By Victor Olubiye
For Babalawo Okewole Ifalore, popularly known as Ijebu Ifa, the renewed interest in Isese among some young Yoruba people represents more than a return to traditional religious practices.
The Ifa practitioner believes the development reflects a growing search for cultural identity, traditional knowledge and a deeper understanding of practices passed down through generations.
Ifalore, an indigene of Ibarapa, Oyo State, who now lives in Osogbo, Osun State, stated this during a WhatsApp interview with The Creativity Site.
He described Isese as an integral part of Yoruba life, arguing that the tradition is often misunderstood by people who are unfamiliar with its practices and philosophy.
«“Ifa is Isese, Isese is Ifa,” he said.»
According to him, Ifa should not be viewed solely as a system of divination or spiritual practice. He said it also preserves stories, philosophies and traditional explanations that provide insight into Yoruba language, culture and social life.
Beyond Rituals
Ifalore said the knowledge contained in Ifa extends beyond what many people associate with rituals and sacrifices.
He pointed to traditional oral narratives as an example, arguing that some of them offer explanations for the origins and meanings of Yoruba words and practices.
One example he cited was the Yoruba word “Iyawo”, which he connected to a traditional account involving Orunmila and the daughter of the King of Iwo.
According to Ifalore, the king wanted a man who could demonstrate patience in dealing with his daughter before marrying her. He said Orunmila’s divination indicated that patience would be necessary, eventually leading to the marriage.
He explained that when people later asked Orunmila where the woman accompanying him came from, he responded, “iya Iwo mi ni,” which he interpreted as meaning that she was his suffering from Iwo.
Ifalore said the expression subsequently became associated with the Yoruba word Iyawo.
While such accounts may be understood as oral history, cultural narratives or traditional etymological explanations, Ifalore believes they demonstrate the breadth of knowledge that could be lost when younger generations become disconnected from indigenous traditions.
Rethinking Ebo
The Ifa practitioner also challenged what he described as the narrow perception of Ebo, a concept commonly associated with sacrifice or ritual offerings.
According to him, Ebo can be understood in broader ways than simply the performance of a ritual.
«“Ebo… to ba fe jeun, ounje magba enu losi gbogbo ara ti otunmo si wipe ara re gba Ebo,”»
he said, explaining that when food enters the mouth and reaches different parts of the body, it can also be understood through the concept of Ebo.
He further argued that the idea of sacrifice or devotion is not exclusive to Yoruba traditional practice.
«“If people are praying to their different gods, that is also a way of sacrificing,” he said.»
However, this represents Ifalore’s interpretation of Ebo and does not necessarily reflect how the concept is understood across all Yoruba traditional communities or other religious traditions.
Why Are Young People Returning to Isese?
Asked whether he had personally observed a renewed interest in Isese among young people, Ifalore responded in the affirmative.
«“Yes,” he said.»
He attributed the development partly to young people searching for practices they believe can address their needs after becoming dissatisfied with aspects of the religious traditions inherited from their parents.
He also linked the development to young people’s search for solutions to personal challenges.
According to him, those who consult what he described as a “true herbalist” would have their problems solved.
That assertion, however, remains his personal interpretation and does not establish a single explanation for the broader renewed interest in Isese among some young Yoruba people.
The resurgence may also be viewed within a wider conversation about cultural identity, indigenous knowledge, language preservation and the influence of globalisation on younger generations.
Preserving Traditional Knowledge
For Ifalore, the renewed interest should encourage greater attention to the place of traditional knowledge in contemporary Yoruba society.
He called on governments and institutions to recognise traditionalists beyond situations where their services are sought during difficult circumstances.
His argument is that Isese and Ifa should not be reduced to annual festivals, rituals or ceremonies. Rather, they represent a wider body of knowledge connected to Yoruba identity and traditional understandings of life.
The debate, therefore, goes beyond whether young Yoruba people should embrace traditional religion instead of other faiths. It also raises questions about how oral history, indigenous knowledge, language and cultural narratives can be preserved and transmitted to future generations.
As younger Yoruba people navigate inherited traditions alongside modern influences, the challenge may be how to ensure that indigenous knowledge does not remain confined to oral transmission alone but receives a place in broader conversations about cultural education, identity and heritage.
For Ifalore, the renewed interest in Isese is therefore not simply about returning to the past.
It is also about understanding what the past has to teach the present.
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