Èjìòdí Home of Tradition

02/11/2017

02/11/2017

Èjìòdí Home of Tradition

“Odimudimu Awo Olu-Igbo
A difa fun Olofin, odu, o-yi-gbirigbiri-jana
Ola mi o lo soke nigba yii o
Bipori ina ba gbepo je
Iwa re a si goke

Odimudimu the Ifa priest of Olu-Igbo
Cast Ifa for Olofin, the fat one
My fame will grow this time
Whenever fire receives fueling
It grows higher.”

This HOME is founded to enlighten and train people on the Messengers of Olódùmarè known as Imọlẹ̀/Òrìṣà in African Traditional Religion (ATR) known as Ifá/Òrìṣà Religion, which Odùduwà tradition in Africa gave birth to with the scripture known as IFA. The Religion originated from Odùduwà land in Africa and spread throughout the World. According to Ifá, the Messengers (Imọlẹ̀/Òrìṣà) of OLÓDÙMARÈ are six hundred and one (601) in number. They include: Èṣù, Ọ̀rúnmìlà (Ifá), Òdù (Odùlógbòójé), Ọbàtálá, Yemòó, Òrìṣà Òkè, Ẹ̀là, Ọ̀sanyìn, Ọ̀ṣun, Yemọja, Olókun, Ajé (Ajéṣálúgà), Ògún, Ọ̀ṣọ́ọ̀sì, Ìja, Òrìṣà Oko, Erinlẹ̀, Ọ̀ràńfẹ̀/Ṣàngó, Ọya, Baáyànnì, Ṣọ̀npọ̀nná, Bùkúù (Nàná), Orí, Ẹgbẹ́, Egúngún, Orò, Ẹdan, Ọbalùfọ̀n, Ọbà, Yewa, Odùduwà, Kóri, Òṣùmàrè, etc...

Read more: http://www.ejiodi.com/ejiodi-home-of-tradition/

02/11/2017

Publications:

A. Books
I - Fakayode, F. F. (2004). Osun, The Manly Woman, Published by Athelia Henrietta Press, New York, USA.
II - Fakayode, F. F. (2011). Iwure, Efficacious Prayer to Olodumare, The Supreme Force, Published by Ejiodi Home of Tradition, Ibadan, Nigeria.
III - Fakayode F. F. (2008). Osun: Oriki, Orin ati Lilo Omi Osun, published by Ejiodi Home of Tradition, Ibadan, Nigeria.

B. Journal Articles
I - Fakayode, F. F. (2004) "Ba o Reni Feyin Ti" in The Professionals: Johnson Co-Educational Institutions, Lagos. Maiden Edition, Pp 10.
II - Fakayode, F. F. (2015). "Agbeyewo Ipo ati Abuda Awon Eleye Ninu Awo Ifa" in Egin: Jona Ise Akada ni Ede Yoruba, Adeyemi University of Education, Ondo. Nonba 4, Pp. 240 - 257.
III - Fakayode, F. F. (2016). "Ipa ti Orin Ifa ti ko ninu Irin-ajo Ogorun-un Odun Orile-ede Naijiria" in Itansan Oodua: Jona Egbe Oluko Ede Yoruba Koleeji Ensii, Nigeria.

C. Theses
I - Fakayode, F. F. (1998) Iha ti Ifa ko si awon Esin Ibile Yoruba Miiran. NCE Project. Adeyemi College of Education, Ondo.
II - Fakayode, F. F. (2003) Comparative Analysis of the Academic Performance of Students in Private and Public Secondary Schools: A case Study of Selected Secondary Schools in Ibadan. B.A.(ED) project, Obafemi Awolowo University, Ile-Ife.
III - Fakayode, F. F. (2016) Itupale Koko-oro Iselu ati Ilo-ede inu Asayan Awo Orin Saheed Osupa (A Critical Analysis of Political Themes and Language Style in Selected Songs of Saheed Osupa. M.A. thesis.

Academic Distinctions/Special Awards:

I - Federal Government Scholarship, 2001.
II - College prize for being the graduating student with the best overall performance in the B.A./B.Sc Education Degree Examinations in the School of Languages for 2002/2003 session.

