The Magazine

Reviving Ifá’s Heritage

March 4, 2025
By: Tunji Offeyi

Two years ago, when I heard that the Nigerian gospel artist Gloria Doyle had left Christianity to become an Ifá priestess, I quickly called her and requested an interview. During the interview, Doyle said, “God told me there is a better way for me to connect to him . . . You do not need to go through the pastors to see God, but if religion is warm, you feel your inner peace when practicing it. I cannot leave a place where I find peace to a place where there is war and bitterness; you stick there where you find peace.”

I agree with Doyle that peace is crucial in this life’s journey. Whenever the Yoruba phrase “Ifá Olokun aso ro dayo” (“Ifa, the owner of the ocean that speaks of happiness and fortune”) is mentioned, it brings calmness and optimism in a world engulfed by strife and turmoil. It brings hope. The hope for lasting joy is rooted in the Indigenous knowledge embedded in Ifa, the Yoruba divination system. According to Professor Wande Abimbola, the Awise Agbaye (worldwide spokesperson for the Yoruba religion), Ifá offers clarity in times of despair. Abimbola shared these insights during the closing plenary of the 2021 Parliament of the World’s Religions, emphasizing the importance of Ifá in providing clarity in times of despair. ”Ifá is a comprehensive system of knowledge, offering solutions to many personal and communal troubles, such as war, famine, financial depression, sickness, disease, anxiety, and mental health issues.”

Ifá is a complex and ancient divination, learning, and spirituality system. It encompasses a vast body of wisdom, including philosophy, medicine, ethics, and cosmology. Central to Ifá is the belief in a supreme deity, Olodumare, and a pantheon of gods known as Orisas (also spelled Orishas in the diaspora) who govern various aspects of the world and human life. It revolves around the divination of the Odu Ifá, a corpus of 256 sacred texts containing mythology, history, and ethics. The Odu Ifá believed to contain the wisdom of the Orisas, plays a central role in Ifá divination, serving as a guide for the Babalawo or Iyanifa in interpreting the messages from the Orisa gods. Ifá provides guidance and insight into life’s complexities. Unlike the Bible or the Quran, Ifá is not codified in a book or single document but resides in the hearts of its devotees.

Historically, Ifá has served as the moral and spiritual foundation of the Yoruba people of West Africa, specifically in Nigeria, Benin, and Togo. However, with colonization and the spread of Christianity and Islam, many Indigenous practices, including Ifá, were suppressed. For centuries, these traditions persisted quietly, passed down through oral teachings within families and small communities. Missionaries and colonial authorities often discouraged or banned traditional spiritual activities. According to the Oxford Research Encyclopedia, both colonial and missionary efforts promoted Islam and Christianity at the expense of African traditional religions, leading to the marginalization of Indigenous practices.

After Nigeria gained independence from Britain in 1960, there was a modest revival of interest in traditional practices, including Ifá, as the nation sought to reclaim its cultural identity. However, Christianity and Islam continued to dominate the religious landscape, limiting the resurgence of Indigenous religions. Scholars have noted that while there was some revival, broader societal shifts still favored foreign faiths. For instance, according to the Oxford Journal of Law and Religion, Nigeria has struggled to clearly articulate the relationship between religion and the state since its independence, with Christianity and Islam exerting significant influence over the nation’s political and social spheres at the expense of traditional religions.

In the 1990s, Ifá experienced a noticeable resurgence, driven by a growing sense of cultural pride and a desire among Nigerians to reconnect with their ancestral roots. This revival was not a solitary effort but a collective one characterized by the concerted actions of cultural movements to resist the dominance of foreign religions and preserve Yoruba traditions. Scholars such as Jacob Olupona and Wande Abimbola’s efforts are believed to have highlighted the pivotal role of these cultural movements in fostering renewed interest in Yoruba spiritual practices. These efforts were part of a broader wave of cultural reawakening, uniting people to revitalize Indigenous practices.

