IFA:  The Ifa priest laid bare, his pedigree, circumstances that surrounded his birth, his foray into Yoruba classics and his conviction that Ifa is a Bible whose chapters are open to all who seek knowledge with a purity of heart.

Elebuibon:  Thank you very much; am also happy to receive you in my house known worldwide as ‘Ogbeyonu Temple’

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TGM:  s a privileged encounter with you sir, and the Management of The Globals Magazine appreciates the permission granted for an audience with you.

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Learn about Yoruba and Yoruba Icons. Understand the mind of Yoruba Icons. Connect with ancestors through the voice of Yoruba Icons globally.  Learn about the culture through Yoruba professors and philosophers.

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Owe are profound Yoruba proverbs, sayings, and expressions that can be analyzed in different ways  and  may apply to people in different situations Asking individuals to elaborate on what it means to them is the best way to show the application of the owe. Visit this page to learn what these owe  meant to our interviewee .

Yoruba people  speak owe in different dialect across the global but their Yoruba words still have the same meaning.  Most importantly their owe carry profound , very heavy weight. Owe Yoruba can be said to be the begining of wisdom. To date, Owe yoruba remains prominent, commands listening ears and provokes thought everytime Yoruba words is usually concluded with Owe. 

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But my mother, eager to raise a family took to different types of herbs as treatment for her child bearing challenges. It was only when the Ifa-oracle told her to stop taking herbs and concentrate on the worship of Osun goddess that The Almighty opened her womb. In obedience to instruction, my mother became a regular visitor to the Osun groove and a faithful devotee of the river goddess. The Osun River became her fancy with kegs of water taken home every week for drinking. The potency of the water and her faith made my mother a fruitful woman in fulfilment of the Ifa-oracular prediction, my middle name Osundagbonu means Osun rejects herbs or concoction. Ifayemi my first name was derived from the corpus (Odu-Ifa) that appeared on the third day of my initiation into the Ifa worship. The Ese-ntaye (tread marks of the future) also fitted into my oracular deviation which in Yoruba transliteration can be interesting “Bo ba yemi yio ye Ifa, bo ba ye ifa yio yemi, gerere ni mariwo nye rare”- In simple English terms, what the Odu-Ifa means is that if it fits me, it fits Ifa if it fits Ifa, it fits me. In other words, my birth is befitting of the Ifa-oracle.

TGM: Can you give a background information on your career as an Artist, with particular reference to your initiation into the Ifa-religion which has revealed much about your persona? TGM: You have been around for quite a while and in most cases, as a Cultural Ambassador who enlivens interest in Yoruba traditional religions and project the values of Yoruba ancient cultures and traditions to the global community but can we get an insight into your pedigree?

to a son, whose name would be known all over the world and who will take after his parents. But my mother, eager to raise a family took to different types of herbs as treatment for her child bearing challenges. It was only when the Ifa-oracle told her to stop taking herbs and concentrate on the worship of Osun goddess that The Almighty opened her womb. In obedience to instruction, my mother became a regular visitor to the Osun groove and a faithful devotee of the river goddess. The Osun River became her fancy with kegs of water taken home every week for drinking.

The potency of the water and her faith made my mother a fruitful woman in fulfilment of the Ifa-oracular prediction, my middle name Osundagbonu means Osun rejects herbs or concoction. Ifayemi my first name was derived from the corpus (Odu-Ifa) that appeared on the third day of my initiation into the Ifa worship. The Ese-ntaye (tread marks of the future) also fitted into my oracular deviation which in Yoruba transliteration can be interesting “Bo ba yemi yio ye Ifa, bo ba ye ifa yio yemi, gerere ni mariwo nye rare”- In simple English terms, what the Odu-Ifa means is that if it fits me, it fits Ifa if it fits Ifa,

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it fits me. In other words, my birth is befitting of the Ifa-oracle. TGM: Can you give a background information on your career as an Artist, with particular reference to your initiation into the Ifa-religion which has revealed much about your persona?

