Forward

This book has been produced to support the Global

Grooves ‘Percussion and Songs of the Òrìşàs’ residential,
August 2014. The resource is designed to aid learning
during the course and to encourage practice and
documentation of these sessions and future study.

We hope this edition will be the first of many. If you are

interested in contributing in the future please contact us,

The resource has been produced by Global Grooves

with generous contributions from Leon Patel, Christian
Weaver, Jon Hardeman and Holly Prest.

Global Grooves is a registered charity and company

limited by guarantee.

Company number: 07383501 | Charity number: 1141378

© Global Grooves 2014 | All rights reserved
Contents Introduction to Brazilian and
Cuban Òrìsà worship
a. Introduction to Brazilian and Cuban Òrìsà Lukumí (Yorùbá) tradition tells us that when Olodumare
(God) decided to create the earth he sent the supreme
worship Òrìşà, Obatalá, with the tools to do so. Once Obatalá
had created sufficient dry land among the initial marshy
excess of the earth, he sculpted humankind from clay.
b. The Òrìsàs Here on the newly created earth, Ilé fè the first city, was
founded and populated, with Odudúa as its king (the
city of Ilé fè continues as a centre for traditional spiritual
- Exú / Eleggúa - Ogún / Oggún wisdom in what is now present-day Nigeria). Many other
- Oxóssi / Ochossi - Omolú / Babalúayé Òrìşàs̩ joined Obatalá and Odudúa in the endless task
- Ossain / Osayin - Oxumaré / Ochumare of shaping and maintaining the earth and all it contains.
- Iroko / Tempo - Logunedé / Erinle Some, like Obatalá, were sent directly by Olodumare,
- Oxum / Ochún - Naná Burukú while others, like Odudúa, rose among the ranks of
- Obá / Obbá - Ewá / Yewá humans to be adulated as Òrìşàs (Orishas or Orixas).
- Oyá / Yansa - Yemanajá / Yemayá
- Xangô / Changó - Oxalá / Obatalá Òrìşàs, therefore, for those who follow them, are
the original ancestors of humankind from the first
age of humans, selected by God to be holders and
c. The Songs manipulators of aché (axé), a divine power of life and
transformation. People venerate Òrìşàs for their high
rank, their tasks and their super-human abilities. They are
the bridges between humankind and God that facilitate
d. Notes section interaction with Her incomprehensible magnitude and
Her creation, the universe.

e. About Global Grooves Òrìşàs are human archetypes and characteristics of the
natural world. They are the selected heads of the owner
of heaven: aspects of God.
Òrìşà worship shares numerous similarities with the On the following pages we describe some of the most
belief systems of many of its neighbours across West popular Òrìşàs and provide examples of songs for
Africa, all of which arrived in Brazil and Cuba in the each. There is no single definitive version of either the
horrific commotion of the Atlantic slave trade. In the New descriptions, or the songs; this is a starting point for you
World many of these traditions were forgotten, many to continue.
retained, and many reinvented to fit new circumstances
of survival. The Lukumí-derived belief system itself took
on influences from other African religions as well as
European religious practices such as folk Catholocism. In
Cuba and Brazil in particular, these new versions became
hugely significant both to displaced Africans and their
Creole offspring. In Brazil a range of new variants of
Lukumí Òrìşà worship became known as Candomblé,
Umbanda or Macumba, while in Cuba they are known as
Santería, Regla de Ocha, or ‘la religión lukumí.’ At the core
of all these practices, though, are the Lukumí Òrìşàs.

Drums and songs (as well as dance) are central to

Òrìşà worship. Ayán or ayón, known as Aña in Cuba
and Iyangalu in Brazil, is the Òrìşà of drums, contained
within all sacred instruments. Ayán is the expression of
God as sound. The drum itself is both a centre of divine
power and the means that gives it voice. In ceremonial
performance, the singer and drummer combine to
express knowledge of God through the telling of stories,
proverbs, myths, prayers, and through ritual protocol.
Together they have the power to make the unreal real.
They honour the Òrìşàs and call on them for advice,
guidance and blessings for the whole community.

