IYA SANGOBUKOLA ODUNFA AWORENI POPOOLA

OTUN-IYANIFA OF ILE-IFE.

SUBJECT: APETEBI AND IYANIFA

It is my utmost pleasure to be here today among this august gathering. As we are here
today, I, as a representative of Yoruba Olódùmarè Ilé, do fervently hope that this is
an assemblage of like minds in the pursuit of otito and ododo and at the same time in the
quest to present the pure honey of our conviction to the world out there in its undiluted
and unadulterated form.

Yoruba Olódùmarè Ilé and I are in full support of this laudable move to seek to find
to know. We shall always encourage and support all ventures which will enable us
increase our knowledge and understanding of our faith. We shall be at the forefront to
cross-fertilize ideas and knowledge with other people of like minds. We are the only
ones to blow the bugle of intellectuality and religious emancipation across this country.
No other person can or will do this for us. If we fail to do this, the gods are not to blame.

Now to the subject of today: Apetebi and Iyanifa: The similarities and Differences.
Before we dwell into the subject, it will be good to know who an Apetebi is and who an
Iyanifa is. It is after we have a clear understanding of these two concepts that we can
really appreciate what they stand for.

Who is an Apetebi? A lot had been said and written on this subject. Most of the
materials deal extensively on the origin of the name “Apetebi”. A lot of Ifa stanzas were
quoted to support their statements especially in “Irete” – OSA. This write-up shall look
at it from a different point of view – we shall consider the roles an Apetebi is expected to
play in the home, the community and the whole society at large. Before this, we shall
look at who an Apetebi is and her characteristics.

An Apetebi is a female whom by circumstances of birth, personal problems and/or

challenges is under the special care and protection of Ifa. She is also known as Ifá’s
wife. We call an Apetebi and Ifá’s wife and not necessarily a Babalawos wife. Most
Apetebis, as a matter of fact, are not Babalawos wives. There are several instances of
Apetebis who got married to non-Ifa adherents. This is not an exception in any way.

The male equivalent of an Apetebi is Akapo. Remember, not all Babalawos are Akapos.
Any male who is initiated into Ifa during Ìt lódù is by right a Babalawo. But only those
who practice Ifa as their professions are know as Akapo. “Akapo” mean carriers of Ifa
bags:
An Apetebi is also a female who not only answers this name but lives by all the codes of
conducts and ethics of Orunmila who is our husband, father and mentor. In the strict
sense of it, those who are Apetebis by name but do not subject themselves o all known
rules and regulations of Ifa are not entitled to that name. Period. It is as simple as that.

Who is an Iyanifa? Just as in the case of Apetebi, a lot had equally been said and
written on it also. The origin of this name is not our concern at this forum. What we
shall concern ourselves with will equally be the roles an Iyanifa is expected to play at
home, in the community and in the society. We shall also consider who an Iyanifa is and
her characteristics:

An Iyanifa is a female member of an Ifa community who is actively and selflessly

involved in the propagation and/or practice of Ifa as a creed or doctrine. All Iyanifa are
Apetebis but not all Apetebis are Iyanifa. The name “Iyanifa connotes much more than
a mere Ifa wife or female adherent. This we shall see later in the course of this write-up.

The male equivalent of an Iyanifa is Baba-Ifa or Baba-Awo. Any Ifa practitioner who
trains others to become Babalawos are Baba-Ifa. Only those who practice Ifa as a
profession and train other people in the Art are called known as and called Baba-Ifa or
Baba-Awo.

Iyanifa is equally a chieftaincy title given to female leaders in any Ifa community it
constitutes the highest rank any female can occupy in Ifa circle.

Just like an Apetebi, an Iyanifa not only lives by all the codes of conduct and ethics of
Orunmila but she equally teaches others by formulating policies, bringing ideas and
disseminating information on how best to live according to Ifá’s set rules and standards.
Any Iyanifa who fails to do these is not worth of being called an Apetebi, not to talk of
“Iyanifa”

Characteristics and Functions of an Apetebi.

An Apetebi is a role model for all women in the way she thinks, speaks or/and acts – be
it at home, in the Ifa community or even in the society at large.