Elebuibon: My name is Ifayemi Elebuibon. My father, Akinride Akanbi Elebuibon was a Traditional Priest (Babalawo) and Ogun-worshipper. My mother came from Araba-Awo family all in Osogbo. Before I was born, Ifa-oracle had predicted my arrival into the family. I need to inform you that my parents had problems raising a family and it took a while before my mother could conceive. As a daughter of an Ifa high priest (Araba) the prediction was that she would give birth

I later went on tors with Late Duro Ladipo, who at that time was a global celebrity as a playwright and dramatist and Nigeria’s first cultural Ambassador. Our travel tours took us to United States and Europe where stage performances of Oba Koso, a popular Yoruba dance drama, written by him took place.

I later started to write my own plays, apart from participating in a lot of series on television. I am also a poet and did several presentations on television and radio channels, with a number of waxed records to my credit. My first solo travel in 1977 shortly after FESTAC, took me to Brazil on the Invitation

of Opo-ade Afonja Artists in Bahia. I was also a guest Artist in Sao-polo and the United States. Since then I have been in and out of Nigeria, delivering lectures at many Institutions in America, Brazil, Germany and Several countries in Europe. My trips had bred many peoples across Africa and Europe who have shown interest in the study of African religions, tradition and culture. The Initiates of Ifa-Religion are multi-racial and ceremonies have either been held here in Nigeria or Abroad. So in one word, Ifayemi Elebuibon is a poet, dramatist, author and Ifa priest.

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TGM: Sir, let’s look at African religions generally. A lot of people regard indigenous beliefs as too complex to Understand. Why do you think people hold on to this mindset?

 Elebuibon: It is true that African Traditional Religion is complex, but it is a task for every one of us to research, to find out about the religion. It is worrisome that we did not make any effort in that direction for a long time, but priotize and play up the other two main foreign religions. This however has not foreclosed lots of research being conducted on African Indigenous beliefs but this is not enough and this is why it seems that people don’t know much about

Elebuibon: I started learning the arts and practice of Ifa at the age of four (4). My father started to teach me and later donated me to the pupilage of another priest under whom I trained for ten (10) years six (6) months before I completed full training and Initiation into the sacred divinity of Ifa-religion. I began my career (as an Artist) as Cultural Adviser at Mbari-Mbayo with Late Duro Ladipo and Professor Uli Bier it was Uli-Bier who took me to the Institute of African studies at the University of Ibadan where I worked with Professor Armstrong as Informant. My work schedules included acting as guide to researchers and scholars of African traditional religions from different parts of the world on various travels around the Yoruba Countries.

African traditional religions.    

The problem is the wide embrace of foreign religions at the expense of native religions, most of which have been abandoned. So it is a task for every one of us to reawaken interest in African tradition, culture and religion to find out what is all about it.

TGM: You are globally recognized as a traditional religious crusader; particularly you are a priest of Ifa. What do you consider as unique in Ifa oracle that cannot be interpreted for a Lay-man’s understanding? Elebuibon: The uniqueness of Ifa is that it embraced everything, Ifa is a body of words that came out of the mouth of Olodumare (the Almighty). A compendium of words that he gave to Orunmila to dispense to all God’s creation. There’s nothing to find in life that is not in Odu-Ifa (Ifa-Corpus). Talk about history, science, health, communal/social living, every human civilization. It embraces everything. So, Ifa is very unique and its uniqueness is in its comprehensive broad outline where human, animal and plant history and civilization are copiously embedded

TGM: Ifa had become a universal religion, with converts across Africa, Asia, the Pacific, Europe and Americas. It is now a multi-racial religion. What efforts are African religion crusaders like you making to sustain this global recognition?

