Onaje Woodbine is a Ph.D. candidate in Religious Studies at Boston University. He specializes in African and African American religious thought and practice.
Folasade Woodbine, born and raised in Ile-Ife, Nigeria, is a student of Art Therapy at Emmanuel College.
Onaje and Folasade met in 2005, when Onaje was a Fulbright-Hays Scholar Abroad, studying Yoruba language and religion at Obafemi Awolowo University in Ile-Ife, Nigeria.
Before they met in 2005, Onaje visited Nigeria for several months in 2003 to study Ifa in Ile-Ife and in Oyo. Folasade had also studied Ifa in Ile-Ife for some time.
When they decided to marry, they vowed together, to continue to humbly seek the wisdom of the Ancestors and Ifa. This application is the birth child of their struggle and journey to know and share a small amount of Ifa wisdom. Here is the true story of how this application came to fruition:
Sometime after we met, we combined our efforts in intensive Ifa training with several competent Babalawo from the Ile-Ife and Oyo lineages in Nigeria with mixed results. Sometimes these Babalawo were truly master teachers who embodied the ethics of Iwa pele (gentle character). Other times, our teachers sought to take advantage of our genuine desire to learn and used this as an opening to try to exploit us monetarily. In truth, given that Onaje is African American and Folasade is Nigerian, we sometimes were confronted with Babalawo who tried to use us against each other in order to gain access to our very humble resources as researchers and newlyweds.
After some years of intensive training and confronting the political and economic challenges that come with the struggle to learn and grow in any religious community, we decided to make a journey in Nigeria far beyond the well-known towns of Ile-Ife and Oyo to find a new teacher in Ifa studies. We reasoned that if we ventured to a place less influenced by globalization, we might find a Babalawo who would be more interested in our spiritual growth, than our economic and political resources. So we decided to journey to the town which esteemed Nigerian novelist, D.O. Fagunwa called Ogboju Ode Ninu Igbo Irunmale, which Nobel Laureate Wole Soyinka translated as The Forest of a Thousand Demons. This was the first novel ever written in Yoruba language, set in the hills of Oke Igbo, a remote town outside of Ondo, Nigeria, where some mysteries may remain in spite of modernity. Without knowledge of the location or of a single living soul in Oke Igbo, we ventured to Oke Igbo to continue our
training.
Before our journey, we decided to consult a Babalawo as soon as we arrived in Oke Igbo, to ask the Ancestors and Orisa for guidance during an unknown journey in search of an upright teacher in a place we were total strangers. Looking back, we are very thankful we chose to consult Ifa, because the advice and guidance we were given, made all the difference in our subsequent quest. Here is the Ifa Verse from Ogberikusa (Ogbe Osa), we were told by the Araba of Oke Igbo who we met almost immediately upon our arrival in Oke Igbo. The story goes like this:
Ogberikusa
The blind and disabled are friends
The disabled person asked the blind person:
Is this how we are going to die of suffering?
The blind responded: what shall we do about it?
The disabled answered: let us go and ask a wise person what to do.
They inquired of the wise person: will we ever walk or see again?
The wise person queried: Have you ever walked or seen before?
They answered: never!
They were asked to perform an offering
They were perplexed: What is he talking about?
Can we afford to pay for any offering?
The disabled suggested suicide as an option
Days latter the disabled repeated the suggestion to the blind person
The blind responded: you know I cannot see, so whatever you suggest is okay
We have been friends for too long and I could not live without you
The disabled responded: I know a place we can go to kill ourselves
The disabled person added: when we get to the water, I will just jump into it
The blind person questioned: how would I know?
The disabled said: I will bring you close to the edge so when you hear the loud sound of falling, you know it is time to jump
On the second day they decided to end it all
The disabled led the blind to the water
As they neared the edge the disabled lamented and threw a huge stone into the water
The disabled hoped he tricked the blind person to jump
But the blind person was so worried and upset that threw his walking stick around and hit the disabled person
The disabled person shrieked!
The blind person was so surprised
He asked the disabled why he wanted to trick him to die
The disabled apologized and the blind person could not be too upset
Did he not need the disabled to bring him home?
As they continued along in the bush they came across some food
Cooking the meat seemed to take too long. but
The blind realized that each time the disabled spoke it sounded as if he was eating
Since the blind person kept asking the disabled person for food, the disabled gave the blind a toad to eat instead
The blind could not see so he put the toad’s head in his mouth
As he bit the toad the water from the toad’s eyeball broke and splashed into the blind’s eye
He regained sight!
