Welcome to Fayemioye's Blog

For a long time, I have been ruminating in my mind what could be Ifa’s point of view about the eclipse. Somehow, my mind got fascinated by a story in Odu Ifa Obara Meji. Orunmila made us aware of what could be regarded as eclipses in our lives in a particular stanza of Obara Meji.

It is widely believed that the word "Olodumare" is the indigenous pronunciation of God in the Yoruba race. The fact that the Yorubas are people who for no reason give names to things without no meaning makes them an ethnicity which am proud to be of. 

The Yoruba Tradition Elders Committee has sent warning to those Ifa/Orisa pratitioners who award "fake" titles to the Diaspora practitioners. The statement was made on the 22/07/2017 after their meeting in Osogbo at the Araba Elebuibon's Palace. The full report of the meeting was posted online by the spoke-person of the committee, Baba Adigun Olosun. Check out the report here-under:

Oyo clash: Traditional religion elders rise in defence of Ifa priests   Elders of Traditional Religion worshipers under the aegis of the Concerned Committee of Yoruba Traditional Culture and Faith Ambassadors have stood in defence of  three Ifa priests accused of impersonating the Alaafin of  Oyo, Oba Lamidi Adeyemi, and extorting some foreigners, who are Ifa practitioners.

The relationship between Irunmole and Omo eniyan was symbiotic in nature and rewarding especially for Omo eniyan.   There are five major ways by which Irunmole relate effectively with Omo eniyan right from the emergence of man on earth. The ways include the following

The Irunmole of 401 that existed on earth have their favorite feeding material offered to them by their devotees respectively.  They also have their taboos which are not to be given to them by their devotes so also they have their mode of feeding which is the topic of discuss.

Traditional knowledge and customs are those beliefs, stories, aesthetics, and ways of a people that are part of cultural norm, that is passed from person to person or generation to generation. Nigeria as a country is blessed with a serene environment inhabited with a lot of good people from different ethnicities and cultural background. Yet, despite Nigeria’s good environment, encounters challenges in preserving the environment.

I sometimes sit down by myself, wondering why sometimes life could be unfair. You would see a person good at praying and at the same time, a person who is averagely good in prayers and a person who is poorly good in it. It then amazes me sometimes to see the person whose prayer is poorly made come to past immediately while those good and average ones are yet to be answered then the good and average ones wondered what went wrong for them. 

The popular Yoruba saying that goes thus: Bi a ba se bo Eegun si ni eegun ngbe ni si, bi a ba se bo Orisa si ni Orisa ngbe ni ( The ancestors give support according to how good they are worshiped; an Orisa rewards according to how well the Orisa is appeased to). This clearly stated that as an Ifa or Orisa devotee, you should find it as a must in taking care of your Ifa or Orisa, you should not just be a devotee only by words but importantly by actions.

The Ọmọlúàbí is a Yorùbá philosophical and cultural concept to describe a person of absolute goodness--An e pitome of humanity. The Ọmọlúàbí concept signifies courage, hard work, humility and respect, etc. An Ọmọlúàbí is a person of honor who understands the benefits of hard work, respects the rights of others, and gives to the community in deeds and in action. Above all, an Ọmọlúàbí is a person of high integrity.