ase(ashay),thepowerandauthoritytoaccomplish
it. This evolves the concept of the good world
while conceding the evil that exists in it. There are
several forces on Earth that threaten humans.
Amongthemajoronesaredeath,disease,conflict,
loss, and ignorance. Furthermore, there are vices
that also wreak havoc on the goodness of the
worldandthegoodlifeordainedforhumanbeings
(i.e., selfishness, injustice, cruelty, falsehood, and
greed).Inaddition,itisimportanttoavoidpursuit
ofwealth,comfort,andconvenience,whichthreat-
ens the Earth. Thus, the Odu 10:5 says, humans
are to “stop making sacrifices for wealth and
instead make sacrifices that would protect the
earth from its enemies.” These enemies in modern
Ifa ethics are, especially, pollution, plunder, and
depletion. Therefore, Ifa teaches that what is
required is a morality of sacrifice and struggle, the
cultivation of good character and inner strength,
and the gathering together to bring, create, and
sustain good in the world.
Second,Ifamoralanthropologyisrootedinthe
conceptthat“humansaredivinelychosentobring
goodintheworld”(Odu78:1)andthatthisisthe
fundamental mission and meaning of human life.
This divine act of making humans chosen is both
adivineendowmentandatask.Itrequireshuman
agency to honor the identity and complete the
task of bringing good in the world. The unique-
ness of this concept is that it includes all humans
as chosen,notonegroupthatself-definesas such.
Infact,thewordforhumanbeingiseniyan,which
literally means chosen one. Thus, the concept
gives transcendent, equal, and inalienable status
to all human beings without distinction of race,
class, gender, and ethnicity, or any other social or
biological attribution.
In terms of sex and gender roles, theOdu Ifa,
especially in Odu 10:2 and 248:1, teaches sexual
equality and the indispensable partnership of
womenandmeninallthingsofimportanceinthe
world. Indeed, in Odu 10:2, it says Olodumare
“gave women the ase (power and authority) so
that anything men wished to do they could not
possibilitydoitsuccessfullywithoutwomen.More-
over, it says that “people should always respect
women greatly.” For if they “always respect
women greatly, the world will be in right order.”
In Odu 248:1, this stress on equality, partnership,
and respect is reaffirmed. For in a narrative of
creation, the male orisha fail in their assignment
to make the world good by not including the
one female orisha, Oshun, among them. When
they return to Heaven to report their failure,
Olodumare asks them two questions: “Where is
the woman among you?” and “Did you give her
due respect?” He then instructs them to go back
and include her so that all their work will suc-
ceed, and it does. The emphasis again here is on
the indispensability of women in all things of
importance in the world. The two questions
Olodumare asked concerning the presence and
due respect of women are called theOshun ques-
tion, considered as two parts to one question.
That question is, “Are women present and given
duerespect,thatis,inposition,participation,and
treatment?” This principle, modern Ifa ethics
asserts, is morally compelling, especially in all
things of importance and for common good.
InOdu Ifa78:1,apivotallocusoffundamental
concepts, we also encounter the divinely ordained
rightofeveryhumantoagoodlife.Infact,thetext
says that no one can reach his or her highest level
of spirituality or rest in Heaven until there is
achieved the good world “that Olodumare, God,
has ordained for everyone.” Joined to this right is
the correlative obligation of shared responsibility
tomaketheworldgoodforthecommonbenefitof
all.Itisimportanttonotethatthisisatheological
andsocialethicsthatteachesthattranscendencein
thespiritualandsocialsensecannotbeindividual-
istic, but must always include the happiness and
well-being of others.
TheOdu Ifa (78:1) defines the conditions of
the good world as a world in which there is “full
knowledge of things, freedom from anxiety and
fear of enemies”; end of antagonism with other
beings on Earth (i.e., animals and reptiles, etc.);
well-being and the end of forces that threaten it,
especially death, disease, conflict, loss, ignorance,
and uncertainty; and “freedom from poverty and
misery.” It cites the requirements for achieving a
good world as moral wisdom adequate to govern
(i.e., take responsibility for the world); a morality
of sacrifice; good character; love of doing good,
especially for the needy and vulnerable; and the
eagerness and struggle to increase good in the
world and not let any good be lost.
Key to the ethical teaching ofOdu Ifais respect
for knowledge (ìmo) and its higher form (ogbón).Odu Ifa 477