Editing Ifá

{{Short description|Yoruba divination practice}}
{{Other uses|IFA (disambiguation){{!}}IFA}}
[[File:Jogo de Ikin Orossi.JPG|thumb|right|300px|A divination tray on which cowrie shells rests, as are used for Ifá divination]]

'''Ifá''' or '''Fá''' is a [[geomantic]] system originating from [[Yorubaland]] in [[West Africa]]. It originates within the [[Yoruba religion|traditional religion]] of the [[Yoruba people]]. It is also practiced by followers of [[West African Vodun]] and certain African diasporic religions such as Cuban [[Santería]].

According to Ifá teaching, the divinatory system is overseen by an ''[[orisha]]'' spirit, [[Orunmila]], who is believed to have given it to humanity. Ifá is organised as an initiatory tradition, with an initiate called a ''[[Babalawo|babaláwo]]'' or ''bokɔnɔ''. Traditionally, these are all-male, although women have been initiated in Cuba and Mexico.
Its oracular literary body is made up of 256 volumes (signs) that are divided into two categories, the first called Ojú Odù or main Odù that consists of 16 chapters. The second category is composed of 240 chapters called Amúlù Odù (omoluos), these are composed through the combination of the main Odù. They use either the divining chain known as ''[[Opele|Ọ̀pẹ̀lẹ̀]]'', or the sacred palm (''[[Elaeis guineensis]]'') or [[kola nut]]s called ''Ikin'', on the wooden divination tray called ''[[Opon Ifá|Ọpọ́n Ifá]]'' to mathematically calculate which Odu to use for what problem.

Ifá is first recorded among the Yoruba people of West Africa. The expansion of Yoruba influence over neighbouring peoples resulted in the spread of Ifá, for instance to [[Fon people]] practising [[West African Vodun]]. As a result of the [[Atlantic slave trade]], enslaved initiates of Ifá were transported to the Americas. There, Ifá survived in Cuba, where it developed an overlap with Afro-Cuban religious traditions such as Santería and [[Abakuá]]. Growing transnational links between Africa and the Americas during the 1970s also saw attempts by West African ''babalawos'' to train and initiate people in countries like Brazil and the United States.

==Definitions==

There are regional differences in the system. In West Africa there are both Yoruba and Fon versions of the practice, the latter commonly called Fá.{{sfn|Landry|2019|p=25}} The Yoruba system of Ifá is deemed more time consuming, and requires more sacrifices, than the Fá system among the Fon.{{sfn|Landry|2019|p=26}} In the Fon-dominated [[Ouidah]], therefore, some people think of Yoruba Ifá as being more potent than their own local system.{{sfn|Landry|2019|pp=26, 155}} Some people who have been initiated into Fon-style Fá thus later go through additional ceremonies to be initiated into Yoruba-style Ifá.{{sfn|Landry|2019|p=154}}

==Belief==
{| class="wikitable floatright"
|+ Sixteen Principal Odu
|-
<!-- Note, this is only one version of the order, and can vary depending on region -->
! Name
! 1
! 2
! 3
! 4
|-
| '''Ogbè'''
| I
| I
| I
| I
|-
| '''Ọ̀yẹ̀kú'''
| II
| II
| II
| II
|-
| '''Ìwòrì'''
| II
| I
| I
| II
|-
| '''Òdí'''
| I
| II
| II
| I
|-
| '''Ìrosùn'''
| I
| I
| II
| II
|-
| '''Ọ̀wọ́nrín'''
| II
| II
| I
| I
|-
| '''Ọ̀bàrà'''
| I
| II
| II
| II
|-
| '''Ọ̀kànràn'''
| II
| II
| II
| I
|-
| '''Ògúndá'''
| I
| I
| I
| II
|-
| '''Ọ̀ṣá'''
| II
| I
| I
| I
|-
| '''Ìká'''
| II
| I
| II
| II
|-
| '''Òtúúrúpọ̀n'''
| II
| II
| I
| II
|-
| '''Òtúrá'''
| I
| II
| I
| I
|-
| '''Ìrẹ̀tẹ̀'''
| I
| I
| II
| I
|-
| '''Ọ̀ṣẹ́'''
| I
| II
| I
| II
|-
| '''Òfún (Ọ̀ràngún)'''
| II
| I
| II
| I
|}
{| class="wikitable floatright"
|+ Sixteen Principal Afa-du (Yeveh Vodou)
|-
! Name
! 1
! 2
! 3
! 4
|-
| '''Eji-Ogbe'''
| I
| I
| I
| I
|-
| '''Ọyeku-Meji'''
| II
| II
| II
| II
|-
| '''Iwori-Meji'''
| II
| I
| I
| II
|-
| '''Odi-Meji'''
| I
| II
| II
| I
|-
| '''Irosun-Meji'''
| I
| I
| II
| II
|-
| '''Ọwanrin-Meji'''
| II
| II
| I
| I
|-
| '''Ọbara-Meji'''
| I
| II
| II
| II
|-
| '''Ọkanran-Meji'''
| II
| II
| II
| I
|-
| '''Ogunda-Meji'''
| I
| I
| I
| II
|-
| '''Ọsa-Meji'''
| II
| I
| I
| I
|-
| '''Ika-Meji'''
| II
| I
| II
| II
|-
| '''Oturupon-Meji'''
| II
| II
| I
| II
|-
| '''Otura-Meji'''
| I
| II
| I
| I
|-
| '''Irete-Maji'''
| I
| I
| II
| I
|-
| '''Ọse-Meji'''
| I
| II
| I
| II
|-
| '''Ofun meji'''
| II
| I
| II
| I
|}