In the early 21st century, the resurgence of Ifá accelerated, supported by traditional leaders and practitioners who promoted its preservation through festivals, ceremonies, and educational initiatives. The internet and social media have also spread awareness and connected practitioners worldwide. In 2008, UNESCO recognized the Ifá divination system as an intangible cultural heritage, a testament to its global significance and a source of pride for its practitioners and supporters. In recent years, interest in Ifá has been resurgent, particularly among the younger generation, as they seek to reconnect with their cultural heritage and traditional practices. Nigeria’s Isese Welfare Association has proactively supported the Isese movement amidst growing challenges. A notable example is their defense of prominent Isese activist Abdulazeez Adegbola, widely known as Tani Olohun. His case, detailed in the article “How Tani Olohun Was Nabbed” and the ordeal of his 92-day detention captured in “Tani Olohun Regains Freedom,” has become a reference point for the challenges faced by Ifá practitioners in a secular state like Nigeria.

To understand further why and how this was achieved, I spoke to a prominent Babalawo(Priest), Olúwo Jògbòdó Òrúnmìlà, who explained that the reason why he practiced Ifá is that he was born into it and learned about it. “It is my life’s work and practice. As a Yoruba man, it is the right thing to do. Following the way of my ancestors rather than being a slave to foreign ideas and alien religion.” People sustain this practice because it is their heritage and a cultural reaction to the impositions of foreign religions.

The global population of Ifá worshippers is estimated to be in the millions. This includes practitioners primarily in West Africa, as well as in the Americas and Europe. The exact number is complex to determine due to the diverse and widespread nature of the practice. Shaweel Weels Abimbola, a Panafricanist and Traditionalist explained that ”Ifá is a divination tool for folks to worship Olodumare(God) and venerate gods given power over aspects of nature by Olodumare. I am a traditionalist, and I choose that because Olodumare created my existence in Africa (and Yoruba, to be precise). Instead, I would follow my ancestral ways rather than alien ones brought to us through severe injustices.”

At its core, Ifá celebrates the interconnectedness of humanity, nature, and the cosmos and is deeply rooted in the Yoruba Indigenous knowledge it represents. The practice of Ifá involves a sacred commune with the gods using rituals. This comes in the form of divination, which involves the Babalawo (priest) using tools like the Opele (divination chain) or Ikin (palm nuts) to communicate with the Orisas and provide guidance. Offerings like food, drinks, and other items are presented to seek favor or show gratitude. Rituals to Ifá include prayers, incantations, and chants to invoke the Orisas‘ blessings, often accompanied by traditional music and dance. These elements honor the Orisas and infuse the practice with vibrancy and liveliness, creating a spiritual atmosphere. Cleansing and purification methods, such as herbs, water, and other natural elements, help remove negative energies and create a spiritually harmonious environment to gain insights and guidance from the divine.

Professor Wande Abimbola emphasizes that Ifá is not just for the Yoruba people but for all of humanity. He advocates for recognizing all religions’ validity and encourages sharing beliefs without forceful conversion. Ifá’s significance in today’s world lies in its holistic understanding of interconnectedness. This perspective is particularly relevant today, as environmental degradation, climate change, and social inequality are pressing issues. Ifá’s celebration of interconnectedness makes us all part of a larger whole, fostering a sense of inclusion and shared responsibility. Practicing Ifá in daily life offers practical guidance and a sense of grounding, as it emphasizes communal values and community, especially amongst the Yoruba Indigenous people of West Africa and the diaspora. The ethics of Ifá emphasize the importance of moral values and ethical behavior. They teach principles such as honesty, integrity, and respect for others. Ifá’s ethical teachings guide individuals in making righteous decisions and living harmoniously within their communities.

Through metaphysics, Ifá delves into the nature of existence and the universe. It explores concepts such as the cyclical nature of life and the balance between opposing forces. Ifá’s metaphysical teachings provide a framework for understanding the world and one’s place within it. The epistemology of Ifá also offers a unique approach to knowledge and wisdom. It emphasizes the importance of experiential learning, oral traditions, and divination. Its epistemological teachings highlight the value of intuition, observation, and the transmission of knowledge through generations.

The comeback of Ifá is part of a broader movement to reassert the value and significance of African Indigenous practices in the face of historical and ongoing marginalization. By situating Ifá and other African traditions at the center of civilization, adherents are challenging the dominance of foreign religious and cultural influences and affirming the importance of their heritage. In an interview with CNN’s Larry Madowo, Nigerian writer and Nobel Laureate Wole Soyinka expressed his preference for Orisa worship, describing it as cultural, creative, and mysterious. He appreciates Orisa worship’s nonviolent and ecumenical nature. Soyinka’s reflections underscore the cultural and spiritual richness of Orisa worship, aligning with broader efforts to preserve African spiritual heritage.