There are hundreds of Òrìşàs, and a multitude of

variations to their names, their songs, rhythms and
dances, and the ways in which they are interpreted and
honoured.
Exú /Echú /Eleggúa / Elegbára
Exú is the messenger. He is the first of the three
principal hunter-warriors. He offers choice and takes
it away when he is not placated or honoured. He
is the guardian of life force, the power that brings
people together in huge numbers and the promoter
of harmony to bind them. By the same token he
also ferments the tensions that divide those he has
gathered. These two characteristics speak of his
trickster qualities. He is the enforcer of sacrifice who
recognises no authority other than that of Obatalá..
Ogún / Oggún
Ogún is the second of the hunter-warriors, the owner
and worker of Iron. He is the patron of blacksmiths,
farmers, miners, railroad workers, carvers, butchers,
hunters and warriors. He is a forceful, masculine Òrìşà,
with tremendous physical strength. The aché of Ogún
is to be found wherever people struggle to over come
the physical constraints of their environment.
Oxóssi / Ochossi
Oxóssi is the third of the hunter-warriors. As the supreme
hunter, who lives in the forest, he is the owner of the
snare, a deadly marksman whose arrow or shot never
misses his target. He is closely associated with Obatalá
and offered only white sacrificial animals. In Cuba he is
the patron of prisoners and criminals, and can represent
the idea of justice. He is one of Ogun’s younger siblings.
Omolú / Babalúayé
Also known as Chakpana and Chopono, or Annu,
Asojano and Ofido among the Arará in Cuba, Babalúayé
is an ancient Òrìşà who came to the Lukumi from
elsewhere; some say the east while others say the north.
Together with Òrìşà Oko he is a powerful earth force
who, as in Brazil, has the power to strike down or cure.
All those on the edges of society, both physically and
mentally, the downtrodden, injured, sick and outcast are
all associated with Babalúayé. Babalúayé is both the
illness and the cure. He is thought to be the Sun, the
harvest, Lord of the Earth, king of the ancestors who
guides the soul after death.
 Ossain / Osayin
Ossian is the master and guardian of wild herbs, leaves
and bark. One of the holder’s of Aché (force, power,
vitality)

In Cuba Osayin is represented as a terrifying vision with

one arm, one leg and a huge eye in the middle of his
forehead. He is the force of nature, and nature itself.
Osayin is the owner of all ‘ewe’ [eh-way], plants, herbs,
trees and flowers. He is the supreme herbalist. His
followers are strong willed and chaste with a clear vision
of the world dominated by reason and a cool head. It is
they who provide the herbs for all ritual procedures in
Santeria and Candomblé.
Oxumaré / Ocumare / Daido
Oxumaré is the pot of gold at the end of the rainbow and
is portrayed as male and female. Oxumaré represents
fortune, time and transformation.

Oxumaré is present in the cycle of “life and death”, and

his strongest symbol is that of the snake biting his own
tail, which represents the vital cycle: life, death and
rebirth.

Worship of Ochumare was evident in Cuba in the

nineteenth century but later died out. Her dress was
white, adorned with two crossed necklaces of cowrie
shells. Ochumare’s associations in Cuba were the same
as in present day Brazil. She is now venerated thorough
the path of Yemanjá Ochumare.
Iroko / Tempo
Iroko inhabits the Ceiba tree. He is an ancient male
Òrìşà, although some followers worship him as female.
According to some he is one of the paths of Obatalá.
Iroko is Olofi’s (Olodumare) walking stick. Those who
want children kneel before the Ceiba to ask Iroko. They
should do this every year until they conceive. If they
are successful they must take care to give thanks with
regular sacrifices at the base of the tree.

Iroko’s roots are deep, he is time, weather and the nature

of all things that follow.
Logunedé / Erinle / Inle
In Brazil Logunedé lives in the heart of forests, in
clearings on the banks of rivers. A great hunter, he uses
ofá (bow and arrow) when hunting and abebé (fan) in
moments of vanity. Logunedé is said to sleep in the
depths of rivers and bathes there to keep the fishing
plentiful. Another of Ogún’s younger siblings, Logunedé
was the original Òrìşà of medicine who is said to have
relinquished his task to Osayín. Together with Oxóssi he
is a hunter who is also closely associated with Obatalá.