Meritorious Awards:

I - Award of Excellence, 2010, Federation of Iseyin Local Government Traditional Religion Choirs.
II - Ahuwape Agbasaga of Yorubaland, 2012, Egbe Itesiwaju Esin Orisa ati Asa Ile Yoruba, Oyo State and State of Osun, Nigeria.
III - Best Agbefaga of the Year, 2014, Egbe Olomitutu Atayero Worldwide.
IV - Cultural Ambassador, 2015, Royal Star and Oyo State Council for Arts & Culture
V - Merit Award, 2016, Ahmadiyya Muslim Students’ Association of Nigeria, SPED Unit.

Chieftaincy:

I - Aare Agbefaga of Yorubaland, 2010.
II - Aare Agbesinga of Ola, Osun State, 2013.

Membership:

I - Chairman, Oyo State School Governing Board (SGB), Community Grammar School, Sasa (Senior), 2017.
II - Member, Oyo State Inter Religious/Ethnic Committee, 2014 till date.
III - Member, International Council for Ifa Religion.
IV - Secretary, Orunmila Youngsters International.
V - Secretary, Traditional Religion Worshippers Association of Oyo State.

Read more: http://www.ejiodi.com/oluwo-fayemi-fatunde-fakayode/

17/10/2017

Ẹ kú Ìyèdún Olúwo Fáyẹmí Fátúndé Fákáyọ̀dé!!!
The Olúwo of Èjìòdí Home of Tradition.
Chief Ààrẹ Agbéfága of Yorùbáland.
Chief Fáyẹmí Fátúndé Fákáyọ̀dé today celebrates its 43 years. That Olódùmarè, Èṣù, Orí and Ọ̀rúnmìlà grant long life and many blessings...
Àṣèyíṣàmọ́dún!!!
Ogbó atọ́ Bàbá ooo.

Feliz Aniversário Olúwo Fáyẹmí Fátúndé Fákáyọdé!!!
Olúwo do Èjìòdí Home of Tradition.
Chief Ààrẹ Agbéfága de Yorùbáland.
Chief Fáyẹmí Fátúndé Fákáyọdé celebra hoje seus 43 anos. Que Olódùmarè, Èṣù, Orí e Ọ̀rúnmìlà o concedem vida longa e muitas bênçãos...
Àṣèyíṣàmọ́dún!!!
Ogbó atọ́ Bàbá ooo.

17/10/2016

Ẹ kú Ọdún Olúwo Fáyẹmí Fátúndé Fákáyọ̀dé!!!
The Olúwo of Èjìòdí Home of Tradition!!!
Chief Ààrẹ Agbéfága of Yorùbáland!!!

Chief Fáyẹmí Fátúndé Fákáyọ̀dé today celebrates its 42 years. That Olódùmarè, Èṣù and Ọ̀rúnmìlà grant long life and many blessings...

Àṣèyíṣàmọ́dún!!!
Ogbó atọ́ Bàbá ooo.

23/11/2015

"Ifá Festival of Èjìòdí Homem of Tradition"

12th December, 2015.
Kaa Compound, Àlàdé near Mọ́níyà, 234.
Ìbàdàn, Ọ̀yọ́ State, Nàìjíríà (Nigeria).

Ẹ kú Ọdún!
Ẹ kú Ìyèdún!
Àrọ́dúnjọdún!
Àróṣùjoṣù!
Àṣèyíṣàmọ́dún!
Àṣèyíṣẹ̀ẹ̀míì!

Ifá a gbè wa ooo...

09/04/2015

Àbọrú bọyè gbogbo Awofá àti ìbà gbogbo Oníṣẹ̀ṣe.
Ọdún Ifá Àgbáyé - 2015 (Òkè'tasẹ̀ - Ilé Ifẹ̀, Ọ̀ṣun State, Nigéria)...
Ẹ kábọ̀!!!

Annual World Ifá Festival - 2015 (Òkè'tasẹ̀ - Ilé Ifẹ̀, Ọ̀ṣun State, Nigéria)...
Welcome!!!

