Scholar Mary Pat Fisher, in her 2006 book Living Religions, estimates there may be as many as 100
million worshipers in the United States and Latin America. This may be due in part to the New Age
spiritualist movement, a postmodern amalgamation of nature-based religious beliefs and practices.
THEOLOGY
The religion comprises certain African tribal beliefs. According to John Mason, author of Black Gods:
Orisa Studies in the New World, adherents do not believe in the devil because their ancestral West
African belief system is not derived from a dualistic theory – good v. evil or God v. the devil – but instead
from a cosmological philosophy dealing with the nature of the universe.
There are five levels in the cosmology: Orisha worshipers believe in a creator who is called Olodumare
or Olorun (God), the Orishas, human beings, human ancestors, and the lowest group, plants and
animals. The cosmos is seen as containing forces of expansion and contraction that interacted in
complex ways to create the universe. All things have positive aspects – iré – and negative aspects – ibi.
Nothing is completely “good” or completely “evil”; all things have both ire and ibi qualities. Similarly, no
action is universally “wrong” or “right,” but can only be judged within the context and circumstances in
which it takes place. Each person is made up of both positive/constructive and negative/destructive
impulses. His/her talents and facilities thus have potential for both positive and negative expression.
A great deal of attention is devoted to each individual’s striving to develop good character and doing
good works (asciento). Good character is defined as doing the right thing because it is the right thing to
do, not out of fear of retribution or as a way of seeking rewards. All humans have the potential for being
good and blessed people, but also to make evil choices. The lifetimes of Orisha worshipers are spent
perfecting themselves by making good choices. Orisha worshipers believe that the spirit lives on after
death and may return as a reincarnated being.
Many beliefs and practices are respectfully secreted from non-believers. However, certain beliefs and
traditions are disclosed to the public – particularly in postmodern times when the religion and spirituality
of Orisha worshipers is being once again blended, this time with New Age beliefs and practices.
Olodumare is the one god, creator. All other Orishas represent various manifestations of the one god.
Each Orisha possesses and expresses a certain quality or characteristic of Olodumare. It is Olodumare
who contains the universe and all that is in it. The Orishas are forces of nature (parts of god) who
mediate between Olodumare and humanity. Humanity can commune directly with God by way of the
trance/possession – always in a ritual setting.
Ebo, or sacrifice, is a broad concept including all types of sacrifices and offerings to the Orisha. These
can include candles, fruit, candy, and various items or actions that may be appreciated by the Orisha.
Ritual sacrifice is an important part of the beliefs and practices of Orisha worshipers. In the community,
animals, particularly chickens, are often offered as sacrifices in situations such as serious illness or
misfortune. Fruits and vegetables are used frequently and are pleasing to the particular Orishas.
RESOURCES
As included in the body of this report, the requests of inmates for specific items must be considered on a
case-by-case basis. Rules of thumb concerning religious items should be applied based on security,
good order, and sanitation. Holy water, rosaries, crucifixes, and other blessed items provided for Roman
Catholics or other Christian groups should not be used by Orisha worshipers. If Orisha worshipers
require the use of similar items, separate unblessed holy water, crucifixes, rosaries, etc., should be