American Ifa-Fa-Afa

American Ifa Fa Afa (501c3) – 15th ANNUAL IFA IN AMERICAN/USA READING FOR 2024 was done Thursday, December 21st, 2023 @ 5pm in the State of Florida at Ile Ikoko Ata, for the total United States, regions, and territories followers. (this is for those who follow us)

OVERVIEW:

WARS, WARS, AND MORE WARS. Wars are to be fought and won. Everyone believes that they are unique and better than the next person yet we all are born to die. No one lives forever. Nevertheless, where there is life, there is hope. Judgement of our character is made from someone else’s vision or ideas of what a person’s character should and should not be. It’s not always the amount of money in someone’s bank account. Ifa sees people playing checkers and NOT chess… tit-for-tat. There are people who believe that they are smarter than the next. But there is always someone smarter. Some of us keep holding on to bad people who we call friends. Just like bad shoes that hurt our feet. It is time to let those old, bad habits and so-called friends go. Sacrifices to survive are the key. Learn to love yourself and not someone else, people. Live by example. Give respect to receive respect; one hand washes the other. This year Ifa speaks about the continuance of contagious diseases, illnesses, and old or bad foods that will bring iku (death). Death is boldly at many doors that are not marked. The blood flows and runs through and out of the veins. There is no happiness on neither side of the coin.

There are continuous wars on the womb, women, children, men, and the earth, but more extreme. War on families and wars between siblings which become enemies and bringing total divides within the family. There will be a lot of abandoned, orphan and abiku children. Learn to have patience and tolerance. We can win half the wars with a calm head. Use the head for more than wearing a hat, cap, or wig. Don’t be so impulsive. The name of the game is to save ourselves by thinking and planning before executing. Otherwise, many people will lose their wealth, health, life, and everything they worked for through greed and envy for wealth.
Like the elders once said, the truth sets us apart. Some people will have a spiritual awakening while stay walking around like zombies. Believe me, the dead will not let us forget them. We have not learned our lessons from years of mistakes.

There will be a lot of uncertainties. There is no stability in the home or on the job. Things will change as we look for a crutch to hold us up. 2024 brings an interlink of circles where chaos, death, sickness are born from that womb. Have faith in God’s truth and be mindful and careful of opinions from people that you take as truth. At the end of the day, you can win with ancestors, orisas, and ifa. You have to do your part to.

May Olodumare bless us all.

OBI:
Babaolorisa threw Obi and poured Nangare
Ancestors: Ejife
Esu Baralayiki: ejife

THE ODU:
ODU OGBE OTURUPON (alias: Ogbe’trupon, Ogbe’tumako, Ogbe’tomokpon, Ogbe’etrukpon)
Ire elese egun (ancestors) kote yale

II...... I
II.......I
I .......I
II.......I

GOVERNING ORISAS 2024:
Leading Orisa: Obaluaye (BabaluAye)
Accompanying Orisa: Oya
Supporting the Orisas: Iyamiis and Ancestors
Other Orisas: Obatala Orunmila, Ogun, Sango, and Oshossi

SAYINGS:
Ifa said that “The earth is full criminals”,
“Where there’s life there is hope”,
“Cool head wins all war”,
“Love yourself so you can love others”,
“Learn from your mistake”,
“Child prodigy”

MAFEREFUN:
Esu, Orunmila, Obaluaye, Oya, Sango,

CLOSING ODU:
Odu Ogbe ‘Sa

KEY WORDS:
Weapon, ori, chaos, death, argument, wars, conflicts, characteristic, women, children, respect, love, Mothers, ebos, illegal, prison, money, rain, moderation, curiosity, drinking alcohol,

FLAG:
The color of this the flag this year is three colors: white center, with green band followed by purple band

NOTE: ONLY use palm oil for the witches again this year, and give peanut oil for the Orisas and Ikins