===Theology===
In [[Yorubaland]], divination gives priests unreserved access to the teachings of Ọ̀rúnmìlà.<ref>Lijadu, E. M. Ifá: ImọLe Rẹ Ti I Ṣe Ipile Isin Ni Ilẹ Yoruba. Ado-Ekiti: Omolayo Standard Press, 1898. 1972.</ref> Among the Fon, Ọ̀rúnmìlà is known as Fá.{{sfn|Landry|2019|p=101}}

[[Eshu]] is the one said to lend ''[[Ase (Yoruba)|ashe]]'' to the oracle during provision of direction and/or clarification of counsel. Eshu is also the one that holds the keys to one's ''ire'' (fortune or blessing)<ref>{{Cite web|url=https://aseire.yolasite.com/meaning.php|title=Ase Ire :: What is Ase Ire?}}</ref> and thus acts as Oluwinni (one's Creditor): he can grant ''ire'' or remove it.<ref>[http://www.ogbeogunda.alawoye.com]  {{webarchive|url=https://web.archive.org/web/20150925144243/http://www.ogbeogunda.alawoye.com/|date=September 25, 2015}}</ref> Ifá divination rites provide an avenue of communication to the spiritual realm and the intent of one's [[destiny]].<ref>Adéẹ̀kọ́, Adélékè. "'Writing' and 'Reference' in Ifá Divination Chants." Oral Tradition 25, no. 2 (2010).</ref>

Among the Fon, it is the female spirit Gbădu who is regarded as the source of Fá's power.{{sfn|Landry|2019|p=34}} She is deemed to be the wife of Fá.{{sfn|Landry|2019|p=49}}
Her presence is required for new initiations.{{sfn|Landry|2019|p=38}} She is believed to offer significant protection for people but her veneration is thought dangerous unless a person is initiated.{{sfn|Landry|2019|p=38}} It is for instance believed that women must be kept apart from her presence, for if they get near her they may be struck barren or die.{{sfn|Landry|2019|p=49}}

==System==

===Odù Ifá===

Ifá consists of 256 binary signs.{{sfn|Landry|2019|p=25}} The Yoruba term ''odù'' instead appears in Fon as a ''dù''.{{sfn|Landry|2019|p=26}}

In Fon, the sacred palm nuts are called ''fádékwín''.{{sfn|Landry|2019|p=73}}
A "divining chain" is referred to in Yoruba as a ''òpèlè'' and in Fon as an ''akplɛ''.{{sfn|Landry|2019|p=26}} It may comprise eight halves of a nut, tied together.{{sfn|Landry|2019|p=52}} The way in which it falls then reveals one of 256 possible signs.{{sfn|Landry|2019|p=52}} 

To perform the divination, the ''babalawo'' will often be seated on a mat.{{sfn|Landry|2019|pp=26, 52}} Before casting the divining chain the diviner may sing to call forth Fá.{{sfn|Landry|2019|p=52}}
In Fon, the divining tray is called a ''fátɛ''.{{sfn|Landry|2019|p=79}} In West Africa, the quality of the ''fátɛ'' may indicate the ''babalawo's'' financial success; some who have a small client base may use only a plastic or cardboard tray, while those with access to greater funds may pay for an elaborate, purpose built wooden ''fátɛ''.{{sfn|Landry|2019|p=177}}

Another ritual object is known to the Yoruba as ''Ǫpá Ǫșun'' and to the Fon as a ''fásɛn''.{{sfn|Landry|2019|p=68}} This consists of a metal staff, four to five feet tall, that is capped at the top with a metal disk and sometimes a metal rooster.{{sfn|Landry|2019|p=69}} When a ''fásɛn'' is created, it is washed in specific leaves and the blood of 16 giant snails; this task is performed by women, secluded from the view of men.{{sfn|Landry|2019|p=176}} Any chickens sacrificed to the ''fásɛn'' are only eaten by women.{{sfn|Landry|2019|p=176}}

