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Despite being deceased, it is believed that our ancestors are part  and parcel to the larger family. They are regarded  as the collective spirits of the ancestors  who occupy a space in heaven.  It is pertinent for Ifa/Orisa pratitioners both at home and in diaspora to know what and what not is Egungun to broaden and widen their scope on the sacred term.  This is why Asa Orisa Alaafia Oyo , provided you 50 break-downs on what and what not Egugun is:  1. The word Egúngún has no translation in to another language. 2. Egúngún is not a masquerade. 3. Egúngún is a sacred representation of the Yoruba ancestors. 4.   Egúngún worship is dedicated to the people who lived on the earth and died “Ara Orun”. 5. Egúngún worship is part of the Yoruba traditional Religion. 6. Egúngún is not an Òrìsà. 7. Egúngún is representing forms of human of deceased. 8. Egúngún is covered from head to foot with cloth similar to the deceased. 9. Egúngún dress consists of cloths of various colours . 10. Egúngún dres

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

Every community or society has social norms which can be descriptive or injunctive in nature. Norms can refer to what is commonly done or what is commonly approved and disapproved. The practice of Ifá entails living and doing things in accordance with the tenets and norms of Ifa. It involves the application of Ifá teachings as contained in several verses of the 256 Odù Ifá, which are used to problem solve and exhibit such teachings in thoughts, speeches, and actions.  These teachings include morality, ethics, philosophy, sociology, general human behavior, and character building. It is normative as an Ifa practitioner to continue to align himself/herself with what is commonly approved and/or expected in Ifá practice, as “conformity to the norm” and avoid any acts which may cause an individual to deviate from the normal Ifá course, whether it be in thought, action, and/or experimentation.    The word “perversion” is derived from the Latin pervertere, which means “to turn around” whic