem, o terreiro do Gantois se vestiu todo de branco para homenagear Oxalá, o grande pai. As celebrações começaram desde a sexta-feira, com a realização do ritual Águas de Oxalá, mas ontem foi o primeiro dia de festa pública. Membros da casa religiosa e convidados passaram o dia no terreiro, participando de um farto café da manhã e almoço e organizando tudo para a grande festa que aconteceu à noite, a partir das 20h. Segundo membros do terreiro, com o ritual de ontem, teve início o ciclo de festas da casa, que se prolongará até o dia 3 de dezembro.

Depois de passar alguns anos com as portas fechadas, o Ilé Iyá Omi Axé Iyamassé, mais conhecido como terreiro do Gantois, que é o segundo mais antigo do Brasil, reiniciou suas atividades em junho deste ano. De lá para cá, já aconteceram algumas festas, como a de Nanã, em julho, e a de Obaluaê, em agosto, mas “agora é que começa o Odum da casa”, explicam o ogã Edson de Assis e Yomar, também antigo membro do terreiro. Segundo eles, outro detalhe que torna a festa especial é o fato de a nova ialorixá da casa – mãe Carmem, a filha mais nova de mãe Menininha do Gantois -, ser de Oxaguiã (Oxalá jovem), justamente o orixá que foi homenageado ontem.

Num clima de festa familiar, um batalhão de dedicadas e gentis filhas-de-santo se revezou ontem durante todo o dia preparando o terreiro para a festa da noite, recebendo os convidados e filhos-de-santo que não paravam de chegar. Quem aparecia era logo convidado a saborear a mesa farta com deliciosos mingaus, cuscuz, bolos, pastéis, sonhos, pães e sucos dos mais variados tipos. Enquanto isso, mãe Carmem, suas filhas e outros membros do terreiro se revezavam em rituais internos. Entre os amigos da casa que passaram por lá, ontem, para o café da manhã, estiveram o secretário de Cultura e Turismo, Paulo Gaudenzi, e Dinha do acarajé. Para o almoço, eram esperados alguns políticos.

“A sensação que dá é de que a casa está abrindo, que está todo mundo junto e que a união faz a força. A tendência é que tudo corra bem, é só progredir”, comentou o ogã Edinho. Para Yomar, a festa de ontem significou um momento muito especial: “É o início de uma nova era. A água representa a vida e as Águas de Oxalá têm o sentido de purificação”, explicou Yomar. Para quem quiser conferir as festas públicas do Gantois, que acontecem sempre a partir das 19h30, o calendário em outubro é o seguinte: Oxalufan – dia 6; Ogum – dia 7; Omolu – dia 14; Xangô – dia 20; Iroko – dia 27; Exu – dia 28; Ibeji – dia 30. O terreiro fica no Alto do Gantois, Federação.

Del Diario Correio da Bahia
Correio da Bahia
Agnes Mariano

Blanco inmaculado era el color de las vestimentas de hombres y de mujeres, en las velas, las cintas, flores, manteles, banderines, y alimentos. Ayer, el terreiro de Gantois se vistió todo de blanco para homenajear a Oxalá [Orishanlá; Obatalá], el gran padre. Las celebraciones habían comenzado desde el viernes, con la realización del ritual conocido como Àguas de Oxalá, pero ayer fue el primer día abierto al público. Los devotos y miembros de la casa habían pasado el día entero en el terreiro, donde deleitaron con un suntuoso desayuno seguido de un gran almuerzo, organizando todo para la gran celebración que tendría lugar a las 8 de la noche. Según los miembros del terreiro, con el ritual de ayer, comienza el ciclo de las celebraciones de la casa tenía, el cual continuará hasta el día 3 de diciembre.

Luego de pasar algunos años con las puertas cerradas, el Ilé Iyá Omi Axé Iyamassé, mejor conocido como el terreiro de Gantois, el cual se considera el más viejo del Brasil, recomenzó sus actividades en junio de este año. Desde entonces, han llevado a cabo algunas celebraciones, Nanã, en el mes de julio, y Obaluaê, en agosto, pero “ahora es que el Odum de la casa comienza”, explica ogã Edson de Assis y Yomar, también viejo miembro del terreiro. Según ellos, otro detalle que hace que la celebración sea una celebración especial es que la nueva ialorixá [iyalorisha] de la casa – Mae Carmem, la hija menor de Mae Menininha de Gantois – es hija de Oxaguiã [Oshaogiyán] (Oxalá joven), el preciso orixá que se celebró ayer.

