Well Damien...i think he didnt mean to post this here...as for fake ass people...we have them in all paths...we just need to be carefull...as for orisha's spiritsa ..lwa's palo..hindu...other paths..sooner or later they do cross each-other...and that..u or me cant stop!...;-)
huummm.....im just really wondering why he posted this..im gonna email him.(wink)..;-)

Thank you for the equally thoughtful and well-thought out reply. I will address the questions you raise now.

You wrote:

I am not sure how it benefits those who joined this tribe because they wanted to learn about Vodou, or those who are already Vodouisants initiated or not.

This is good. Vodoun - in its Fon origin - is a branch of the Yoruba family tradition. If you review the Fon oral tradition, they are sons of the Yoruba nation. As such, in both traditions, Ifa plays a central role in the organization of the society as well as the pantheon. In Danomey (Benin) the Babalawo is Bokono, which in Haiti has become Boko or Bokor. The tradition is not quite pristine anymore, as the bokor is now associated primarily with sorcery, which is inconsistent with the full nature of Ifa and its priesthood.

You wrote:

It might help more if you could accurately explain the role of Houngan and Mambo, and their relationship to Mawu-Lisa, Loko, Ayizan, and Legba.

Questions about relationships between the priests are best posed to your elders in the tradition, which I suspect you already know, based on the level of detail in your question. Anthropologically speaking, the information is there. But as far as the code of conduct, your teachers will best define what to do and not to do.

You wrote:

Or maybe you can tell us what the difference between Mawu-Lisa and Olodumare actually is...

Mawu-Lisa and Olodumare are different aspects of the same, life giving Creator.

You wrote:

How does a Mambo and Houngan determine who the Met Tet of the individual is? For what circumstances does a Mambo and Houngan do a reading, and why do they usually use a pack of playing cards instead of cowrie shells?

Again, if you have a teacher, she or he will teach this when you are ready.

You wrote:

What exactly is the difference between Orisha and Lwa?

The difference is as big or as small as one allows it to be. There can be no exact definition of what a spirit is without extreme folly. We do not even know what humans are. Every man is a mystery, even to himself.

You wrote:

How were the Dahomeans influenced by the Yoruba...

As stated, the Fon, who are the bilders of Danhome, are linguistically and culturally related to the Yorubas. The Sabe, Popo, Ewe, Ga and others are all Yorubas by extension.

You wrote:

and why did the Haitians prefer to let their New World traditions evolve from the former, while the Cubans prefered the latter?

This was not a choice. There are more Fon in Haiti than Yoruba. The Nago rites continue as a result of the Yorubas who coexisteda longside the Fon.

You wrote:

As more Cubans and Haitians relocate to the United States, and as more Americans take interest in both, these are questions that will be of great interest and importance.

I agree entirely. And at the core of it all, you have African tradition. There are many who come strictly to shop. And there are others who are coming home to their ancestral home. One is not worse than the other, per se. But the distinction is being made.

You wrote:

What you have so far offered may be of help to some one who has decided to follow one of the modern paths of the Yoruba (Lukumi, Candomble, Shango etc.), but may only confuse some one who decided they are only interested in Vodou. Of course there are many who have chosen both- I heard a rumor that even Mama Lola started initiation in Santeria; that is, she took the elekes and Guerreros and asiento, but those are only rumors that I cannot verify.

This I do not agree with at all. There are no modern Yoruba paths. There are things that one discovers along the way that may seem new because it is just being introduced. But, as I stated, Ifa is part of and has been part of the Vodoun tradition. If you read French, there is a wonderful read by Paul Mercier. It details in very few pages the historical , mythological and spiritual relation between the two.

You wrote:

Please do not get me wrong, I'm not trying to belittle the information you have provided. However, since you joined a tribe called Vodou, I assume that if you do not know all the answers to the above questions, you would want to know them, as well as I'd assume you want to know as much about Vodou as any one else on this tribe. If only for the sake of knowledge and information, in the same way that I would be interested in knowing the basics of Babalawos, Olorisha, Ifa and Olodumare such as you have provided.

Yes, for some it serves for good information. For others, there are essential clues to finding one's way back home.

You wrote:

You might also want to know that in Haiti, the Yoruba are called the Nago Nanchon (nation), headed by Ogou. I was told that Nago is Fon in direct reference to Ifa divination. I am not sure how close Nago rites are to the services of Lukumi or Candomble (maybe initiates of both Vodou and Orisha worship here might be able to tell us), but the Nago Nanchon have Lwa named Ogou-Batalah, Ogou-Shango, Ogou-Yansan, and Ogou-Badagri (Badagri is a coastal city in Nigeria, I think). I would like to imagine that these details would definitely be of interest to any one who is into BOTH Dahomean and Yoruba traditions, as much as they are to me.

Again, for some it serves for good information. For others, there are essential clues to finding one's way back home.

Now, the comparative metaphors of professionals like plumbers, lawyers and doctors would work better for me if only such professionals were really reliable. While plumbing is generally simple enough, I have had bad experiences with similar workers who are licensed to repair household damages (plumbers, electricians, etc.); they do not always do the greatest job, or do not always offer reasonable rates, or do not even give the proper diagnosis. With doctors, it can be even more complicated, every one is aware of the problems that can arise and some of us have personally experienced these issues. Lawyers are only as good as how much you can pay them, and I understand that many are in prison for crimes they are not guilty of committing. Just last year a man was released after a decade in prison after DNA tests proved he was innocent. So if any one uses metaphors to make a point, it would be even more helpful to include warnings and advice to help protect the inexperienced. I have heard many stories about Santeros and Voodoo priests who were total conartists. I have met many Babalawos who insisted I take the elekes, but they gave me nothing bad feelings all around. And then there were quite a few pushy power players... Hopefully, in the near future, there will be many reliable godparents. As often as people are told they need to be initiated, if the majority get initiated by decent and respectful leaders, I will be happy for the next generation of American Vodouisants.

Yes, when we come from a consumer tradition, we are more susceptible to being defruaded. We come with the attitude of getting, getting, getting. And there is plenty to get... at a cost. But the one who comes for service, in much the same way a child might help an elder cross the street has a markedly different experience. Ours is a tradition that prizes humility, patience and respect. Vodoun, after all means to stop and partake of the water. It reminds the devotee that the elders represent a fount of wisdom that is ever-refreshing. Demonstrate respect for your elders and you will be blessed and protected. That, of course, requires the ability to recognize one's elder.

May Ifa continue to bless you and yours.

Awo Obafemi Origunwa