The rich cultural heritage of Nigeria is adorned with various traditions, rituals, and practices that have been passed down through generations. Among these, Odun Ifa Agbaye stands out as a significant event held annually in Oke Itase, Ile-Ife. The Ifa casting ceremony performed by Ifa priests and devotees practically stands to seek spiritual guidance from Ifa, the Yoruba deity of divination and wisdom. This profound ritual has deep historical roots and holds great importance in Yoruba culture , tradition and religion
The origins of Ifa can be traced back to ancient times when it was bestowed upon humanity by the supreme deity, Olodumare. Ifa is believed to have been revealed to Orunmila, a prominent Òrìşà and the custodian of wisdom. Orunmila became the first Ifa priest, entrusted with the responsibility of interpreting Ifa’s messages and guiding individuals through divination.
Ile-Ife, known as the cradle of Yoruba civilization, holds a significant place in the history of Ifa. According to Yoruba mythology, Ifa was brought to Ile-Ife by Orunmila himself, establishing the city as a spiritual and intellectual center. Ifa’s teachings and practices became deeply embedded in the cultural fabric of Ile-Ife, shaping the destiny of the Yoruba people.
Odun Ifa Agbaye emerged as an annual ceremony in Ile-Ife, serving as a major gathering for Ifa practitioners and devotees from different parts of the world. It is believed that the tradition of Odun Ifa Agbaye was established decades ago, reinforcing the importance of Ifa as a tool for spiritual guidance and communal unity.
The preparation for Odun Ifa Agbaye begins weeks in advance, with meticulous arrangements made to ensure a smooth and sacred event. The designated site, Oke Itase, is meticulously cleansed and sanctified to create a conducive environment for the divine interactions during the ceremony. Ifa priests perform elaborate rituals and purifications to invoke the blessings of the Orisás and ancestors.
Ifa priests and devotees from different parts of the world gather at Oke Itase to celebrate Odun Ifa Agbaye , they dress in traditional attire, adorned with sacred beads and symbols, displaying their reverence for Ifa and the Yoruba tradition. The presence of a diverse group of participants enriches the experience and showcases the universal appeal of Ifa as a source of guidance and wisdom. The interpretations provided by the Ifa priests hold great significance in the lives of Ifa devotees and those seeking guidance..
The annual Ifa casting ceremony in Oke Itase, Ile-Ife, has long been regarded as a significant event in the Yoruba culture. This ceremony reveals the Odu of the year, which serves as a guiding force for the community and individuals seeking spiritual direction. However, a recent development has sparked speculation and unclearified situation among devotees of Ifa Òrìşà religion in the diaspora, the World Ifa Orisa festival and pilgrimage held in Ekiti, Nigeria, also casted and revealed a different Odu of the year. According to the President of the International Council for Ifa Orisa religion (ICIR) , Oluwo (Dr.) Solagbade Popoola, the Ekiti festival carries more importance in the life and history of Orunmila than the Ile-Ife event. With Irosun Osa revealed in Ile-Ife and Ogunda Ose in Ekiti, the question arises: which Odu should devotees in the diaspora observe as the Odu Agbaye? “ We have always observed the Odu from Ile-Ife , and we will continue “ Adeilson de Xango spoke from Ile Ase , Brazil
Odun Ifa Agbaye holds immense significance for Yoruba devotees around the world. It serves as a unifying force, bringing together practitioners and devotees from different regions, cultures, and countries. The casting of the Odu of the year during Odun Ifa Agbaye provides spiritual guidance and establishes a collective consciousness among the diaspora.
The land of Ile-Ife, considered the ancestral home of the Yoruba people, has traditionally been the epicenter of Odun Ifa Agbaye. The ceremony in Ile-Ife is steeped in ritual and symbolism, reflecting the historical and cultural importance of the city as the birthplace of Ifa. The casting of Irosun Osa as the Odu of the year in Ile-Ife holds profound implications for the spiritual and social fabric of the Yoruba community.
The World Ifa Orisa festival and pilgrimage held in Ekiti, Nigeria, has gained prominence in recent years. Ekiti, known for its rich cultural heritage and connection to Ifa, is considered by some as the true spiritual home of Orunmila. The casting of Ogunda Ose as the Odu of the year during the Ekiti festival challenges the traditional dominance of Ile-Ife in determining the Odu Agbaye.
Irosun Osa, revealed as the Odu of the year in Ile-Ife, carries significant messages and predictions. According to Araba Agbaye, His Eminence , Owolabi Aworeni, the casting suggests a focus on family and Egbe (spiritual and social associations). The devotees in the diaspora who adhere to Irosun Osa as the Odu Agbaye believe in the wisdom and guidance it offers, aligning their spiritual practices and decisions with its predictions.