There are sixteen major books in the Odu Ifá literary corpus. When combined, there are a total of 256 Odu (a collection of sixteen, each of which has sixteen alternatives ⇔ 16<sup>2</sup>, or 4<sup>4</sup>) that are believed to reference all situations, circumstances, actions and consequences in life based on the uncountable ''ese'' (or "poetic tutorials") relative to the 256 Odu coding. These form the basis of traditional Yoruba spiritual knowledge and are the foundation of all Yoruba divination systems. Ifá proverbs, stories, and poetry are not written down. Rather, they are passed down orally from one ''babalawo'' to another. Yoruba people consult Ifá for divine intervention and spiritual guidance.<ref>{{Cite book|url=https://books.google.com/books?id=fR3NDwAAQBAJ&q=karade+2020&pg=PP1|title=The Handbook of Yoruba Religious Concepts|last=Karade|first=Baba I.|date=2020|via=Google Scholar|publisher=Red Wheel/Weiser |isbn=9781578636679}}</ref>

===The Messenger sign of Ifá===
[[File:Ceremonia orula.JPG|thumb|right|Ceremonial offerings in Ifá]]
In addition to the sixteen fundamental signs, Ifá divination includes a major sign, which is the combination of Ọse and Otura, from right to left (Ọse-Tura).

{| class="wikitable"
|+ Ọse-Tura
|-
| I || I
|-
| II || II
|-
| I || I
|-
| I || II
|}

That sign must be written each time a ritual is performed: Ọse-Tura is the messenger and the carrier of the sacrifice. It is closely associated with the god [[Eshu|Èṣù]] in the system of Ifá. That Messenger sign was known in Arab and Latin medieval [[geomancy]] as the Morning Star.<ref>Dianteill, E. (2022). Venus, Issa, and the Moon Dog, International Journal of Divination and Prognostication, 3(2), 125-170. doi: https://doi.org/10.1163/25899201-12340025</ref>

==''Babalawos''==
[[File:Babalawo Opele opon.jpg|thumb|right|A ''babalawo'' photographed in West Africa]]
An initiate of Ifá is called a ''babaláwo'' in Yoruba and a ''bokɔnɔ'' in Fon.{{sfn|Landry|2019|p=80}}

Traditionally only heterosexual men are allowed to become ''babalawos'',{{sfnm|1a1=Holbraad|1y=2005|1p=234|2a1=Holbraad|2y=2012|2p=90}} with women and homosexual males being excluded.{{sfnm|1a1=Pérez y Mena|1y=1998|1p=21|2a1=Clark|2y=2005|2pp=21-22|3a1=Conner|3y=2005|3p=157}} Some gay men have nevertheless been initiated;{{sfn|Conner|2005|p=157}} in both Cuba and the United States, for example, several ''babalawos'' have initiated their openly gay sons.{{sfn|Pérez y Mena|1998|p=20}} Moreover, despite the traditional prohibition on women taking on this role,{{sfnm|1a1=Wedel|1y=2004|1p=157|2a1=Fernández Olmos|2a2=Paravisini-Gebert|2y=2011|2p=61}} the scholar of religion Mary Ann Clark noted that by the early 21st century, female practitioners were "becoming institutionalized in some religious communities" in the United States, where they were known as either ''iyalawo'' (mother of secrets) or ''iyanifá'' (mother of Ifá).{{sfn|Clark|2005|p=27}} Female practitioners have also been reported in Mexico.{{sfn|Papenfuss|2023|p=390}}

[[File:Babalawo ifa.jpg|thumb|left|Four ''babalawos'' photographed in 2021]]

The restriction on female initiation is explained through the story that the òrìṣà Orula was furious that Yemayá, his wife, had used his ''tabla'' divining board and subsequently decided to ban women from ever touching it again.{{sfn|Fernández Olmos|Paravisini-Gebert|2011|pp=52–53}} Among the Fon, one tradition maintains that women do not need to be initiated into the traditions of the female spirit Gbădu—who is Fá's wife—because they already have the power of creation within them.{{sfn|Landry|2019|p=49}} According to Fon diviners, keeping women and Gbădu apart ensures a conceptual state of coolness.{{sfn|Landry|2019|p=49}} This extends to a taboo on women eating any of the meat from animals sacrificed to Gbădu.{{sfn|Landry|2019|p=34}}

Once an individual is initiated as a babalawo they are given a pot containing various items, including palm nuts, which is believed to be the literal embodiment of Orula.{{sfn|Holbraad|2012|pp=90–91}} Babalawos provide offerings to Orula, including animal sacrifices and gifts of money.{{sfn|Holbraad|2005|p=237–238}} In Cuba, Ifá typically involves the casting of consecrated palm nuts to answer a question. The babalawo then interprets the message of the nuts depending on how they have fallen; there are 256 possible configurations in the Ifá system, which the babalawo is expected to have memorised.{{sfnm|1a1=Wedel|1y=2004|1p=92|2a1=Holbraad|2y=2012|2p=91}} Individuals approach the babalawo seeking guidance, often on financial matters, at which the diviner will consult Orula through the established divinatory method.{{sfn|Holbraad|2005|p=234}} In turn, those visiting the babalawos pay them for their services.{{sfn|Holbraad|2005|pp=234–235}}

