How Does Corpus of Ifa Identify and Removed the Effects of Racism, Colonialism?
By Iyanifa Fayomi Falade Aworeni

Ela moyin Aboru, Aboye, Abosise, Abo Ato Asure Iworiwon, Giving honor to Olodumare, Ori-Isese, Ela, Irunmale, and Egungun Ile. Those beings whose actions through the centuries of existence on Aiye have gone on to helping Human Being develop and grow through their living examples.

Recently, the question of, "How does the Corpus of Ifa identify and remove the effects of Racism, colonialism etc", have been the subject of discussion amongst Ifa Priest here in the United States and Nigeria because of problems with the US Embassy in Lagos. It has been over the years, a subject of silent contention, for those who are denied access into the United States. It is not based on clarity of documentation of those attempting entrance but the staff and personnel’s covert actions inside the interview rooms with Nigerians of distinction by denying or out rightly saying without reading the documentation their access to the US is denied.

The subject is a hard one to deliver because there are many variables that must be addressed from a legal stand point which may or may not be contributed to discrimination, as defined by United States Laws, Statues, and or Administrative Policies. This is another issue that we are in the process of researching at this time [in drafting documentation] to deliver to the Embassy hierarchy and appropriate personnel to continue dialogue in finding remedies that can seek resolution.

Yet, the subject of Racism and how Ifa defines it; does ask us as traditionalist and non-traditionalist Ifa Priest to understand how does the Corpus of Ifa mandates, rules, laws of Olodumare deal with a modern day dilemma which has not found a solution in over 550 years in the Diaspora as well as in Nigeria?

While I must codicil this discussion to areas the subject matter at hand, I ask for those reading this to find cool, objective, and deep analysis on this because we are attempting to bring another level of understanding and perspective to the problem. So leave guilt, fear and pain at the door and find different ways to think about solutions through the corpus of Ifa religious and spiritual thinking.

Many of the Ese Ifa that I have encountered and I am very limited in my knowledge base, address the issue of those evil energies or Ajogun that would find a seat in Human Beings as enemies. Needless to say, on an individual basis it would be an enemy as well as on a community contingency, the word "Enemy” would apply in these cases. Of course any action which denies the free flow of goodness to all and that blocking the good by action of evil should be considered to be an enemy. Therefore the Ese of Odu Ifa of Ogbe Ate would apply:

Ifa says as such:
Igbo ni yoo kuu ak
Ile nlandla nii maa ko
Oke e yepe ni yoo sun
Akanpo ewu jimba-jimba nii ma wo
Ko nii renikan pe ranse
Latori ako esin nii tiibo sori aboesin
Dia fun Orunmila
Baba nbe nirangun ota
Ifa nfojoojumo kominu ogun
Won ni ko sakalle ebo ni sise
O gbe bo o rubo Ota Awo waa dewu isu
Puke
ni Ifa o maa bu won je o
puke
Ota Awo waa defo yanrin
Wowo
n'Ifa o maa bo won je o
Wowo

As they wish him to die inside the forest
He was busy erecting mansions
As they wish his corpse to rot away without
receiving a decent burial
He kept on accumulating expensive dresses
As he was being wished to live a lonely life without
anyone to assist him
He was mounting female horses after dismounting on male horses
These were the declaration of Ifa to Orunmila
When he was living in anticipation of the evil machinations of
adversary
He was advised to offer sacrifice
He complied
An Awo's enemies have now become a well boiled yam
With relish
Will Ifa consume them all
With relish
An Awo's enemies have become a well cook Yanrin vegetable
With satisfaction
Will Ifa consume them all
With satisfaction...

The problem here is as Ifa and OlOrisa Priest do we ask the question on the eni of Ifa not only for our clients but ourselves and that of our community.

Here are some questions to consider before going to question Ifa on the issue of Human discrimination based on ethnicity and how to begin the healing processes which are not being completed enough either in the Diaspora or Africa because [if it had we would not have issues with it (racism) at all] in our live time.

1. What is the impact that Racism, colonialism, apartheid and discrimination have on the Ifa Community at large?

2. While the answers may seem simple, redundant and blatantly obvious, there are some inherent problems that need to be addressed in our understanding of the insidious problem of Racism. So, how do we ask of Ifa to find resolution on a uniquely grievable problem, which will ultimately cross ethnic lines?

3. How does Ifa treat Racism in the text of Odu Ifa?

4. How does the Nigerian Babalawo versus the Diaspora Babalawo address this problem?

5. What is the definitive word in Yoruba that can give us a clue to how to begin to address the problem.

6. How do we ask Ifa to eradicate such an insidious issue without becoming too linear for an issue that has so many layers and textures – subsequently coloring the minds of millions of people world wide.

7. What will the Ebo be that is necessary to begin the process to heal this wound?

8. What Ifa organization that is already in existence be asked to bring more informative dialogue to the spiritual eradication of Racism and discrimination as an Ifa directive?

9. What has been done already in this area by Priest and communities to assist in the process of eliminating Racism as it impacts on our community?

10. What forums are we willing to erect between the Diaspora and African to start [because as within the structure of Iwori Meji we must address our Elders] to begin an authentic and realistic approach to the problem of Racism globally but from a religious and spiritual context?

We are in a unique position within the power that is of  Ifa at this time in history. Not only as a cultural and political force but also as a metaphysical and spiritual one as well.

Culturally, we have different approaches to the used of the forces of Ifa, in addressing Racism. There will be those who would prefer to not address the issues at all for either fear or ignorance but it is a problem that is not going to go away because we don't say anything but one that will be the valley of our discontent for centuries and generations to come if we do not ask Ifa the hard questions and do the hard ebos. We must define our tools as Priest in handling these issues and we must remember our Ifa strategies by applying wisdom to any situation.

We must become Orisa minded and Ifa strategic for our enemy has been cunning for centuries. I come to realize that Racism, colonialism, apartheid, and anything that denies a person the right of freedom, either by movement, economics, happiness andd equitable living is not about anything but the acquisition of power and control.

We are now as I said before looking into dialogue on this issue because of issues of legal discrimination and governmental agencies that represent the US abroad and its policies. How governmental official use base tactics to further agenda's of the US monopolies
in acquisition of minerals, oils, and other products by using the tactics to undermine the relationship between Africans and the African Diaspora.

It is a simple chess game but because people are not incline to believe those of our religious tradition outside of our own forums, it is easier to disqualify people seeking entrance by simply lying or not completing the documentation interviews by saying they don't qualify by not even looking at the paperwork.

However, is this Racism or just blatant power and control games? However, I would like to have some dialogue on this subject because it will not go away until we find a solution through Ifa Now!

Ire
Iyanifa Fayomi O. Falade-Aworeni
Ile Iwosan Orunmila Mimo
Phoenix, Arizona