Elebuibon: Odu-Ifa is a Yoruba Bible of Two Hundred and Fifty-Six (256) chapters with uncountable verses. This profile makes Ifa a great compendium of life situations. The only problem is that there is no religion without its Icons, no religion

“The Icon Continue”

without books either in written or verbal forms. So is odu-Ifa which existed for thousands of years originally in oral or verbal compendium. Today efforts are being made in numerous directions to compile the section of Ifa, as a Yoruba Bible into one book as a seal of several books that have been written by scholars of Ifa-religion. I quite agree with you that Ifa is a multi-racial religion. In 1981, there was the first ORISA world congress at Obafemi Awolowo University Ile-Ife, which Professor Wande Abimbola as the University Vice Chancellor actively coordinated. Since that time, there had been an annual convention of Olorisas from Brazil, United States, Trinidad and Tobago as well as countries in Europe. It is therefore gratifying to note that efforts have progressed steadily to put together, the values of African traditional religions through the annual convention of deity worshippers all over the world.

W Some individuals are more opportune in White garments while some may have their fortunes regressed in such garments. Yoruba belief in taboos even extend to the type of wives and husbands they marry. Some men or women may prefer light complexioned partners but such may not be suitable for them. Thus, we need to enquire all these traditional precautions for our safety and progress. TGM In the Yoruba belief, no community or town exists without elements of Ifa-oracular proclamation. Why do you think our ancestors belief in this? Elebuibon The foundation of every town in Yorubaland is in the Ifa corpus; and there’s no town in the Yoruba country that was founded outside Ifa divinity. This tradition also extends to the establishments of family compounds in Yorubaland. For example, the foundation of Osogbo is in the Odu-Ifa of Idi-Ileke, Ibadan was founded in the Ifa-theme of Ose-meji Oyo was established on the Ifa-corpus of Ogbe-Alara, Iwo came into being on the corpus of Obara-Otuwa among others. There’s no town in Yoruba without a record of Orunmila, as enshrined in as enshrined in the sacred religion of Ifa which is in every standard, a Bible of the Yorubas. Remember you cannot read the Quran or Bible and find the city of Osogbo, or Ibadan

The town you will find is either city of Jericho, city of Isreal or Sinai. Just as the Christian Bible or Islamic Quran provide accounts of their environments, so is the Ifa religion and its corpus, which is the account of the Yoruba people and their history as handed to Orunmila by Olodumare (God Almighty). Every community, town and city in Yoruba land have their history preserved in Ifa-corpus.

Your answer quickly brings to my mind the existence of Oyotunji a Yoruba kingdom in the United States of America. Was it also established by Ifa proclamation?  Elebuibon: Yes. Oyotunji, now in South-Carolina was originally founded in Harlem city, New York. Osanjima was the first king of Oyotunji and he moved the Kingdom to its present location after he consulted the Ifa-Oracle and received its divination. Osanjima ruled Oyotunji named after the Great Oyo Empire in the northern axis of the Yoruba country as both King and priest. He was a good friend of mine and my regular guest in Osogbo one time on the other before he passed on-His son who was Installed in his place had continued the tradition of his father.
the northern axis of the Yoruba country as both King and priest. He was a good friend of mine and my regular guest in Osogbo one time on the other

 before he passed on-His son who was Installed in his place had continued the tradition of his father.

TGM: Ifayemi Elebuibon is the Araba Awo of Osogbo in South-West Nigeria and a philosopher of the Yoruba traditional religion. Was it a knowledge acquired by learning or by Inheritance? Elebuibon: From all indications, I will say it is an inheritance and by learning. My father was a herbalist (Baba-Alawo), My mother was the daughter of Araba Awo (Head of Ifa Priests). The circumstances behind my birth which have been made known in the course of this interview will, without being ambiguous, tell  

you that Ifa is an inheritance for me. Did I acquire it or got it by knowledge? Yes. I was born, nurtured and grew in Ifa-tradition and religion from infancy.  knowledge? Yes. I was born, nurtured and grew in Ifa-tradition and religion from  infancy So it is right for me to claim heritage and learning as far as Ifa religion is concerned

TGM: Saudi-Arabia, and the State of Israel receive millions of peoples across the world on holy pilgrimages annually. Behind the religious obligations of their pilgrimages is tourism, which has become very conspicuous. There are however, centers of religions and tourism in Nigeria that can be similarly projected but are neglected.

Can Nigeria obtain the levels of Saudi Arabia and Israel in religious tourism in your life time?

