The Documentation and Propagation of the Ifa Corpus and the Challenge of
Modern Information Technology: The Internet as a Focus
By
Oyeronke Olajubu
Department of Religions
University of Ilorin, Ilorin, Nigeria
oyeronkeolajubu@yahoo.com
2
The Documentation and Propagation of the Ifa Corpus and the Challenge of
Modern Information Technology: The Internet as a Focus
Introduction
Orality is a function of verbal communication that has served humanity
for a long time. Indeed, the capacity for verbal communication constitutes one of
humanity’s distinctive qualities. Orality sometimes manifests itself as verbal art,
which is a component of human communication that privileges oral transmission
as a means of performance. The most basic feature of verbal art is performance
(Finnegan 1970) because it is a composite art. While writing or written forms
cannot exist without oral traditions, oral traditions can, and will always exist
without writing (Olajubu 1986). Two forms of oral transmission may be identified,
primary and secondary oral transmission. Primary oral transmission exists in
communities that are untouched by writing whereas secondary oral transmission
may be found in literate communities.
In the Yoruba worldview, oral texts cast experiences into narratives, which
are continuously performed in rituals. Historical and social experiences are all
recorded in oral traditions. Oral traditions therefore constitute the starting point of
any investigation into Yoruba thought system. Yoruba oral genres include
proverbs, ofo, ayajo (incantations), ekun iyawo (a bride’s lamentation at marriage),
the Ifa corpus, oriki (lineage and individual praise recitations) and Ijala (hunters’
poetry).
Oral traditions among the Yoruba, assume that the spoken word embodies a
power and active essence called oro (Abiodun 1994). The power and active
essence in Yoruba oral tradition may become a vehicle for ideological control.
Words become tools for entrenching ideologies either of oppression or liberation.
These oral traditions manifest through diverse genres but taken together they
3
present to us a clear picture of the Yoruba worldview. This worldview is not static
or rigid therefore its configuration is dynamic. Several genres of Yoruba oral
literature have been composed and performed by the people for many years and
have been utilized for social engineering and societal cohesion throughout history.
Oral literature for the Yoruba is always of present relevance because it continues
to wield considerable influence on Yoruba social structures till date. Embedded in
these genres are elements of theater and performance. In addition, it exhibits a
great influence emanating from the peoples religious advocacy.
In Yoruba oral traditions as in some other cultures, myth and history
overlap and shade into one another (Ray 1976). As a result of this intersection,
individual and collective identities are coded in these genres. Central to these
identities is religion, a concept that permeates every sector of Yoruba daily living.
The importance of Yoruba oral traditions is further underscored by the influence
of religion on the social settings. Social organization and cultural practices are
based on paradigms derived from oral traditions. Consequently Yoruba oral
traditions provide us with rich resources of knowledge, information and power.
Knowledge about Yoruba life experiences is supplied in oral genres because the
people’s philosophy is orally based. Accounts of war, famine, conquest, advent of
foreigners into the communities and the introduction of new practices are all
recorded in these oral genres. The information supplied by oral traditions has
serious implications for practices on the social plane. Oral traditions also provide
their custodians with power, through both knowledge and invocation. For instance,
some genres of Yoruba oral traditions like ofo, ayajo and epe (incantations), may
be invoked to manipulate natural elements to the advantage of the individual so
endowed. Ifa is one of the genres of Yoruba oral tradition and its scope covers
every aspect of the people’s lives1.
1
O. Olajubu (2003) Women in the Yoruba Religious Sphere. Albany: Suny Press, p. 115
4
This paper is an attempt to examine the transition of Ifa from its oral form
to its documentation and propagation on the Internet. The propagation of Ifa on the
Internet proffers some implications for Yoruba religion and Ifa as a body of
knowledge. The paper will not dwell on introductory aspects of the history and
sociology of the Yoruba as this has been adequately treated by scholars in many
volumes (please see J. O. Awolalu and Dopamu, P. Ade (1979) West African
Traditional Religion. Ibadan: Onibonje Press; J. O. Awolalu (1979) Yoruba
Beliefs and Sacrificial Rites. Essex: Longman; J. S. Eades (1980) The Yoruba
Today. Cambridge: Cambridge University Press; N. A. Fadipe (1970) The
Sociology of the Yoruba. Ibadan: Ibadan University Press. Methodology for this
paper includes the use of literature and an extensive perusal of websites on Ifa and
its propagation2.
