Àṣà Oòduà Àṣà Oòduà
My RESPONSE to the very much insistently asked questions from friends and associates, within and mostly outside Indigenous Faith of Africans believers ( IFA ), on Ifá’s position about the global ranting GAY marriage that has arouse much confrontations between many world leading figures in recent time.
I would have preferred to permanently maintain a low profile and perfect silence on this issue as I have chosen to, from the inception of this incessant enquiries from these people due to several reasons, many of which are personal but to mention few;
One, trying to avoid a situation of being lured to make a statement which will deliberately be misinterpreted in order to create confusion and therefore be held accountable for at the long run, and after a while, which will eventually be resolved on the basis of misconception of context.
Secondly, In that regards, I think, to diligently observe 100% circumspection and prudence, in a way of delayed response, when making an official statement to sensitive issues like this , is highly expected of a person who is vastly oriented and understands what revolves around much globally debated issues of this magnitude.
Thirdly, all facts and figures must be perfectly outlined and diligently proof read couple of times over before it’s release for public accessibility as any typographic error of words or line(s) of sentence could change the whole context of the message therefore, inadvertently, passing the wrong information in the image of the value system (Ifá) which the message is derived from.
But as the pressure to make a statement seems constantly obstinate and almost unavoidable, I picked my ÒPÈLÈ and asked Ifá….. Behold !!!! Ifá’s response was GO AHEAD !!!
So on this note, contrary to my wish but on authorization from Ifá, I present my opinion on Ifá’s stance as regards the global current trending marriage of same s3x/gender.
Topic : IFA’s POSITION ON THE CURRENT TRENDING SAME S3X MARRIAGE.
Apart from the fact that It is, base on conventional morality, considered ungodly, this act is an irritating attribute of mental disorder. Yoruba religious value system is against and unreservedly condemned being homos3xual/Lesbian.
Ifá, the voice of Olódùmarè which contains the solutions to all riddles of life, conveyed to this mundane by Òrúnmìlà, through the Yoruba race to enlighten human beings on the stance of Olódùmarè on all physical, moral and spiritual aspects of life, through which the Yoruba cultural, traditional and religious value system is formed, does not in any way, sanction same s3x marriage.
There is nowhere in the 256 Odù Ifá that relationship with the same s3x is ever mentioned or emphasized.
In discrepancy to this stance, some Ifá scholars, religious researchers and Ifá/Òrìsà organizations, out of lack prudence for the reputation of Ifá in the world view, carelessly sanctions homos3xual/Lesbian relationships with the submission that “Ifa is not concerned about the biological s3x of partners in a marriage, all that matters is the mutual understanding and faithfulness of each partner involved in the marriage or relationships”. Which of these positions is correct? Is Ifá actually in support of same-s3x marriage/relationships or not? NO !!! This ascertain is out rightly baseless and lacks cohesion in the Ifá corpus.
A diligent observation/study of Ifa corpus (256 Odùs) shows that no record of same s3x marriages ever existed among the Yoruba. However, since the concept of scriptural interpretation is versatile and dependent on the interpreter’s level of understating and competency in Ifá , same s3x marriages is one of many other human practices which were alien to Òrúnmìlà’s doctrine and Indigenous Faith of Africans (IFÁ) believe system that have come to feature in the recent practice of Yoruba religion, and Ifa practice globally. However, same s3x marriage is mostly/mainly practiced among few Ifá practitioners in the diaspora.
This response is base on the analysis of two major key words that constitute the existence of the cause of the topic of discussion which which are : S3X/COPULATION and WOMEN.
S3X/ COPULATION
I want us to collectively look at what Ifá had said in the Odù Ìrosùn-Òwónrín/Ìrosùn Elérín which sanctions Olódùmarè’s stance on the copulation of human beings with submission that states how s3x is best enjoyed in terms of positions and combination of gender that should practice it.
