Iyalawo

Iyaaláwo or Iyalawo (Iyalao or Iyalaô in Latin America; literally meaning 'mother of the secrets' in the Yoruba language), also known as Iyanifa (meaning 'mother of Ifá') is a spiritual title that denotes a Priestess of Ifá. Its male counterpart is called Babalawo (meaning 'father of the secrets'). Ifá is a divination system that represents the teachings of the Orisha Orunmila, the Orisha of Wisdom, who in turn serves as the oracular representative of Olodumare. The Iyalawo ascertain the future of their clients through communication with Ifá. This is done through the interpretation of either the patterns of the divining chain known as Opele, or the sacred palm nuts called Ikin, on the traditionally wooden divination tray called Opon Ifá.

Iyalawo in an Ifá community

The first woman initiated in the Ifá was Orunmila's daughter as described in the verse Eji Ogbe.[1] The first documented African Iyalawo was Agbaye Arabinrin Oluwa, who lived c. 200 AD in Nigeria.[2] The first documented American Iyalawo was Dr. D'Haifa Odufora Ifatogun, who was initiated in 1985.[3][4]

Iyalawos undergo training in the memorization and interpretation of the 256 Odu or mysteries, as well as in the numerous verses or Ese of Ifá. Traditionally, the Iyalawo usually have additional professional specialties. For instance, several would also be herbalists, while others would specialize in extinguishing the troubles caused by Ajogun. The Iyalawos are, however, generally trained in the determination of problems, or to divine how good fortune can be maintained, and the application of both spiritual and related secular diagnosis and solutions. Their primary function is to assist people in finding, understanding, and being in alignment with one's individual destiny, Ori of life until they experience spiritual wisdom as a part of their daily experience. The Awo is charged with helping people develop the discipline and character that supports such spiritual growth called "Iwa Pele", or good character. This is done by identifying the client's spiritual destiny, or Ori, and developing a spiritual blueprint which can be used to support, cultivate, and live out that destiny.

Controversy

The position of Iyalawo is found in both West Africa and in the Americas. The priestesshood is denied by the majority of the Lucumí tradition as well as in several traditions of Yorubaland where women's initiations in Ifa do not include itefa. This includes all the areas of Yorubaland and in the New World who adhere to the need for the female manifestation of the Supreme Being, Odu or Igba Iwa Odu (Odu, Calabash of All Existence), to be present during initiation. This is due to Odu'd forbidding women from being in Her presence. As with the various lineages throughout Africa and the Americas, the Lucumí lineage is distinct from African lineages as can be seen in an accord reached by a group of Lucumí Obá Oriatés, Babalaos, and Olorichás on June 2, 2010.[5] Some areas of Nigeria such as Ode Remo and parts of Ijebuland also forbid women from Ifá initiation and the spiritual capital of Yorubaland, Ilé Ifé, did not begin to initiate women into Ifá until the 1990s. In the book, Orisa Devotion as World Religion, Dr. Eason recounts how in 1992 the King of Oyotunji Adefunmi, under pressure from women at Oyotunji to allow them to be initiated as Ifá priestesses, was forced to go to Benin to initiate them because Ilé Ifé still did not permit it at that time.[6] However, Ode Remo demonstrates a history to the contrary as noted in "Women in the Yoruba Religion"[7] by Ode Remo author Oluwo Olotunji Somorin and other sources.[8]

There are a handful of women initiated as Iyalawos in Afro-American traditions, but they are not recognized by the greater community.[9] The Ifá verse Oshe Tura requires that women and their power be recognized and specifically that it is forbidden to leave women out of religious activities. Oshun, a female Orisha who is featured in Oshe Tura, encountered men who would not recognize her, so she established a sect of women called Iyami Aje to counterbalance the injustice. The male Orishas were rendered powerless and were not effective until Oshun was included.[10]

See also

Notes and references

  1. ↑ Women in the Yoruba Religious Sphere, page 116
  2. ↑ Iyanfia: Women of Wisdom, page 362
  3. ↑ Iyanifa: Women of Wisdom, Chapter Historical Notes, pg 352
  4. ↑ http://eleda.org/blog/2002/10/27/the-guardian-conscience-nurtured-by-truth/
  5. ↑ Ramos, Willie (2010). "Lucumi Oba Oriate Council Agreement".
  6. ↑ Eason, Ikulomi Djisovi. “Historicizing Ifá Culture in Oyotunji African Village.” In Orisa Devotion as World Religion: The Globalization of Yoruba Religious Culture, edited by Jacob Kehinde Olupona and Terry Rey, 278–85. Madison: University of Wisconsin Press, 2008.
  7. ↑ "Amazon".
  8. ↑ "OdeRemo Iyanifa Corner".
  9. ↑ http://cubarights.blogspot.com/2011/05/babalawos-womens-meeting-in-holguin.html
  10. ↑ http://101.myyoruba.com/oshun-odu-ose-tura/

Oyeronke Olajubu, Women in the Yoruba Religious Sphere ISBN 978-0791458853

Ayele Fa'seguntunde Kumari, Iyanifa:Woman of Wisdom ISBN 978-1500492892

Oluwo Olotunji Somorin, Women in the Yoruba Religion, Teledase Publishing, Ode Remo, Nigeria 2009