Awise of Indigene Faith of Africa, (Ìjo Ọrunmìlà), Ato and a Trustee of the Temple, Olakunle Oligbinde, in 2022 joined the league of octogenarians. He speaks with CHINYERE ABIAZIEM on the peculiarity of the African traditional religion, disabusing people’s minds of perceptions injurious to ancestral beliefs and the need for harmonious living in the society.
Could you tell us about the Indigenous Faith of Africa, the founder(s) and how it came into being? Indigenous Faith of Africa, (Ìjọ Ọ̀runmìlà), Atò was founded ọn March 13, 1939 by Chief Adesilu, a Health Superintendent with the Lagos City Council then; Chief Ogundimu, also a Health Superintendent, and others.
These are neither Ifa Priests nor Babalawos but were interested in propagating the teachings of Ifa through congregational worship. Before then, there was and still the Ìjọ Orunmila, Adulawọ̀ founded by Chief Ọlọ́runfunmi Ọ̀ṣíigà. Also we had The Ijo Orunmila, founded by Chief Àjànàkú of Okepopo, Lagos Island. Other founders of the Indigene Faith of Africa were Pa Osiyoye and Mr. Odebunmi.
Practising Babalawos like Chief Fasina Akano Agboọla, Chief Ajayi, Chief Okemuyiwa, Chief Fadairo Ajagbe, Chief Alaba etc joined them. Chief Agboola later became the Araba of Lagos. He was also President of the Temple. Our initial Tẹmple was at Osolake Street, Ebute Meta before acquiring our present premises from Ọba T. T. Dada, of Otta. Ijo Orunmila, Adulawọ̀ has its headquarters at Idunmagbo, Jankara, Lagos.
They celebrated 85th founder’s day some weeks ago. An Ifá temple, at Ajalaruru area, Oyo town was established in 1840. Prof. Wande Abimbola, former Vice Chancellor of Obafemi Awolowo University and a foremost Ifa priest and scholar established the Ifa Heritage Institute at Oyo for the training of Ifa and Orisa priests and priestesses, from Nigeria and the Diaspora. What is the core of Indigene Faith of Africa?
The founding of the Indigene Faith of Africa, like all other temples, was to popularise the teachings of Ifa, the core essence of African traditional religion. Ifá, the Yoruba term, is a universal religious concept. The Igbo call it Afa. In Benin Republic it is Vodum etc. Just as we have various names for God Almighty, so people have ways of venerating Him before the advent of colonialism.
Olódùmarè is the Yoruba name for this being. Chineke or Chukwu in Igbo, Abasi in Efik, Osanobua in Edo, etc. Traditional religion practitioners are advised to embrace good character. This is encapsulated in the sacred Ifa corpus Obara ìká thus what I wish for myself is what I wish for my fellow beings. If it will give you pain if done to you, do not do to others. Hence one is encouraged to embrace and promote peace, harmony, love, hard work .
What makes Indigene Faith of Africa different from African traditional religion? All African traditional religions are rooted in multi-theism, which is God with the various messengers or deities who have distinct functions as apportioned by Olodumare, unlike Abrahamic or Islamic faiths that are monotheism. Our mode of worship mainly consists of singing, praying, and reading from the sacred words of Olodumare, called Odu in Yoruba.
These Odu can be admonition, warning, etc. Also there are services for different occasions, for example – naming ceremony, marriage, funeral, house warming, thanksgiving, e.t.c. We worship on Saturdays but some temples worship on Sundays. Our temples are places of adoration to Olodumare and we, devotees are there to praise, thank and seek favour with our creator, just like you have in other places of religious gathering.
The leaders, however, are practitioners. In ancestral practice, you have a number of otherwise different religion men and women. Consultations therefore are not in or with temples but the practitioners. Our ancestors are our foremost pathfinders and guide, hence believing in Prophet Mohammed or Jesus Christ does not arise. Is it true that self-acclaimed pastors and some Christians secretly consult with practitioners? Yes.
Many people consult the Ifa Priests for one thing or another. Are members encouraged to participate in politics and what is your reaction to the claims of the African Traditional Religion not being accorded enough recognition like other religions? Generally, Ancestral or Traditional Religion is not accorded their rightful place in governance. They are deliberately side-lined, even when attention is drawn to it.
The various political reforms are case in point. My temple had to write the National Assembly disowning the 2014 Political Reforms outcome on the basis of our exclusion in the delegates despite intimating the planning committee of earlier treatments. Is it true that some religious leaders rarely speak truth to power and what can you say about the last general elections? Religious leaders that do not speak the truth to political leaders are not worth being called religious leaders.