In Cuba his staff is a shepherd’s crook entwined with

two water snakes. The shepherd’s crook represents his
final occupation as keeper of animals. Some say he lives
in the river while others describe him as the banks that
guide the river.
Oxum / Ochún
Oxum is a divinity of fresh sweet water, in particular the
famous river with the same name in Nigeria. She is the
female patron Òrìşà of Cuba, daughter of Yemayá. As
fresh water she is considered the source of life for the
world. She brought money into the world and represents
all females in power, not only in law and economics
but also in their ability to market their own resources.
She is the champion of women and motherhood. Her
attributes are beauty and cleanliness. Oxum is charitable,
accommodating and engaging.

In Brazil she is believed to be Goddess of fertility,

gestation and birth, she takes care of the newborn,
washing them with her refreshing waters and leaves.
Naná Burukú
Naná Burukú is one of the oldest Òrìşàs. She was the
first wife of Oxalá. Those who are led by Naná Burukú
are calm and benevolent, always acting with dignity and
gentility. In Brazil Naná Burukú is the mixture of water and
earth, the swamp, the primordial mix, the conductor of
life.

The worship of Naná Burukú is declining in Cuba and

is no longer as widespread as it once was. The Arará
believe her to be the mother of Babalúayé. The Yorùbá
consider her the mother of God and the grandmother
of all Obatalás. She is a mysterious and terrible Òrìşà
who takes the form of a Boa living in rivers. Naná Burukú
is both male and female. She is an Òrìşà of immense
power before who all tremble and drool.
Obá / Obbá
Obbá, together with Oyá and Yewá, completes the
triangle of Òrìşàs associated with the cemetery and the
dead. She was eternally in love with Changó, but having
been tricked by Ochún into cutting off an ear in order to
win his favour and failing, she retired to the cemetery to
be guardian of the tombs. Obbá is also owner of lakes
and lagoons. She is reclusive and short-tempered.
Ewá / Yewá
In Brazil Ewá is the Òrìşà of happiness, beauty, songs, life
and the beautiful things life gives us. It is Ewá who rules
all mutations, whether organic or inorganic; she is the
Òrìşà responsible for the change of water from its solid
to gas state and vice versa. She generates the clouds
and rains. When we look to the sky and see the clouds
forming figures, Ewá is there, giving different forms.

In Cuba Yewá is an old Òrìşà who lives in the cemetery

between the tombs and the dead. She is charged with
delivering the deceased to Oyá. Yewá is considered
a virgin and her followers are also most often older
women, virgins, or those unable to bear children.
No one can appear without clothes in her presence, nor
act amorously, nor argue, nor speak in a raised voice.
Oyá / Yansa / Iansã
Oyá is the ‘tearer’ whose symbol is the tornado. She is
the violent, beautiful and fearless daughter of Yemanjá.
She is the indispensible wife of Xangó with whom
she is closely associated and, like him, is represented
by lightning. Oyá is the friend of Death, she officiates
at funerals, and is a staunch defender of truth and
fairness. In Brazil Oyá is the tempest, the fierce wind
and rain, the bringer of change and is also love, passion
and sex.
Yemanjá / Yemayá / Dandalunda
Yemanjá is the ultimate symbol of motherhood. She is
the mother who gave birth to civilisation. She represents
the maternal source of all life. In Nigeria she is the deity
of the Ogun river. In the New World she became
associated with the top layer of the sea, the part
that teems with life. She is believed to have guarded
slaves during their horrendous sea crossing and is the
protector of children. Over time she was married to many
different husbands.
Xangô / Changó / Sàngó
Changó is the god of fire, lightning, thunder, war, dance
and music, and virility. He is the owner of the sacred
Batá drums, each of which represents a part of his body.
Changó represents a great number of both virtues and
imperfections of humankind. He is a worker, valiant, a
good friend, a diviner and a healer, however, he is also
jealous, a womaniser, argumentative and quarrelsome,
boastful and a player. For these reasons his followers are
sometimes said to talk with two tongues.

