Part two: Apetebi vs Iyanifa, All you need to know

Apetebi & Iyanifa

The issue of Iyanifa and Apetebi has been on the deck for quite some time now. A lot had been written and said about these two concepts. 

The last two times I checked my blog queries, Apetebi and Iyanifa made the list. The shows how people in the community are in dire need of valid information as it relates to both terms.

 However, a few years back, I have blogged about Apetebi, which I believe put some light on the term to some extent.

 In this article, authored by Chief Fakunle Oyesanya (Akoda of Ibeshe land), enough light is illuminated on what seems to be the grey areas on both concepts.

Read below:

 Before we dwell on the subject, it will be good to know who an Apetebi is and who an Iyanifa is. It is after we have a clear understanding of these two concepts that we can really appreciate what they stand for.

 

Who is an Apetebi?

A lot had been said and written on this subject. Most of the materials deal extensively on the origin of the name “Apetebi”. A lot of Ifa stanzas were quoted to support their statements, especially in Irete-Osa. 

This write-up shall look at it from a different point of view; we shall consider the roles an Apetebi is expected to play in the home, the community and the whole society at large. Before this, we shall look at who an Apetebi is and her characteristics.

 An Apetebi is a female whom by circumstances of birth, personal problems and/or challenges is under the special care and protection of Ifa. She is also known as Ifa’s wife.

 We call an Apetebi an Ifa’s wife and not necessarily a Babalawo’s wife. Most Apetebis, as a matter of fact, are not Babalawo’s wives. There are several instances of Apetebis who got married to non-Ifa adherents. This is not an exception in any way.

 The male equivalent of an Apetebi is Akapo. Remember, not all Babalawo are Akapos. Any male who is initiated into Ifa during Itenifa/Itelodu is by right a Babalawo. But only those who practice Ifa as their profession are known as Akapo. Akapo simply means carriers of Ifa bags.

 An Apetebi is also a female who not only answers this name but lives by all the codes of conducts and ethics of Orunmila who is our husband, father, and mentor. In the strict sense of it, those who are Apetebis by name but do not subject themselves to all known rules and regulations of Ifa are not entitled to that name. Period! It is as simple as that.

 

Who is an Iyanifa?

 Just as in the case of Apetebi, a lot had been equally said and written on it too. The origin of this name is not our concern at this forum. What we shall concern ourselves with will equally be the roles an Iyanifa is expected to play at home, in the community and in the society. We shall consider who an Iyanifa is and her characteristics.

 An Iyanifa is a female member of an Ifa community who is actively selflessly involved in the propagation and/or practice of Ifa as a creed or doctrine. All Iyanifas are Apetebis but not all Apetebis are Iyanifas. The name “Iyanifa” connotes much more than a mere Ifa wife or female adherent. This we shall see later in the course of this write-up.

 The male equivalent of an Iyanifa is Baba-Ifa or Baba-Awo. Any Ifa practitioner who trains others to become Babalawo is Baba-Ifa. Only those who practice Ifa as a profession and train other people in the Art are called and known as Baba-Ifa or Baba-Awo.

 Iyanifa is equally a chieftaincy title given to female leaders in any Ifa community; it constitutes the highest rank any female can occupy in Ifa circle.

Just like an Apetebi, an Iyanifa not only lives by all the codes of conduct and ethics of Orunmila but she equally teaches others by formulating policies, bringing ideas and disseminating information on how best to live according to Ifa’s set rules and standards. Any Iyanifa who fails to do these is not worthy of being called an Apetebi, not to talk of Iyanifa.

 

Characteristics and Functions of an Apetebi

An Apetebi is a role model for all women in the way she thinks, speaks or/ and acts – be it at home, in the Ifa community or even in the society at large.

 The most important duty of an Apetebi in the home is the day-to-day running of the home front. An Apetebi is expected to be absolutely honest to her family (of procreation and orientation) and be dedicated in all things she sets her mind on doing.

 She must be able to see to the general well-being of the home, take care of her husband whom Ifa enjoins her to take as her first child, the children, brothers, sisters as well as all those other people living in her home.

 She is also expected to care of Ifa shrine as well as all the symbols of all other Orisa in the house.

