Ìṣẹ̀ṣe , the indigenous Yoruba religion often referred to as “Orisa Worship,” has its origins in the ancient Yoruba civilization, dating back thousands of years. It is a system of beliefs and practices that revolve around the veneration of Orisa (deities), ancestral spirits, and the forces of nature. Isese forms the core of Yoruba spirituality, reflecting a deep connection to the land, ancestors, and cultural heritage.
Ìsèsè is a living religion in Yorubaland, with its practices thriving. Adherents engage in rituals, ceremonies, and festivals honoring the Orisa and ancestors.
While Isese remains vital to Yoruba culture, it faces challenges in the modern era. The influence of foreign religions has led to conversions and clashes of belief systems. Urbanization and globalization have changed lifestyles, impacting traditional Isese practices and leading to a lack of formal recognition and protection from the government. Isese is under siege in its birthplace, practitioners facing discrimination and persecution for preserving their ancestral faith.
Playing a multifaceted role in Yoruba lives, Isese provides a spiritual framework for understanding the world. It offers guidance, healing, and a sense of community, with ceremonies fostering belonging and cultural identity.
Isese practices in Yorubaland are complex and dynamic, deeply rooted in cultural and spiritual heritage. However, challenges like religious competition and lack of official recognition require attention to preserve this ancient tradition. Understanding the state of Isese is crucial for appreciating Yoruba culture and spirituality.
In Nigeria, Orisa religion is a vulnerable target, facing assaults without repercussions. Non traditionalists encroach on traditional Orisa roles, contributing to the erosion of the monarchical system in Yoruba land. Monarchs align with other faiths, further challenging the significance of Orisa religion.
Despite Oluwo of Iwo consistently denouncing Orisa, there are no consequences. Obas practicing Isese are arbitrarily assassinated, and the Nigerian government perceives Isese as demonic, even prohibiting associated holidays.
Houses of Orisa worship face constant attacks, with statues burned in churches. Indigenous religion is under siege; anyone can assault it without consequences. Isese practitioners face marginalization regardless of religious beliefs, despite holding key societal positions.
As time passes, Isese endures as a vulnerable target, facing opposition from those who do not wish their ancestors to prevail.
The consistent assault on Yoruba religion is so pervasive that adherents of foreign faiths use various languages and insulting words to negatively describe the heritage of Yoruba ancestors. Everyone criticizes Isese, but Isese must refrain from attacking others. Adherents who dare to criticize other faiths face police arrest, exemplified by the cases of Tani Olohun, Iya Osun, etc.
The lingering question is, who is Onisese? Adherents of foreign religions wear Yoruba attire, speak Yoruba, and engage in Yoruba traditional foods and practices, yet they reject Isese, condemning and disregarding their ancestral background.
In Yorubaland, Isese is metaphorically tied to the cross for persecution and faces the threat of assassination from every faith. The Yorùbá adage emphasizes that “Ori eni Isese Eni, Iya eni Isese eni, Babá eni Isese eni,” meaning our destiny, mother, and father are all tied to Isese. If Yorubas can defend their origin, they would defend Isese and their ancestry.
Present-day Nigeria views the Yoruba language as inappropriate in public, and Obas are inclined to wear suits and jackets when permitted. Orisas are considered demonic to Obas, who are the custodians of culture and tradition.
Recalling the incident of “E dide E joko” by former President of Nigeria, Chief Olusegun Obasanjo, serves as a poignant example of public humiliation directed at Yoruba Obas.
The selection of the new Alaafin of Oyo becomes another assault on Isese in Yorubaland, with the EFCC raiding Oyomesi, the kingmakers, over alleged bribery for selecting Lookman Gbadegesin as the new Alaafin.
The role of Isese in Yoruba culture is in question. Isese appears to be under the control of Oyo State Governor Makinde rather than the traditional kingmakers. This is the same Isese that has kept Tani Olohun imprisoned for months in Ilorin over an alleged criticism of foreign religion in Nigeria. May Olodumare have mercy on the Yorubas. May the efforts of our forefathers never be in vain.
Isese has long been the spiritual heartbeat of the Yoruba people, encompassing a belief system centered around the veneration of Orisa (deities), ancestral spirits, and the forces of nature. Its practices, rituals, and festivals have woven a tapestry of cultural identity for the Yoruba community.
Contemporary Challenges Facing Isese:
- Religious Intolerance: Isese finds itself under constant attack, with adherents of foreign faiths resorting to derogatory language and insulting words to denigrate the heritage of Yoruba ancestors. This religious intolerance permeates various aspects of Yoruba society.
- Legal Persecution: Adherents of Isese who dare to express their beliefs openly risk legal repercussions. Instances like the arrest of Tani Olohun and Iya Osun exemplify how the legal system is used against those practicing Isese.
- Cultural Appropriation: Foreign religions often adopt Yoruba attire, language, and traditional practices while simultaneously rejecting Isese. This cultural appropriation adds an additional layer of complexity to the challenges faced by Isese practitioners.
Impact on Yoruba Culture:
Isese plays a multifaceted role in the lives of the Yoruba people, providing a spiritual framework and fostering a sense of community. The assault on Isese, however, poses a threat to the preservation of Yoruba cultural identity. The erosion of traditional practices and the encroachment of foreign belief systems impact the very fabric of Yoruba culture.
The Role of Authorities and Institutions:
Government bodies, including law enforcement and the judiciary, play a significant role in the persecution of Isese. Lack of formal recognition and protection from the government leaves Isese vulnerable to discrimination and attacks. The erosion of traditional roles, such as Obas aligning with other faiths, further complicates the landscape.
Economic and Social Marginalization:
Isese practitioners often face economic and social marginalization. The stigma attached to their beliefs can result in discrimination in various spheres of life, including employment opportunities and social interactions.
International Perspectives and Human Rights Implications:
Examining the persecution of Isese from an international human rights perspective reveals the broader implications of religious freedom violations in Nigeria. The international community’s role and responses to such issues become essential considerations.
Case Studies and Notable Incidents:
Illustrative case studies, such as the persecution of Tani Olohun, EFCC raids on kingmakers, and the challenges faced by Isese in the selection of the new Alaafin of Oyo, provide real-world examples of the struggles Isese confronts.
Isese as a Symbol of Resilience:
Despite the adversities, Isese endures as a symbol of resilience. Its significance in the face of persecution underscores the unwavering spirit of those who strive to preserve the ancient tradition and cultural heritage of the Yoruba people.
Conclusion:
In conclusion, the challenges facing Isese in Nigeria are deeply rooted in religious intolerance, legal persecution, cultural appropriation, and the erosion of traditional roles. Understanding these issues is crucial not only for appreciating the richness of Yoruba culture and spirituality but also for advocating for the preservation and protection of Isese in the face of constant persecution. As Isese stands at the crossroads, its survival and resilience become emblematic of the broader struggles for religious freedom and cultural identity in contemporary Nigeria.