Ifa Corpus
The Ifa corpus constitutes the storehouse of Yoruba philosophy and thought
system. It is the ground of validation for Yoruba cultural practices and social
organization. Ifa corpus contains accounts of Yoruba cosmology, of the founding
of major Yoruba towns and the relationship of deities with humans (Ilesanmi
1996). Though records of Yoruba lived experiences are found in Ifa, the corpus is
not static. As a body of intellectual material, Ifa is simultaneously conservative
2
Fifteen websites were perused for the purpose of this paper; these include
www.geocities.com/roots
www.theancestralcall.com
www.yorubareligion.org
www.orisa.org
www.cultural-expressions.com
www.ileorunmila.com
www.ifacollege.com
www.afrikaworld.net
www.africanspiritualmarket.com
www.ifafoundation.org
www.iletawolona.org
www.ifainc.org
www.learnyoruba.com
www.members.tripod.com/fasina
www.orisareligion.com
5
and dynamic (Abiodun 1994). Accounts recorded in Ifa chapters (Odu), provide us
with explanations for certain practices in Yorubaland. Ifa may be described as the
encyclopedia of Yoruba life and practices. Ifa is composed of sixteen major
chapters (odu) and two hundred and forty derivatives, giving a total of two
hundred and fifty-six chapters. Some have asserted that Ifa is a spirituality and not
a religion and that Ifa is universal as buttressed by the creation of American Ifa
and Carribean Ifa. Ifa then is to be perceived as a personal encounter between an
individual, Olodumare and Ifa. Consequently, prescriptions for Ifa practitioners
vary individually, generalization is thus impracticable. The knowledge of Ifa was
traditionally transmitted orally. The two hundred and fifty-six major chapters of
Ifa were learnt and recited by students of the corpus for up to ten years or more
before a level of competence could be assumed. With the introduction of Western
education among the Yoruba by the Christian missionaries around 1840, some
documentation of the Ifa corpus became inevitable.
Many widely known scholars including Professors William Bascom and
Wande Abimbola among others have documented sections of the Ifa corpus from
the early 40’s.
Professor
Wande Abimbola initially documented some Ifa
chapters in Yoruba language3 but after some years he also wrote some Ifa chapters
in the English language4. His writings aided the mobility of Ifa messages across
cultures and provided the tool for an academic consideration of Ifa as a body of
scientific knowledge and philosophy. Since the efforts of Professor Wande
Abimbola, other scholars and practitioners of Ifa have documented different
aspects of the Ifa corpus. A current effort worth mentioning is the ongoing work
on the iwe odu Ifa by the International Association of Ifa practitioners. Their
efforts at the documentation of Ifa have aided the spread of Yoruba religion in an
unprecedented dimension. One of the consequences of the documentation of Ifa is
the conversion of non-Africans and Africans in the Diaspora into Yoruba religion.
3
W. Abimbola (1969) Ijinle Ohun Enu Ifa. London:Macmillan
4
W. Abimbola (1975) Sixteen Great Poems of Ifa Divination. UNESCO
6
This contact of Ifa with non-Yoruba adherents produced significant developments,
which include the adoption of Ifa as an intangible heritage of UNESCO on the 25th
of November 2005 and the contact between Ifa and the Internet.
Ifa on the Internet
It is difficult to state when Ifa first appeared on the Internet. Suffice is to
say that many websites which focus on Ifa may now be located on the Internet. In
addition to these sites, other websites on Yoruba religion, African religions and
Orisa churches may be found. A large number of these websites are hosted by
Babalawos on the African continent and the Diaspora5. For the purpose of this
paper, fifteen websites were considered. These websites provide information on
Ifa corpus or other aspects of Yoruba religion, which relates to Ifa. In terms of
content, the websites differ as each is geared towards specific agendas. Such
agendas include, consultations on spiritual matters, interpretation of some tenets
and concepts of Yoruba religion, education on what Yoruba religion entails,
purchase of spiritual items, information on festivals of certain deities, information
on Ifa, a college of Ifa, stories of solidarity and comments on some current trends
in relation to Ifa e. g. same-sex marriages and the role of women in religion.