===Initiation===

Initiation as a ''babalawo'' requires a payment to the initiator and is typically regarded as highly expensive.{{sfn|Holbraad|2005|pp=235–236}} In Benin, Fá initiation usually takes less than a week, whereas initiations into the cults of other ''vodún'' may take several weeks or months.{{sfn|Landry|2019|p=143}} A distinction is made between an initiation that called ''yǐ Fá'' ("to receive Fá"), which is often seen as a "first initiation" into Fá's veneration, which offers his protection, and the priestly initiation, at which a person is said to ''Fázùnyí'' ("receive Fá's forest").{{sfn|Landry|2019|p=180}}

Among the Fon, the sacred forest of Fá is called ''fázùn'';{{sfn|Landry|2019|p=52}} this is differentiated from ordinary forest by shredded palm fronds, known in Fon as ''asàn'' and in Yoruba as ''màrìwò''.{{sfn|Landry|2019|p=69}} It will be here that new initiates are led; they will be accompanied with animals for sacrifice, by existing initiates singing praise songs, and by a person leading the way carrying a ''fásɛn''.{{sfn|Landry|2019|p=68}} A figurine of the spirit [[Legba|Lɛgbá]] may be brought along for the ritual, invoking this deity to guard the initiates' passage into the forest. Offerings will be given to him, and divination employed to check that he accepts them.{{sfn|Landry|2019|p=69}}

In the forest, the new initiate will be given a kola nut to eat, to bring him in communion with Fá.{{sfn|Landry|2019|p=74}} All present may then place their hands together on the ''fásɛn'', to which a rooster may then be sacrificed.{{sfn|Landry|2019|pp=75-76}} The newcomer's eyes will be washed in a herbal mixture called Gbădùsin.{{sfn|Landry|2019|pp=77-78}} The neophyte will then be blindfolded and then into the sacred grove of the ''fázùn'', where the secret teachings of Fá are revealed to them.{{sfn|Landry|2019|p=79}} Divination will be used to determine under which of the 256 signs their priesthood will be born. The selected sign indicates to which spirits they should pay particular attention and to which taboos they must observe.{{sfn|Landry|2019|p=80}} This may involve avoiding eating certain foods, wearing certain colors, or engaging in specific actions.{{sfn|Landry|2019|pp=142-143}} The initiate's head will then be shaved as a symbol of their initiation and they will be ritually bathed and wrapped in white cloth.{{sfn|Landry|2019|p=81}} A celebration follows, in which a goat may be sacrificed to Fá and the participants eat its meat.{{sfn|Landry|2019|p=81}}

The initiate may receive a small bundle, the ''kpɔli'', containing secret ingredients corresponding to their personal ''du''.{{sfn|Landry|2019|p=174}} They may also receive a small vessel to house their palm nuts and a small stone, the ''ken'', to protect them from witchcraft.{{sfn|Landry|2019|p=174}}

==History==
===West African origins===
The 16-principle system has its earliest history in [[West Africa]]. Each [[Niger–Congo languages|Niger–Congo]]-speaking ethnic group which practices it has their own myth of origin; [[Yoruba religion]] suggests that it was founded by [[Orunmila]] in [[Ife|Ilé-Ifẹ̀]] when he initiated himself and then he initiated his students, ''Akoda'' and ''Aseda''. According to the book ''The History of the Yorubas from the Earliest of Times to the British Protectorate'' (1921) by Nigerian historian [[Samuel Johnson (Nigerian historian)|Samuel Johnson]] and [[Obadiah Johnson]], it was Arugba, the mother of Onibogi, the 8th [[Alaafin of Oyo]], who introduced Oyo to Ifá in the late 1400s. She initiated the Alado of [[Ado-Odo|Ado]] and conferred on him the right to initiate others. The Alado, in turn, initiated the priests of Oyo and that was how Ifá came to be in the Oyo empire.<ref>{{Cite book|title=History of the Yorubas from the Earliest of Times to the Beginning of the British Protectorate|last=Johnson|first=Samuel|publisher=Nigeria Bookshops|year=1921}}</ref> 

Ifá originated among the Yoruba peoples.{{sfn|Landry|2019|p=154}}
The linguist [[Wande Abimbola]] argued that Ifá probably derived from a simpler divinatory system, ''diloggun''; this contrasts with the belief of some ''babalawos'' that ''diloggun'' was based on Ifá.{{sfn|Clark|2005|p=56}}