In Brazil Xangô is celestial fire, the fire of life and death

and lord of war who always carries axes.
Oxalá / Obatalá
Obatalá is the son of Olodumare. He is the supreme
Òrìşà. His character is often portrayed as that of a very
old person that can be either male or female.

Obatalá is the creator of the earth and the sculptor of

humankind. He is the ruler of all things white, of purity,
and of heads, thoughts, and dreams. All Òrìşàs respect
Obatalá and turn to his authority as a lawyer. He has
twenty-four pathways or aspects. One of these, Obatalá
Ayaguna, is a powerful warrior, mounted on a horse, who
wields a deadly sword.
The Songs
Included in this resource are a selection of songs sung
for each Orixá from the Candomblé Angola, Candomblé
Jejé, Candomblé Ketu and Ijexá traditions of Brazil.

The songs have been collected over many years by

a core team of dedicated musicians based in the UK.
Contributors for this first edition include Leon Patel. and
Jon Hardeman.

We would like to give our thanks to all of the amazing

teachers, mentors and musicians who have so
generously passed on their knowledge and traditions to
enrich the lives and study of musicians in the UK.
Exú / Eleggúa

Jejé - Bata Ketu - Aguerê de Yemanjá

E le bara vodun a la kere kere e le bara vodun a la kere Exu wa jua man man kiuo odara
kere la roy exu wa jua man man ki u o odara eru awo

Odara lo xoro odara lo xoro lonan odara lo xoro

Ketu - Roda de bani e loxo ro dara lo xoro lonan
I barago e mo juba ra awa ko se
I barago e mo juba ra omode ko eko
Ojixe pa le fum waao odara pale soba
I barago e mo juba elebara exu lona

Bara o bebe tiriri l’onon Exu tiriri

baba o bebe tiriri l’onon exu tiriri

Laroie
ago ago lonan

Xo xo abe xo xo abe adaba coro bi ejo laroie xo xo abe

adaba coro bi ejo
Ogún / Oggún

Ketu - Vassi de Ogum Angola - Congo

Ogun a jo e mariwo Roxi mokombo tala nissa dangue
awa coro a jo e mariwo e pa le pa ogun ae ae ae ae ae ae ae ae
ogun a jo e mariwo amakun ye ye
E con senzala senzalo kamuzere katulemo con
Awa xire ogum wo ero jo jo senzala senzalo kamuzere a e o
awa xire ogum wo ero jo jo eru je je
O senzale o se re ma u da caya con senza
Ogun nita ere ere Ogun nita ere ere oxo mucombo sapa mensa caya
a Oxossi kori alode Ogun nita were were

Ketu - Vassi de Ogum

Ala coro le in ala coro le um o o
a e a e a e ala coro le um o o

Meje ogum meje a ogum meje ire

E ogum bragada e ogum bragada ogum bragada e

ogum bragada

Xala re ogun onire oreguede

ogun onire acoro onire oreguede
Oxóssi / Ochossi

Ketu - Aguerê de Oxossi Angola - Kabilla

A le le co murajo nu alebare Ganguayo matumba muganguen ganguayo tumbawa
wa xire oke wa xire no alebare tawami a e tawami

Olo wo guiri guiri ode o guiri guiri ode awanixa orode ode Ainda ganjira muganguen ganguayo tumbawa
como farafa onire tawami a e tawami