Elebuibon: Well.... it is an effort which everyone has to put together. There are lots of site attractions in different parts of Africa and many abound amongst us in Nigeria Osun, Osogbo, Opa-Oranyan, Erin-Ijesha water falls, Ikogosi Warm Spring and many more are suffering neglect. It is mainly the fault of successive governments for wrong priotisation and ineffective harnessing of their tourist and heritage sites for maximum economic turnaround. When we talk of government there is no certain object called government. Human beings (men and women) made up government. Therefore, every one of us owe it a task to respect our heritage sites and our cultural heritage and preserve them for attractions to such a level that can compare with those in Saudi Arabia and Israel. Working towards achieving this will generate lots of funds for Individuals and government.

TGM:  I won’t end this interview without drawing your attention to the precarious condition of the Osun Grove’ a UNESCO World Heritage Site, whose natural waters are being contaminated through illegal mining and its serene habitat under serious threat. Aren’t you worried about this?

Elebuibon: Of course we’re worried. Meetings upon meetings have and are being held by stakeholders on this danger to the ancient grove and its tourism potentials. We are all afraid now that with Osun River getting so heavily contaminated and in such adulterated colour it’s going to affect the progress of the annual Osun Osogbo cultural and tourism festival which attracts peoples all over the world to the sacred grove. The current situation of Osun grove makes us sad and when you look at the people responsible for this, they are politicians and businessmen. They are the enemies of progress of our culture. All what they know is, they just want to make money. There are some politicians who endorse illegal mining by granting mining licenses indiscriminately. We have been writing and appealing for a stop to illegal mining which is responsible for the contamination of Osun river with hopes that a stop will be put to it. In the meantime, Osun grove requires better security to preserve its heritage.

TGM Finally sir, what efforts have you made or making to handover Ifa-religious practice to your children?

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The Oku people are an ethnic group that consists primarily of descendants of liberated Muslim Yorubas that immigrated from Southwest Nigeria. They arrived in Sierra Leone from slaves ships, resettled there, or came as settlers mid-19th century. There’s circa 6,000 Yoruba individuals in the country

Gambia:  The Oku people are an ethnic group that consists primarily of descendants of liberated Muslim Yorubas that immigrated from Southwest Nigeria.

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Southwest

Ghana:  Alhaji Baba Musa, once president of the Yoruba Community in Ghana stated that the Yoruba tribe arrived in Ghana via a ship named Alata. They first settled in a coastal town named James Town as early as 1973. “We have an annual celebration we mark with them. When you go to the James Town Mantse you will see James Town Mantse-Alata. It is written there. Their first chief was called Ojo. They have their own cemetery there. It is undisputed, even the Ga people acknowledge this fact,” Baba Musa affirmed.

Brazil: They arrived there, like most other countries (North America, South and Central America, and the Caribbean) during the trans-Atlantic slave trade. Brazil has the largest concentration of Yoruba’s especially in the Bahia province, including Cuba and Haiti (then Saint Domingue). Back then about 12% of enslaved people were of Yoruba origin.

The Caribbean Islands

The Caribbean Islands which

had more 4,700,000 enslaved people of different ethnicities arrived in the Caribbeans. The Caribbean Islands, Bahia, Brazil, Cuba and other places had many Yoruba there, there was a bigger chance of their future and religion being erased during the time of the “New World.” (Most Yoruba’s ended up in Brazil and Cuba). North America: During the Civil War circa 4,500,000 enslaved people were in the country. Between 1826-1850 there was an increase in Yoruba slaves arriving. Currently most Yoruba people live Texas and the east coast area. Now, those of Yoruba origin move to these countries by choice. Whether it’s to be closer to family or job related reasons.

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There are empirical evidences that proverbs exist at the same time, human words found comprehendible means of interaction and exchange between and among the homo-sapiens. In other words, proverbs existed since time immemorial to deepen understanding, analysis and interpretation of languages. The biblical writing, otherwise called, Book of Proverbs must be studied and meditated upon to achieve wisdom and understanding of life’s creation. Proverb from this premise has empowered man to keep God’s instructions as a moral compass.