Ogunda Ose, unveiled as the Odu of the year during the Ado Ekiti World Ifa and Orisa festival, presents an alternative outlook. Oluwo (Dr.) Solagbade Popoola asserts that Ekiti holds greater importance in the life and history of Orunmila, emphasizing the spiritual significance of Ekiti to the Ifa Orisa religion
Brazilians, like several other Ifa Orisa devotees in diaspora, now ask: Which one is Odu Agbaye? Is it the Ifa casted in Oke Itase in Ile-Ife or the Ifa casted in Ekiti during the just concluded Ifa Orisa pilgrimage? According to Araba Agbaye , Olu-Isese , Owolabi Aworeni, Ile-Ife is the cradle of Yoruba land, and it is the Ifa casted in Ile-Ife that represents Agbaye.
The question of Odu Agbaye has sparked a lively debate among Brazilians and other Ifa Orisa devotees in the diaspora. Odun Ifa Agbaye, also known as the “World Oracle,” is considered the highest authority ceremony and divination . Ifa is consulted for the year during the ceremony
In recent years, the practice of Ifa Orisa has gained significant popularity in Brazil, thanks to the efforts of dedicated practitioners and the growing interest in Afro-Brazilian spirituality. Many Brazilians have traveled to Nigeria, particularly to Ile-Ife, which is widely recognized as the ancestral home of the Yoruba people and the birthplace of Ifa Orisa.
During their visits to Nigeria, these devotees have witnessed Ifa castings and ceremonies both in Ile-Ife and other locations, including Ekiti. The Ekiti region is also known for its rich cultural heritage and its contributions to Yoruba traditions. However, the debate arises when it comes to determining which of these castings represents Odu Agbaye, the World Oracle.
Araba Agbaye , His Eminence , Araba Owolabi Aworeni, the supreme leader and spiritual head of all Ifa practitioners worldwide, has expressed his belief that it is the Ifa casted in Ile-Ife that truly embodies Odu Agbaye. This assertion is based on the historical significance of Ile-Ife as the cradle of Yoruba civilization and its deep connection to Ifa Orisa.
According to Araba Agbaye Owolabi Aworeni, the casting of Odu Agbaye in Ile-Ife carries a special spiritual power and authenticity that cannot be replicated elsewhere. He emphasizes the importance of recognizing Ile-Ife as the source of Yoruba cultural and religious practices, including Ifa divination.
However, it is important to note that this perspective may not be universally accepted among all practitioners. Ifa Orisa is a dynamic and diverse tradition, and different communities may have their own interpretations and beliefs regarding Odu Agbaye.
Ultimately, the question of which Ifa casting represents Odu Agbaye is a matter of personal and communal conviction. The diasporic communities, including Brazilians, engage in ongoing discussions, seeking a deeper understanding of their faith and its various expressions.
As Ifa Orisa continues to thrive in Brazil and other parts of the world, devotees will navigate these debates, drawing upon their connection to the Yoruba ancestral heritage while also embracing the unique cultural contexts in which they practice. The quest for knowledge and spiritual growth will remain at the heart of their journey, inspiring a vibrant and evolving tradition for generations to come.
According to Araba Agboola Awodiran, the Araba of Oworonsoki Kingdom , in his Facebook page “THE ODÙ OF THE YEAR 2023, ÌROSÙN Ọ̀SÁ:
“I plead with my godchildren, followers, friends, Practitioners and Devotees of Ìṣẹ̀ṣe all over the world who have been calling me to say something on the Odù, to exercise patience.
The compilation is being done by Dr. Olúwo Fayemi Fatunde Fakayode PhD, Jagunmólú Awo Àgbáyé and the other eminent members of the Committee and will be released to the World soon.
I greet our humble Àrólé Ọ̀rúnmìlà, Eminence Owolabi Awodotun Aworeni, Àràbà Olú Ìṣẹ̀ṣe Àgbáyé and all Ìṣẹ̀ṣe Practitioners and Devotees all over the world for a successful World Ifá Festival. Àṣèyí ṣàmọ́dún. Àṣẹ.
Stay blessed.
From Araba of Oworonsoki land Lagos Nigeria
Aṣojú Awo Àgbáyé Ilé Ifẹ̀ “
According to Oluwo Solagbade Popoola , the president International Council for Ifa religion :
Repost from June 2015:
For all those who have believed that Ile Ife is where the Odu of the World has always been cast: In 1956, a great Awo called Orisasona gathered all Awo in Yorubaland together and pleaded for cooperation among all Awo. He told all those present to build a Temple for Orunmila. That was how the Oke Itase Temple was built in Ile Ife.
Trouble however soon started when they wanted to make the Oke Itase festival to be for Yorubas of all areas but the Ife people refused, insisting that it was an exclusive Ife festival and not for everyone.