On this Ifá says :
Isu dùn-ún j’epo
Ìkèté dùn-ún j’èfó
Obìnrin dùn-ún básùn ju okùnrin lo
Tó bá dúró, mo lá yùngbá
Bó bá bèrè, mo lá yùngbá
Bó bá sùn kakàá
Mo lá yùngbá pàápàá
Díá fún Àwèlé on’ídìí òrenkéle
Tí yó ma f’òbò d’íjà sí’lè láì s’okó
Yíò fó koto
Yíò fó kèngbè
Òbò Àwèlé a fó koto
Translation :
Yam is a delicious supplement with Palm oil
Ìkèté ( the thick settled palm oil) is a delicious supplement with vegetable
Woman is more pleasurable in copulating than man
If it’s in standing position, it’s always sweet
If she bends over ( back shot) it’s mind blowing experience
If she lies down facing up ( missionary style)
It’s more pleasurable and fantastic
These were Ifá’s declarations to Àwèlé, the lady with the big s3xy buttocks
Who will cause pandemonium and controversy with her Genital organ
Behold!! It will break Koto ( calabash)
It will break Kèngbè ( calabash with a wide base but long narrowed neck. Usually for carrying water)
Àwèlé’s Genital organ will break Kèngbè
Without much emphasis on further analysis of this stanza, I believe, if carefully read and well understood, the message Òrúnmìlà is passing to us here is not far fetch at all.
This stanza outrightly nullifies the aforementioned sanction stating that Ifá is less concern with the biological s3x of individuals involving in relationships as it is just mere fabrications which has no referential rendition in Ifá.
IFA’S STANCE ON THE ROLE OF WOMEN AS INSTRUMENTAL TO CONTINUE EXISTENCE OF THE PLANET EARTH.
The place of women in Yoruba religion in general and the practice of Ifa in particular are significant. With the cross-continental exposure of Ifa practice through the Internet, women’s position and roles has become even more pronounced. Countless stanzas of various Odus presents an ambivalent portrait of women by providing narratives on negative and positive roles of women as wives, mothers and daughters. Women serve as custodians of traditions in Yoruba religion as well as serving as priestesses of Ifa (ìyánífá) or wife of Babalawo (Apètèbí). In fact, the Yoruba worldview’s preference for gender balance compels that due recognition be given to women and this is exemplified in women’s roles in Ifa practice.
Let’s have a retrospective overview of Òrúnmìlà on the significance of women and their inevitable role in the continuous existence of Earth from the holy Odù Èjì-Ogbè which states;
Ifá ló d’ègbèjí awo ilé kórò ló dé
Ifá mo láa s’awo títí d’óde ilè yí
Mo láa r’áwo se
Òrúnmìlà ní kí la mú bòo’bè
Táa fi láa r’áwo se
Mo l’Eku méjì Olùwéré la mú bòo’bè
La fi láa r’awo se
Òrúnmìlà ní kò sí awo nbèenì
Awo ká j’Eku lásan ni
Ifá ló d’ègbèjí awo ilé kórò ló dé
Ifá mo láa s’awo títí d’óde ilè yí
Mo láa r’áwo se
Òrúnmìlà ní kí la mú bòo’bè
Táa fi láa r’áwo se
Mo l’Eja méjì abìwègbàdà la mú bòo’bè
La fi láa r’awo se
Òrúnmìlà ní kò sí awo nbèenì
Awo ká j’eja lásan ni
Ifá ló d’ègbèjí awo ilé kórò ló dé
Ifá mo láa s’awo títí d’óde ilè yí
Mo láa r’áwo se
Òrúnmìlà ní kí la mú bòo’bè
Táa fi láa r’áwo se
Mo l’Eye méjì abìfò fanga la mú bòo’bè
La fi láa r’awo se
Òrúnmìlà ní kò sí awo nbèenì
Awo ká j’Eye lásán ni
Ifá ló d’ègbèjí awo ilé kórò ló dé
Ifá mo láa s’awo títí d’óde ilè yí
Mo láa r’áwo se
Òrúnmìlà ní kí la mú bòo’bè
Táa fi láa r’áwo se
Mo l’Eran méjì ab’àmórederede la mú bòo’bè
La fi láa r’awo se
Òrúnmìlà ní kò sí awo nbèenì
Awo ká j’Eran lásán ni
Ifá ló d’ègbèjí awo ilé kórò ló dé
Ifá mo láa s’awo títí d’óde ilè yí
Mo láa r’áwo se
Òrúnmìlà ní kí la mú bòobè
Táa fi láa r’áwo se
Mo l’Ómidan méjì A b’Oyàn gàgàrà la mú bòo’bè
La fi láa r’awo se
Òrúnmìlà ní ìgbàyí la tóó r’awo se
Mo ní èétirí tó fi jé wípé ìgbàyí la tóó r’awo se
Òrúnmìlà ní bí wón bá bí Amósùn
Won á tún bí Amórè
Èyin ò mò wípé omo eni n’ìgbàn t’éyìn eni se
Translation :
Ifá said it is on to Ègbèjí
The Awo of Kórò’s ( an highly influential chief ) household has arrived
Ifá, I exclaimed, we have gone on Ifá’s merchandise from different towns to different villages including this particular town
I pronounced, our Ifá merchandise is actually very profitable and full of incentives
Òrúnmìlà inquired that what have we come back with, to show and to justify our statement of a profitable Ifá merchandise
I responded, it is the two big Rats that we have come back with as incentive
That is what we consider as a profitable merchandise
Òrúnmìlà pronounced, bluntly, there is nothing profitable in such merchandise
It is just a mere Rat-eating merchandise
Ifá said it is on to Ègbèjí
The Awo of Kórò’s ( an highly influential chief ) household has arrived
