Welcome to Fayemioye's Blog

  Etutu (appeasement) is another type of ebo.   This is done primarily to right any or all wrongs in the life of a client.   When it had been established that, on a particular issue or problem, the life and destiny of a client is in total conflict, the etutu is prescribed.   Etutu is usually prescribed when any situation is becoming unbearable for a client. During the period of imbroglio, etutu is prescribed to bring back normalcy into the community.   When there is disaster, etutu is prescribed to put an end to such unfortunate happening.   When there is pestilence in a community, etutu is recommended.   When divorce rate is too high in a community, etutu is recommended.   When the economy of a community is in ruins or the community itself is on the brink of total collapse, etutu is recommended.   When there is emotional or mental agony of unprecedented  proportion for a client, then etutu is recommended. Etutu is taken from the words “Etu-titu” meaning “to appease”.   Etutu is

Categorically and assertively, the word or term ìyánífá is never a new one; it is as old as the word or term known as Babaláwo or Ifá, but certainly, it is not the opposite of or synonymous with Babaláwo. But, sadly, the etymological meaning and the actual definition of ìyánífá is being badly altered and influenced, presently, by many pseudo Babaláwos (both in Yorùbáland and in the diaspora), objectively to promote Western values and ideas; and to also massage the ego and adress what they identified as "identity crisis" being faced by the so called "emerging" female Ifá Diviners and the ever rising number of female Ifá Devotees in Western world and Diaspora in general. Traditionally, Ìyánífá refers to any woman (irrespective of age or spiritual background) married to any practising Babaláwo (Ifá Diviner /Priest) commonly called "Apẹ̀tẹ̀bí aya Awo" choosen by the Babaláwo for the singular purpose of serving as Ìyánífá (Godmother) during the "Ìtẹ̀f

The agitation to establish "Oduduwa nation" by some activists in the South-West part of the country has given birth to a handful of controversies. One of which is the Issue of Ilorin has been part of Yoruba land or not.  A Cleric leader over the last couple of days claimed Ilorin is not part of Yoruba land and it is not among the towns that are paying due to the Alaafin Kingdom.  This, however, created fume as some in the Yoruba domain opposed the cleric's view, insisting the city belongs to the Yoruba historically wise.  In one of his recent write-ups, Oloye Fakunle Oyesanya, explains why Ilorin is part of Yoruba land using Ifa Overview as a yardstick. He said It is unfortunate that some Yoruba people have allowed themselves to be wallowing in ignorance and stupidity due to their religious indoctrination.   Read the full article below. A couple of days ago, it was surprising to hear of an Islamic Cleric in Ilorin town stating that Ìlọ́rin is not part of Yorùbá land. Unfo

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

                           To become a Babaláwo (father of secrets) is not an easy task and never going to be an easy task. It takes some ten years of serious learning and process to become a prolific and highly versed one, it takes some 20 years, it even takes some five years depending on how fast and sharp your intellectual ability is to learn and even for such long years of practice, they still learn more from colleagues, friends because Ifá learning is dynamic and never has an end.     The training of a Babaláwo goes beyond reading E-books, books, manuals, websites, blogs even beyond this current write-up you reading. It is best learned practically at an already made fully-fledged Babaláwo who also had learned from a skilled Babaláwo. It however requires total devotion, attention, and time of the trainee because having 256 Odù(verses) with at least five per-verse is not that funny clown guy you can joke with.   In the circle of Awo, a trainee or a student is known a