They also train in the magical arts—how to
make curative potions from the local flora and
fauna. Furthermore, the Ifa neophyte is schooled
in Yoruba oral history and tradition, and their
linguistic and oratorical skills are sharpened.
Their training ends with an oath that is substan-
tially comparable to the Hippocratic Oath.
Among other things, the Ifa initiate or olodu
(keeper of secrets)swears to use the knowledge
and wisdom acquired for the benefit of the com-
munity and not for personal material gain. He or
she also swears never to divulge the esoteric
knowledge acquired.
Thus, from a comparative perspective, initiates
of Ifa known asbabalawooriyalawo(father or
mother of secrets) whose vocation is a lifelong
commitment to practicing the ethical and practical
teachings, as well as applying the knowledge and
wisdom for the benefit of Yoruba society and
culture, are no different from the members of
Christian or Islamic sacerdotal orders and practi-
tioners of scriptures of their respective traditions;
they are governed by training, initiation, and
codes of ethics. The major difference is that Ifa is
an oral and oracular text, somewhat more depen-
dent on imagination and creativity to be fully
expressed. In other words, Ifa is a mythopoetic
text. The Yoruba is a metaphysical as well as prag-
matic philosophical system.
Thus, Ifa can be considered as an agent of
Olodumare’s will and an influence in the affairs of
humans. Because of its importance in the daily
lives of people, an orisha is also seen by the
Yoruba as an inseparable part of each individual’s
destiny (or Ori, which is also an orisha) here on
Earth. Sacrifices are often offered, after consulting
Ifa, to propitiate the orishas to gain their protec-
tion or support. Each orisha has specific offerings
and rituals peculiar to their qualities.
Contemporary InfluenceDespite foreign cultural encroachments over the
past centuries, most Yoruba people still practice
their original religion. The ethical values inherent
in Ifa as a system of knowing live in the heart of
every Yoruba through oral tradition and other
modes of cultural transmission, such as proverbs,
aphorisms, adages, and legends recalled from the
Ifa corpus. Therefore, one should not be surprised
that the average Yoruba even today, of whatever
proclaimed faith, will still consult Ifa and honor
the family’s orisha or guardian deity in times of
crisis.
Also, before any of life’s major undertakings—
marriage, child birth, migration, new career, and
so on—the Yoruba will often seek the counsel of
the shaman or babalawo who is the Ifa adept or
seer, in addition to the spiritual support of their
local bishop or imam, without any sense of con-
tradiction. Thus, it is possible to envisage the
Yoruba person exploiting the symbiotic and
syncretic relationship between Ifa, other deities of
their religion, and the Abrahamic faiths to live life
as optimally as possible—to participate in the
human and the divine.
In modern times, Ifa priests and priestesses,
as promoters of community health and well-
ness, also play a vital role in Nigeria’s health
care system, especially in the areas of mental
health, maternity services, spiritual counseling,
and even in the fight against HIV/AIDS. Indeed,
the WHO and other intergovernmental bodies
now recognize the role of African religion in
dealing with modern health scourges and crises.
Ifa will always be of great importance as long as
there are Yoruba who live by the values it
embodies—wisdom, knowledge, right conduct,
and action.
In October 2005, United Nations Educational,
Scientific and Cultural Organization recognized
Ifa by proclaiming it as a World Intangible
Cultural Heritage, thanks to the efforts of Wande
Abimbola, the most visible and outspoken Ifa
priest, expert, and specialist.BioDun J.OgundayoSeealsoOrishaFurther Readings
Adewale, S. A. (1986).Ethics in Ifa. In S.O. Abogunrin
(Ed.),Religion and Ethics in Nigeria(pp. 60–71).
Ibadan, Nigeria: Daystar Press.
Babatunde, E. D. (1992).Culture,Religion,and the Self:
A Critical Study of Bini and Yoruba Value Systems in
Change. Lewiston, NY: Edwin Mellen Press.
Bascom, W. A. (1969).Ifa Divination;Communication
Between Gods and Men in West Africa. Bloomington:
Indiana University Press.332 Ifa