RECEIVED:
• Warriors
• Kofa or Awofaka
• Olokun

EWE:
• Bleo Blanco
• Frescura
• Verdolaga
• Atiponla
• Lemon grass

EBO:
• Put grass skirt (raffia or palm fronds) over purple fabric and wrap around Ogun
• Give Ogun a bottle of oti (liquor) unopened
• Clean 3 baby chicks and let it go in the woods for Iyamiis
• Clean yourself with bread and throw it in the streets for the birds
• Clean yourself with bird seeds and throw it to the birds in the woods
• Clean yourself with dark fruits if you don’t feel well and give to the Ibeji (Twins)
• Take 9 peeled boil eggs with palm oil in a gourd to the woods for the iyamiis
• Osanyin wants charcoal
• Clean yourself with mixed dry beans and throw in tall grass if you don’t BabaluAye
• Do Awan for BabaluAye
• Feed Esu Afra one rooster if you have it
• Feed Oya a black hen if you have Orisa Oya
• Do ebo when traveling long distance
• Give something to Oya at the gate of the cemetery if you don’t have Orisa Oya
• Put an arrow behind the front door
• Pick a cemetery if you are not close to family plots. and Clean the grave and stand the headstone upright if it is laying down

PAY ATTENTION
• Be careful where you eat at and from. The food can be spoiled and poisoned
• Be careful of accidents – on the road, traveling and in the home
• Be careful of fires – candles or electrical
• Be careful of animal bites
• Be careful with salt and spices
• Be careful of natural disasters
• Be careful with your health. When you are sick go to the doctor. Also, clean yourself with a red onion and bury it in the woods. You can also clean with mixed dried beans and throw them in the woods.
• Do 21 spiritual herbal bath with babaluaye’s herbs
• Be careful of weapons around children

PROHIBITION:
• Don’t drink and intoxication
• No alcohol or illegal substance – need to always have a clear head
• No abortion
• Don’t do any illegal business
• Don’t do favors
• No red or black clothes
• Don’t gossip
• Don’t tell secrets and lies
• Don’t be envious
• Don’t do threesomes s*xual acts
• Don’t be a busy body .. don’t be in everyone business. You will blame for the problem or war
• Don’t cheap on the person you live with.
• Don’t wear red or black clothing. If you have to because of your job; wear white under them and take the red and or black clothes immediately after work. Why wear the same colors that is used to work you?
• Don’t eat hot pepper, hot sauce, and a lot of red sauces this year.
• Don’t have dogs in the house. Dog lovers – check your skin for any abnormalities. In one odu ifa it tells us how the dog didn’t do ebo, but the cat did. At the end of the day, it is your choice and will on your decisions.
• Don’t wear other people clothes
• Wear purple and brown clothes sometime

DESCRIPTION
• Take care the children
• Child Prodigy is born in this Odu
• Stay physically and spiritually clean by meditation, exercise, and eating healthy
• There is a new spiritual wakening that will be a rude awakening for many people
• You have to be spiritually ground in order to win the wars
• Remember you have choice, you have your own will, and you have destiny that was pre-written in Orun (heaven) before you were born. The punishment is your and no one else.
• Women need to stay close to doctors if they are pregnant. There will be a lot of stillborn babies (Abiku)
• There is lot of turmoil and conflicts that will create heated arguments and violence
• Women are going to fight back with weapons. Women are going to rise up against men abuse and physically fight back. Men have to learn that they can’t control something on someone else body that was given by God. This will cause more women to go to jailed. This will leave more Orphan children in the world.
• Men need to take care of the outside the home and women take care the inside the home. Together they will have harmony.
• Women need to put honey on their tongue to smooth out their bitterness. Speak little softer to win.
• Women have to learn to bite your lip a little bit and think smarter. Everything in your head doesn’t need to be said. Because it will come back later and haunt you.
• If you have warriors: Ogun and Oshossi that are together in one pot; this year you have to get your godparents to separate them … everyone needs their own space.
• Take care and service your kofa, awokafa or Ifa, if you it. If not, try to find a good Ifa Awo and receive it as well as how to take care of it
• Many people need to change. Find a good support system
• More men will lose their lives in 2024
• There will be a lot shred blood and you don’t want it to be your blood
• You have to more faith in what you believe when it comes to your spirituality or this way of life. If you don’t have faith in what you practice…why are you practicing that religion? You have to believe in Olodumare (GOD) 100%, orisas, and ancestors
• Think before you jump into anything contract or situation. There are people who want to dethrone you. Take you from your position. People want to tear you down. Be smarter. Think before you leap.
• Take the Iyamiis a soup with different cook meats with white rice and palm oil in a gourd. Take it to the woods and leave it by a tree that has a hole. Pray for abundance and good health as you are fixing it.
• There are a lot of unknown rashes. If you have skin rashes or sores or a mole, go to the doctor to get checked. You want to be cancer free.
• People who are innocent will be accused of wrong doing
• Give Esu a mouse trap so he can catch your enemies and your money. If your Esu presently have one. You need to reset and replace or ask Esu what to do.
• Be careful pointing fingers (always remember there are always three fingers on that same hand pointing back at you)
• Leave old and none working relationships (regardless friendship or intimate lover relationship). Those relationships are holding you back
• There is a need to build new relationships in 2024
• Be honest and don’t lie.
• Go to a cemetery and clean off trash grave and fix headstones of the forgotten ones
• Remember Ancestors
• If the father is dead, do a special party for his spirit to elevate.
• Have patience and have good character (iwa rere)
• Pay attention to taboos
PALO MAYUMBE:
Zarabando and Mama Chola, 2-8
• Uncertainties
• Learn to love yourself
• Learn from past mistakes
• Fake shamans
• Lack of ancestral practices
• Justice and legalization
• Brothers against brothers (siblings war)
• 2 hens, to Mama Chola and 3 roosters to Zarabando
• Give the hen entrails with palm oils to Iyamiis