Prof Wande Abimbola was actually the one who made it possible for it to be a festival for all Yorubas, but in the process, Baba Wande was fought by the Ife people.
As time passed, Orunmila Youngsters really popularised the festival and later ICIR internationalized it. So the festival being international is really a recent thing.
Up till today, the Ife people still celebrate their own Itase rites. As late as 1980, there was nothing like a International Annual Ifa Festival in Ile Ife. There was no such thing. By that time, the Ife people were still insisting that the Itase festival should remain an Ile Ife ceremony and were insistent against outsiders being involved.
Orisasona was eventually disgraced and humiliated and chased out of Ile Ife. Professor Wande Abimbola then stepped in but he too was disgraced and humiliated.
Araba Ifayemi Elebuibon also became involved and he too was disgraced and humiliated.
Then Professor Odeyemi came in through the International Council for Ifa Religion (ICIR). Professor Odeyemi was the one who finally was able to internationalize the festival. He however was also eventually disgraced and humiliated last year. These are the true facts. I’ve chosen to stay silent long enough. Ile Ife would not be in its position today if it wasn’t for these elders who wanted to see Ile Ife become great again.
~Chief Solagbade Popoola / 2015
This intriguing discussions that took place during Adeyinka Olaiya’s interactive program in Brazil, featuring prominent Ifa Orisa practitioners. Araba Agbaye Aworeni, Chief Solagbade Popoola, and Oluwo Fakayode expressed differing views on the location of Oke Igeti and Odu Agbaye, as well as the representation of Agbaye. The resulting confusion surrounding the interpretation of Odu Agbaye has left practitioners in diaspora wondering which path to follow. To shed light on this matter, the perspective of Brazil’s Bàbálórìsà Jade de Paula is also explored. Additionally, the need for unity and peace among Isese practitioners worldwide is emphasized.
The interview conducted by Dr. Adeyinka Olaiya on the YouTube , Adeyinka Olaiya interactive program in Brazil brought together influential Ifa Orisa practitioners who shared their views on crucial aspects of their faith. Among the topics discussed were the location of Oke Igeti and Odu Agbaye, as well as the representation of Agbaye. Araba Agbaye, Olu-Isese, Owolabi Aworeni, Chief Solagbade Popoola, and Oluwo Fatunde Fakayode presented their contrasting perspectives, leading to confusion and uncertainty among practitioners in the diaspora.
During the interview, Araba Agbaye , His Eminence , Araba Owolabi Aworeni asserted that Oke Igeti is located in Ile-Ife and emphasized that Odu Agbaye, the supreme authority in Ifa Orisa practice, is exclusively casted in Oke Itase in Ile-Ife. He further emphasized that any other representation of Odu Agbaye does not hold legitimacy or authority as Agbaye worldwide. Araba Aworeni’s stance reflects the significance of Ile-Ife as the spiritual home of the Yoruba race and underscores the uniqueness of Oke Itase in housing Odu Agbaye.
Chief Solagbade Popoola, contrary to Araba Owolabi Aworeni’s assertions, Chief Popoola expressed that Ile-Ife does not necessarily represent Agbaye worldwide, but rather serves as the spiritual home of the Yoruba people. Chief Popoola highlighted the World Ifa Orisa festival and pilgrimage that Ekiti State has undertaken, emphasizing that Ekiti also casts Ifa and reveals the Odu to all practitioners at home and abroad. His view challenges the notion that Ile-Ife exclusively holds the key to Oke Igeti and Odu Agbaye.
As a guest on the interactive program in Brazil, Oluwo Fakayode aligned with Araba Owolabi Aworeni’s viewpoint, affirming that Ile-Ife houses Oke Igeti and Odu Agbaye. By echoing Araba Aworeni’s statements, Oluwo Fakayode reinforces the belief in Ile-Ife’s centrality and exclusivity in regard to these sacred aspects of Ifa Orisa practice.
The Interpretational Confusion of Odu Agbaye continues , the conflicting perspectives regarding the interpretation of Odu Agbaye have created confusion among Ifa Orisa practitioners in diaspora . The confusion surrounding Odu Agbaye, specifically focusing on the conflicting perspectives regarding whether the Irosun Osa from Oke Itase in Ile-Ife or the Ogunda Ose from Ekiti represents the authentic Odu Agbaye. Oba (Ogboni) Adekunle Aderonmu asserts that Oke Itase in Ile-Ife is the historical source of Odu Agbaye, while expressing uncertainty about any other version from Ekiti. Meanwhile, Babalawo Daramola suggests that practitioners should embrace both Odus to enhance their spiritual lives. This text examines these viewpoints, analyzes their implications, and seeks to provide insights into the way forward for practitioners worldwide.
