Dobale Clause Samples

Dobale. When you enter a ritual space, because this is a dilemma that I 955 often have and I want to know how someone else deals with it, when you're in a 956 space you’re usually with someone from your house, usually a godparent, but let's 957 say they leave the room, how do you know who to salute first? 958 Her: (Laughs) I just don't salute. I know who I know and I make sure to salute 959 them. And then often times, what's interesting, is that it depends on the 960 relationship. Our house is… there are so many points of connection… so they 961 know Mommy [redacted] is my godmother we'll all know Mama [redacted], I 962 play it safe and make sure I salute Mama [redacted]--I call her our god- 963 grandmother--I salute her mother, I salute my godmother, and people that I'm 964 familiar with. Other than that, I don't break my neck to salute unless somebody 965 says "that's mama so and so" or "that's baba so and so; make sure you salute." But 966 if somebody doesn't let me know the significance of a person, I don't. I just keep 967 it simple. 968 Her answer demonstrates the importance of saluting in reinforcing existing social 969 relationships. How one chooses to respect their lineage and the order and seniority 970 within that lineage is extremely important. While some priests that may be new to the 971 community or otherwise unfamiliar to devotees might not be saluted, those with 10 Only priests wear a red parrot feather in these settings. Because not all priests may choose to wear them, one must also look for other unwritten texts to determine if one is an initiate. 972 respected standing will. And all of this can be noted by an observer familiar with this 973 type of embodied literacy. The text of saluting one’s elders reads as a lesson in age 974 hierarchy and in community closeness. 975 Abuela’s ocha birthday celebration also included a drumming for Yemonja. 976 Before singing, devotees watched as the drummers played directly to the òrìşà. Ani 977 (2004) says that the role of the drummer is to communicate the universal life force to 978 those around him. Even though Yemonja was the òrìşà being celebrated, all drummings 979 begin with the òrìşà that is responsible for opening paths—Èşù. ▇▇▇▇ ▇▇▇▇▇ (1992) has 980 described the liturgical structure of drummed rituals as laying out a narrative—usually 981 historical—in a specific sequence and serving as a mnemonic device to aid practitioners 982 in the remembrance of important historical events. In all cases, Èşù m...