Between ''circa'' 1727 and 1823, the kingdom of Dahomey was a [[vassal state]] of the Yoruba-dominated [[Oyo Empire]] to the east, thus resulting in much religious interchange.{{sfn|Landry|2019|p=27}} In this period, the Fon people of Dahomey adopted Ifá as well as the [[Oro Festival|Orò]] and [[Egungun]] cults from the Yoruba.{{sfn|Landry|2019|p=27}} Ifá was present in Dahomey by the reign of its fifth ruler, [[Tegbesu|Tegbesú]], who ruled from c.1732 to 1774, and was well established at the royal palace by the reign of [[Ghezo|Gezò]], which lasted from 1818 to 1858.{{sfn|Landry|2019|p=57}}

According to [[William Bascom]],<ref>{{Cite book |last=Bascom |first=William |title=Ifa - Communication between Gods and Men in West Africa |publisher=Indiana University Press |year=1969 |isbn=978-0-253-32890-8 |location=Indianapolis |pages=12}}</ref> "an indication of the importance of Ifá to the [Yoruba] religious system as a whole is the fact that the most striking religious syncretisms resulting from European contact are to be found in a church established in [[Lagos]] in 1934, the Ijọ Ọ̀rúnmila Adulawọ, which was founded on the premise that the teachings of Ifa constitute the Yoruba Bible." It was also set up in [[Porto-Novo]] (Benin) the same year.<ref>{{Cite journal |last=de Surgy |first=Albert |date=June 1996 |title=L'Eglise de Fa au Bénin |url=http://journals.sagepub.com/doi/10.1177/003776896043002005 |journal=Social Compass |language=en |volume=43 |issue=2 |pages=210 |doi=10.1177/003776896043002005 |issn=0037-7686|url-access=subscription }}</ref>
According to [[Erwan Dianteill]],<ref>{{Cite web |last=Dianteill |first=Erwan |date=2024 |title=L’Oracle et le Temple - De la géomancie médiévale à l’Église d’Ifa (Nigeria, Bénin) |url=https://www.laboretfides.com/product/loracle-et-le-temple/ |archive-date= |access-date=2024-02-28 |website=Les éditions Labor &  Fides |language=fr-FR}}</ref> the Church of Ifá is still active in 2024, in Nigeria and Benin, with around 2000 followers in Lagos, Porto-Novo and Cotonou.

Of the foreigners coming to West Africa for initiation into Vodún, the largest group sought initiation into Fá.{{sfn|Landry|2019|p=173}}

===Ifá in Cuba===

In Cuba, Ifá came to be used in the Afro-Cuban religion of [[Santería]].{{sfnm|1a1=Hagedorn|1y=2001|1p=104|2a1=Holbraad|2y=2012|2p=90}} There, it is the most complex and prestigious divinatory system used in the religion.{{sfn|Fernández Olmos|Paravisini-Gebert|2011|p=70}} The two are closely linked, sharing the same mythology and conception of the universe,{{sfnm|1a1=Holbraad|1y=2005|1p=233|2a1=Holbraad|2y=2012|2p=90}} with Orula or Ọ̀rúnmila having a prominent place within Santería.{{sfn|Hagedorn|2001|p=104}} In Cuba, Ifá nevertheless also retains a separate existence from Santería.{{sfn|Hagedorn|2001|p=104}}
Many Cuban ''babalawos'' are also ''santeros'', or male initiates of Santería,{{sfnm|1a1=Hagedorn|1y=2001|1p=105|2a1=Wirtz|2y=2007|2p=ix}} although it is not uncommon for ''babalawos'' to perceive themselves as being superior to ''santeros''.{{sfn|Holbraad|2005|pp=233–234}} Although the presence of ''babalawos'' is not required for Santería ceremonies, they often attend in their capacity as diviners.{{sfnm|1a1=Hagedorn|1y=2001|1pp=104–105|2a1=Holbraad|2y=2012|2p=90}} Other Cuban ''babalawos'' have been initiates of the [[Abakuá]] society.{{sfn|Miller|2014|p=261}} 

At the time of the [[Cuban Revolution]] in 1959, there were an estimated 200 ''babalawos'' active on Cuba; by the 1990s, Cuban ''babalawos'' were claiming that they numbered tens of thousands on the island.{{sfn|Miller|2014|p=261}} In the 1980s, Cuban ''babalawos'' created the organisation Ifá Yesterday, Ifá Today, Ifá Tomorrow, the first Cuban institution to represent the priesthood of an Afro-Cuban religion.{{sfn|Vélez|2000|p=93}} Following the [[Soviet Union]]'s collapse in the 1990s, Cuba's government declared that the island was entering a "[[Special Period]]" in which new economic measures would be necessary. As part of this, it selectively supported Afro-Cuban and Santería traditions, partly out of a desire to boost tourism;{{sfnm|1a1=Hagedorn|1y=2001|1pp=7–8|2a1=Castañeda|2y=2007|2p=148|3a1=Wirtz|3y=2007|3p=72}} priests of Santería, Ifá, and [[Palo (religion)|Palo]] all took part in government-sponsored tours for foreigners desiring initiation into such traditions.{{sfn|Hagedorn|2001|p=8}}

