EXCLUSIVE INTERVIEW: Isese Should Not Be Remembered Only in Times of Crisis — Ifa Practitioner

 

Babalawo Okewole Ifalore A.K.A Ijebu Ifa

By Victor Olubiye

An Ifa practitioner, Babalawo Okewole Ifalore, has called for greater recognition of Yoruba traditional institutions, arguing that Isese should not be remembered only during its annual celebration or when government and individuals need the intervention of traditionalists.

Ifalore, popularly known as Ijebu Ifa, made the call in an exclusive WhatsApp interview with Victor Olubiye. An indigene of Ibarapa, Oyo State, who currently resides in Osogbo, Osun State, he said Isese should be understood as more than an annual observance.

According to him, Isese is an everyday practice which he believes has relevance to people's lives irrespective of their tribe or language.

He explained that the annual Isese Day celebration provides traditionalists with an opportunity to devote special attention to deities and figures central to Yoruba traditional spirituality, including Ogun, associated with iron; Osun, associated with water; Orunmila and Sango.

But for Ifalore, the significance of Isese should not end with the celebration.

He wants government and the wider society to recognise the contributions of traditional institutions beyond occasions when their intervention is sought.

“Government should recognize the efforts of the traditionalists nationwide instead of the Christian & Muslims and not only coming to them for assistance during their difficult times,” he said.

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Ifalore also proposed that elements of traditional practice could be considered during official swearing-in ceremonies.

He suggested the use of objects such as iron and water, arguing that such practices could discourage criminal behaviour and false testimony more effectively than the use of the Bible and Quran. The proposal reflects his personal position and does not represent an existing government policy.

The practitioner said part of the resistance to Isese stems from how the tradition is perceived by people from other religious backgrounds.

According to him, some people associate Ifa and Isese mainly with idolatry, rituals and sacrifice. He, however, disagreed with the view that such practices should automatically be regarded negatively, particularly in relation to Ebo, which can refer to ritual or sacrifice.

“As people are praying to their different gods that is also a way of sacrificing,” he said.

For Ifalore, the relationship between Isese and Ifa is fundamental to understanding Yoruba traditional practice.

“Ifa is Isese, Isese is Ifa,” he said, describing Ifa as a means of understanding things people may not otherwise know and as a channel through which aspects of Yoruba knowledge and history are preserved.

He illustrated his point with an oral account linking the Yoruba word “Iyawo” with Iwo. According to his account, Orunmila married the daughter of the King of Iwo after demonstrating the patience demanded of her prospective husband.

Ifalore said that when people later asked where the woman came from, Orunmila replied, “iya Iwo mi ni,” which he interpreted as “this is my suffering from Iwo”. He said the expression eventually became associated with the Yoruba word for wife.

The practitioner also said the renewed interest in Isese among some young people is something he has personally observed.

Asked whether he had witnessed the revival, he responded, “Yes.”

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He attributed the development partly to young people looking for alternative answers after becoming dissatisfied with religious paths their parents wanted them to follow.

He added that some were returning to practices they believed could provide solutions to their problems. His assessment is an individual practitioner's view and does not establish that all young people exploring Isese share the same motivation.

Ifalore also expressed concern that some Yoruba people have become disconnected from their traditional religious heritage.

He argued that people should understand Isese before dismissing it, maintaining that what he considers the truth of Ifa is one reason some people continue to return to the tradition.

With the 2026 Isese Day observance now concluded, the issues raised by the practitioner extend beyond the annual celebration. They touch on questions of cultural identity, religious belief, traditional authority and the place of indigenous knowledge in contemporary Nigerian society.

For Ifalore, the recognition of traditional institutions should not be limited to moments of crisis. He believes they should be regarded as part of the cultural institutions that continue to serve and shape their communities.