Ifá, I exclaimed, we have gone on Ifá’s merchandise from different towns to different villages including this particular town
I pronounced, our Ifá merchandise is actually very profitable and full of incentives
Òrúnmìlà inquired that what have we come back with, to show and to justify our statement of a profitable Ifá merchandise
I responded, it is the two big Fishes that we have come back with as incentive
That is what we consider as a profitable merchandise
Òrúnmìlà pronounced, bluntly, there is nothing profitable in such merchandise
It is just a mere Fish-eating merchandise
Ifá said it is on to Ègbèjí
The Awo of Kórò’s ( an highly influential chief ) household has arrived
Ifá, I exclaimed, we have gone on Ifá’s merchandise from different towns to different villages including this particular town
I pronounced, our Ifá’s merchandise is actually very profitable and full of incentives
Òrúnmìlà inquired that what have we come back with, to show and to justify our statement of a profitable Ifá merchandise
I responded, it is the two matured Birds with big thighs that we have come back with as incentive
That is what we consider as a profitable merchandise
Òrúnmìlà pronounced, bluntly, there is nothing profitable in such merchandise
It is just a mere Bird-eating merchandise
Ifá said it is on to Ègbèjí
The Awo of Kórò’s ( an highly influential chief ) household has arrived
Ifá, I exclaimed, we have gone on Ifá’s merchandise from different towns to different villages including this particular town
I pronounced, our Ifá merchandise is actually very profitable and full of incentives
Òrúnmìlà inquired that what have we come back with, to show and to justify our statement of a profitable Ifá merchandise
I responded, it is the two fat Goats that we have come back with as incentive
That is what we consider as a profitable merchandise
Òrúnmìlà pronounced, bluntly, there is nothing profitable in such merchandise
It is just a mere Meat-eating merchandise
Ifá said it is on to Ègbèjí
The Awo of Kórò’s ( an highly influential chief ) household has arrived
Ifá, I exclaimed, we have gone on Ifá’s merchandise from different towns to different villages including this particular town
I pronounced, our Ifá merchandise is actually very profitable and full of incentives
Òrúnmìlà inquired that what have we come back with, to show and to justify our statement of a profitable Ifá merchandise
I responded, it is the two beautiful, s3xy damsels with pointed breasts that we have come back with as incentive
That is what we consider as a profitable Ifá’s merchandise
Òrúnmìlà pronounced, it is now that you have truly make a profitable Ifá merchandise
I inquired, why is it now that we have just make a profitable merchandise
Òrúnmìlà responded, they will give birth to Amósùn and also Amórè
You all are ignorant of the fact that one’s child is an assurance of upholding ones legacy therefore guarantee eternal existence.
Moral : if these stanza is carefully read through, we will see that the message is obviously detailed out with clear understanding of Ifá’s emphasis on marriage and child bearing. Olodumare holds, on a very high esteem, the union of a man and woman, with mutual understanding and emotional feelings for each other, coming together as one, to copulate in any form, but in a moral justifiable manner, to reproduce and contribute to the chains of continuous existence of the universe which is the main concern of Olódùmarè.
As in the stanza, we can see how Òrúnmìlà himself condemned all other merchandise of his students except from that which involves the two s3xy breasted beautiful damsels on the basis of the fact that it is through them we can breed younger generations.
THE MOTIVES OF OLÓDÙMARÈ FOR CREATING THE EARTH
A retrospective study of the aesthetically appealing architectural structure of creation of the Earth from sections to sections, from the geographical overview to the creatures ( all the living and existing transitory creatures ) that constitutes the Earth, we will realise that the motive of Olódùmarè is clearly spelled out if well understood. According to the fourth stage of the traditional conventional creation story written by Oluwo Solagbade Popoola, my father, Olódùmarè, in his fondly act of delegation of authority among the Irúnmolès, assigned Òbàtálá to the role of creating the earth. Firstly, Significant proportional landscape
was disseminated from the mighty seas and oceans that predominates the surface of the Earth…..to be contnd
Orisun: orisa
