​One of the proverbs that accompanies Oyekun Nilogbe (the letter of the year 2017 drawn by the babalawos at the Sociedad el Cristo in Palmira, Cuba) says: The person who tries to be both the head and the tail will never rest. (El que hace de cabeza de cola nunca descansa). In order to understand this idea in context, we can refer to another proverb that also comes with Oyekun Nilogbe that tells us: Those who were born to be the head can't remain in the tail (el que nació para cabeza no se queda en la cola). The idea inherent in these two proverbs is that we all have a role and a function that corresponds to our nature as individuals. Those who were born to be the "head" can't remain in the "tail," meaning those who have leadership skills and abilities aren't going to be happy with anything else. They won't be good at anything else. They don't like to follow orders from anyone, and if they find themselves in subservient positions for very long, they rebel, act out, and gain a reputation for being arrogant and pushy. Of course, the ascent to leadership status takes time and hard work, but those who are meant to be the "head" need opportunities to show what they're capable of doing. Leadership isn't automatic, but if people with good leadership skills never have the authority to put ideas into practice, they become frustrated and resentful. If they're assigned to do the work of the "tail" instead of the "head," the whole organism starts to suffer. They aren't effective at the job because it doesn't suit their nature.
 
In our society today, where competition and individual enterprise are valued so highly, many people like to think that they were born to be "heads" and not "tails." But society can't be made up only of heads. The tail has a function, too. Think about animals with tails. Some animals use the tail to maintain balance. Others use it to brush away flies and other biting insects. Some have prehensile tails that allow them to hang from tree branches or to grasp things. The scorpion uses its tail for self-defense and as a weapon to attack. The peacock's colorful tail gives it a unique identity and is useful for attracting a mate. Fish use their tails to navigate through water.  When a fox curls into a ball, its fluffy tail becomes a warm cover for the face. An alligator uses its tail to store fat. And, many animals like dogs and cats, use their tails to communicate emotions.  The neurotransmitters that send messages from the brain to the tail and other body parts allow the animal to function optimally so each part of the body works in unison. The head needs the rest of the body, including the tail, to make the animal whole.

​This metaphor of head and tail can describe relationships between groups of people, too. We can talk about the head of an organization, or the head of a family. Whenever people are organized in groups, someone emerges as the "head," whether it's through election, appointment, or a natural, organic process.  Problems arise when the wrong person accepts the role of head, because if the head isn't working well, the entire group suffers. That's why it's so important for individuals to know themselves, know their abilities and skills, know what motivates and drives them, and understand what leadership really means. Being a good leader isn't so much about telling other people what to do as it is recognizing what others are good at and encouraging them to do that job to the best of their ability. In other words, in order for a group to work well together, the "head" and the "tail" need to value each other's contributions, recognize that they play different roles, but keep open communication so there are no misunderstandings about who needs to do what.
 
Some heads mistakenly think they have to do everything themselves because no one else can do things as well as they can. They may have the talent, the ambition, the energy and drive to do everything well, but a human being can only do so much without breaking down or wearing out. Overwork and exhaustion can lead to physical problems as well as emotional ones.  The proverb reminds us that we can't do everything on our own. Some tasks are too big for one person, but perhaps even more importantly, as human beings, we're social beings and we need to know how to behave in a group. No one lives in total isolation. Sooner or later, in one setting or another, we have to interact with other people, and we need to understand and appreciate the ways we can work together. People who do the work of the head and the work of the tail, and all the work in between, will never rest. In addition, those people will probably be ineffective in some of the jobs they're doing because their attention is scattered, they lack focus, and they're overextended. The lack of balance in these people's lives deprives them of other experiences that could bring satisfaction and pleasure. They're never finished with work, because there's always more work to do. 