The Odu Agbaye has sparked considerable debate and confusion within the community of practitioners. Specifically, conflicting perspectives have emerged regarding which Odu truly represents Odu Agbaye—whether it is the Irosun Osa from Oke Itase in Ile-Ife or the Ogunda Ose from Ekiti. It is important to analyse these conflicting views, offering insights into the interpretations presented by Oba (Ogboni) Adekunle Aderonmu, who supports Oke Itase, and Babalawo Daramola, who suggests embracing both Odus for spiritual development.
Oba (Ogboni) Adekunle Aderonmu, speaking from Brazil, firmly supports the Irosun Osa from Oke Itase in Ile-Ife as the true representation of Odu Agbaye. He emphasizes that throughout history, Odu Agbaye has consistently been casted from Oke Itase, and he remains unfamiliar with any alternative version from Ekiti. Oba Aderonmu’s viewpoint highlights the significance of historical continuity and tradition in determining the authenticity of Odu Agbaye.
Babalawo Daramola, hailing from Osogbo in Nigeria, takes a more inclusive stance regarding the interpretation of Odu Agbaye. He suggests that traditionalists should embrace and utilize both the Irosun Osa from Oke Itase and the Ogunda Ose from Ekiti for their spiritual development. According to Babalawo Daramola, focusing on a specific Odu as Odu Agbaye may limit practitioners’ understanding and growth. He advocates for utilizing the wisdom and teachings of both Odus to benefit one’s spiritual life.
Analyzing the Conflicting Perspectives , the conflicting perspectives regarding the interpretation of Odu Agbaye carry significant implications for Ifa Orisa practitioners worldwide. The Oke Itase viewpoint, supported by Oba Aderonmu, underscores the historical association of Odu Agbaye with Irosun Osa from Ile-Ife. This perspective prioritizes the preservation of tradition and highlights the unique significance of Oke Itase as the source of Odu Agbaye. On the other hand, Babalawo Daramola’s inclusive approach recognizes the potential benefits of embracing both the Irosun Osa and the Ogunda Ose
The diverse visions held by Ifa Orisa practitioners in the diaspora, with a specific focus on Brazil, where devotees are spreading the practice of both Odus casted from Oke Itase and Ekiti in various places of worship , the conflicting perspectives regarding the origin and significance of these Odus present a challenge for practitioners advocating Orisa religion abroad.
Bàbálórìsà Tata from São Paulo emphasizes the need to understand the origin of the Ekiti-casted Ifa, while others like Iya Paula de Oxum appreciate the inclusion of both Odus. Awo Adifa Ijexa expresses familiarity only with the Odu Agbaye casted in Oke Itase. It is important to examine the potential benefits and drawbacks of these diverse visions and address on how practitioners in diaspora can navigate this complex situation of two Odus sent around the world as Odu Agbaye
The diaspora has become a melting pot of diverse perspectives and practices within the Ifa Orisa community. In Brazil, Ifa Orisa devotees have been spreading the practice of both Odus casted from Oke Itase in Ile-Ife and Ekiti, adding a layer of complexity to the spiritual landscape. The visions and interpretations of these Odus vary among practitioners, raising questions about their origins and implications.
Bàbálórìsà Tata from São Paulo acknowledges the inclusion of both Odus in practice but highlights the importance of understanding the origin of the Ekiti-casted Ifa. He emphasizes that exploring the Ekiti perspective will provide practitioners with a comprehensive understanding of Ifa Orisa. Bàbálórìsà Tata’s viewpoint reflects the need to delve into the lesser-known origins and traditions associated with the Ekiti-casted Ifa, thereby expanding practitioners’ knowledge and enriching their spiritual journeys.
Iya Paula de Oxum, also from Brazil, embraces the inclusion of both Odus in her practice, highlighting the benefits they offer. She finds value in integrating the wisdom and teachings of both the Odu Agbaye casted in Oke Itase and the Ekiti-casted Ifa. Iya Paula de Oxum’s viewpoint reflects the openness to diverse interpretations and the recognition of the potential spiritual growth that can arise from incorporating multiple perspectives
Awo Adifa Ijexa, another practitioner from Brazil, expresses familiarity solely with the Odu Agbaye casted in Oke Itase. This viewpoint emphasizes the longstanding tradition of recognizing Oke Itase as the source of Odu Agbaye. Awo Adifa Ijexa’s perspective reflects the attachment to the established practices and the belief that Oke Itase holds the authoritative version of Odu Agbaye.
Navigating the Conflicting Visions: The diverse visions held by Ifa Orisa practitioners in the diaspora present both opportunities and challenges. On one hand, the spread of both Odus provides practitioners with a broader perspective and a richer spiritual experience. It encourages an open-minded approach that embraces the diversity within the tradition.
