There is no central authority over Lucumi practice. No council fixes the corpus, no edition is definitive, and no body certifies a reading of a sign. Authority runs through religious houses and through the line of godparent to godchild, and it runs differently in different houses.
The consequence is that variation is normal rather than corrupt. Two initiates trained in different lineages may hold different material for the same sign, use different proverbs, and prescribe differently, and neither is thereby wrong. A published statement of what a sign means is at best a statement of what one line held at one time.
That is the strongest single reason these entries stay at the level of structure. Structure is shared: everyone casts sixteen shells, everyone counts mouths, everyone pairs two throws to reach a compound sign. Content is not shared in the same way, and any confident public assertion about it would flatten a real diversity into a false consensus.
Owani, the eleven-mouth throw and the sign also written Ojuani, is documented across the literature under both spellings. What is held against it varies by house, is conferred by initiation, and is not reproduced here.
Outside readers commonly mistake this variation for error and try to resolve it, taking whichever version appears most often in print. That produces a consensus no house actually holds. If the atlas were ever to record interpretive content for a sign, the minimum honest form would be an attributed statement of what one named lineage holds, not a bare statement of what the sign means.