Certain themes emanate from these agendas, examples of which are
economic issues, identity issues, issues of interpretations, testimonies, immigration
and tourism issues as well as current trends in religious perspective. I intend to
interrogate these themes in relation to the concept and practice of Ifa in Yoruba
religion among the Yoruba of Nigeria. It would seem that in the process of
transmitting some information on Yoruba religion from the African continent to
the Diaspora, certain changes-some of them fundamental-have occurred.
Economic Issues
5
Examples of such host are Baba-Awo Adigun Olosun (Germany) Chief Adedoja E. Aluko and Iyanifa
Jolaoso Ogbe’fun (America). Some cooperate bodies also host sites like the worldwide Association for
Traditional Religion. The Babalawos that I interacted with in Yorubaland and in the United Staes of
America were favourable disposed to Ifa on the internet but prescribed caution to avert the activities of
fraudsters. Examples of such Babalawo include- Adejare Adisa (the babasegun Abiwere Oke-Oloola, Oyo),
Ifatunmibi Ifaleke (Ologun Compound, Osogbo), Famoriyo Agboola (The Akoda Awo of Oyo, Ile-Odoje,
Oyo) and Iyanifa “Doyin Tala-Faniyi (Yeye Apesinola of Mosifa, Osogbo).
7
Ifa as a body of knowledge takes cognizance of economic matters in the
human living experiences. Narratives of economic pursuits, attainment and
advancements of the gods/goddesses and human personalities abound in the Ifa
corpus6. Again, the quest for economic success is a valid search that has led and
continues to lead people to the provisions in the Ifa corpus. Consequently, the
economic affair of the individual in the bid to attain a comfortable status in life is a
concern of Ifa. The economic well being of the community is also an important
focus of the Ifa corpus. This explains why any hint of famine, pestilence or
premature deaths is promptly referred to the Ifa corpus for prescriptions to rectify
the anomaly. The contact between Ifa and the Internet continues to reinforce the
important position of the economic quest of individuals for the Ifa corpus but with
some fresh perspectives.
Globalization presumes that geography is no longer a limitation for human
contact and interaction. Central to this assertion is the Internet with the many
provisions it encompasses. Hence, in the contemporary society, consultation on
any issue of human endeavor is now possible through e-mail, telephone calls and
fax messages. Prior to these recent developments, it was required that the client
visits the Ifa priest/ess (Babalawo/Iyanifa) for consultations. Also purchases of
religious items can now be done through the Internet. Indeed, there are some
websites focusing mainly on the sale of religious items, some of which are
imported from the African continent7. Some have argued on the “authenticity” of
such imported religious items being concerned that the “energy” or spiritual
sanctity of such items would have dwindled due to the distance across the waters.
Again, there is the salient issue of animal sacrifice in Yoruba religion, which was
hitherto taken for granted, but which is presently attracting interesting comments
and arguments. “Ebo” in Yoruba religion is sacrifice offered to the deities for
6
Examples of these include the power to bestow prosperity for which Osun goddess is known.
7
See www.africanspiritualmarket.com
8
rectifying a bad situation or to seek favors from the supersensible powers.
Sometimes Ifa may prescribe a sacrifice to remedy an unsatisfactory situation or to
attract a desired result. Oftentimes this involves the killing of an animal, which is
presently a topic of debate under the law; is animal sacrifice against the law?
Invariably, a process of negotiation of legislation in the face of religious
preferences would be imperative. In as much as adherents of Yoruba religion are
citizens of America for example, some level of understanding would be desirable
to accommodate requirements for sacrifice in their religion.
Unavoidably, there have been some cases of fraud on diverse economic
issues both on the continent and the Diaspora. Fake products have been known to
circulate in the name of authentic spiritual items, just as psychology is sometimes
substituted for Ifa divination through e-mail, telephone calls or fax messages. The
monitoring mechanism for compliance is largely porous by the sole fact that
contact on economic issues in Ifa practice is no longer physical but through
information technology.
Identity Issues
Some African Americans and other peoples of African origin in the
Diaspora delight to trace their linkages to specific African communities through a
combination of science, speculations and goodwill. The Kunta Kunte story
illustrates this well8. In furtherance of this trend, some people of African origin
have been known to identify themselves as descending from a long line of African
spiritualist. Specifically, an example may be cited from one of the websites of a
Baba-odu who traces his lineage to a long line of African spiritualists9.
