In any case, allow me to introduce you to the cringey bizarrerie of Nekra’s backstory instead, followed by the unrelenting sadness of Idie Okonkwo’s. Sabretooth can keep burning in his own hell (unfortunately, he will be part of the larger Marvel Universe again, undoubtedly fortunately, Marvel has at least “airbrushed” him into a simple homicidal maniac, no longer nodding (for the past decade) to the grisliest details of his backstory, although that certainly shouldn’t make anyone feel better). Simply put, I’m reading this opening arc for Victor LaValle’s writing and two, maybe three, characters: Nekra and Oya, and possibly Madison Jeffries. Support CBH on Patreon for exclusive rewards, or Donate here! Thank you for reading!
#Oya intime full#
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#Oya intime series#
My coverage of the series will cease after this opening arc.īut why a whole piece on just one super obscure character and another who saw her potential forestalled almost a decade ago now?įirst, while Sabretooth sucks, his comics sell like hotcakes, and it’s potentially exciting to see these two women of color with backstories they certainly don’t deserve put into a major spotlight where they will each be one-sixth of the opening arc, since it’s likely to focus almost entirely on just the prisoners in the Pit (excluding, of course, Nanny and Orphan-Maker-who indeed would be too big for Sabretooth!).Ĭomic Book Herald is reader-supported. *Yes, I mistakenly called it a miniseries in my previous pieces apologies for that! Frankly, this may have been just wishful thinking on my part-because it’s definitely my belief that the Krakoa era does not need Sabretooth-starring a serial-killing rapist-as an ongoing title. Eggplant, blackberries, pudding, dark chocolate are also foods for Oya.So, while this is a second follow-up on Sabretooth #1 (which I’ve already reviewed here across two pieces), what we’ll look at now is some supporting-character context for this first arc* going forward. In Yorùbá, her food is pronounced 'Àkàrà". Ipeté and bobo de inhame are also associated with Iansã. A simple, unseasoned form of acarajé is used in rituals, and a version served with various condiments is sold as a common street food in Bahia in the northeast of Brazil. Prohibitions: pumpkin, stingray, and muttonĪcarajé, a ball formed from crushed or peeled beans and fried in dendê ( palm oil) is a traditional offering to Iansã in the Candomblé tradition of Brazil.Symbols: "Buffalo tail" eruquerê, a ritual object or a copper sword.Colors: red, purple and rainbow, burguandy.Salutation: "Eeparrei!", or "Epahhey, Oia!".In the Candomblé nação (association) of Angola Congo, Iansã is associated with the colour red. Another ability attributed to Iansã is control over the mysteries that surround the dead.
Attributes of Iansã include great intensity of feelings, sensations, and charm. She is the queen of the river Niger, and the mother of nine. Iansã, as in Yoruba religion, commands winds, storms, and lightning. In Candomblé, Oya is known as Oiá, lyá Mésàn, or most commonly, Iansã, from the Yoruba Yánsán. Yemoja Festival (Brazil, Cuba, Trinidad, USA, Venezuela, Argentina).Social / Communal concepts: Omọlúàbí Aṣọẹbí Esusu Religious concepts: Àshẹ Iwa Ori Ìmùlẹ̀ Àkámarà Ìtàn Ẹbọ & Ètùtù Legendary creatures Ebora & Imale Egbere Iwin Akudaaya Abiku & Emere Oro. God Olorun Olodumare Olofin Divination Ifá Opon Ifá Opele Odù Ifá Agere Ifa Awo & Ogberi Orishas Ọbatala Osanyin Elegba Yemoja Olokun Shango Oya/Yansa Ogun Obaluwaye Oshun Oshoosi Orunmila Aganju Oshumare More. Lightning, the sword or machete, the flywhisk, water buffalo
Yorùbá religion, Umbanda, Candomble, Quimbanda, Santeria, Haitian Vodou, Folk Catholicism Oyá or Oiá Yàńsàn-án or Yansã and Iansá or Iansã Iansã Sculpture at the Catacumba Park, Rio de Janeiro, Brazil
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