PRESENT AND WITNESSES:
Oloye Iyalawo Dr. Queenchiku Ngozi (Ayaba OchaBi Fabuluje-Faseye)
Babaolorisha/Oriate Turbado Marabou-Oduusola Esudine Faseye
Apetibi Olaifa Faseye
Awotunde Ifaseye
EfunYale Faseye – Terri Bailey
Yasmin Jackson
Zaneta Allen
Tasha Ervin
Brianna Chesteen
Akayia Riche
Andria Parker
Ebony Baxter
Travis Roberts
Chanel Lord
Olodumare
Orunmila and Ela
Orisa Odu & IyaNla
Ogbogbo Ancestors
Ogbogbo Orisas
Iyamiis
Ase

2024 American annual ifa reading coming soon

American Ifa Fa Afa (501c3) – 15th Annual Ifa in America USA reading for 2024 will be done December 21st, 2023 @ tba in the State of Florida at the Ile Ikoko Ata for all of the United States, regions, and territories followers (for those who follow us). It will be posted as soon as it is transcribed.

Odu Ogbe otura

Ogbe Otura Ogbe Otura

Are We Bankrupt?

by Dr Queenchiku Ngozi, 2021
from chapter 5

Being spiritually bankrupt has been a problem for over 400 years. Newby-Alexander (2019) [54] stressed that the first Africans in 1619 brought culture, customs, art, music, storytelling, trading systems, culinary practices, agricultural and architectural techniques, language, and religious practices which scholars viewed as the Yoruba divination system called Ifa. Through time, these elements became the micro threads that contributed to a fabric that we call America. The Africans in America have become bankrupted both spiritually and identically.

There are several types of bankruptcy such as individual bankruptcy, spiritual bankruptcy, Orisa bankruptcy, and so-on. The Orisa and Ifa have filed bankruptcy against the people who disregard the rules, laws, values, morals, authentications, and spiritual practices. In the first and second diasporas (American, Cuban and Caribbean) as well as in the Yoruba Traditional practices, the Orishas and Ifa will file bankruptcy because people are insufficient, fraudulent, irresponsible, inconsistent, negligent, lack morals and values, lack transparency, lack authentications, accept Ajoguns, and commit spiritual su***de. Here is where many of the diaspora population is causing Ifa bankruptcy.