The bid for identity (de)construction also includes the taking of chieftaincy
titles by non-Yoruba people who are adherents of Ifa. These titles combine social
and spiritual responsibilities. Oftentimes such “chiefs” are not resident in Nigeria
8
The Novel and Film titled ROOTS, is being referred to here.
9
Baba Odu is Chief Adedoja E. Aluko (Akala Obatala of Ile-Ife, Osun State, Nigeria)
9
but they maintain a link through the Internet and occasional visits on festive days
or during the summer holidays. The fusion of Western orientation and Yoruba
religious adherence may produce tension and nuance on the state of belonging and
identity construction. For instance, it takes some considerable time and
commitment for a non-Yoruba to blend with his/her host community in terms of
language, cuisine and interpersonal relations. In the same vein, a non-Yoruba
adherent of Ifa may also experience some tension in her/his home community e.g.
United States of America, where until recently, orisa worshippers were not many.
Such obstacles may however be surmounted through patience and commitment.
Responses to the question “who am I” would of necessity be individualistic.
This individualistic response to identity definition has facilitated the spread of Ifa
knowledge through the Internet. As has been noted by an Ifa worshipper on the
Internet “Ifa is a medium with which our individual strengths are expounded upon,
enabling us to express our different attitudes in harmony with one another. Ifa is
also a means of exposing the weaknesses we have that block our path to success,
happiness and longevity”10.
Issues of Interpretation
All of the fifteen websites considered for this paper attempt to give some
information on Yoruba religion though from different perspectives. The dynamics
of interpretation is crucial to the type of information given on Yoruba religion by
any of these websites. While the sacred text (oral or written) is fixed,
interpretation is dynamic. As has been observed, a prototype of worship that
consists of “the seeker, the middle-woman/man (interpreter) and------ the energy”
is already being perpetuated in the modern society11. The position of the
interpreter is therefore significant when considering information on religious
practices. Consequently, some new configurations, concepts and terms in and
10
See www.cultural-expressions.com
11
A submission of Iyanifa Jolaoso Ogbe’fun on www.orisa.org/article
10
about Yoruba religion may be found on these websites. Some of these concepts,
configurations and terms may be totally unknown to practitioners of Yoruba
religion in Nigeria. Such developments may be construed as a product of the
socio-cultural experiences of non-Yoruba adherents of Ifa practice. The seven
basic complexes of orisa: Esu, Yemonja, Ogun, Oya, Osun, Sango and Obatala,
identified on www.orisa.org homepage is an appropriate illustration in this regard.
Ogun is described as the energy of the forest whereas in Yoruba parlance Ogun is
the god of iron. Again, Sango is designated, the energy of war whereas among the
Yoruba of Nigeria, Sango is the god of thunder. Here, an attempt is made to fuse
diverse religious understanding with the traditional understanding of two Yoruba
gods.
The concept of “energy” is prevalently used on these websites on Yoruba
religion as a substitute term for gods/divinities. Though Yoruba gods/divinities are
embodiments of divine energies as supernatural beings but usually these
gods/divinities also have human lives or display human like characteristics
(anthropomorphism). For example, the divinities marry; they have favorite foods,
taboo, favorite drums, colors or tunes. These divinities practice polygamy as
explicated in situations where goddesses who are wives of a god engage in marital
quarrels and schemes of deceit to win the husband’s favor12. Some gods/ddesses
are rich and control the ability to bestow prosperity whereas some others are gifted
with extraordinary wisdom, which they give to dedicated devotees. Therefore, to
state that orisa is energy and nothing else falls short of an accurate description of
Yoruba religion.
