The Office of Bokɔ́nɔn in the African Vodún Tradition
Bõkɔ́nɔn (bow-ko-known) is the title of a Fá (Ifá in Yorùbá) "priest" in the West Afrikan Vodún tradition found among the Ajã people. This title is gender neutral and can be/is applied to women. The title bõkɔ́nɔn is like that of Babaláwo/Ìyánífá in the Ìṣẹ̀ṣè tradition of the Yorùbá. It means "one who possesses bõ". This means someone who has been properly initiated, trained and has received the bõ to serve the Oracle that we call Fá/Ifá. At the root of the title is the word bõ. A bõ is simply a sacred talisman/object empowered and used for spiritual purposes. These objects usually contain concoctions of various ingredients infused with the power of Fá. Bǒ are created by carefully combining zoological and botanical curios and then empowered by speaking closely guarded words of power. They can be in the form of a "talisman/amulet" worn on the person but kept out of view, kept in the domicile, car, kwk. Statues are famously used in Vodún infused with bõ. In these cases, these statues are referred to as bõcyo (boccio). In any case, all bõ are used as spiritual tools of empowerment.
The bõkɔ́nɔn engages in what is called bõwíwà which refers to actions taken to make sacred talismans for healing, spiritual defense when engaged in spiritual warfare, to consecrate houses/buildings, protection, and the like. The responsibility of the bõkɔ́nɔn is to properly consult the 256 Kpólí Fá/Fádù (Odù Ifá) through means of the sacred 16 děkwín (ikin among the Yorùbá and/or through the agŭmagan chain (opele chain among the Yọrùbá) which are physical expressions of the Fá oracle - the oracle of communication between humans and deities. The Kpólí Fá are filled with thousands of sacred stories, verses, chants, and medicines related to every aspect of life. It contains the worldview of the Ajã and other related people like the Yọrùbá. However, it should be noted that the Ajã have their own stories and verses which most often read very different from the Yọrùbá. Yet, both of these combined, as a sort of New Afrikan Maroon Vodún, provides for a powerful arsenal.
A bõkɔ́nɔn holds a central position in an Afrikan community for they are the primary healers and problem solvers. They are supposed to be masters of the psychology of the culture. They are also responsible for maintaining the moral code of the community. People consult them for all aspects of life: the stage of pre-birth, the stage of birth, the stage of living, and the stage of death. One of the primary duties of a truly qualified bõkɔ́nɔn is to consult Fá in order to reveal a person's destiny to them so that they may act accordingly in life.
The bõkɔ́nɔn is a spiritualist, a doctor, and community caretaker. Their responsibilities are vast and service oriented. The bõkɔ́nɔn is imbued with the acɛ̀ (spiritual power/authority) of the oracular deity Fá Ayìdègún (Ọrúnmìlà inu Yoruba Ìṣẹ̀ṣe tradition).
In Vodún cosmology, the bõkɔ́nɔn stands as a figure of mastery, embodying the wisdom, power, and authority that govern the land and its people. The term "bõkɔ́nɔn" is often confined in expression to "medicine person," but this interpretation only scratches the surface of the his/her true role within the community. To overstand the bõkɔ́nɔn is to overstand the very essence of Ajã spirituality and the intricate web of relationships that bind the individual, the community, and the cosmos. The bõkɔ́nɔn's role extends far beyond healing physical ailments. They are the keepers of the land’s moral and spiritual order, there to guide the community in matters of justice, ethics, and proper conduct. This authority is earned through years of rigorous training, initiation, and a deep connection to the spiritual forces that govern the universe. As a result the bõkɔ́nɔn is a mediator between the visible and invisible worlds, translating the will of the ancestors, deities, and cosmic forces into practical guidance for the community.
In Vodún cosmology, the universe is a complex interplay of forces—some benevolent, others malevolent, and many neutral. These forces influence every aspect of life, from the weather and harvests to personal destinies and communal fortunes. The bõkɔ́nɔn is a master of these cosmological forces, possessing the knowledge and power to connect, redirect, and appease them as needed. This mastery is evident in the their ability to perform rituals that protect the community from harm, ensure good fortune, and rectify imbalances in the natural and spiritual worlds. Whatever it may be, it could be social injustice, an illness that defies conventional treatment, generational curses plaguing the family, kwk the bõkɔ́nɔn is called upon to restore harmony and order. In this sense, the bõkɔ́nɔn is not just a healer but a re-author of the land and its fate, wielding the authority to calm down, reset, and masterfully navigate the forces that shape the community’s existence.
The Moral Universe of the Ajã
The bõkɔ́nɔn's authority is deeply rooted in the moral universe of the Ajã. Every action, every decision, and every ritual is guided by a code of ethics that upholds the sanctity of the land and the community. This moral framework is not arbitrary; it is grounded in the teachings of our ancestors and the cosmic laws that govern the universe. The bõkɔ́nɔn, as the interpreter and enforcer of these laws, plays a very important role in maintaining the intricate fabric of the community.
For the Ajã, the land is the source of all things—food, water, gods, destinies, opportunities, misfortunes, and remedies to illnesses. The bõkɔ́nɔn's intimate knowledge of the land's rhythms, cycles, and hidden forces allows them to guide the community in ways that honor this sacred relationship. In times of crisis, it is the bõkɔ́nɔn who offers solutions that are in harmony with the land’s ethos, making sure that the community remains aligned with the spiritual principles that sustain it.
The Bõkɔ́nɔn as Re-Author of the Land
One of the most fascinating aspects of the bõkɔ́nɔn's role is their ability to re-author the land. This means more than just healing the sick or performing rituals; it involves actively shaping the destiny of the land and its people. Through their deep overstanding of the spiritual and cosmological forces at play, the bõkɔ́nɔn can alter the course of events, and consequently turn misfortune into fortune, illness into health, and chaos into order.This re-authoring is not done lightly. It requires a deep connection to the land and its spirits, a thorough overstanding of the community’s history and needs, and the wisdom to know when and how to intervene. The bõkɔ́nɔn must weigh the consequences of their actions carefully, to make sure that any changes they make are in alignment with the greater good of the community and the cosmic order. There is no initiation voila everything is a good system here. This is worked at and earned. The office of the bõkɔ́nɔn is of the highest communal order and one of the keys towards our Re-Afrikanization.