William Bascom (1980) states in Odu Ofun that Orisa Odu didn’t respond or react in the way misogynistic dogma ego fulfilling men have been proclaiming that she did. Here is the excerpt:

“…And she has killed your child, Oh! Oshun was at the river. Orisa [Odu] says that this person should go and sacrifice to Oshun; Oshun was at the river, When Orisa Odu appeared Oshun said, “L’ogobo oje, ‘one who has dainty eyes, what is the matter? One who has shining skin, what is the matter; she said, It is unspeakable….[Oshun] said wait for him [Orunmila]. Orisa Odu said she would wait; Oshun begged… Orisa Odu to wait…Odu Ofun” (William Bascom, 1980, p219-223).

The passage contradicts thousands of men’s conspiracy theory. Orisa Odu met with Oshun, a woman, according to traditional patiki (stories). Most of these men hide behind computer screens and attempt to destroy women’s reputations using fraudulent accusations and conspiracy theories across the internet and social media. This behavior goes, once again, against Ifa and Orisa protocol and ethics. Basically, Ajoguns are their best friends and causing spiritual bankruptcy in Ifa globally.

In 1999, Frisch stated that spiritual bankruptcy is a disease much like self-sabotage. The bankruptcy effects an individual’s total being – mind, body, character, and spirit. In Odu Oturupon-Owonrin, Ifa said “the disease affects not only the mind, but half the body and the ge***al disease causes a person to be lazy.” There are so many lies written, developmental progressive cults, and male domination occults' in today’s societies until they are developing into spiritual disorders, impediments, and bad forces knocking at a person’s door.

It’s almost as if the Ajoguns are working overtime as debt collectors for the Orisa and Ifa. Ajoguns are negative spirits created by Olodumare. Ajoguns are malevolent forces, belligerent enemies, war mongers, and dark spirits which includes Orisa Iku, Orisas of diseases, greed, hatred, sickness, selfishness, loneliness, and so-on (LaGamma & Pemberton, 2000). These forces are usually in the business of spoiling sacrifices and have eternal differences with either the Orisas or Ifa. There is symbiotic relationship between the Ajoguna, Orisas, and Ifa. Ajogun victims are the people who break the taboos of the Orisas and Ifa. They cause Orisa and Ifa to file spiritual bankruptcy. In 2011, Borghini stated online that “spiritual bankruptcy maybe a state of complete lack of some abstract property.” Good properties that please the Orisha and Ifa are replaced. The void instead is filled with self-absorption, oblivion, despair, depression, self-centeredness, morality deprivation, rejection of truth, chaos, financial inadequacy, lies, laziness, boredom, loss, abandonment, greed, death, and so-on. The person ends up in debt, owing the Orisa or Ifa or eguns. This causes the individual to become disconnected from the Orisa/Ifa. Not only that, but they now have a distorted viewpoint of the world (Frisch, 1999). They blame the Orisa and Ifa for their suffering instead of looking at their actions and at their disregard for the Orisa and Ifa’s teachings and advice.

Materialism causes spiritual bankruptcy. In Irete Meji,

“They slapped him in the face, Imulegbe was another student of Orunmila, they tore his Odun dress to shreds. Orunmila declared that he never knew that he had no honor in Ile-Ife anymore… Orunmila got angry and he left Ile-Ife together with his two students. They headed for Zelujuu-ko-seke-ko-sokun in the deep forest. The inhabitants of Ile-Ife began to live in misery.”

Ifa is not bankrupt. Ifa and Orisa blessed those that desired and earned the blessings by following their destiny and instruction. Ifa and Orisa don’t ask people to be police or assert themselves as authoritarians. I pray and hope that this book has given clarity of the movement of American Ifa and the corporation establishment.

(54) Cassandra Newby-Alexander. (2019). The arrival of the first Africans to English North America. The Virginia Magazine of History and Biography, 127(3), 186-199. doi:10.4324/9780429494789-6

References:

Bascom, W. (1980). Sixteen Cowries: Yoruba Divination From Africa To The New World. Indianapolis, IN: Indiana University Press

Bascom, W. (1991). Ifa divination: Communication between Gods and men in West Africa. Indianapolis, IN: Indiana University Press

Frisch, S. (1999). Spiritual bankruptcy: Part 1: Alive and Well News. Retrieved from www.aliveandwell news. com/

LaGamma, A. & Pemberton, J. (2000). Art and oracle: African art and rituals of divination. New York, NY: The Metropolitan Museum of Art

New-Alexander, C. (2019). The arrival of the first Africans to English North America. The Virginia Magazine of History and Biography, 127(3), 186-199

What is NOT Ifa ?