As he regained sight the blind took over the cooking and gave the toad to the disabled person to eat
He then went to the waterside to drink
But he told the disabled person that if the disabled person was still present when he returned, the disabled person had only three options:
To be pushed into the water
To be beaten
To be taken into the forest and abandoned
The disabled person chose to be beaten
The previously blind person went to beat the disabled on his head
The disabled suggested being beaten on the buttocks, knowing that from the waist down was paralyzed so he would not feel any pain
As the previously blind started to beat his buttocks with a walking stick
The disabled stood up and started running!
But the two of them were so carried away they could not see what was happening to both of them
As the disabled was running and the blind chasing
They ran into a prophet
The disabled screamed for help
Help me Baba!
The prophet asked them what the problem was between them
They explained everything that happened up until that moment
Then the prophet asked the disabled: Ever since you have been disabled
Have you ever thought of asking your Blind friend or family to beat you with a walking stick before?
He answered: No!
The prophet also asked the blind person: If you had known that it was the water from toad’s eyeball that would heal you
Wouldn’t you have asked your disabled friend or family for it?
He also answered: Yes!
Then the prophet told both of them to embrace each other
They should forever be friends and never let anyone come in between them. Ever!
They were happy and started remembering their journey together
The prophet then said to them that a little bit about Olodumare had been revealed to them
Indeed, after we listened intently to Ogberikusa, little did we know that the story predicted the events of our subsequent journey in Oke Igbo. Indeed, Onaje would play the role of the blind person and Folasade would play the role of one with disabilities for the remainder of our search for a teacher. You see, although Onaje had the desire and will to venture into very remote towns and villages on motor bikes on lumpy unforgiving dirt roads, with scorching sun, miles away from any hospitals, and had been to Nigeria five times already, most of the time Onaje felt culturally, socially and environmentally blind, unable to rely on past experience to perceive even the next bump in the road. Everything felt new to Onaje and he complained or questioned our movements each time we made a decision to go deeper into the village and forest. Folasade was truly leading a blind man and over time it was a burdensome task that slowed and worried her. Not only did she have to listen to his complaints, but she had to be careful that others did not notice his African American accent or appearance, less they exploit us. Many people sought to divide us. In a cultural and emotional sense, Sade was truly disabled. At some points to relieve herself of his complaints she would find ways to get her message across to him. Sometimes, to be honest, he did not appreciate her approach, and found himself upset wanting to tell her off like the blind man did once to the person with disabilities. We encountered so many challenges, endured so many hardships on our journey together in Oke Igbo in search of an upright teacher who might guide us in the next phases of our Ifa studies and journey together. Moreover as we neared the end of our journey, although we found some great medicine men and some great diviners who helped with our healing along the way, we still had not found a Babalawo we felt we could really trust as a teacher. It was at the end of the trip, after discovering how much we helped each other heal, however, that we met an upright teacher. His name is Bishop Ezekiel Soniran Adekunle Lijadu.
Throughout our trip in Oke Igbo, we heard there was a Bishop in Ondo, who was also a pioneer in Ifa studies. To be honest, we doubted that a Bishop in Nigeria would know much about Ifa, because of the amount of discrimination and bias many Christians have toward Ifa religion in Nigeria. It was not until toward the end of our journey that we decided to visit Bishop Lijadu and we are thankful we did.
When we met Bishop Lijadu, who is now 79 years old, over the next few days, he, unlike any Babalawo we met on this trip, sat with us for hours sharing his wide and deep knowledge of Ifa verses, Yoruba philosophy, and Yoruba history, including the noted history of his own family lineage. We discovered that his grandfather, Bishop Emmanuel Moses Lijadu, married a re-captive slave from Brazil, left the Anglican Church to start and independent African Church based on his own self-help philosophy, and wrote two of the earliest texts on Ifa and Orunmila at the turn of the 20th Century. We liked Bishop Lijadu, not only because of the history and knowledge he shared with us, but because over the next couple weeks, he did not try to establish his authority over us, did not ask us for money, and instead listened to our questions, and always directed us to find the answers for ourselves. We felt that he applied the Ifa concept that each individual’s Ori comes to this world already with knowledge and power, to his work with us. He was there to assist us on our journey and not to impose his own. Over time he became our esteemed teacher and taught us countless Ifa verses during the next phase of our training which eventuated in our initiation. Without his dedication, sacrifice and deep knowledge of Ifa verses, we would not have been able to develop this application years later. We dedicate this application to him, who like the wise prophet, has been a great teacher. We also pay homage to the esteemed Lijadu family lineage. Indeed, like the blind and the disabled persons in the verse of Ogberikusa, we hope with all humility, that the verses in this application reveal a little bit of Olodumare to you.