The last general elections leave much to be desired despite the claimed financial and technological resources invested. The nation has never been embroiled in post-election tension as we have now. However, politics in Africa and by extension Nigeria is a man muscle and financial affair and in some areas, like the Northerner Nigeria, women are not given the chance. Talking about women not given the chance in politics unlike the men, is this different in the leadership of the Indigene Faith of Africa? Women have their roles to play in the temples, following from the footprints of Osun.
Nowadays, besides being active priestesses, they establish and manage their Ifa/Orisa Temples. Madam Bogunnbe of Ibadan and Madam Iyabo Ifadunsin of Irosun Onisin Tẹmple, Ado Ekiti como mind. Sọ also are Madam Fayomi Falade and Titilare Niko. How can you describe the growth of the Indigene Faith of Africa? Rather than limiting outreach to Indigene Faith of Africa, it is better to have a holistic view of the spread of ancestral belief. The consciousness all over Africa is encouraging. Every devotee is eager to be identified irrespective of ethnicity.
The likes of Uzochukwu Nyane, a former Catholic seminarian, Okwondu Ebere Udenta in Nigeria, and others in Ghana are good examples. The spread of ancestral devotees is much more pronounced and active in America, Cuba, Venezuela, Brazil, Mexico, Europe, Japan etc. The religion is even accorded official recognition in some of the countries.
There are many platforms for the propagation of ancestral beliefs, e g. Ifa/Orisa Discussion Group, Ìṣẹ̀ṣe Renaissance, etc. The 2023 World Ifa Festival and Pilgrimage will hold May 20 to 29 in Ekiti State. The 2023 World Ifa Festival comes up on the first weekend of June in Ilé-Ifè. A Conference ọn Ìṣẹ̀ṣe ìs being planned for 10th and 11th May in Osogbo, Osun State, by Isokan Ọ̀runmìlà. These events will have sizeable attendance from the Diaspora. Could you explain the importance of these celebrations on society? That is where the tourism potential of our spirituality, which is ancestral beliefs lie. Rather than squander our scarce resources on pilgrimage to other lands faking holy land, the ancestral festival/pilgrimage promotes visits to our sacred lands.
In Ekiti State, many of our deities originate or inhabit one place or another. Ijelu Ekiti is home of Esu, Igede Ekiti is the source of Osun River, being venerated at Osogbo. At Igokosi, two streams, one warm and another cold meet at a point. Ire Ekiti is home to Ogun. During the one week some of these places will be visited for veneration. That of Ile-Ife coming up first weekend of June is also for spirituality and tourism, though for only one day.
The Ifa Festival and Pilgrimage are very important as some occasions are observed to correct long held beliefs that are injurious to our ancestral belief. For example, Esu is an important personality in the comity of Irunmole or Orisa. Contrary to being portrayed as evil or Devil in even the Bible, courtesy of Bishop Ajayi Crowther, December 24 of every year is dedicated to disabuse the people’s mind and proclaim that Esu is neither Satan nor Devil (Esu kii se Satani).
How do you see the infamous business of kidnapping and other forms of insecurity in Nigeria? Terrorism or kidnapping has multi-dimensional causes including ethnic, religious, political, social causes. Some majority ethnic groups wish to lord over the minority in order to have political gains. The public seem to jettison the virtue of hard work but indulge in easy gains. The law enforcement agencies have a great role to play in tracking gains of illegal or criminal activities as a deterrent. Do members of your household have a choice of worship other than Indigene Faith of Africa? Ancestral belief was an inheritance from my progenitor sides, paternal and maternal, but which Christianity initially masked off.
At University of Ibadan, Prof. Bolaji Idowu, was head of Religion Studies, and Minister of the Chapel of Resurrection. He authored, ‘Olodumare: God in Yoruba belief’. So he is an authority in Ifa. That is where my curiosity began and blossomed. Prof. Bolaji Idowu ended up as Head of Methodist Church. I do not compel my wife and children to follow me, but they should not disturb my choice.
The extended family is deeply traditional. Lastly, at 80 you are still very eloquent and mobile. What is your secret and what principles do you hold dear that have guided you these years? That is the grace, guide, and guidance of the ancestors, the unseen hand of my guiding spirit from youth. My guiding Odu is Ejiogbe. Keeping the advice and taboos of the Odu and keeping to the teachings of Ifa, is no doubt, contributory.
Contentment in life is a noble virtue. When you seek joy for fellow humans, no doubt, things of harmony and perfection as intended by Olodumare, will be one’s lot.