Aboru aboye Alafia

Comprehension is a great power to have. You can't have comprehension without understanding. Understanding comes with clarification and learned lessons. There after, you will have gained wisdom and knowledge. Knowledge is the 1st level towards having a medium sized bowl of power. Wisdom is just learned lessons.

Many people have come to ifa and claimed that they understand what ifa is saying, but yet they will continue on whatever movement they are on, until they find themselves falling into a pit of darkness (odu oyekun meji).

Do you understand?

Have a good day!

Picture retrieved from https://collections.carlos.emory.edu/objects/17375/divination-tray-opon-ifa

Repost

Extortion with Orisa and Ifa Priests in The Driver Seat

December 5, 2019

By Iyalemole Dr. Queenchiku Ngozi-Spencer

American Ifa, US, Florida: Orisa/Ifa rituals, studies, sacrifices, divination, and icons will come with a cost in any country. Oyeku Meji states that a person who does not do sacrifice after the priest prescribes the necessary ebo is saying the Ifa priest is a liar, Esu is a thief, and they think that they will never see death. Ifa may say the individual needs to be initiated (Odu Irerte Eguntan) but with a cost for labor, animals, icons, clothes, food, and spiritual substances (normal expenses for the ceremonies). The charges for those sacrifices range from zero to hundreds of thousands of dollars, depending on the market and the financial system of that country. Some people will claim that these costs are the acts of extortion. The Orisa/Ifa priests should not display any distrust when it comes to charging, character, and identity to the world (odu Ika Osa). At the end of the day, fifty percent of the 256 odus state there is a need to do sacrifice for protection from death, sickness, danger, etc., while the other percentage indicates the need to sacrifice to obtain good fortune regardless of whether it’s for wealth, long life, plenty of children, open doors, and so-on. On the flip side of the coin, many people who are not trying to be right in the eyes of Olodumare will look for priests that they can spiritually extort through their own lies, inappropriate behaviors and shortcomings (Odu Ogbe Ale). Also, some Orisa/Ifa priests have not set themselves apart from most Christian institution’s mega churches in the diaspora and West Africa.

Extortion comes in many forms. Extortion has both negative and positive aspects; it depends on what end of the coin you are on. Under extortion there is coercion, pressure, lying, stealing, swindling, fearmongering, dishonesty, blackmail, etc. Google’s dictionary states that “extortion” means the practice of obtaining something, especially money, through force or threats; or necessity for protection by the payment of money (Odu Ofun Bara). Extortionate qualities are also found in self-dealing (Wrage, 2007). Extortion is an inappropriate act and prohibited for priests to do for their own greed and desires. In odu Ogbe Osa, Ifa says that if a Babalawo/Iyanifa or Orisa priest is in grave wants, let the [priest] not lie to display dishonesty. Ifa oracle explains that many priests are impersonating Orisa or Ifa and acting like mob bosses as they deceive the people by extorting large sums of money for protection. Many are outright stealing, lying, practicing defamatory activities, financial cheating, and blackmailing others who are honest (Odu Ogbe Idi -odi). The cost can range widely due to the wealth of the individual seeking protection which is something that is considered by the priests who inflate the prices through self-dealing. Briefly, self-dealing can be observed in the third party priests who put up defamatory remarks about credible priests on fraud pages to minimizes those priests. They do this to promote another priest who the third party is acting on behalf of because they hold membership cards to that priest’s organizations (Wrage, 2007). Some would call this behavior thuggish like extortion.