Folasade and Onaje
ifadivination
Alaafia,
I’m saddened that you’ve decided to publish these texts in this way. While I am all for the spreading of Ifa, the sacred Ifa texts, and Divination techniques are to be held for those whose path it is to become a Babalawo. This just puts a tool in the hands of the charlatans of the world at best, and at worst, enables non-priests to think they can and should be ‘casting d’afa’, and worse, by using a mobile device, as if those are now sacred objects. Opening of Odu is limited to the priesthood for good reason, to understand not just how to interpret, but also how to put the energy of the Odu back in balance through prayer, addimu and ebo.
Anything to make a buck nowadays…
Ifalola
Ifalola, I think you are very wrong. Having these verses accessible does not create charlatans. It does the opposite. Now an ordinary person can have access to the verses and question charlatan priests when they tell them things that contradict the Ifa texts. Besides, I have had and many other people have had Ayo Salami’s book of of Ifa verses for a long time that are in the bookstore right now. So now that I am able to have the verses in my phone to refer to them when I want to, it is somehow sad? No, it is a blessing that these verses can now be appreciated by so many people and that students like myself can have an accessible tool to aid their training and spiritual development. You also forgot that good Babalawo will use this tool to help people and train their students. A good Babalawo who is far away from his students can now give his students this as a gift to learn verses and train with opele while they are apart. Also a good babalawo can now learn more verses. Lastly, it is the person, not the spiritual tool, that does a charlatan make.
I don’t think there is any danger of Ifa being “used” in the wrong way. No one can use the Orishas for evil or nefarious purposes without consequences. A non-babalawo is entitled to know the wisdom of Ifa, but he is not entitled to partake in ceremonias, initiations, or consulations….this device would be useless without the knowledge of ceremony, Ebo, initiation, consecration of items, etc….I see no danger in non-babalawos knowing Ifa morality and verses. Non-priests cannot cast d’afa, not only because they energetically and ceremonially cannot (as they do not have the consecration of Orunmila), but because the process of D’afa takes knowledge and study that no non-babalawo would seriously begin to partake in, unless he truly was interested in becoming a babalawo. It’s not easy…and a charlatan would be discovered quickly by their clients when their predictions were totally wrong. I see no danger of charlatans lasting longs if they depend solely on this application for reference…
I, do, however, find the usefulness of a tool that can make it easier for a practicing babalawo to have Odu Ifa available at the finger tips. Let’s face it: most modern babalawos also have to lead modern, secular lives in non-African countries. While we strive and study much to learn as much as we can by memory, there is too much information to memorize and we also have to lead lives. In our attempt to provide honest service to our communities, we need to have Odu Ifa accessible so as to best find solutions for our clients
With all humility, Awo Ogbe Ate
I beg to differ… If you can guarantee that this is only going to students of awo Ifa then I certainly think it (only the verses) would be a great learning tool, but you can’t. Further, your marketing specifically talks about using the ipad app itself for divination, and learning divination (not just reading the verses), which IS something that is only meant for those whose destiny it is to become babalawo.
(you say: The virtual Ifa Divination Chain in this application is used to memorize 256 signatures of Ifa and to practice performing several powerful Ifa divination techniques.)
Last, I must disagree, while it certainly the the person who is the charlatan, giving them access to create more havoc does just as much harm. Just like those who say, a gun doesn’t kill people, people kill people, yes, it’s true, but if there were no handguns, the entire problem would go away.
At the end of the day, you don’t care who buys this app, you’re in business, which why you are charging. If you were truly spiritual and all about spreading the word of Ifa, you wouldn’t charge anything at all. Basically, just like the over initiation problem we have, as long as people can fork over the money, you’re happy to sell them something, regardless of who they are.
The operative word in ( …to practice performing several powerful Ifa divination techniques) is PRACTICE. There is no mention of using the technology as a consecrated Opele. It says “virtual” Opele. This is a practice tool.
Furthermore, non-awo may witness divination. Watching a divination or being a client is open to everyone. Non-awo learn and view divination all the time. Divination is not a secret. Each time you divine for someone new who is not an awo, you teach them divination, unless they cannot speak Yoruba. But all Yoruba speakers who have witnessed a few divinations can tell you the basic procedures, words and gestures. As a an Awo you do not vet and inspect them first, before you perform a reading and charge a fee. So why should the author of this App who is offering a study tool for verses and basic divination knowledge vet those who want to learn and use this tool to train with? Read Bascom’s pioneering text on Ifa divination. Much of the process is stated their explicitly. The truth is, is that much of what you seek to hide is available in books and to ordinary people who seek advice from Ifa by participating in a divination.
Finally, note that anyone in Nigeria can go to a wood carver and buy a practice opele, practice opon ifa, practice iroke, etc. These are not the same as going to a diviner and receiving consecrated divination tools through initiation. Are you suggesting that wood carvers and artists in Nigeria should not produce practice tools for those who are thinking about one day become priests or for those who are just interested in learning more about Ifa? For you, is there no distinction between practice materials and consecrated spiritual tools? If you make no distinction, I find that odd and quite controlling; a form of religious authoritarianism.