​Oyekun (the first part of this compound Odu) speaks about conflict between brothers. Here, brothers can be extended to mean people we work with, or associate with, as well as family members. Nilogbe (the second part of the Odu) reminds us that others don't appreciate it when we jump in to do their work for them. We might think we're helping, but they see us as arrogant or overly assertive. They see our "help" as implied criticism of their inability to do the job well. For this reason, a person who occupies the position as "head" of a group or organization needs to back off at times and let others do their jobs, even if it's not exactly the way the "head" imagines it should be done.  We need to develop patience and let go of some of the control so others can have a chance to contribute something to the group effort.
 
Because the Letter of the Year comes with osborbo Ofo Lowe Arayé (loss due to conflicts and arguments), we can apply the proverbs in an effort to avoid or diminish the potential problems associated with arayé.  Arayé comes from bickering, arguing, petty criticism, talking behind people's backs. It's the daily tension felt in groups that are dysfunctional or where individuals have problems setting clear boundaries for themselves within the group. Whether it's a loss of relationships, a loss of business, a loss of money, or a loss of home, if a loss comes for you in 2017, it will come as a result of conflicts caused by arayé.  Nothing is written in stone, so you aren't necessarily going to experience loss if you take steps now to prevent it. Decide whether or not you're really meant to be the head, and if you are, how can you improve your leadership style? If you're meant to be in the tail, take pride in that role and don't feel you're a lesser person because of it. Know where you belong, and find the role that fits your nature, that allows you to be happy and productive without changing your fundamental character. Recognize the need for good communication and mutual respect, and don't try to do everything yourself. Set healthy boundaries, and stick to them.

​At the beginning of every new year, Orisha communities anxiously await the announcement of the Letter of the Year," and they spend a good amount of time discussing how it applies to them.  But, because there are numerous Letters of the Year coming from different religious houses around the world, some people also spend a lot of time arguing about which letter of the year is the "right" one, or the one that carries the most weight.
 
Before the internet age, news about the Letter of the Year was spread by word of mouth, and rarely extended beyond the confines of the geographical location where the ceremony was held. For example, at the Sociedad el Cristo in Palmira, Cuba, the Letter of the Year has been taken out consistently, year after year, for almost a century, and it was circulated among members of the Sociedad, along with their friends and neighbors, usually those living in Palmira or neighboring towns and villages. It was understood that the information drawn from the Letter of the Year applied to those who identified with that particular community. People living in other places, especially outside Cuba, were rarely aware that the Letter of the Year from El Cristo existed. Instead, if they were involved in Orisha worship, they turned to their own houses to find the Letter of the Year that applied to them.
 
Since the 1990s, an increasing number of Letters of the Year have appeared on the internet in Spanish and in English, generating debate about which Letter anyone should follow, and why. Does geographical location determine which Letter applies to you? If you aren't associated with any particular Orisha community, which Letter do you follow? Does history and continuity make one Letter more authentic and accurate than another? And, if there are so many Letters of the Year from different places and they all say different things, how meaningful can any of them really be? Is it possible for one Letter of the Year to apply to all humanity?
 
Certainly, it takes a knowledgeable and experienced group of Babalawos to take out the Letter of the Year for a community. The ceremony requires the participation of numerous people trained in the interpretation of Odu, and oversight by a group of religious elders to ensure everything is done correctly.  Individuals who have religious and community ties to a specific group will naturally be inclined to follow the advice given by members of their own group. Unfortunately, an increasing number of people initiated into the religion today have no such ties, they have no community, and they turn to the internet to "shop around" for a Letter of the Year that makes sense to them.

​Some of the information, such as the Ruling Odu or Sign, the witnesses, the kind of iré or osorbo predicted, and the suggested offerings and remedies for initiated priests and Babalawos, will only make sense to people who understand the religion's ritual language.  For those who aren't initiated and don't understand the language, those parts of the Letter will not have much importance, although if during the year they seek out the advice of a diviner or Orisha priest, the information will be useful in terms of what actions might effectively resolve a problem. 
 