PROVERBS

While the authorship of proverbs is often ascribed to King Solomon, a school of thought veered from the biblical view point with inferences from ancient historical sources to conclude that the great king might not be the sole author. What was evident however was that the third (3rd) King of Israel was influenced by celestial forces to write the book of proverbs and was himself, having been possessed of cerebral gift and ecclesiastical exposure, could speak, act and conduct his political and spiritual obligations by means of proverbs. Solomon’s book of proverbs contains seven (7) collections of wisdom materials, mostly in short sayings, from a wide variety of periods. Research did indicate that the proverbs of King Solomon were reflections of events and issues of his era, most of which were profound and enduring. The spiritual interpretation of the proverbs as provided by biblical writers often allude to the humble and patriotic disposition of King Solomon to God and his countrymen. The position is strengthened by his royal commission. Solomon had in response to God’s question on what his wish as king over Israel was, the king demanded wisdom, rather than a craving for wealth and

 power to subjugate his enemies. His preference was a hallmark of humility coated in spiritual, moral superiority. God granted King Solomon’s wish beyond his expectations. He was great in wealth, power, probity and wisdom to dispense justice in equal measure. He exhibited the latent attributes by conducts and expressions that were infused with uncanning proverbs of intellectual depth, and which are now, Words on Marble. Biblical meaning of proverb is simple but profound. Scholarly examination of proverbs presents a collection of moral sayings and counsels, in a book of canonical Jewish and Christian scriptures. Proverbs written in the Bible present the parameters for moral character, approval and disapproval of attitudes in line with the spiritual relationship with God. It also contained regret and apology at acts considered antithetical to divine instructions or obligations, chief of which is pride, accumulation of wealth and vain gloriousness. With specific reference to the Yoruba peoples, proverbs in antecedents and usage emphasis moral obligations to God and Man. The very essence of proverb is targeted at building societies in strong engagement with values which promote human dignity, truth,

justice and respect for the elderly. A scrupulous study of proverb reveals how the ancestors of Yoruba Race had used it to engender respect by the young to the elderly and spelt out the obligations of the elderly to teach the younger folks the philosophy of respect and obedience to the words of wisdom which proverbs are meant to teach. Let’s take a look at this simple phrase;” Omode kii powe niwaju agba, lai gba’se” translated in English to mean “it is forbidden for the young to talk in parables before an elder, except if permitted to do so”. This injunction is formed by the perception of gerontocracy which is integral to the concept of proverbs. It is thus assumed that proverbs as a body of complex moral, philosophical and spiritual principles are better managed and deployed by the aged with life experiences and privileges of wisdom, to guide the young unimpressionable ones, climbing the ladder of life. Hundreds of thousands of proverbs have been propounded, spoken and integrated with several languages since time immemorial. These were deployed orally from generations to generations before the advent of writing. Man is however fortunate to have these words of wisdom

documented to provide access and ease of spread of its contents. By means of proverbs, the Yorubas in Nigeria and other parts of Africa can appreciate the pristine values in their cultures, languages, religions, traditions and ways of life, as well as the capacity of their ancestors to express immortal words of wisdom. The Next serial shall look into the literal and literacy meanings, interpretations and analytical features of Yoruba proverbs.

Writer:  Olusola Ajiboye

PROVERBS  Continue”

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Yorubas of South West, Nigeria and diaspora are steep in ancestral worship, spiced with attachments to many deities. A great number of Yoruba-Africans are animists with varying beliefs in pre-historic gods, held in awe by the natives. The deities determine order and precedence of administration in the various kingdoms of the Yoruba country. Over Four Hundred (400) deities are worshipped in Ile-Ife alone. Many deities also exist in other Yoruba speaking states, where indigenes are engaged in ancestral worship. Indigenous religions with strong roots have withstood incursions of western civilization in most of the Yoruba speaking nationalities. The 1914 amalgamation of Northern and Southern Protectorates of Nigeria by the British colonialists was not potent enough to demystify the myth which surrounded ancestral worship in western Nigeria and other Yoruba speaking territories in the West African sub-region. Ancient African religions are uniquely molded in the images of heritage artworks which served as agents of transmission of ancestral spirits harbored in effigies, to the consciousness of powerful personages.

