Talk:Shango/Archive 1

Archive 1

Justification of "important" to "popular" change

I think calling Chango the most important orisha is extremely problematic. Many strong arguments from various branches of the religion could be made to make Obatala, Eshu or Ifa more "important". However it is extremely easy to make a case that Shango is one if not the most popular orisha. Being a deity of dance and music and drumming is a very powerful spiritual space. —The preceding unsigned comment was added by Philippe.d.gagnon (talk • contribs) 21:25, 4 April 2005 (UTC)

Confusion of the wives

In the Mythology section, the first and second paragraphs seem to contradict each other where the order of Shango's wives is concerned. Could the discussion on the wives from these two paragraphs be merged? It seems to me the second paragraph is somewhat clearer than the first.. —The preceding unsigned comment was added by 128.2.180.53 (talk • contribs) 22:02, 7 July 2006 (UTC)

Content From XanGo

Here's some stuff that got posted to the XanGo page accidentally. I'm going to work on finding out if XanGo, LLC is notable enough to deserve a page, and, if so, make a disambig; and, if not, turn it back into a redirect to Shango. ---Bennie Noakes 17:31, 28 July 2006 (UTC)

“ Brazilian archetypal energy, Xango is one of the most popular deities who came to Brazil from the Yoruba cosmology. He is the Spirit of Thunder and Lightning and the wielder of the Double Bladed Axe, symbol of balanced justice in the Yoruba pantheon. As historical figure, he is said to have been the fourth king of the kingdom called Oyo, in the Yoruba lands. He is also a major symbol of African resistance against enslaving European culture.

Xango has three wives who are female warriors and water goddesses: Oxum, the favorite, is known as "High Lady" and as “The Queen of All Witches”, “Lady of Love, Beauty, and Sexuality”, “Spirit of Fresh Water”, “Mother of Charity”, she is kind and lovely; his second wife is Yansan, "Spirit of Wind, Storm, Thunder and Death", "Mother of All Death Sprits", she is a powerful warrior, impatient and temperamental; Oba, the third wife is another woman warrior, but she is very turbulent and jealous. In fact, some people believe that the three wives of the King represent one unique goddess.

”

Powers

It said in the post that Oya stole Chango's powers? However, from all of the mayores or elders that have told me the story, I understand that people always attribute THUNDER to Chango... However, it is actually OYA... OYA gave Chango that thunder and rain... While Oya kept her strong winds that whip through cities. —The preceding unsigned comment was added by 75.33.233.32 (talk • contribs) 03:50, 24 October 2006 (UTC)

Cut text

I cut the following, which is about Orishas, not Chango. Preceding paragraph was talking about Chango's wife...

This Orisa tends to be harsh, demanding, hostile and quick to anger. Other “hot Orisa” include Ogun, god of iron and Obaluaye, lord of pestilence. The second category of Orisa are the Orisa funfun — “the cool, temperate, symbolically white divinities”. These are the gentle, calm, and mellow Orisa. They include: Obatala/Orisa-nla, the divine sculptor; Osooli/Eyinle, lord of hunting and water; Osanyin, lord of leaves and medicine; Oduduwa, first king of Ile Ife.

The ibori is the symbol of a person's inner spiritual essence or individuality known as iponri. The ibori is cone shaped and repeats throughout Yoruba culture. The top of an ibori is called the oke iponri. This tip is made from the person's placenta and symbols of deities or ancestors. The deity, Sango, is represented by lightning and thunder.

213.68.15.100 (talk) 12:28, 28 January 2009 (UTC)

Correction on translation

There are many details that are either incorrect altogether or at least misconstrued/incorrect in tone or implication. One somewhat minor detail I noticed is the translation given for Lukumi: "oluko mi" translates as "my teacher" ("ore" is friend), so far as I know. If the derivation is from Yoruba, this makes more sense. Someone speak up if I'm mistaken or confused.

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Callie/Yetunde —Preceding unsigned comment added by 130.132.117.109 (talk) 05:13, 15 April 2009 (UTC)

Tone

Paragraph length is far too long in the explanatory matter, and paragraphs need to be cut in half and organised around encyclopedically relevant topics. Tense confusion is apparent between the recounting of a historical figure (should be past tense) and discussion of the religious figure (should be present continuous).Fifelfoo (talk) 05:39, 14 May 2009 (UTC)