In 2016, Perlmutter stated that there might be some criminality associated with extortion and orisa and Ifa religious practices. Many people blame social media, advanced technology, and classic Hollywood and Nollywood Nigerian film industries. Orisa/Ifa and spiritual products have become a religious cybercrime on social media from both Nigeria and second diaspora communities (Cuban Babas and Oloshas) (Tade, 2013). There are more and more Latin Botanicas today on the internet especially social media and now Amazon. Social media is flooded by many West African religious cybercrimes from Nigeria by young people who claim they have high status with Orisa and Ifa communities (Tade, 2013), who are worse than title consumers. Many of these oppressors are imposter Orisa and Ifa priests who have victimized both weak and curious people with the projection of death. Lying does not prevent a person from becoming rich (Odu Obara meji). However, manipulation is dishonest and Ifa says that “no matter the condition in which the priests may find themselves, they should never lie to cheat and extort a client in exchange for protection. Because lying can injure other people” (Odu Aji Ogbe). Unfortunately, technology has created a double-edged sword capable of destruction as well as constructive purposes.



In 1988, Mitchell wrote that Santeria/Lucumi, Nigeria, Haiti, Brazil and Diaspora practitioners have come into the business of being deity extorters and it continues to grow rapidly. Today, the business deals to obtain the protection of the Orisa/Ifa is handled like the mafia or like the large global fake healthcare insurance corporations. To illustrate, the extortion is the threat that the Orisa/Ifa will not protect the individual unless they make payments to the priests for sums of money that can add up anywhere from $10,000 to $50,000 per ritual. In Tampa, Florida, there was a botanica charging $1500 for warriors, $500 for Esu alone, and lucky charms ranged from $300 to $500 each. On top of that, there is no training or education provided for the individuals on how to care for the warriors or Esu. Another example, a well-known Iyanifa stated on social media that she did an unauthorized divination and used fearmongering on two persons by telling them that they needed to pay her $200 each and a goat or they would die. Such actions are dishonest, extortion, fearmongering, and lies (odu ogbe osa). This negative behavior has caused distortion in the perceptions people have of the Orisa and Ifa practices. In reality, spiritual cybercrimes and the got to have money attitude are the real forces behind Orisa-Ifa priests’ extortion tactics. Unfortunately, it does no favors to our faith’s integrity and image. It develops individual spirituality displacement. It is sad to hear so many people report how they come to learn about their spirituality from priests in both major systems, only to have those priests take their money and give them in return only beads, icons, initiations, and fearmongering for more money. Many have defined these behaviors as extorting.



There are several organizations from both Santeria/Lucumi, Other diaspora traditions, and Nigerian Traditional Orisa/Ifa practices which state in their organizations’ (ex: ICIR, IWA, YCA of Cuba, ACYC, and CLBA, etc.) code of ethics that they will not extort money (Odu Ika Ofun). Today on social media and on instant messenger, an individual becomes prey for extortion due to the ideology of institutional collaboration from many of these organizations mentioned. However, membership cards don’t enforce and hold their members responsible for extortion. The organizations are a part of the problem because various members practice extortion against their clients under the guise of legitimacy. One traditional organization stated “extortion – a priest must not collect or extort money from [their] client(s) or any member of the public under false pretense.” “Liars knows the truth but tell untruth” Ifa says in Odu Ogunda Bede. Every priest who is helping, assisting, charging, and consulting people under their guidance to a better place in life needs to know the difference. Orisa and Ifa practices throughout the diaspora and as well as Traditional Yoruba practitioners are recognized as a blessing. Odu Ose Meji informed that priests that participate in stealing money, contraband, chantage, extortion, drug and s*x trafficking, kidnapping, illegal gambling, fraud, prostitution, over pricing, forcing people to get initiated with the use of fear, and so-on will be exposed and handled by Ifa. This is a hot topic which will anger many people as well as confuse others.

In conclusion, this article was written only to discuss some aspects of few organizations and priests concerning basic pricing. It is important to understand that individual’s spirituality cannot be bought with icons, rituals, and initiation. It is earned through continuous studies, practice, education, prayers, self-awareness, pure heart, open-mindedness, balance, and respect for one’s self and others. Additionally, travelling from one diviner to next looking for discounts most likely increases one’s chance of being a victim of extortion because there are always frauds and cons artists available and lurking. Don’t be a consumer spiritual shopper. At the same time, do your research. The right priest just might not be giving discounts.