A term “Ifaism” is used on www.cultural-expression.com to refer to the
practice and knowledge of Ifa. On this website, it is asserted that “Ifaism is usually
referred to as Yoruba”, this could not be accurate because Yoruba language does
not have words ending in “ISM”. Consequently, in the bid to provide information
12
O.Olajubu (2003) p.85
11
on Yoruba religion, some level of imposition of concepts and terminologies do
occur. A general trend in religious propagation worldwide is the establishment of
educational institutions where knowledge of the particular religion is impacted on
people. Christian organizations are known to establish theological Seminaries
whereas Islamic bodies have Islamic/Quranic schools; the Buddhist establishes
Seminaries for monks and nuns. One of the websites examined for this paper
supplies such knowledge on Ifa through the Ifa college i. e. www.Ifacollege.com
the website provides education on Ifa in theory and practice. Usually serious
students of Ifa aim at initiation into Ifa priesthood (Babalawo/Iyanifa). In the
traditional setting, the practice of understudy was a basic component of all Ifa
students in training in Yorubaland. However with the introduction of priesthood
training via the Internet, this may no longer be tenable. Of what implication might
this be for Yoruba religion, on the continent of Africa and in the Diaspora? 13
Testimonies
Testimonies of life experiences of an individual before his/her encounter
with Ifa and the subsequent positive change of fortune abound on these websites.
These testimonies are meant to achieve certain goals. One, membership drive is
enhanced through the sharing of experiences because others in similar dire
situations would be encouraged to convert to Ifa in order to attain positive results.
Two, the faith of other Ifa worshippers is uplifted by some of these testimonies
especially where the experience of the person concerned led to personal spiritual
growth and improved knowledge of the divine. Such a story may serve as a model
for other worshippers to emulate.
There are however negative testimonies about the experiences of Ifa
worshippers
as
well.
For
instance,
there
is
the
testimony
on
www.yorubareligion.org about the supposed dishonesty of Oribami LaTricia
January a. k. a. Oosatena, who is accused of duping the Ibile Faith Society and
which had been taken to court in Nigeria. Other worshippers of Ifa and Yoruba
13
Response to this question would constitute the focus of a future paper.
12
religion are advised to be wary of her because “she is dangerous”. This case has
since been resolved. Some worshippers of Ifa have also reported cases in which
they were duped by worshippers of Ifa in Nigeria. This could be through the sale
of “ordinary” items instead of sacred objects and the impartation of partial and
inadequate knowledge of Ifa for monetary gains.
Immigration and Tourism
Ifa festivals in Yorubaland and the Diaspora serve as veritable avenues for
the promotion of tourism. These festivals serve religious, social and cultural
purposes whether they take place in Germany, United States of America or
Nigeria. Ifa festival is an occasion for reciting Ifa verses (Iyere Ifa), dancing to the
gong music (agogo), and performing divination on diverse issues that affect
individuals and the community as a whole. Socially these festivals bring together
people of different classes and races who subscribe to the tenets of Ifa practice and
philosophy. It is usually an avenue for feasting, dancing and personal interactions.
Yoruba culture is displayed in its richness during Ifa festivals. The blend of colors
and sonorous voices of the priest and priestesses is a wonderful sight to behold and
listen to.
Until recently, Ifa festivals held among worshippers of Ifa in Yorubaland
but presently, Ifa festivals feature in other countries such as Germany, United
States of America, Brazil and Cuba. The Ifa festivals in Nigeria take place in
different communities at different times and are attended by Nigerians and tourist
from outside the continent. A direct product of this inter-continental Ifa fellowship
is the solidarity of worshippers across waters14, some worshippers of Ifa from the
Diaspora choose to conceive of their visit to Yorubaland as a pilgrimage; just as
Mecca is to Muslims and Jerusalem is to Christians and Ganges is to Buddhists. In
addition, some Ifa worshippers from the Diaspora adopt shrine (s) located in
14
An example was the Orisa Conference held in August 2001 at the Obafemi Awolowo University, Ile-Ife,
Nigeria.
13
Yorubaland to ensure the renovation and sustenance of the physical structures of
such shrines.
Current Trends—Same-Sex Marriage and the Place of Women
According to www.yorubareligion.org “Yoruba religion is against being
homosexual/Lesbian. Ifa, which is the embodiment of Yoruba Traditional Religion
does not sanction same sex marriage”. The website goes further to submit that
“there is nowhere in odu Ifa-----------that relationship with the same sex is
narrated”. In sharp contrast to this stance www.ifacollege.com sanctions
homosexual/Lesbian relationships with the submission that “Ifa is not concerned
about the biological sex of partners in a marriage, all that matters is the
faithfulness and richness of each partner’s life and the marriage relationships”.
