As Nigeria marked World “Èṣù Is Not Satan” Day, Lagos once again stood at the forefront of cultural and intellectual renewal. Scholars, clerics, artists, and public thinkers converged at the JK Randle Centre for Yoruba Culture and History for a significant gathering aimed at confronting long-standing misrepresentations of Èṣù, the Yorùbá divine messenger whose identity has been distorted by centuries of colonial interpretation and missionary influence.
The discourse was hosted at the JK Randle Centre, situated along J.K. Randle Road near the Onikan Roundabout on Lagos Island, a prominent cultural institution dedicated to the preservation and advancement of Yorùbá heritage. The setting offered a reflective and dignified environment suited to discussions rooted in historical accuracy, spiritual responsibility, and cultural self-definition.
Organized around the theme “Religion at the Crossroads of Good and Bad,” participants engaged in in-depth conversations examining the role of Èṣù within Yorùbá philosophical thought. A central conclusion emerged across sessions: the widespread identification of Èṣù with Satan does not originate from Yorùbá cosmology, but rather from early Bible translations, colonial education systems, and external religious frameworks. Speakers reiterated that, within indigenous Yorùbá belief, Èṣù embodies moral choice, balance, justice, accountability, and the consequences of human action—not evil or moral corruption.
The discussions were guided by Oluwo Nlá Solagbade Popoola, PhD, President of the International Council for Ifá–Òrìṣà Spirituality (ICIOS), whose academic and spiritual leadership anchored the conversations in deep historical and theological context. The event was coordinated by Babaláwo Ifágbẹ́misọlá Popoola, whose thoughtful facilitation ensured respectful exchange and sustained intellectual engagement among participants.
In a rare but meaningful interfaith exchange, Ifá priests, Yorùbá scholars, Christian clergy, and Muslim leaders shared insights shaped by their diverse religious traditions. One of the imams who addressed the gathering offered an analytical exposition of Islam as a religion, outlining the Five Pillars of Islam—Shahada, Salat, Zakat, Sawm, and Hajj—and emphasizing their central necessity in guiding faith, moral discipline, and communal responsibility within Islamic belief. His contribution highlighted parallels in ethical structure across religious traditions while reinforcing the importance of doctrinal clarity.
The chief speaker representing Ifá provided a philosophical definition of the tradition, describing Ifá as the primordial source of energy, without shape or physical form, from which existence unfolds. He substantiated this understanding with references to Odù Ifá, citing verses that articulate Ifá as a cosmic principle governing creation, order, and destiny. This presentation reinforced Ifá’s position not merely as a religion, but as a comprehensive system of knowledge, metaphysics, and moral guidance.
Despite differing doctrinal perspectives, contributors agreed that foreign theological interpretations had reshaped Èṣù’s image in ways that erased his indigenous significance. Across discussions, speakers emphasized that Èṣù, as understood within Yorùbá cosmology, is a divine force that maintains equilibrium and ethical order rather than a figure of malevolence.
The Lagos gathering formed part of a global campaign spanning over a decade, dedicated to decolonizing African and Afro-diasporic religious consciousness. Since its launch ten years ago, the “Èṣù Is Not Satan” initiative has grown into an international movement, drawing together scholars, devotees, artists, and cultural advocates across Africa, the Americas, and Europe to challenge inherited misconceptions and reclaim indigenous intellectual authority.
This year’s observance was further energized by the involvement of prominent Nigerian artists and public figures. In addition to participating on site, several celebrities released video messages supporting the campaign, which circulated widely on social media platforms. These digital contributions helped carry the conversation beyond academic and religious spaces, engaging younger generations and Afro-diasporic audiences worldwide.
Notable figures associated with this year’s activities included Omoyele Sowore, Seun Kuti, Femi Kuti, Yeni Kuti, Orísalẹ́kan, Tayo Bello, Oluwo Olakunle Olawole , and Samuel Ibikunle, alongside journalists, cultural practitioners, and researchers committed to sustaining Yorùbá heritage. Their participation highlighted the campaign’s growing resonance within Nigeria’s cultural, artistic, and civic spheres.
Beyond panel discussions, the programme incorporated cultural exhibitions and advocacy efforts designed to bring together diverse stakeholders around a shared mission of spiritual and intellectual renewal. Participants emphasized that correcting misconceptions about Èṣù is inseparable from the broader task of restoring dignity to African knowledge systems and reclaiming historical agency.
The campaign will continue with a major public gathering scheduled for December 24 at the Fẹlá Aníkúlápó Kuti Shrine, where music, performance, public dialogue, and community participation will further reinforce the message that Èṣù is not Satan. Organizers describe the event as both a celebration of Yorùbá cultural expression and a call for continued reflection on the enduring impact of colonial interpretations.