References

Mitchell, R. (1988). Power of the orisha: Santeria, an ancient religion from Nigeria, is making its presence felt in Los Angeles. Retrieved from www.latimes.com/archives/

Perlmutter, D. (2016). Ritualistic crime. In Payne-James, J. & Byard, R. W. (2016) Encyclopedia of forensic and legal medicine (2nd ed.)

Tade, O. (2013). A spiritual dimension to cycbercrime in Nigeria: The “Yahoo Plus” phenomenon. Human Affairs, 23(1), 689-705. doi:10.2478/s13374-013-0158-9

US Department of State (2000). Annual report international religious freedom 1999.

Wrage, A, A. (2007). Bribery undermining business, and governments, and security extortion: Westport, CT: Praeger Security International

“BAD CHARACTERISTICS & POWER OF THE YORUBA’S TITLES IN THE DIASPORA”

By Iyalemole Dr. Queenchiku Ngozi-Spencer

January 9th, 2020 article

US, Florida: Centuries ago William Shakespeare made a statement, “A rose by any other name …is still a rose.” The rose is characterized as being sweet with thorns and can be described as beautiful, gentle, meaningful, bitter and demonized. The rose, like a title, can be attributed power and character. Significant titles such as Dr., DPhil, MD, DO, PhD, DCN, DBA, DrBA, EdD, PharmD, and so on are true achievements and accomplishments for an individual (Wikipedia, 2019). These titles are earned through studies, research, and long-term education or training. At the same time, hundreds of “titles” are being given out by religious organizations established in West Africa to those within the Diaspora. These titles include chieftaincy, Apena, Oba, and so on. Today, many of these titles (e.g. chieftaincy, Apena, Oba, and so -on) are not earned from studies, research, and long-term education or training. Most are simply bought. No matter the title, it has characteristics, restrictions, and responsibilities.

Traditionally and historically, titles are earned by the individuals who receive and hold those titles (Financial Yahoo, 2019). Titles can identify an individual’s status, position, and expertise (ASAP, 2019). Some titles are inherited while others are bought and not earned through any effort on the part of the individual receiving them. Titles are a formal communication and achievement. Even so, individuals who have these titles can display bad characteristics. Google Dictionary (2019) described characteristics as “being a feature that helps to distinguish a person or thing; distinctive…and qualities.” In addition, Borgatta (1964) stated that the characteristics of titles “derive from wide-spread faith in education as a means of social advancement as well as from commitments to equality of opportunity and to civic unity.” With titles come a certain level of trustworthiness and an ability to influence or guide human behavior at various levels. In contrast and given the rise of “titles” such as Apena, Chiefs, and Agba, etc. to unworthy individuals, the respect and value of these “titles” have lost their significance within the Diaspora.

There are many titles given to individuals from West Africa which do not hold value in the Diaspora. Part of the reason why includes the fact that many of those title holders display bad character in addition to using these “titles” to dogmatically degrade people in the Diaspora. Ifa says that [a person] should practice good character. They should do so regardless what title an individual may hold. Individuals who hold title are supposed to be role models and they should exhibit good character for the ones who may seek their guidance (Odu Ogbe Otura & Odu Irete Otura). It takes moral principles and values to govern one’s behavior and daily obligations. In Odu EjiOgbe, Ifa speaks about having good character. However, many individuals go to West Africa only to return without good character and a bunch of bought titles that are not respected in the Diaspora. Canada Immigration and Refugee Board of Canada and Nigeria (2012) stated that “most Yoruba chieftaincy titles are hereditary, and others are bestowed upon individuals.” In the early 2000s, Nigerians began selling non-hereditary titles, that is, titles given to the community of strangers also known as members of the Diaspora. This created economic competition among the different regions of Nigeria to sell the most “legitimate” titles to individuals from the Diaspora. These titles are not recognized nor valuable in the Diaspora (Canada Immigration and refugee Board of Canada & Nigeria, 2012).