Awanixa ode iroko oma fa gueran Oxossi e muta lembo

Xala re ode are re oke awanixa ode iroko oma fa gueran a e tawami ainda ganjira muganguen ganguayo
tumbawa tawami
Omorode dewe iroko ere wa la guiwo
Xala re ode arere oke omorode dewe iroko ere wa la Ade kuntala jingue oya jingue o ade kuntala jingue oya
guiwo jingue minha iza kuntala kaiza kura
Ai a ai a ai a ade kuntala jingue ade kuntala jingue oya
Aro le o imao ke wa jo aro le o imao ke wa jo jingue o
O dia areo a o imao ke wa jo
Bambi e e e bambi wamina tawa
bambi wamina tawami oxossi amina tawa
Ketu - Aguerê de Oxossi
E oko ke ode oke oko ke ode oke
Omolú / Babalúayé

Ketu - Opanije Angola - Kabilla

Goro goro goro goro sahun Katulem borassime kon senzala
agun di tota sahunde e e kafunje
E kon senzala
Ketu - Opanije e e kafunje
Opanije atoto opanije atoto (x2) atoto a zuani (x2)
opanije opanije opanije (x2) Baragoma kafunje a deu da lunda keu awa (x2)
Ingue a juremeira deu tala
ingue e e a juremeira deu tala kafunje
Ketu - Dobrando
a juremeira deu tala
Ofe ire oni lewa le se orixa ofe ire
oni lewa le se orixa
Angola - Barravento
E colobo o colobo o sim sim Tata vodun kewame ingue ingue
sim sim colobo colobo colobo sim sim sim sim colobo tata vodun kewame ingue ingue

Lemba e e mekatuezo lemba e e mekatuloya

Ketu - Dobrando
Omolu be fara e omolu be fara o Omolu be fara e omolu
Gangua yamungo kaiango
be fara go go
kafunge congo ingoma lemba di le
Gangua yamungo kaiango
kamboni di lembala vodun kaia

E mana kuera sambue agunguele

e mana kuera sambue obaluaye
Ossain / Osayin

Ketu - Aguere de Yemanjá

E a bebe mi bo a bebe mi bo
e a bebe a bebe mi bo o a bebe mi bo
e a bebe

Ala coloju ewe ala coloju obogum

ala coloju ewe nien nien coloju obogum

Ojo um a fururu ojo um a fururu ojo um ora e nan

Ijexá
aba jula juwé wa aba jula juwé wé e
aba jula juwé wa (aba jula jula so ogun)
aba jula juwé wé e

Ijexá
agama wina pa la da
agama wina pa la da o
Oxumaré / Ocumare

Ketu - Dobrando Jejé - Jinka/Bravum

Oxumare le le male oxumare le le male araka le le male Araka moborum nada beo
oxumare Oxumare o araka moborum nada beo oxumare o

Ketu- Vassi Osi e bele hum

Oxumare lo kere lo kere e lo kere fe hum fe

Ketu - Vassi Ele da nissu dan

Ko be jilo e ko be jilo Oxumare da nissu dan
ko be jilo e ko be jilo Oxumare
Aizo ai zo e
vou e marewo
Jejé - Savalu
Aroboboi agueleci emi jele pokan Kre kre kre de mi kre de wa
a roboboi agueleci emi jele pokan kre de mi kre de wa kre de mi hum de
emi jele pokan i ocia dobe a roboboi
agueleci emi jele pokan i

A roboboi ere a roboboi ere

A fandia efa a roboboi ere

E mada e mada e bo o o
E e e e mada e mada e bo o o
ofia ofia o be
Iroko / Tempo

Ketu - Aguerê de Iroko

Baba la ko de
Iroko

Ketu - Aguerê de Iroko

Zu e posso ma do be
zu e lo a wan ze lo
Iroko posso ma do be
zu e lo a wan ze lo
Logunedé / Erinle / Inle