 An Apetebi must, as a matter of course, know how to cook all Ifa meals as well as the meals of all Orisa. As it is the duty of all Babalawo to know the meals of all Orisa; what each Orisa forbids and what the Orisa loves at any given time.

 So also is the duty of all Apetebi to know how to prepare the Orisa meals and understand under what condition such meals are to be prepared and the time a particular meal should not be given to an Orisa.

 An Apetebi is duty-bound to work hard in order to command the trust and confidence of her family. Her husband must be able to vouch for her character at all times.

 She must be able to impact sound morals into her children and all loved ones who are in close contact with her.

 An Apetebi needs to be reminded at all times that bringing up children and young ones in the proper way acceptable to the family and the society at large is the preserved responsibility of an Apetebi. Remember, Irete Opere (Irete-Otura) says that “A child’s mother is responsible for the child’s failure or success”. 

An Apetebi should strive to be the success or happiness of her child at all times, by guiding and leading them right and proper.

 In the community, an Apetebi is expected to be the shining example of Otito, Ododo and good character for all other women. Remember that Eji Ogbe says that “whatever we think, say or do, all what we are looking for ii character, good character”. 

An Apetebi must be able to infect all her friends and neighbours with good character. She must be at the forefront of all good things happening in the community, or Ifa circle, which she belongs.

 An Apetebi neds to participate in programs, which will bring development to her home, her community and the whole society. She must be an active member of at least one group whose focus is the socio-economic and moral upliftment of her immediate community. If this is organized by a member of her faith, the better for her. She must however be free to work with people of any faith with an open mind, understanding without any discrimination whatsoever.

 A woman will be able to proudly call herself an Apetebi only when she had been able to satisfy all the criteria listed above. Anything short of that is not acceptable. Any of us who has not attained this level needs to work hard and make a concerted effort to earn the respect, glory and honour that the name Apetebi confers on lucky women.

 

Characteristics and Functions of an Iyanifa

We need to remember that an Iyanifa is first and foremost an Apetebi before she becomes Iyanifa. Consequently, an Iyanifa equally needs to satisfy all criteria of an Apetebi, and in addition to these, she must also be able to perform the following functions.

 An Iyanifa must be able to educate other Apetebi on what they did not understand about Ifa in particular and life in general. She must be very patient, selfless, compassionate and dedicated. She must listen to complaints and problems at all times and must be bale proffer solutions.

 An Iyanifa must be an excellent organizer of people and materials. She must be able to formulate policies, programs and proposals which must be relevant to moral, educational, financial, social or/and spiritual needs of her immediate society. In short, an Iyanifa must make herself relevant to her home, community and larger society at all times.

An Iyanifa must be able to concede all Apetebis on issues relation to women and their problems and challenges. What of menstrual problems, child bearing and child rearing problems and challenges; family, kinship and marriage problems and challenges; single parenthood problems and challenges; artificial insemination, in-vitro pregnancy problems and challenges; Planned Parenthood problems and challenges; divorce problems and challenges; Psychological, social, emotional, financial, religious and spiritual problems and challenges.

 These are but some of the issues that an Iyanifa will be required to listen to from her fellow women. She is expected to counsel those having these problems/ challenges with her inexhaustible milk of compassion and refers them to appropriate quarters for solution if such challenges or problems are beyond her level of competence.

 As a fellow woman, she must have passed through such experience at one time or the other in her life and if not so, she must have been in close contact with those who had passed through experience before.

 From the above, an Iyanifa is a mother, teacher, doctor, sociologist, psychologist, social worker, nurse, health worker, pharmacist, economist, community leader, organizer, banker, spokesperson and so on all the same time!!! Above all, she must have a listening ear as enjoined by Ifa in Eji Ogbe.

 The title “Iyanifa” brings a lot of honour and respect. With this title are a lot of responsibilities, which an Iyanifa cannot shy away from.

 From all what we have listed above, how many of us here today can truly say she is an Apetebi and/or Iyanifa? It is my fervent wish and hope that all of us here can raise our hands up to be counted in that line. This is our challenge. Let us take it up forthwith.

 

Thank you, 

Aboru aboye.