In the wake of the 2025 Ọ̀ṣun Òṣogbo Festival, questions and criticisms have emerged over a rare sight , a man carrying the sacred Ìgbá, a role many have long associated only with the Arùgbá, a virgin girl chosen by Ifá. Breaking his silence, Bàbá Òòşà, Osunyemi Ifarinu Olabode , the spiritual custodian of the Òòşà shrine, has granted an extensive interview to set the record straight and shed light on the traditions, changes, and spiritual authority behind this sacred duty.
The Ọ̀ṣun Òṣogbo Festival, a UNESCO-recognized cultural heritage, is more than a celebration , it is a covenant renewed each year between the people of Òṣogbo and Ọ̀ṣun, the river goddess of fertility, protection, and abundance. At the heart of the festival is the Ìgbá Ọ̀ṣun, the sacred calabash containing powerful spiritual items prepared for offerings to the goddess. Traditionally, the Arùgbá ,a young virgin who has never been with a man , carries the Ìgbá through the city to the Ọ̀ṣun Sacred Grove, accompanied by priests, priestesses, devotees, and thousands of pilgrims.
“Many are asking, ‘Why would a man carry the Ìgbá?’” Bàbá Òòşà began. “In the nígbà ìwásẹ̀ — the age-old days — it was the king himself who stood in my position. The king is the custodian of his Òòşà and his Ọ̀ṣun. His wife, the Ìyá Ọ̀ṣun, and his daughter, the Arùgbá, played their roles in the rituals. But in modern times, the king appoints a trusted guardian to oversee the Òòşà shrine on his behalf. This person is the Bàbá Òòşà — the one who takes care of the deity for the king. That is the role I hold today.”
According to Bàbá Òòşà, this shift in responsibility means that, under certain circumstances, he may handle the Ìgbá. “I am not the first Bàbá Òòşà to carry it,” he emphasized. “It has happened before. Part of my duty is to prepare what goes inside the Ìgbá. On the festival day, I first place it on the head of the Arùgbá. If necessary, I may carry it to ensure the ritual is properly completed. This year, that was what happened. I only completed her carrying — she remains the Ifá-chosen Arùgbá.”
The Arùgbá of 2025, Ọ̀ṣunbùnmí, is a young girl chosen through divination. “We do not choose the Arùgbá ourselves,” Bàbá Òòşà stressed. “Ifá chooses. We could present many women, but only the one Ifá appoints can carry it. Ọ̀ṣunbùnmí is hale and healthy. She also has undergone the Orò initiation required to carry the Ìgbá.”
Addressing the deeper controversy, he pointed to the spiritual qualifications required for anyone who handles the Ìgbá. “No one can call themselves Olóṣun without the proper Orò initiation. Sadly, some do so without it. My Orò was performed here in Òṣogbo, by priests and priestesses I can name to this day. That initiation gives me the sacred right to carry the Ìgbá when necessary.”
For Bàbá Òòşà, the focus should not be on the hands that carried the Ìgbá, but on the covenant it represents. “The Ọ̀ṣun Òṣogbo Festival is a living testimony of faith, culture, and community. The Ìgbá is not just an object , it is a vessel of prayers, blessings, and divine presence. Its safe and proper delivery to the Ọ̀ṣun Grove is what matters most.”
He closed with a reminder to all devotees and observers: “Tradition evolves, but it never loses its root. The bond between Òṣogbo and Ọ̀ṣun is eternal. This year, like every year, we honored that bond with reverence, unity, and joy.”