Ijexá
Ewa kofa rewa kofa re o woo
ewa kofa
Izo izo ro do
ewa kofa

Fare logun ewa kofa

Ode logun ewa kofa
Ode lonan ewa kofa
Ala iki ewa kofa

A e a e ode logun
ode logun nibaim / ode logun labanan

Eeeee
e logun beleboke

E logun aro aro

fara logun fara logun

A li ro o onije
A li lori lori a
Oxum / Ochún

Jejé - Bata Ijexá

Oniro ara wa oniro ori de e de o Ye ye ye o ye ye shorodo olua yeman shoroman fe fe
shorodo
oki dexem olorum
oniro ara wa oniro oki dexem olorum oniro ara wa oniro E ye ye solubaje isso solubaje e ye ye solubaje isso
solubaje
E imbala lorim bala sosum malewa ewa imbala lorim
bala sosum malewa Isso isso solubaje

un ye kue sosum malewa imbala lorim bala sosum Oromima oromima o oromima o yabado oye ye o
malewa
Oye ko oye gue ya lo lo mimayoro ye um mo yeye o
yamale odo e oko a di e o

A ge ge a le io e oromima o e uma ie ie o ewa lode

odo oxum mavi ge o

Oxum mawira oxum mawira e loko loko oluaie mawa

do loko
Naná Burukú
Angola - Kabilla
Mamae minha iza kuntala mi cojo cojo mamae minha iza
kuntala mi cojo cojo

Koke koke minha tara kizamba

Mamae koke ore re re oya mayanga

Nanan buruku oke pembe aya ki pembe arue e e e aya

ki pembe

Ketu - Aguerê de Yemanjá

Edimosokum omorode
edimojeo edimosokum omorode edimojeo

O iya abiku o

abiku o loye
o iya abiku o o iya

E abiku o loye e abiku o loye loye niwan yeye loye niwan

yeye
Obá / Obbá

Ketu - Vassi
oba elé ko aja o se
Saba elé ko aja o se
Oro aba sababa
Saba elé ko aja o se

Elé uwo aba lé re bé

oba saba o
oba odun ko ké
Sabe e jo

odun ko ké
Sabe e jo
Ewá / Yewá
Jejé- Bravum
Mabo mabo mama bo do idon don
ewa ide je e a bee re e

Ketu - Vassi
Ewa ewa ma ajo ewa ewa
Ewa ewa ma ajo ewa ewa
Go yo go yo lesé
Ewa ewa ma ajo
Oyá / Yansa / Iansã
Ijexá Ketu - Vassi de Oya
Eroia Eroia O Erioa obe xire oba xaraloja eroia o Oya tete oya tete ayaba
Oribele Oreo oya tete omo loya oya tete ayaba

Angola- Kabilla Oki bale lerio oki ba le le

Oya oya oya e oki bale lerio oki ba le le
oya matamba de kakuru ka jingue
oya oya oya e o oya matamba de kakuru Oya made oya gam bele
ka jingue o oki bale lerio

Oya zambi a pongo para que nan Oya coro coro o

o izzo izzo alabalabala labao
oya fe fe xerioman
Ketu-Ilu
Oya de o o areo Ketu - Roda de Bani
Oya koro nilé o geere geere
Oya de o o areo Oya kolo ola o gara ga
i e be o funje nie areo Obabiri sapakoro nilé o geere geere
Baumba mo ré lo
Oya de areo akara lo si jo kolo
Yemanjá / Yemayá

Ketu - Dobrando Angola - Kabilla

Onixa iya iya saba iya le be onixa iya iya saba iya le be O mikaya celongoma celomina de mamae o mikaya
celongoma celomina de mamae o mikaya e
A oya bauba e bauba a oyo ba uba oxalemi ke lu axé
Keve keve e kaya
Ya lode a oyo lodo baumba ya lode keve keve e kaya mamae angoma segure angoma
a o yo lodo baumba que tata eu ame e kaya
keve keve e kaya
Jejé - Jinka
Marabo o o layo Zamba zamba monameta kumbira que nan zamba o
yemanja marabo layo yemanja zamba moname

Ya ba ode erece o si e yemanja ni yakota e de re ce a Arue zambi zamba zamba moname tate ta kumbira
oyo oro fini iaxa ewe o que nan

