We Ifa Differently
Women: The Powerbase of Black Spiritual Expression (Episode 1 Recap)
Written by Ìyá Èṣùkemi Ifáwumi
Embarking on a journey to comprehend spirituality as an African of the Diaspora residing in the West or Europe presents profound challenges. One is frequently confronted by the pervasive patriarchal lens of Abrahamic traditions, from Islam to Christianity and their intermediaries, which often perpetuate narratives of women as silent and subordinated figures. For many Black women, these frameworks fail to resonate, offering limited avenues for connection or self-actualization.
When engaging with African Traditional Religions (ATRs) or other non-Western spiritual practices, there is often an instinctive attempt to interpret them through the paradigms of Abrahamic teachings, seeking familiarity with the unknown. However, this approach risks undermining the intricate and expansive nature of ATRs. One may inadvertently obscure the rich, pluralistic, and autonomous philosophies that these traditions embody by forcing them into the confines of a familiar but reductive framework. Instead, ATRs call for a decolonized lens that embraces their complexity on their own terms, free from the shadow of external paradigms.
African Traditional Religious practices, particularly Ifá , stand in marked contrast to the frameworks of Abrahamic traditions. While the latter often center divinity and ultimate power within a predominantly masculine paradigm, portraying God and spiritual Source Power as intrinsically male—Ifá Isese embraces a duality, perceiving Source Power through both masculine and feminine lenses. This is vividly illustrated in the sacred Odu Ifá Ose Otura (Osetura), the 238th in the sequence of the 256 Odu Ifá, which recounts the significant narrative of Òrìṣà Ọ̀ṣun and the other 16 male Òrìṣà who came to establish the earth(Aye).
In this parable, the male Òrìṣà, tasked with preparing the Earth, was instructed to collaborate with Ọ̀ṣun, the only woman. However, their failure to honor and respect her contributions led Ọ̀ṣun to withdraw and return to Olódùmarè, the Supreme Being, to express her grievance. With Ọ̀ṣun absent, the efforts of the male Òrìṣà proved fruitless. Upon seeking guidance from Olódùmarè, Ọ̀rúnmìlà was reminded of the essential need to reconcile with Ọ̀ṣun. Only after offering due reverence and amends did their endeavors succeed.
This narrative underscores a profound principle: the indispensability of feminine spiritual power within the communal and cosmic order. It suggests that no labor, regardless of its vigor, can bear fruit without mutual respect, balance, and the acknowledgment of women's integral role. The Odu Ifá Osetura, therefore, not only challenges patriarchal structures but also affirms the necessity of harmony and duality in the divine and human realms.
In the first installment of the We Ifa Differently Podcast, Women: the Powerbase of Spiritual Expression, the women of IOIA Temple discuss their lived experiences and what it is like to navigate their spaces.
Chief Èrèlú Awo (Èrèlú Awo of Iwaro Ọkà Àkókó in Ondo State, Nigeria, Spiritual Head of Ilẹ Ìjósìn Ifá Òtítọ ́ Ilẹ Ayé Temple and Founder of IOIA Inc.) speaks emphatically about the presence of women even when greeting other Ifá devotees: “Abọru Abọye Abọṣiṣẹ” are three women who saved Ọ̀rúnmìlà. He has also made sure that those women are honored. So when you greet Babalawos, you have to say “Abọru Abọye Abọṣiṣẹ” because that is Ọ̀rúnmìlà honoring those women who saved him in a time when he was in turmoil. It signifies blessings, respect, and reciprocity.”
Yèyé Ọ̀ṣunbunmi Abeni (Ọ̀ṣun, Ifá & Ẹgbẹ́ Priestess, Program Assistant at the Center For Black Visual Culture & the Institute for African American Affairs (NYU), B.A Performance Studies Student Representative at Tisch School of the Arts (NYU), Pre-Conservatory Dancer) delves into her understanding of growing in Ifá Isese at a young age “When I initiated at 15 years old I was a freshman in high school and I went to Nigeria on my spring break. I came back, and I wasn't just Kristen anymore; I was Ọ̀ṣunbunmi. But I was still dealing with Kristen and having to deal with young people who are not particularly nice, you know. It's a hard space to navigate, especially in high school.”
Ìyá Ojetola (Ifá & Eégúngun Priestess (Research Associate II-Drexel Univerity, Owner Officially Stamped Lab Services and Craft Junkie Kreations) ) speaks candidly about understanding her spiritual responsibility as the Matriarch of her family “[My advice would be to] align yourself with like-minded people in the community. I would just make sure that you teach your children the tradition and that they understand their spiritual practices and purpose—the importance of honoring your ancestors.”
Ìyá Ẹgbẹ́sola (Ifá, Eégúngun, Ọbàtálá, Ẹgbẹ́ Priestess & Performance Artist) opens up about her transition into Ifá Isese “I grew up Muslim. There are a lot of similarities, but (in Islam), you're dealing with societal standards alongside the religion itself. It was very patriarchal. It led to a lot of trauma, which I'm still working through. The tenets of Islam come from Ifa. Over time they created their tenets.”
Ìyá Ojefunke (Ifá & Eégúngun Priestess, Artist, Strategist, and Founder of GhostFM) talks about dealing with the nuance of integrating her spirituality into her day-to-day conversations: “For me, having just coming back from the Grove and coming from a family that isn't into Ifá…they're not necessarily spiritual people either—I struggle with integrating into conversations, basic conversations with folks now.”
Yèyé Ọ̀ṣunjoyin (Ọ̀ṣun & Ifá Priestess and Owner of Oja Omo Omi Spiritual Shoppe) speaks about her understanding of womanhood: “Yeye Ọ̀ṣun has taught me to readjust the meaning that I had of womanhood. She taught me not to be afraid to take up space. As women, we put ourselves—patriarchy and society put us in this box, and we think we have to stay within those limits. But she has taught me to decenter so many things.”
Ìyá Èṣùkemi (Èṣù & Ifá Priestess, Birthworker, Artist, and Owner of By The Ellemental LLC) shares her thoughts on navigating the world as a Black woman within Òrìṣà Practice: “It’s really important to keep Òrìṣà at the forefront so that people can see how Òrìṣà do what they do. People outside are seeing us moving the way that we're moving and they're like, “where they get that sauce at?” This is how we elevate the black understanding. This is how we elevate spirituality in the form of blackness.”
Ìyá Ifálewa (Ifá Priestess & Pediatric Registered Nurse) discusses how the community is affected by her spirituality: “I'm doing the work in the community as well. It doesn't have to be that the people I'm helping practice Ifa. No, Ifa is keeping me aware of my responsibility as a good human. Keeping me on my toes to always strive for Iwapele. To have that good moral character and have my Ori aligned and straight.”
Ìyá Ifáseeke (Ifá & Ọ̀ṣun Priestess; Jazz Musician, Hip-Hop Womenist scholar, and PH.D in Visual Arts: Philosophy, Aesthetics, and Art Theory) speaks about her ability to translate messages to a global audience: “Oftentimes, women are the ones that come to my shows. They come up to me afterward saying, “I don't know exactly everything that you were singing about, but seeing you as a woman on stage, that you’re a doctor in the creative arts and you're navigating this space without a man, you're giving me so much power and so much hope.”
Episode 1 of the We Ifa Differently Podcast coming soon. Follow for more discussions like these via the IOIA Official YouTube Channel.
