Posts
Aboru aboye aboshishe,
Clearly one of the "hot" topics in the Ifa community both Traditional Yoruba and Lucumi, is the topic of Iyanifa. Lucumi do not accept this as a legitimate initiation, and in Nigeria, some do not accept it, and some do (though those that do all agree that Iyanifa do not "see" Odu). My Oluwo's wife is an Iyanifa, she doesn't divine, but is very active in Ifa, Ogboni, and ROF. So, in my lineage, we accept the place of an Iyanifa (though again please note, Iyanifa do not see Odu).
In this article, I am not posting my own personal views but felt these series of 10 interviews would be interesting and important to the discussion. Below are some videos on the topic of Iyanifa from Ode Remo, Nigeria, where apparently the initiation of Iyanifa is rejected. Interviews apparently conducted by Russian adherents of different personages in Nigeria including the araba of Ode Remo and others. If nothing else, this reinforces the very clear notion that Ifa and Orisa practice, even in Nigeria, are not as singular as we sometimes want to think in the diaspora. Regional variation in ritual, theology and emphasis occur, and need to be accepted.
Aboru Aboye Aboshishe,
Marcos Ifalola Sanchez
Clearly one of the "hot" topics in the Ifa community both Traditional Yoruba and Lucumi, is the topic of Iyanifa. Lucumi do not accept this as a legitimate initiation, and in Nigeria, some do not accept it, and some do (though those that do all agree that Iyanifa do not "see" Odu). My Oluwo's wife is an Iyanifa, she doesn't divine, but is very active in Ifa, Ogboni, and ROF. So, in my lineage, we accept the place of an Iyanifa (though again please note, Iyanifa do not see Odu).
In this article, I am not posting my own personal views but felt these series of 10 interviews would be interesting and important to the discussion. Below are some videos on the topic of Iyanifa from Ode Remo, Nigeria, where apparently the initiation of Iyanifa is rejected. Interviews apparently conducted by Russian adherents of different personages in Nigeria including the araba of Ode Remo and others. If nothing else, this reinforces the very clear notion that Ifa and Orisa practice, even in Nigeria, are not as singular as we sometimes want to think in the diaspora. Regional variation in ritual, theology and emphasis occur, and need to be accepted.
Aboru Aboye Aboshishe,
Marcos Ifalola Sanchez