Ajale oro fi Zambi madi re re zambi madi re re zamba re

iaxa ewe o oro fini iaxa ewe o

Coro la mio
koro la dimi xaxa

A oyo pabe lode o yemanja ogun ogun pa a a baxe a

oyo pabe lo de o yemanja ogun ya e ma o
Xangô / Changó / Sàngó
Ketu - Roda de bani Ketu - Aluja
Oba nissa relokeodo oba nissa relokeodo oberioman Xango eta ti ora ara ra e Xango eta ti ora ara ra e o
oba nissa relokeodo oba kosso aro
Ketu - Aluja
Aira o le le Aira o le le Oba la kini ba oba la kini ba oba la kini ba kini ba kini ba
Aira o le le Aira o le le kini ba ganjou

Aira ira
aira ira ira le kweto
Aira ira
aira ira ira lokoma

Ketu - Vassi
Aira moje e lokomi fara fabo
lokomi fara mulele lokomi fara fabo

Ketu -Aluja
Etokula manjae orae etokula manjae arao

E xoke oka laxo

xoke oka
Oxalá / Obatalá

Ketu - Aguerê de Yemanjá Jejé - Bata

E fururu o ye ye ai la la baba ken ye ye legibo Ago lona di de mo dago
ile ife mojuba baba ejimo re re mojuba o olua e mawo e ago ago lonan
mawo e me eje
Ji ji maio coro a nijeo
Ketu - Ibi ago ago lonan
Oberikete oberikete ni wala ibi ala toni jena oberikete
baba Jo bibi e um a jaleo e je kan forinka shire
jo bibi e um a jaleo e je kan forinka shire
Ketu - Dobrando (Oxaguian)
Aja guna bawa o aja guna A du lo de w alonan
Aja guna bawa o aja guna e a umbo ke wajo
Ele mosho baba olorogun / Oxaguian
Aja guna bawa o

Ele mosho baba olorogun / Oxaguian

Aja guna bawa o

Ijexá
Ara wa ra moti igbi moti ba o bi oro

Baba odure e o be o

Orixa baba orixa be mio

orixa baba o guian orixa bemio

O dure o dure o inrala e mama jo oxaguian

e mama jo oxaguian e mama jo oshalufan

baba oke e pexa e pexa odu

Notes . . .
Notes . . .
Notes . . .
Notes . . .
Notes . . .
Notes . . .
Notes . . .
About Global Grooves
Since its early beginnings, Global Grooves has been experience, guided by leading artists and professionals
committed to the enjoyment and development of in their field. Study opportunities include weekend
expressive arts form around the globe. Our dedication to residentials, business and project development, and
providing opportunities in training, personal development, CPD, all cemented by distance mentoring, tutorials, and
and performance art is encapsulated in our four ongoing portfolio work. www.futureleaders.org.uk
strands of work.
Organisations - developing the UK arts scene with
You - enhancing skills of the individual partnership and collaboration

Our dedication to providing opportunities in training, To ensure that our love of Carnival Arts in the UK remains
personal development, and performance art is tailored alive and kicking, Global Grooves strives to develop
to individuals and groups wishing to improve existing partnerships with other leading organisations and
skills or gain new knowledge within the art form they are agencies. Building such relationships within communities
passionate about. Enthusiasts and professionals from all is key to aiding the profile of practising UK arts individuals
over the UK continue to benefit from our variety of study and collectives, as well as highlighting the excellent
opportunities. These include master class workshop collaborative work that can be achieved by pooling our
weekends, weekly short courses, one-to-one tuition, experience, passions and resources.
international study and research trips, mentoring and
work shadowing, CPD, seminars, and conference events,
Production - inspiring audiences with breathtaking
skills and practice sharing forums.
performances

Youth - nurturing future artistic talent When it comes to public productions, Global Grooves
are not known for doing things by halves! Since the
Our team of artists and managers all grew up in very beginning, our ambitious performance ideas have
communities that encouraged them to pursue their pushed the boundaries of what can be achieved within
young dreams to become creative arts leaders. We even the lowest of community budgets.
are passionnate about sharing this ethos with the UK’s
future talent in the ‘Future Leaders’ programme. ‘Future
Leaders’ apprentices extend practical skills in music
making, dance and visual arts and gain project leading Visit our website www.globalgrooves.org