Funmilayo Fakankun, a young Christian who studied Ifá in 2022, appreciates its philosophical insights. She shared how Ifá strengthened her belief in reincarnation and deepened her understanding of identity and history. In an interview with Punch Newspaper, she said she began studying Ifá out of curiosity. “Formally, I started learning about Ifá in 2022. I have learned so far that it teaches that life is in circles. Also, it made me know that what one does is what one gets and that one’s reward and punishment are here on earth. It solidified my faith in reincarnation, and I do not believe in hellfire. The philosophical aspect of Ifá is insightful and very beautiful.” Similarly, African-American rapper 21 Savage (born Shayaa Bin Abraham-Joseph), an Ifá worshiper, said when speaking to TheBreakfast Club, “I always said that (I’m here for a reason), even when I was in the hospital, I used to say that . . . I’m spiritual, I’m Ifá, my religion is Ifá . . . It’s a Nigerian religion.”

For Ifá adherents, the faith offers practical guidance and a sense of grounding. Awo Falokun wrote, ”Thanks to the patient efforts of several Ifá priests, I was eventually able to appreciate the idea that true wisdom only comes through the integration of thought and emotion. This integration usually occurs during those real-life encounters that force us to transform our relationship with self and the world. For many years, I considered myself fearless when dealing with Spiritual Forces. That was before I was introduced to real Spiritual Power. Once those doors had been opened, I was forced to confront the real experience of fear. This confrontation further confirmed that an understanding of my relationship with Orisa could not be illuminated by books alone.”

Nonetheless, the opposition to Isese Day (Yoruba Religion Day) celebrations illustrates Nigeria’s broader struggle for religious tolerance. Ongoing efforts to mediate and resolve these conflicts are crucial. This context highlights the challenges of the Ifá religion and its adherents in modern times, particularly in regions where Islam and Christianity dominate. Why now? For many, embracing Ifá is a way to decolonize their identity and challenge narratives that once vilified their ancestral beliefs. Marginalization and stereotyping of Ifá worship, describing it as primitive and superstitious, is ongoing in Nigeria specifically. This perception, perpetuated by colonial education systems, undermines the value and significance of these traditions.

Understanding the challenges Ifá practitioners face, such as the lack of establishment support and the threat of religious intolerance, can foster empathy and a deeper appreciation for their resilience in adversity. Equally, there is a lack of institutional support for Ifá practices within educational and governmental institutions. Integrating Ifá teachings into the curriculum and gaining broader acceptance is challenging yet crucial for preserving this rich cultural heritage. The rapid pace of modernization and urbanization in Nigeria and wider West Africa has led to the erosion of traditional practices and values among its Indigenous people. This shift can be attributed to the allure of modern lifestyles, the influence of global cultures, and the perceived irrelevance of traditional practices in contemporary settings.

Nevertheless, Ifá is experiencing a revival, partly due to global movements reclaiming Indigenous knowledge and African spirituality. In Nigeria, people openly celebrate Ifá festivals, blending rituals with artistic expression. Likewise, Afro-descendant communities in Brazil, Cuba, Trinidad, and the United States reconnected with their Yoruba roots through Ifá practices, as seen in Brazil’s Candomblé and Cuba’s Santeria. Diasporic celebrations are also held in cities like London and New York. However, challenges remain. Addressing these requires integrating Ifá teachings into mainstream education, encouraging continuous community participation, and mentorship from elders. Support and legal protection from the Nigerian government are crucial, including recognizing Isese Day (Yoruba Religion Day) and potentially sponsoring diaspora pilgrimage to Ile-Ife, the ancestral home of the Yorubas and Ifá practice.

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About the Author

Tunji Offeyi is an award-winning Nigerian-British journalist, poet, Salzburg Global Fellow, and a doctoral researcher in Heritage at the University of Wales Trinity Saint David. He has notable creative works and is a Regional Executive of the Liberal Democrats in the West Midlands, UK.