En un clima de celebración familiar, un dedicado y gentil batallón de hijas-de-santo durante todo el día de ayer prepararon el terreiro para la celebración de la noche, recibiendo a los visitantes a los hijos-de-santo que no paraban de llegar. Todo el que llegó pronto fue invitado a saborear los manjares de pudines, cuscús, tortas, pasteles, dulces, panes y jugos deliciosos de los tipos más variados. Mientras Mae Carmem, sus ahijados y otros miembros del terreiro llevaban a cabo rituales privados en preparación para el evento. Entre los amigos de la casa que pasaron por allí, ayer, para el desayuno, se encontraba el secretario de cultura y turismo, Pablo Gaudenzi, y Dinha de acarajé. Para el almuerzo, esperaban algunos políticos locales.

“La sensación que da está celebración es que la casa se está abriendo, que estamos todos juntos y que en la unión está fuerza. La idea es que todo funcione bien y que solo conlleve al progreso,” comentó el ogã Edinho. Para Yomar, la celebración de ayer significa un momento muy especial: “es el principio de una nueva edad. El agua representa la vida y las Àguas de Oxalá purifican,” Yomar explica. Quién desee acudir a las celebraciones públicas de Gantois, que siempre comienzan a las 7:30 PM, el calendario de octubre es el siguiente: Oxalufan – el día 6; Ogum – el día 7; Omolu – el día 14; Xangô – el día 20; Iroko – el día 27; Exu – el día 28; Ibeji – el día 30. El Terreiro se encuentra ubicado en Alturas de Gantois.

From the Brazilian Correio da Bahia
Correio da Bahia
Agnes Mariano

Immaculate white was the vestment of men and women, candles, ribbons, flowers, tablecloths, flags, and foods. Yesterday, the Gantois terreiro dressed entirely in white to paya homage to Oxalá (Orishanlá; Obatalá), the great father. The celebrations started on Friday with the Águas de Oxalá [Waters of Oxalá] ritual, but yesterday was the first day of the public celebration. Devotees and guests spent a day at the terreiro, beginning with a full breakfast and lunch, organizing all the events for the great feast that took place last night, starting around 8 PM. According to some of the memebrs of the terreiro, yesterday’s ritual marks the beginning of the cycle of celebrations hosted by the terreiro that last until December 3.

After having closed their doors for some years, the Ilé Iyá Omi Axé Iyamassé, better known as the terreiro of Gantois, the oldest of Brazil’s terreiros, it restarted its activities in June of this year. Since then, some celebrations have already taken place; primarily Nanã’s in July and Obaluaê’s in August, but “now it is that the Odum [festival] of the house starts”, explain ogã Edson de Assis and Yomar, long time member of the terreiro. According to the members, another detail that makes the celebration a special one is the fact that the new ialorixá [iyalorisha] of the house – Mae Carmem, the youngest daughter of Mae Menininha of Gantois- is ordained to Oxaguiã [Oshaogiyán] (young Oxalá), the same orixá that was homaged yesterday.

It was a family affair, where a dedicated and gentle battalion of filhas-de-santo [daughters of the saints] worked arduously all day yesterday preparing the terreiro for the evening’s celebration, receiving the guests and the numerous devotees that arrived. Everyone who attended was immediately invited to savor the spoils that were laid out on a table satiated with delicious puddings, couscous, cakes, pastries, sweets, breads and juices of all sorts. While this took place, Mae Carmem, her children [om’orishá]and other terreiro members conducted private rituals [in preparation for the events that followed]. The secretary of Culture and Tourism, Pablo Gaudenzi, and Dinha of acarajé were among the many friends of the house who passed by for breakfast yesterday. Some politicians were also expected for lunch.

“The sensation one gets is that the house is opening, that everybody is together and that this union makes us strong. The hope is that all runs well, and that we just progress,” commented ogã Edinho. For Yomar, yesterday’s celebration meant one very special: “It is the beginning of a new age. Water represents the life and the Waters of Oxalá have a purifying effect,” explained Yomar. For those who may be interested in attending, Gantois’ public celebrations, which always begin around 7:30 PM, will be the following: Oxalufan – October 6; Ogum – October 7; Omolu – October 14; Xangô – October 20; Iroko – October 27; Exu – October 28; Ibeji – October 30. The terreiro is located in Altos de Gantois.