07/12/2014

2014 Annual Ifá Festival of Chief Oyèwùsì Àmọ̀ó Fákáyọ̀dé (Àràbà Awo of Ìbàdànland)
Ẹ kú àbọ̀!!!

25/10/2014

On behalf of the entire members of “Èjìòdí Home of Tradition”, I commiserate with the entire family of Ayọ̀ Sàlámì Ifálóore (Chief Ọ̀tún Awo of Ìlóbú), who slept yesterday. May Olódùmarè give you the heart to bear the loss. Ayọ̀, rest in peace with the Òrìṣà. Bye till we meet at the feet of the Òrìṣà. Ó dìgbà!

16/10/2014

Àbọrú bọyè bọṣíṣẹ Olúwo Fáyẹmí Fátúndé Fákáyọ̀dé!!!
Ogbó atọ́ àsúre ìwòrìwòfún!!!

Today is a special day for the “Èjìòdí Home of Tradition - Ìbàdán", the Olúwo Fáyẹmí Fátúndé Fákáyọ̀dé is celebrating another year of life. Olódùmarè and that all Imọlẹ̀ bless you with health, peace, long life, joy, happiness, prosperity, money, love, marriage, achievements and much, much Àṣẹ.

Ẹ kú Ọdún.
Ẹ kú Ìyèdún.
Àṣèyiṣàmọ́dún...

03/10/2014

IFÁ MUSICAL JAMBOREE
LAGELU 2014

This is to announce to all that 2014 Ifá Musical Jamboree will come up on Saturday, 28th November, 2014. The Ifá Musical Jamboree is one of the ways through which Ọ̀rúnmìlà Youngsters International (OYIN) is promoting the Ifá/Òrìṣà Religion. The first Ifá Musical Jamboree took place in 1986 in Lagos. The Last one in 2012 took place in Kisi, Ọ̀yọ́ State. This year, it will take place in Ìbàdàn.

18/08/2014

Ẹdan (Ògbóni)

By saying Ẹdan and Ògbóni, what we mean is Ẹdan, the Òrìṣà and the Followers. Ẹdan is an Imọlẹ̀ or Òrìṣà while Ògbóni is/are a devotee/devotees of Ẹdan. Ògbóni is a sect or denomination of Ifá Religion in Oòduàland (Yorùbáland) and their place of worship is called “Ilédì”.

Ẹdan is one of the Imọlẹ̀, Divinities created by Olódùmarè. Ẹdan was not among the set sent by Olódùmarè and she therefore remained in Heaven when others came. As seen in Ifá, when there was no stability in the World, Ọ̀rúnmìlà consulted Ifá and was told to invite Ẹdan from Heaven. She honoured the invitation and came to the Earth. With her arrival, new system was introduced to the governance of the World. She introduced a system whereby a chosen knowledgeable elderly people see to the affairs of each community.

Ògbóni is the name given to the group formed by the devotees of Ẹdan. These people must be honest and faithful. In order to implant this needed righteousness into the people, there exists a kind of initiation which envelopes cleansing, prayer, covenant, oath taking and many other activities to make an initiate a complete upright person. And these people would be the king makers who would appoint and initiate the new king. The power to check the king also resided within the group of these elders. This system of making new king cm check and balance existed in the world for long and in Yorùbáland until the intrusion of colonizers who came with different system of governance.

The knowledgeable elders who see to the affairs of the community are named Ògbóni. The leader of Ògbóni is called Olúwo while the other offices include Apèènà, Ìyá Àbíyè, Aro, Odofin, Iyamokun, Ìyá idi Àgbà and so on. The Olúwo then must be an Ifá Priest.

Anybody who is interested will be scrutinized to see how faithful and honest he is and can be initiated into Ògbóni. And when one is initiated into Ògbóni, he gains knowledge which leads to wisdom and people see the person as one of the respected community leaders for the person has increased in knowledge and will be staying aloof from any act of unrighteousness. He would also be part of the decision makers in the society.