Many titled individuals in the Diaspora have engaged in negative behaviors towards others and as they do, they tarnish their own reputations (Odu Ika Iwori). This may be occurring because the titles have given a false sense of power to the individual’s ego. The title does not matter what does matter is the spiritual development, leadership, and the relationship between the title holder’s personality traits and their interactions with the people they serve (Khoynezhad, Rajaei, & Sarvarazemy, 2012). When a title is not earned, it is usually setting the individual up for failure. Titles such as Apena and chieftaincy have been the main two titles offered to Diasporians like candy. Dennett (1916) stated that the title Apena is a chief to the Ogboni as well as one of the main positions of the Ogboni cult. Lateju and Oladosu (2012) stated that chieftaincy titles are for chiefs to address any issue in their community and better the “welfare of their communities, monitoring soci-economics and promoting religious tenet.” I am sure there are probably more responsibilities, however they are not documented to explain those titles’ existence in the Diaspora. We live under a different government with different laws and those titles are not needed here. Communities that do recognize them have a small population of believers and followers. In 2015, Ajala posted in Ifa-Orisa-Egun talk Facebook group stressing that the American Araba issued an official memo stating “[some] practitioners of Ifa-orisa are parading with fake title such as Apena, Agbaya, Araba, and chieftaincy…given in West Africa are no longer valid and can no longer be honored [in both Africa and the Diaspora].” In the meantime, several titles have been given and those individuals are displaying terrible behaviors on social media. The major question is where is the “Iwa” character that is “rere” good. A person with Iwa Rere and or Pele is referred to as “Omoluwabi” (Hallen, 2000; Labeodan, 2009). Labeodan (2009) says character (iwa) “is a person’s essential nature and psychic self, as well as the origin and totality of what a person is as an individual.”

Ultimately, the American Diaspora communities have a hard time respecting and reserving honor for the West African titles as mentioned above, especially when the individuals display poor character, misogyny, and narcissistic characteristics. These individuals are called “iwa buruku” (Abimbola, 1975; Labeodan, 2009). Money for titles have become West Africa’s religious cash cow. However, the bought titles don’t change the individual. It only amplifies the individuals’ characteristics to be more of who they are.



References

Abimbola, A. (1975). Pp 393

Ajala, O. A. (2015). From the office: American Araba – chieftaincy invalid. Retrieved from Ifa-Orisa-Egun Talk facebook private group

American Ifa Fa Afa (2015). Odu Ogbe Iwori. Retrieved from facebook: American Ifa Fa Afa page

ASAP (2019) https://www.asaporg.com

Borgatta, E. F. (1964). The structure of personality characteristics. Behavior Science, 9(1), 8-19. doi:10.1002/bs.3830090103

Canada: Immigration and refugee Board of Canada, Nigeria: Consequences for Yoruba individual who refuses a cheftaincy title, protection available to those who refuse, 13Nov2012, NGA103996. Retrieved from https://www.refworld.org/docid/50bf31512.htm1

Dennett, R. E. (1916). The Ogboni and other secret societies in Nigeria. Journal of the Royal African Society, 16(61), 16-29. Retrieved from www.jstor.org/

Financial Yahoo (2019). https://finance.yahoo.com

Hallen, B. (2000). To good, the bad, and the beautiful: Discourse about values in Yoruba culture. Bloomington, IN: Indiana University Press

Khoynezhad, G., Rajaei, A. R., & Sarvarazemy, A. (2012). Basic religious beliefs and personality traits. Iran Journal Psychiatry, 7(2), 82-86. Retrieved from https://www.nbi.nlm.nih.gov/pmc/articles/PMC3428642

Labeodan, K. (2009). Iwa Pele. In M.K. Asante & A. Mazama (Eds). Encyclopedia of African religion (pp.348-348). Thousand Oaks, CA: SAGE. doi:10.4135/978141296423.n222

Lateju, F. T. & Oladosu, O. (2012). Chieftaincy titles in Yorubaland and their implication for growth and tolerance among christians and muslims. Lumina, 23(2). Retrieved from www.journaldatabase.info/

Tonnesvang, J. & Bertelsen, P. (2009). Human characteristics: Evolutionary perspectives on human mind and kind. Newcastle Upon Tyne, UK: Cambridge Scholars Publishing

Picture ref: American Ifa website