This paper is a comparative examination of the panodu ceremony undertaken by the Ifa diviners in terms of: i) its 19th century Yorubaland practice, ii) current regional practice in Yorubaland, as well as, iii) its management within Cuban Ifa practice. The loss of Yoruba as a spoke language in Cuba—and in the orisa diaspora as a whole—has resulted in a general minimization of their orisa practices on the part of their Yoruba speaking counterparts, in no small part due to the pivotal role that performative orature occupies for Yoruba orisa communities; however, this paper outlines by way of a single example from among many that, within the global orisa community, exist profoundly meaningful performative aspects of diasporic orisa worship, all too often ignored in the prioritization of orature, which bear remarkable similarity to 19th century archival accounts. This paper advocates for a resistance to monolithic claims of religious authenticity, a single guardianship of a global orisa community, such that an intersection of equally valid, multilocal histories and practices might better serve to distill the variegated assertions about the shared past of this global religion.