===Ifá in the United States===

Cuban migrants took Ifá to the United States. There, during the 1960s, a small group of ''babalawos'' dominated the Santería scene in New York. Their dominance was challenged by new Cuban migrants who arrived between 1965 and 1973 and who, although initiated ''santeros'' and ''santeras'', were not ''babalawos''.{{sfn|Vélez|2000|p=136-137}} The ethnomusicologist María Teresa Vélez noted that "two types of ocha house arose: those that still relied on the babalaos and did not question any of their prerogatives, and those that became independent of the babalaos for most of their ritual activities," with these latter houses often being run by women.{{sfn|Vélez|2000|p=137}}

In 1978, Ifá ceremonies took place in [[Miami]], [[Florida]], overseen by the Nigerian ''babalawo'' Ifayẹmi Elébùìbọn Awise of [[Osogbo]]. He was assisted in this by two Cuban ''babalawos'', Luis Fernández-Pelón and José-Miguel Gómez, both of whom were Abakuá members.{{sfn|Miller|2014|p=261}}
In the 1980s, the [[Chicago]]-based Philip and Vassa Newmarket established their Ifa Foundation of North and Latin America. Departing from established tradition, they offered "bloodless" initiations that welcomed those who were unwilling to engage in animal sacrifice.{{sfn|Landry|2019|p=145}} Claims have been made that the first woman initiated into Ifá was the [[Jewish Americans|Jewish American]] Dr. D'Haifa Odufora Ifatogun Ina Arara Agbaye.{{sfn|Conner|2005|p=158}}

===Ifá in Brazil===

Although surviving in Cuban Santería, Ifá did not remain part of a Brazilian religion that owed much to Yoruba traditions, [[Candomblé]].{{sfnm|1a1=Hayes|1y=2007|1p=303|2a1=Capone|2y=2010|2p=43}} In Candomblé, ''dilogun'' instead forms the primary method of divination employed by its initiates.{{sfn|Capone|2010|p=43}} One of the earliest practitioners of Ifá in Brazil was the French ethnographer [[Pierre Verger]], who had become a ''babalawo'' in West Africa and who was also involved in Candomblé.{{sfn|Hayes|2007|p=303}}

As a result of growing links between Brazil and Nigeria, in the 1970s various educational efforts to promote understandings of Yoruba culture were established in Brazilian cities. This included the Yoruba Culture Research and Study Centre, founded in 1977 by Fernandes Portugal, and which brought in Nigerian teachers to run a course teaching Ifá.{{sfn|Capone|2010|pp=239-240}} The closing ceremony took place in January 1978, attended by 14 students who were granted the status of ''omo'' (son of) Ifá.{{sfn|Capone|2010|p=240}} One of these pupils, a Candomblé initiate named José Nilton Vianna Reis (Torodê de Ogun), later went on to become a ''babalawo'' nine years later, before setting out his own Ifá teaching course in 1984.{{sfn|Capone|2010|pp=240-241}}

==Reception==
In 2008, [[UNESCO]] added Ifá to its list of the "[[Masterpieces of the Oral and Intangible Heritage of Humanity]]".{{sfn|Landry|2019|p=154}}<ref>{{Cite web|url= https://ich.unesco.org/en/RL/ifa-divination-system-00146|title = Ifa Divination System|access-date = 5 July 2017}}</ref>