Which of these positions is correct? Does Yoruba religion approve of same-sex
marriage/relationships or not? The correct response to this question would be
determined by the supposed content of Yoruba religion, what is Yoruba religion?
Or better still, what was Yoruba religion? Again, what is Ifa? Is the content of Ifa
susceptible to change in its mobility? If yes, is such a change in content or in
interpretations?
A cursory examination of Ifa texts (256 chapters) shows that no record of
same sex marriages existed among the Yoruba. However, since the concept of
scriptural interpretation is dynamic and dependent on the interpreter’s lived
experiences, same sex marriages like some other human practices which were
alien to traditional Yoruba thought system have come to feature in the
contemporary practice of Yoruba religion, and Ifa practice worldwide. Whether
same sex marriages/relationships are sanctioned by Ifa or not would then become
an issue of relativity rather than a rigid or monolithic analysis of scriptures, hence
the debate continues.
The place of women in Yoruba religion in general and the practice of Ifa in
particular are significant. With the cross-continental exposure of Ifa practice
through the Internet, women’s position and roles has become even more
14
pronounced. Ifa text presents an ambivalent portrait of women by providing
narratives on negative and positive roles of women as wives, mothers and
daughters. Women serve as custodians of traditions in Yoruba religion as well as
serving as priestesses of Ifa (Iyanifa). In fact, the Yoruba worldview’s preference
for gender balance compels that due recognition be given to women and this is
exemplified in women’s roles in Ifa practice15.
Conclusion
It would be romantic to expect that the content of Ifa practice would remain
static in a dynamic world. Nonetheless, correct education and appreciation of
Yoruba worldview, which is composed of the people’s cosmological myth, ritual
practices and philosophy is basic and crucial to understanding Ifa practice. This
goes beyond learning Yoruba language. Whereas Yoruba language is important to
understanding Yoruba religion and Ifa, such knowledge would prove inadequate if
the people’s worldview is not countenanced. The imposition of concepts on Ifa
practice should be discouraged. The onus of this rests with the Ifa priest/tesses in
Yorubaland. Occasion of religious syncretisms are known to occur but where it
happens with the practice of Ifa, it should exist under a different name. If Ifa
practice is to remain relevant for all times as the Yoruba perceive it to be, then its
practice should exhibit characteristics that are as near as possible to its original
content.
The Internet serve as a tool of positive contribution to the spread and
availability of information on Ifa worldwide. The effect of this is the evident
increase in the number of adherents of Ifa in many different countries worldwide.
Consequently, associations of solidarity for orisa worshippers and Ifa adherents
are located on the Internet, an example is the OrisaWorld, which promotes
“cooperation, understanding and excellence in a world where Orisa Tradition and
culture plays a central role in the day-to-day lives of over one hundred million
15
Please See-Olajubu, Oyeronke (2003) Women in the Yoruba Religious Sphere. Albany, New York:
Suny Press
15
people”. OrisaWorld was founded in 1981 according to www.orisaworld.org the
effect of the Internet on Ifa practice is basically centered on interpretations of text
in a dynamic world hence the results have remained as diverse as the agendas. I
would recommend that an attempt be made to place the major chapters (odu) of Ifa
on the Internet in Yoruba Language. This effort would supply materials on text in
its original language and thus centralize the materials to be interpreted.
Conclusively, the presence of Ifa on the Internet purports to confirm the
dynamic nature of religion in an age of globalization. Similarly, it compels a
continuous re-appraisal of Ifa practice but most especially of the interpreters of Ifa
text, worldwide.
References
Abimbola, W. (1969) Ìjìnlè Ohùn Enu Ifá. Apa Keji, Glasgow: Collins
Abimbola, W. (1975) Sixteen Great Poems of Ifa Divination. UNESCO
Abiodun, R. (1994) The Yoruba Artist. Smithsonian Institute Press
Finnegan, R. (1970) Oral Literature in Africa. Oxford: Clarendon Press
Olajubu, Oludare, (1987) “The Voice of the Artist: The Voice of the People” Inaugural
Lecture, University
of Ilorin, Ilorin, Nigeria
Olajubu, Oyeronke (2003) Women in the Yoruba Religious Sphere. Albany, New York:
Suny Press
Ray, B. (1976) African Religion. New Jersey: Prentice-Hall.