The more important parts of the Letter are the pieces of advice and the proverbs associated with the ruling Odu. These apply to everyone, and can be useful not only in terms of preparing for potential problems but also to avoid hardship and suffering along the way. Much of the advice is based on common sense, but it's particularly relevant to the situations we're going to encounter in the coming year, so it's important to keep it forefront in our minds.  The advice always touches on points of health and nutrition, relationships, financial issues, and ethical behavior. We should always pay attention to our health, of course, but in the coming year, we need to be particularly aware of problems related to parts of the body that the Letter of the Year mentions, because those parts are especially vulnerable. The same is true about the rules of ethical behavior. We should always treat others with kindness and courtesy, but some years we need to be more concerned about specific kinds of issues. A warning that says don't offer things you can't fulfill is good general advice for everyone, but when it comes as part of the Letter of the Year, it warns us that not fulfilling promises is a special concern because it has the potential to cause very serious problems at some point during the year.
 
Other pieces of advice may seem arbitrary and even whimsical, such as "don't whistle" or "don't keep dogs in the house." These are based on patakis, sacred myths, that someone in the religion would probably know and be able to interpret in the proper context, but those outside the religion would dismiss as unimportant. This is where godparents and religious elders can be so important, because they can explain points made in the Letter of the Year that aren't apparent at first glance. For example, the warning about dogs is related to a story about Ogun, where a dog betrayed his presence to an enemy. Dogs are generally loyal and faithful to their masters but they also operate on instinct. Ogun's dog barked and revealed where Ogun was hidden, causing Ogun to suffer at his enemy's hands. Even though it was unintentional, the dog's behavior led to Ogun's downfall. If we have a pet dog who lives in the house with us, we aren't necessarily going to exile the dog to an outdoor kennel for the rest of its life or get rid of the dog. We should, however, be aware that a dog in the house can lead to problems, so we should be vigilant, and we shouldn't expect the dog to behave in ways that are contrary to its instincts and nature. In a more general sense, we have to be concerned about possible unintentional betrayal from someone we trust. The caution against whistling is a reference to Elegua, who whistles to warn us of danger. It's like the story of the little boy who cried wolf; he cried wolf so many times that when a wolf really came along, no one believed him. Elegua is the only one who has the right to whistle, and out of respect for him, we shouldn't whistle in the house. In broader terms, this warning could be taken to mean don't call for help when you don't need it, don't abuse the willingness of others to help you when you're perfectly capable of resolving your own problems. Or, don't encroach on someone else's authority; respect what rightly belongs to someone else.
 
The proverbs that are associated with the ruling Odu also offer good advice, and call attention to issues that are going to predominate in the coming year.  For example, warnings about using time effectively, pacing yourself, knowing when to take charge of a situation or when to delegate to others, and what to expect in your interactions with others helps you navigate the coming year more successfully. The proverbs also offer advice about behavior modification that will make your life go more smoothly. They call attention to specific issues you need to work on, and issues that you're going to face. Being forewarned is being prepared, because it makes you aware of areas where you're most vulnerable.

​Many people also get an individual reading for the year via a reading or consulta with a godparent. This is always a good idea, because it complements the general Letter of the Year for the community. The key to using both effectively is to look for areas where there are similarities, parallel pieces of advice, and emphasis on specific issues in both readings.  If there are apparent contradictions, talk to the diviner or godparent about how to interpret these, and how to reconcile the information. The Letter of the Year, along with a personal reading for the year, are often good points of departure for conversations with your godparent or religious elder, and an opportunity for you to learn more about the religion.
 
Is the future written in stone? Absolutely not. We come to earth with a destiny, and the challenge is to live out our destiny in the best possible way. The Letter of the Year isn't "fortune telling" but rather an analysis of the energy that surrounds us at a given moment in time. Whether as part of a group or as an individual, we're likely to confront obstacles that are caused by these energies, and we need to be prepared to deal with them. How they impact us depends to a large extent on how we confront them and how we deal with them.
 
In the coming weeks, we'll look more at the advice and proverbs for 2017, and talk about how the advice pertains to you.