{{portal|Traditional African religion}}

==References==
===Citations===
{{Reflist|2}}

===Sources===
{{Refbegin|30em|indent=yes}}
* {{cite book |last=Capone |first=Stefania |year=2010 |title=Searching for Africa in Brazil: Power and Tradition in Candomblé |translator=Lucy Lyall Grant |location=Durham and London |publisher=Duke University Press |isbn=978-0-8223-4636-4 }}
* {{cite encyclopedia |last=Castañeda |first=Angela N. |year=2007 |contribution=The African Diaspora in Mexico: Santería, Tourism, and Representations of the State |title=The African Diaspora and the Study of Religion |editor=Theodore Louis Trost  |publisher=Palgrave Macmillan |location=New York |pages=131–50 |isbn=978-1403977861|doi=10.1057/9780230609938_8 }}
*{{cite book |last=Clark |first=Mary Ann |year=2005 |title= Where Men Are Wives And Mothers Rule: Santería Ritual Practices and their Gender Implications |location=Gainesville |publisher=University Press of Florida |isbn= 978-0813028347 }}
* {{cite encyclopedia |last=Conner |first=Randy P. |year=2005 |contribution=Rainbow's Children: Diversity of Gender and Sexuality in African-Diasporic Spiritual Traditions |title=Fragments of Bone: Neo-African Religions in a New World |pages=143–166 |editor=Patrick Bellegarde-Smith |publisher=University of Illinois Press |location=Urbana and Chicago |isbn=978-0-252-07205-5}}
* {{cite book |last1=Fernández Olmos |first1=Margarite |last2=Paravisini-Gebert |first2=Lizabeth |year=2011 |title=Creole Religions of the Caribbean: An Introduction from Vodou and Santería to Obeah and Espiritismo |location=New York and London |publisher=New York University Press |edition=second |isbn=978-0-8147-6228-8 }}
* {{cite book |last=Hagedorn |first=Katherine J. |year=2001 |title=Divine Utterances: The Performance of Afro-Cuban Santería |location=Washington, D.C. |publisher=Smithsonian Books |isbn=978-1560989479 }}
* {{cite journal |last=Hayes |first=Kelly E. |title=Black Magic and the Academy: Macumba and Afro-Brazilian "Orthodoxies" |journal=History of Religions |volume=46 |issue=4 |year=2007 |jstor=10.1086/518811 |pages=283–31}}
* {{cite journal |last=Holbraad |first=Martin |year=2005 |title=Expending Multiplicity: Money in Cuban Ifá Cults |journal=The Journal of the Royal Anthropological Institute |volume=11 |issue=2 |pages=231–254 |doi=10.1111/j.1467-9655.2005.00234.x |jstor=3804208 }}
* {{cite journal |last=Holbraad |first=Martin |year=2012 |title=Truth Beyond Doubt: Ifá Oracles in Havana |journal=HAU: Journal of Ethnographic Theory |volume=2 |issue=1 |pages=81–109 |doi=10.14318/hau2.1.006 |s2cid=143785826 }}
* {{cite book |last=Landry |first=Timothy R. |year=2019 |title=Vodún: Secrecy and the Search for Divine Power |location=Philadelphia |publisher=University of Pennsylvania Press |isbn=978-0812250749 }}
* {{cite encyclopedia |last=Miller |first=Ivor L. |year=2014 |contribution=Abakuá Communities in Florida: Members of the Cuban Brotherhood in Exile |title=Africa in Florida: Five Hundred Years of African Presence in the Sunshine State |editor=Amanda Carlson and Robin Poynor |publisher=University Press of Florida |pages=249-275 |isbn=978-0813044576}}
* {{cite journal |last=Papenfuss |first=Maria |year=2023 |title=Santería in Catemaco, Mexico: Hybrid (Re)Configurations of Religious Meaning and Practice |journal=Interdisciplinary Journal for Religion and Transformation in Contemporary Society |volume=9 |pages=375–94 |doi=10.30965/23642807-bja10044 |doi-access=free }}
* {{cite journal |last=Pérez y Mena |first=Andrés I. |title=Cuban Santería, Haitian Vodun, Puerto Rican Spiritualism: A Multiculturalist Inquiry into Syncretism |journal=Journal for the Scientific Study of Religion |volume=37 |number=1 |year=1998 |pages=15–27 |doi=10.2307/1388026 |jstor=1388026 }}
* {{cite book |last=Vélez |first=María Teresa |year=2000 |title=Drumming For The Gods: The Life and Times of Felipe Garcia Villamil, Santero, Palero and Abakuá |series=Studies in Latin American and Caribbean Music |location=Philadelphia |publisher=Temple University Press |isbn=978-1566397315 }}
* {{cite book |first=Johan |last=Wedel |title=Santería Healing: A Journey into the Afro-Cuban World of Divinities, Spirits, and Sorcery |publisher=University Press of Florida |location=Gainesville |year=2004 |isbn=978-0-8130-2694-7 }}
*{{cite book |last=Wirtz |first=Kristina |year=2007 |title=Ritual, Discourse, and Community in Cuban Santería: Speaking a Sacred World |location=Gainesville |publisher=University Press of Florida |isbn= 978-0-8130-3064-7 }}
{{refend}}