Del Correio da Bahia

Al visitar ayer al terreiro Ilé Odó Ogé, en el área de Baixa fria (Boca do Río), el alcalde Antonio Imbassahy anunció la construcción de una plaza en dicho lugar, a partir de octubre. El espacio será llamado Mae Prieta, en homenaje a todas las ialorixás [iyalorishas] del Brasil, y es una vieja reivindicación de los grandes entes de la casa de culto africana. La expectativa del alcalde es que la plaza, la cual se hallará frente al terreiro, es que esta sea inaugurada entre enero y febrero del año próximo y de ése que ayude a integrar a la comunidad de la Boca do Río.

Ahora, el técnico del departamento de la ciudad de infraestructura (Semin) va a elaborar un proyecto detallado para el espacio. La plaza debe tener un quiosco y un mirante de donde será posible avistar el borde marítimo. El Babalorixá del terreiro, Air José Souza de Jesús, explica que el espacio perteneció a la casa en el pasado y ahora será de vuelto simbólicamente con la construcción de la plaza. “Todos los del terreiro agradecen muchísimo al alcalde por esta labor que va a dignificar este espacio”, dijo Air.
Durante la visita, Imbassahy conoció la historia del terreiro Ilé Odó Ogé (Casa del Pilón de Plata), establecido en 1963 para la Mae Caetana, tía del Babalorixá Air Caetano. Los miembros del terreiro impresionaron al alcalde con el cuidado con que atienden al terreiro, y también con un monumento dedicado Mae Caetana y una biblioteca. La ciudad de “Salvador es una diversa ciudad, a aún más humana y tolerante, porque esos lugares existen aquí tales como el terreiro Ilé Odó Ogé”, afirmó el alcalde.

From Brazil’s Correio da Bahia

When visiting yesterday the terreiro Ilê Odô Ogê, in the area of Baixa Fria (Boca do Rio), mayor Antonio Imbassahy announced the construction of a square in the terreiro’s plaza, which is scheduled to begin in October. The space will be called Black Mother, in homage to all ialorixás of Brazil, and is an ancient vindication to all the past African cult houses. The mayor expects that the square, that will be on the opposite side of the terreiro, will be inaugurated between January and February of the next year and that it will help to integrate the Boca do Rio community.

Technicians from the city’s infrastructure department (Semin) will elaborate a project specifically tailored to the available space. The square must have a kiosk and a belvedere from where it will be possible to see the coastline. The terreiro’s Babalorixá Air José Souza de Jesús, explains that the space belonged to the house in the past and now will be symbolically returned with the construction of the square. “All the members of the terreiro are very thankful to the mayor for this project that will give dignity to this space,” said Air.

During the visit, Imbassahy was told the history of the Ilê Odô Ogê (House of the silver mortar) terreiro, established in 1963 for Mother Caetana, aunt of babalorixá Air Caetano. The mayor was impressed about the care with which the terreiro is treated, and also with a memorial dedicated to Mae Caetana and a library. “Salvador is a different city, more humane and tolerant, because of the existance of places like the terreiro Ilê Odô Ogê,” affirmed the mayor.

From Brazil’s Correio da Bahia

Ao visitar ontem o terreiro de Ilê Odô Ogê, na Baixa Fria (Boca do Rio), o prefeito Antonio Imbassahy anunciou a construção de uma praça no local, a partir de outubro. O espaço será chamado de Mãe Preta, em homenagem a todas as ialorixás do Brasil, e é uma antiga reivindicação dos inte grantes da casa de culto afro religioso. A expectativa do prefeito é a de que a praça, que ficará defronte ao terreiro, seja inaugurada entre janeiro e fevereiro do próximo ano e que ajude a integrar a comunidade da Boca do Rio.

Agora, os técnicos da Secretaria Municipal de Infra-Estrutura (Semin) vão elaborar um projeto detalhado para o espaço. A praça deve ter um quiosque e um mirante de onde será possível avistar a orla marítima. O babalorixá do terreiro, Air José Souza de Jesus, explica que o espaço pertencia à casa no passado e agora será devolvido simbolicamente com a construção da praça. “Todos do terreiro estão muito agradecidos ao prefeito por essa obra que vai dignificar este espaço”, disse Air.

Durante a visita, Imbassahy conheceu a história do Terreiro Ilê Odô Ogê (que significa Pilão de Prata), fundado em 1963 por Mãe Caetana, tia do babalorixá Air Caetano. O prefeito ficou impressionado com o cuidado que o terreiro é tratado, inclusive com um memorial dedicado a Mãe Caetana e uma biblioteca. “Salvador é uma cidade diferente, mais humana e tolerante, porque existem aqui espaços como o Terreiro Ilê Odô Ogê”, afirmou o prefeito.

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