E ku ise. Aboru a Aboye Abosise. I am humbled by your narrative. I look forward to your work. Modupe O!
Asabi Adefunmilayo Fatosin Rich,
Your recognition and praise heals us. May Ifa heal you manyfold in return. We continue to digest our experience in Oke Igbo. Each time we remember, we learn something new about ourselves, others and spirit. We truly thank you for taking the time to share your thoughts.
A dupe o!
I think you both are just in for the money, how come the sacred oral tradition of our great ancestors is now being turn into a toy for the world to buy off the internet…..
Odu Osa otura tell us to speak the truth…that only those who speak the truth will be supported by the gods…
speak the truth….
Have you two not turn out like the same babalawos who are only interested in money before teaching you the path…now that Reverend Lijadu taught you with our the interest of money ..why are you selling ODU IFA on Itunes?…
Can you both tell me someone can just use the Odu Ifa on Itunes and be able to overcome the ajoguns that are afflicting the world..or even re align their destiny..
Do not deceive others….” Otito ni muni to” e so otito nitori eyin ola..
Prince Bamidele Bajowa,
What we have come to realize is that there are at least three broad ways that Yoruba-Ifa-Orisa practitioners think about dialgue or interaction with the world or various other cultures.
1. Fundamentalists- Practioners who are fundamentalist think that all Ifa texts, rituals, knowledge, materials, etc. should be the exclusive purview of initiates. From this point of view, the world is dangerous and we need strict laws, rules and regulations to avoid “tainting” Ifa with the issues of everyday life. Only a select few are “chosen” to benefit from Ifa. Fundamentalists are often opposed to any change and are inflexible, but they are also very committed to Ifa.
2. Moderates- Practioners who are moderate agree that some texts, rituals, knowledge and materials should be kept for intiates, especially if it is explicitly stated in the Ifa verses or is an essential part of Ifa tradition (e.g. secrecy of Odu, not sharing certain incantations, powerful verses of Ifa, keeping confidentiality as a Babalawo, etc.). However, moderates also believe that certain aspects of Ifa are open to all human beings regardless of status. For example, any human being can visit Oketase and listen to Ifa verses during Ifa festival, any human being can witness a divination, any human being is worthy of exposure to the philosophy of Ifa. Moderates have a less pessimistic view of human nature and believe that Ifa and human beings are not naturally seperate. They are also more open to change and utilizing new technologies to learn Ifa and reach new generations of practitioners with tools that will be helpful to them in their everyday lives.
3. Liberals- Practitioners who are liberal think that almost nothing in Ifa should be exclusive to initiates. Liberals will have little care for tradition and much of their concern is with being on the right side of contemporary issues and trends in their particular contexts. Liberals often see tradition as corrupt, rigid and oppressive. They critique the way traditions exclude people and the ways that religious institutions and practices tend to benefit a few chosen ones. Liberals often lack connection to any established authority and tradition of training and practice.
In all humility, we consider ourselves moderate. We believe that secrecy is important to protect clients and practitioners, when they are not ready to move to other levels of training, not because people are all evil. However, we also think that those aspects of Ifa which our ancestors have opened to everyone for centures such as Ifa texts and basic divination practices, should be shared with any human being. Was not it shared with you before you were initiated? Who are you not to share it with others? Finally, we believe that one must be moderately flexible with integrating Ifa with new technologies. Otherwise no scholars would have written a word of Ifa on paper. The western writing system on the printed page was not always a part of Ifa tradition. In some ways writing an Ifa verse down on paper and translating it removes it from its original context. So if you are a consistent fundamentalist, then you should not read or write down anything related to Ifa and you should be opposed to all books with Ifa verses or information on divination. So where do you draw the line. Are you willing to read books but not if their writtin in digital format? Why?
Lastly, of course we realize all human beings do not fall neatly into these categories, but these categories may be helpful tools in understanding our different approaches to Ifa and culture or Ifa and the world.
I’m a lady ..and I av been to igbo odu..and my oluwo says I av to get married to a man dat has done d same..and I find dat has a problem..cos how do I knw or find a man dat also entered igbo odu…can anyone help me out plss…
Ah, this makes me want to get an I Phone to see what you all have put together for us through your sacrifice. Anyone who is open to do so can learn from reading the ese Ifa. It is not a harmful thing. Even small children can learn to chant Ifa. And it’s best to know the signatures as they fall for several reasons, like not getting fooled by the unscrupulous, and to be able to recall in one’s memory without always having to write everything down in order to remember. Ire to you.
And that which people get for free, they value little.