==Further reading==
*Abimbola, ’Wande. 1976. Ifá: An Exposition of Ifá Literary Corpus. Ibadan: Oxford University Press Nigeria. Repr., Brooklyn, N.Y.: Athelia Henrietta Press, 1997.
*Abimbola, ’Wande. 1997. Ifá Will Mend Our Broken World: Thoughts on Yoruba Religion and Culture in Africa and the Diaspora. Roxbury, Mass.: Aim.
*Abimbola, ’Wande. 2001. The Bag of Wisdom: Òsun and the Origins of the Ifá Divination. InMurphy and Sanford, 2001. Òsun Across the Waters: A Yoruba Goddess in Africa and the Americas. Bloomington: Indiana University Press, 2001, 141–54
* Chief FAMA ''Fundamentals of the Yoruba Religion (Orisa Worship)'' {{ISBN|0-9714949-0-8}} (works self-published through her company)
* Chief FAMA ''Practitioners' Handbook for the Ifa Professional'' {{ISBN|0-9714949-3-2}}
* Chief FAMA ''Fundamentos de la Religion Yoruba (Adorando Orisa)'' {{ISBN|0-9714949-6-7}}
* {{cite book|last1=Fama|first1=Chief|title=Sixteen mythological stories of Ifá = (Ìtàn Ífá mẹ́rìndínlógún)|date=1994|publisher=Ilé Ọ̀rúnmìlà Communications|location=San Bernardino, CA|isbn=9780964424722}}
* Chief FAMA ''FAMA'S EDE AWO (Orisa Yoruba Dictionary)'' {{ISBN|0-9644247-8-9}}
* Chief FAMA ''The Rituals (novela)'' {{ISBN|0-9644247-7-0}}
* Awo Fasina Falade ''Ifa: The Key to Its Understanding''  {{ISBN|0-9663132-3-2}}
* Chief Adedoja Aluko  ''The Sixteen (16) Major Odu Ifa from Ile-Ife'' {{ISBN|978-37376-6-X}}
* Chief S. Solagbade Popoola library, INC ''Ifa Dida: Vol 1'' [https://web.archive.org/web/20080702201131/http://www.alawoye.com/Ifa_Orunmila_%3A_Alawoye/Ifa_Book_News_%26_Reviews/Entries/2008/6/1_Ifa_Didaa_-_Ifa_Consultation_for_the_Beginner_%26_Professional_.html (EjiOgbe - Orangun Meji)], {{ISBN|978-0-9810013-1-9}}
* Chief S. Solagbade Popoola library, INC [https://web.archive.org/web/20160106222322/http://alawoye.com/Ifa_Orunmila_%3A_Alawoye/Order_NOW_-_Ifa_Dida_Vol_2_-_Ogb%C3%A8Y%C3%A8k%C3%BA_to_Ogb%C3%A8F%C3%BAn.html ''Ifa Dida: Vol 2'' (Ogbe Oyeku - Ogbe Ofun)], {{ISBN|978-1-926538-12-9}}
* Chief S. Solagbade Popoola & Fakunle Oyesanya [https://web.archive.org/web/20090729142331/http://alawoye.com/Ifa_Orunmila_%3A_Alawoye/Ifa_Book_News_%26_Reviews/Entries/2008/2/22_%C3%8Ck%C3%BAnl%C3%A8%CC%A3-_Abiyam%E1%BB%8D__The_%C3%80%E1%B9%A3%E1%BA%B9_of_Motherhoodby_S.Solagbade_Popoola_%26_Ifakunle_Oyesanyameaning%3B_It_is_on_Bent_Knees_that_I_Gave_Birth.html ''Ikunle Abiyamo - The ASE of Motherhood''] {{ISBN|978-09810013-0-2}}
* C. Osamaro Ibie ''Ifism the Complete Works of Orunmila'' {{ISBN|1-890157-05-8}}
* William R. Bascom: ''Ifa Divination: Communication Between Gods and Men in West Africa'' {{ISBN|0-253-20638-3}}
* William R. Bascom: ''Sixteen Cowries: Yoruba Divination from Africa to the New World'' {{ISBN|0-253-20847-5}}
*Rosenthal, J. ''‘Possession Ecstasy & Law in Ewe Voodoo"''  {{ISBN|0-8139-1805-7}}
*Maupoil, Bernard.  ''"La Geomancie L'ancienne  Côte des Esclaves''
* Alapini,  Julien.  ''Les noix sacrées. Etude complète de Fa-Ahidégoun génie de la sagesse et de la divination au Dahomey''
* Dr. Ron Eglash (1997) [https://web.archive.org/web/20070620035657/http://www.ccd.rpi.edu/Eglash/papers/eglash_div_paper.doc American Anthropologist] ''Recursion in ethnomathematics'', [[Chaos Theory]] in West African divination.
* Bàbálàwó Ifatunwase [http://www.tratadosifasanteria.com/orisha1/libros_tratados_ifa.html''Tratados Enciclopédicos de Ifá'' (Colección Alafundé)], {{ISBN|978-0-9810387-04}}

{{Orisa-Ifá}}
{{Afro-American Religions}}
{{Divination}}
{{UNESCO Representative List of the Intangible Cultural Heritage of Humanity/AFR}}

{{DEFAULTSORT:Ifa}}
[[Category:Traditional African religions]]
[[Category:Afro-American religion]]
[[Category:Yoruba culture]]
[[Category:Yoruba deities]]
[[Category:Divination]]
[[Category:Masterpieces of the Oral and Intangible Heritage of Humanity]]
[[Category:Santería]]