The most important duty of an Apetebi in the home is the day-to-day running of the
home front. An Apetebi is expected to be absolutely honest to her family (of procreation
and orientation) and be dedicated in all things she sets her mind on doing. She must be
able to see to the general well-being of the home, take care of her husband whom Ifa
enjoins her to take as her first child, the children, brothers and sisters as well as all those
other people living in her home. She is also expected to take care of Ifa shine as well as
all the symbols of all other Orisa in the house. An Apetebi must, as a matter of course,
know how to cook all Ifa meals as well as all the meals of all other Orisa. As it is the
duty of all Babalawo to know all the means of all Orisa, what each Orisa forbids and
what the Orisa loves at any given time, so also is it the duly of all Apetebi to know how
to prepare all Orisa meals and understand under what conditions such meals are to be
prepared as well as know when a particular meal is not to be given to an Orisa.

An Apetebi is duty bound to work hard in order to command the trust and confidence of
her family. Her husband must be able to vouch for her character at all times. She must
be able to impact sound morals into her children and all loved ones who are in close
contact with her. An Apetebi needs to be reminded at all times that bringing up children
and young ones in the proper way acceptable to the family and the society at large is the
preserved responsibility of an Apetebi. Remember, Irete-Opere (Irete-Otura) says that
“A child’s mother is either the child’s failure or its success”. An Apetebi should strive to
be the success story of her children at all times, by guiding and leading them right and
proper.

In the community, an Apetebi is expected to be the shining example of Otito, Ododo and
good character for all other women. Remember that in Eji-Ogbe, Ifa says that “whatever
we think, say or do, all what we are looking for is character, good character”. An Apetebi
must be able to infect all her friends and neighbors with her good character. She must be
at the forefront of all good things happening in the community, or in the Ifa circle in
which she belongs.

An Apetebi needs to participate in programs which will bring development to her home,
her community and the whole society. She must be an active member of at least one
group whose focus is the socio-economic and moral enlistment of her immediate
community. If this is organized by member of her faith, the better for her. She must
however be free to work with people of any faith with open mind, understanding without
any discrimination whatsoever.

A woman will be able to proudly call herself an Apetebi only when she had been able to
satisfy all criteria listed above. Anything short of this is not acceptable. Any of us who
has not attained this level needs to work hard and make concerted effort to earn the
respect, glory and honor that the name Apetebi concerns on lucky women.

Characteristics and Functions of an Iyanifa.

We need to remember that an Iyanifa is first and foremost an Apetebi before she is an
Iyanifa. Consequently, an Iyanifa equally needs to satisfy all the criteria of an Apetebi,
and in addition to these, she must also be able to perform the following functions.

An Iyanifa must be able to educate other Apetebis on what they did not understand about
Ifa in particular and life in general. She must be very patient selfless, compassionate and
dedicated. She must listen to complaints and problems at all times and must be able to
proffer solutions.

An Iyanifa must be an excellent organizer of people and materials. She must be able to
formulate policies, programs and proposals which must be relevant to the moral,
educational, financial, social or/and spiritual need of her immediate society. In short, an
Iyanifa must make herself relevant to her home, community and larger society at all
times.

An Iyanifa must be able to concede all Apetebis on issues relating to women and their
problems and challenges. What of menstrual problems, child-bearing and child-rearing
problems and challenges; family, kinship and marriage problems and challengers; single-
parenthood problems and challenges; artificial insemination, in-vitriol pregnancy
problems and challenges. Planned parenthood problems and challenges. divorce problems
and challenges; psychological, social, emotional, financial religious, spiritual problems
and challenges. These are but some of the issues that an Iyanifa will be required to listen
to from her fellow women. She is expected to counsel those having these
problems/challenges with her in the exhaustible milk of compassion and refers them to
appropriate quarters for solution if such challenges or problems are beyond her level of
competence. As a fellow woman, she must have passed through such experience one
time or the other in her life and if not so, she must have been in close contact with those
who had passed through such experience before.

From the above, an Iyanifa is a mother, teacher, doctor, sociologist, psychologist, social
worker, nurse, health worker, pharmacist, economists, community leader, organizer,
banker, spokesperson, warrior and all at the same time!!! Above all, she must have a
listening ear as enjoined by Ifa in Eji-Ogbe.

The title Iyanifa” brings a lot of honor and respect. With it is also a lot of responsibilities
and work which an Iyanifa cannot shy away from.

From all what we have listed above, how many of us here today can truly say she is an
Apetebi and/or Iyanifa? It is my fervent wish and hope that all of us here can raise our
hands up to be counted in that line. This is our challenge. Let us take it up forthwith.

Thank you.

‘BUKOLA ODUNFA AWORENI POPOOLA

OTUN-IYANIFA OF ILE-IFE.