People have turned Ògbóni to a club or society with social elements though the religious aspect is obvious. Turning the religious denomination to a social club makes it easy for people of different faiths to join with the intention of gaining political recognition, knowledge, protection and so on or just to be part of the people who matter in the society. We cannot talk about this without remembering how some Christians and some Muslims in Yorùbáland realized that they could not be part of decision makers in the society without being members of Ògbóni. Therefore, they joined the society with proper initiation but with the intention to syncretise Ògbóni with their own chosen alien religion(s). Hence, today, we have Muslims and Christians as members of Ògbóni and this factor has done much havoc to the Ògbóni as a sect of Òrìṣà Religion. These syncretists are people of two worlds who belong to neither of the two worlds in the proper way. They are so selfish that they have destroyed the structure of Ògbóni in the society that almost every day, they create new structure and fight for leaderships. Their contributions have created more havoc than good for us. It came to the point that the real Ifá/Òrìṣà devotees let the syncretists alone with Ògbóni society and face worshipping Ẹdan in Òrìṣà shrines and Ifá temples; and those Ifá/Òrìṣà devotees that were initiated to Ẹdan do the veneration with few people of likely minds.

The intrusion of non practitioners of African Traditional Religion to Ògbóni created vacuums; there are loss of etiquettes and knowledge among other things. The Ifá priests who are the custodian of Ifá verses to teach morals, rules, history and story left the society and the people left there resulted to applying biblical and or qurianic stories to the situations on ground in the Ògbóni meetings. With this, you can even hear people saying “Jesus Christ was the first Apèènà of Ògbóni”. When you enter a temple of Ògbóni, you can see their Ẹdan standing between a Bible and a Qurian to show their belief in “Three in One”. This is highly pathetic and the real practitioners of Ifá/Òrìṣà religion kept looking at them saying Ògbóni was no more part of our Religion but a mere social club. Funny enough, all those members also tell people that Ògbóni is not a Religious sect but a social society that anybody can join irrespective of religion. But when you have discussion with any of them, he/she will not talk for seven minutes before hanging him/herself. For instance, the first song you will hear from the person is likely to be:

Iba de ee
Bee ni iba so oo
Iba lo yedan a n sin o

Meaning:

Here comes homage
Homage is ready to be paid
The Ẹdan that we worship/venerate really deserves homage

What the believer of syncretism fails to realize is that he himself has agreed that “he worships/venerates Ẹdan” with the last line of the song above.

And if it is their service day, to tell you that he has no enough time for such discussion for he is going for his Ògbóni service or meeting, he can unconsciously sing:

Oni lojo pe ooo
Oni lose awo wa ooo
Oni nitadogun eni mo n sin o

Meaning:

Today is the day
Today is the service day of our sect
Today is the seventeenth day service of the prophet that I follow

Majority of the members of Ògbóni in Yorùbáland do not see syncretism as a synonym for hypocrisy, whereas, he every day sings:

E ma feke rile
E ma fodale soro
E ma fopuro mobi tiya wa o

Meaning:

Do not initiate an unfaithful person into our house
Do not initiate a traitor into our secret
Do not let a liar know the secrete of our “Mother”

Any way, he will want to defend himself that he is not unfaithful, neither a traitor nor a liar. However, he should answer many questions to convince people that he is doing the right thing. The following questions are just four of the million questions he needs to answer to defend himself:

Doesn’t the Holy Bible say “thou shall not follow any path than that of Jesus”?
Does the Image of Ẹdan in line with Christianity?
Does Islam allow sacrifice to Ẹdan?
Does your being a member of Ògbóni in line with Islam?

In Yorùbáland today, Ògbóni is viewed by the non-initiate as a secret society just because it is forbidden for the members to reveal any discussion to the non-members and because of the hidden way with which the syncretists practice. To explain this, a practitioner of Ifá/Òrìṣà Religion who is initiated to Ògbóni will not see why he should hide his membership while a Muslim or Christian who is a member of Ògbóni will never see why he should disclose his membership. And when people realize later that somebody, in whose presence they always condemn Ògbóni, is a member. They feel disappointed and they immediately conclude that Ògbóni is a secret society. These people are not faulty with their erroneous conclusion because, majority of members of Ògbóni in Yorùbáland today are Muslims and Christians and they do not disclose their membership. Instead, they join the people who condemn Ògbóni in public.

We implore the practitioners of Ifá/Òrìṣà Religion in Nigeria and Diaspora to join hands together to make sure Ifá/Òrìṣà Religion is practised in its pure form. Whoever does not like the pure form should please leave us alone with our faith and join his chosen religion.

Fáyẹmí Fátúndé Fákáyọ̀dé
(Olúwo Ògbóni of Ilédì Tifálàṣẹ - Ìbàdàn)

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