  As a result of such metaphysical phenomenon, the personages became Defied Heroes, who have found privilege positions in the pantheon of Yoruba gods. In due course of time, a number of native religions found abode in some Icons like Sango, Ogun, Obatala, Obaluaye, Agbonniregun, Oya, Orunmila, Osun, among others.

  The religious concepts and beliefs attached to these Defied Heroes have survived generations and are still powerful sources of inspiration to Yorubas in different parts of the world. Foreign religious incursions are not potent enough to dismantle the strongholds created by ancient religions in the physical and spiritual entities of the deities and such influences have not been obliterated in the conducts and beliefs of their large worshippers and followers.

The European world brought western education and religion to Africa with the intention to turn the peoples against their ancestral beliefs. Colonialism by force of arms and manipulative propaganda did achieve that objective to a large extent. Language-switching, brainwashing and emotional subjugation, anchored on negative perception and false narratives birthed several bands of daring converts, who became contemptuous of their heritage beliefs and looked down on the sacredness of ancestral worship. Jettisoning of native appellations and dropping of foreign names became the norm. Native Africans were proud to be called John, James, Hosea, Obadiah, and Matthew rather than answer time-honored indigenous names such as Adekunle, Adeniran, Adekanmbi, Ajiboye, Ajibade, Adenike, Adegboye, Owolabi, Akanbi, Adegunwa and Obagaye among others. Displacement of ancestral religions and culture by Euro-centric writers and foreign religious crusaders substantially weakened the emotional, and intellectual strength, as well as the capacity of native Africans to protect their cultures and traditions against colonial invasion and unfortunately, against the vagaries of neo colonialism,

 the parameters of their socio-economic and political systems, customs and traditions which espoused ancestral values preserved over the ages.

  While the invention of reading and writing was alien to the ancestors of the Race, the Yorubas were civilized like others in organized law governing societies, to preserve their history and cultural values through their indigenous language, religions and worship.

  Ifa, one of the most ancient of Yoruba Religions represents the amphitheater of knowledge and education as family inheritance and classical training for the initiates. Research now indicates that Ifa-Oracle is a body of ancient philosophy with orientation in logic, often times in coded forms and deployed by initiates to define and respond to sundry life enquiries that beg for explanations.

  It is therefore apt to declare that ancestors of the Yoruba Race conceptualized what can be described in modern or contemporary theories, as a cultural education that was premised on ancient beliefs, norms, history and tradition.    

  The value of Yoruba cultural education is no less comparable to that of ancient Egypt, Greek or Roman education and culture. It is believed that Yoruba civilization began and flourished at the same period as those of the Races earlier mentioned and could have experienced integration and enlargement by means of demographic classifications, migrations and socio-economic interactions over the centuries.

  Our values as Yorubas, are embedded in our traditions and cultures. All of these define our education and what we are. The Yorubas have proved successfully that education goes beyond the ability to read and write, but in the capacity to understand and correctly interpret the pristine features and meanings of their

Proverbs, folklores, idioms and expressions without losing the essence and character of its meanings and value.

  It is also important to make references to Yoruba family setting, order of precedence or hierarchy and interface of behavioural standard and the influence which each and a combination of these, wield on the peoples’ receptive capacity for civilized ethical conducts. It should be emphasized that the urbane nature of the Yorubas and their enviable heights in all facets of human endeavor has a lot to do with their antecedents as a quick-witted Human Race of deep minds. It is difficult to separate their strides from their culture and it is no coincidence that the Yorubas explore the opportunities at their disposal to register their identities in several areas of development.  

  It can be added that the Yorubas, rather than jettison their cultural values have employed such attributes to enrich their quests for relevance and ascendancy in academic, intellectual and professional callings. The second part of this writeup will examine the gains of Yoruba culture and tradition on the peoples’ endless bid for excellence and legacy in the global index of human civilization.

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