2/Badagry Expressway, Lagos; it was a period of reconnection to traditional root and the occasion re-ignited me as a true born of the Yoruba descent. In Yoruba land, there are many systems of divination used by its people but the most important is Ifa and it remains a central part of the people’s existence.
However, the arrival of missionaries, colonial masters and Western type of lifestyle, marked the beginning of depletion in the level of interest placed in Ifa as a religion.
These eventually declined Ifa followership both in the local and global cultural market particularly when measured in terms of level of acceptance. Notwithstanding, Ifa culture still resides in the hearts and souls of the Yoruba people. Despite the so many rejections, Ifa adherents continue to accord the religion all reverence and respect it deserves. Surprisingly, Ifa as a religion is equally flourishing in other countries like Mexico, Cuba, Brazil and others due to its practicability.
In the understanding of many Nigerians, the name Ifa connotes occultism but ideally in Yoruba land, Ifa divinity is supposedly sacred. The adherents of the religion believe that Ifa has the power to unravel any mystery under the earth when consulted on virtually all matters and its accuracy in interpreting issues and Carniproffering solutions where necessary are its unique attributes that attract more devotees. Throughout the festival, there was never a moment that can be described as less captivating.
Initially, seeing the white garments, the amulets worn confidently by some men, the traditional dance steps (uniquely different from the contemporary Azonto dance steps I am familiar with), calabashes and white plates filled with unknown elements, the locally made beads worn on their wrist –all these appeared to me as if I were in a Yoruba movie location of some sort or maybe seated in a cinema watching a stage play of the standard written by the late legendary film maker, Hubert Ogunde.
But it was too real to be termed ‘make believe’. One of the major eye-catching features at the scene of the festival was the predominance of white which reflects in everything worn and carried by Ifa worshipers –their ladies tied white wrappers round their chest, some of the men wrapped themselves in white and knotted the ends on their shoulders.
Several others had their white fabrics tailored into Agbadas and Dansikis which basically constitute the traditional dressing for Yoruba men. As explained by some of the priests, the white appearance is one of the cardinals guiding them –it symbolises peace. White is equally believed to be the colour preference that delights Olodumare (God).
Besides, the worshippers were adorned with different kinds of local hairstyles, which majorly depict their positions in Ifa religion hierarchy. I found particularly amusing the hair-do of male Ifa adherent –a major part of his hair was scrapped off but for a small circular patch of hair at the centre of his head.
Another thrilling aspect was the chants, incantations and songs; I can’t forget how a particular song, spiritedly recited by the worshipers, kept resonating in my mind days after the festival.
In my own little way of understanding, the song in view is themed around thanksgiving for an accepted sacrifice and I can still recall the line of the chorus which goes: A rubo, ebo gba tan o Ajantere dugbe Arubo ebo gba tan o, Ajantere Dugbe… (2ce) At the festival ground, artefacts, trado-medical products, spiritual aiding items, books on Ifa and others written by the pioneer of the Oodua People’s Congress, OPC, Chief Gani Adams were also displayed by exhibitors.
The books, especially, reflect that if proper considerations are given to Ifa, it stands a chance to occupy a saleable culture in the global markets A quest for quick knowledge of how things work in these sphere of life brought me into contact with Iyanifa Olatinwo Omolabake the Guest Speaker at the festival.
The young lady from the Department of Linguistics, African and Asian studies, University of Lagos gave me nifty explanations on Ifa divination. According to her, Ifa is under the custody of a Babalawo (diviner) who has undergone a long training, lasting several years. He divines either with 16 palm nuts (ikin) or with a divining chain (opele). The opele is much quicker to use, but considered to be less reliable.
“The babalawo makes a single or double mark in a tray of powder. He repeats the process eight times, leaving eight sets of marks in the tray in two columns of four.
Each of the marks may be single or double, and there are 256 possible permutations (Odu). The opele is made out of eight seeds or cowries joined together on a chain so that, when the chain is cast on the ground, each can fall face up or face down, corresponding to the single or double marks.
Each of the odu, she says, has its own interpretation, name, rank and ese (verses) associated with it. At every given occasion, the odu will explain why Ifa was consulted, the advice Ifa gives, the sacrifice prescribed and a general moral. The verses are transmitted orally and the diviner is constantly learning new ones throughout his career”.
Cultural values cannot be preserved if we continue to have contempt and disrespect for them. It is easier to understand the standpoint of the chief host of the festival, Otunba Adams that cultural values cannot be preserved if we continue to have contempt and disrespect for them.
He stated that apart from Ifa being one of Yoruba’s foremost traditional religions, it can be of immense importance to the historical rebirth of Nigeria as a country when celebrated by its people.
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