"The Making of Ifa Archbishop" is a full length documentary film of the coronation ceremony of Chief Ifayemi Elebuibon into

the office of ARABA (Ifa Archbishop of Osogbo Osun State Nigeria, Sept. 11, 2010). The film starts with a summary of selected artifacts at the premises of Chief Ifayemi Elebuibon as well as some important instruments of the office of Araba. This exploration of artifacts is followed by the ceremony of Ifa poetry competition, the EYO Masquerade from Lagos display and EDO in Benin Masquerade acrobatic display.

Next, we see the ritual homage to the ancestor and Ogun shrine followed by a visit to the palace of Ataoja of Osogbo, where the King decorates Chief Yemi Elebuibon with sacred necklace beads and places the crown of Ifa upon his head. We then travel with the newly crowned Araba Yemi Elebuibon inside the Osun temple to receive the sacred leaf from the traditional king maker. Araba Yemi Elebuibon journeys back to his home on horseback where he is placed on a traditional wood mortal at the entrance of his home. The ritual of kola splitting and goat sacrifice takes place so that the new Araba can complete consecration by stepping his foot into blood before entering the house. Finally, we end with Araba Ifayemi Elebuibon adorned with the traditional attire and crown upon his head. All the community rejoices with happiness as they gather for a reception celebration of music, dance and festivities. Ase Araba! ARABA IFAYEMI ELEBUIBON HOUSE OF CULTURE OSOGBO OSUN STATE NIGERIA

IFAYEMI ELEBURIBON-A GREAT BABALAWO -BECOMES THE ARABA AWO OF OSOGBOLAND!

By Yeye Akilimali Funua Olade

FROM yeyeolade.blogspot.com originally from ngrguardiannews.com er 19, 2010 IFAYEMI ELEBURIBON-GREAT BABALAWO BECOMES THE ARABA OF ALL BABALAWOS IN OSUN STATE!-E KU ORI RE O! FROM ngrguardiannews.com The Making Of Ifa ArchBishop, Elebuibon Saturday, 16 October 2010 00:00 By Ajibola Amzat Saturday Magazine Saturday Magazine /0 PoorBest Araba_sat-mag_16-10-10 RECENTLY, the renowned traditionalist, High Priest Ifayemi Osundagbonu Elebuibon ascended to the highest rank of Ifa prieshood in Osogbo, Osun State. His coronation as the 11th Araba Awo of Osogboland at the palace of the Ataoja of Osogbo, which drew visitors from Nigeria and overseas was celebrated with pomp and pageantry. AJIBOLA AMZAT was at the event. It was a huge crowd for such event. But like people on pilgrimage to holy ground, the natives and guests turned out in large number, thronging towards the palace of Ataoja of Osogbo to witness the coronation of High Priest Ifayemi Elebuibon as the 11th Araba Awo of Osogboland. It is the highest office in the hierarchy of Ifa priesthood, the equivalent of archbishop in Catholic order. Therefore, no one wanted to miss the historic event, it appeared. At the palace, men, women, old and young, were dressed in variety of Aso Ebi. Some were sitting, many standing all waiting, eager to see the Araba-elect emerge from the sanctuary where he had been sheltered for a while. Yet, he is the same man they have been seen for decades. His popular TV programme, Ifa Olookun Asorodayo has made him a household name. He is probably the most famous son of the soil that lives among them. Yet, they are eager to see him again. But the Ataoja, Oba Jimoh Oyetunji, Larooye II was not in a hurry. While the short wait lasted, the kings praise singers voice rent the air. His rendition was as sonorous as it was informative. Oba Oyetunji whose recent coronation as the new Ataoja is of Larooye lineage. His ancestor, one of the patriarchs of the ancient town was the first king to reign. He and his bosom friend Timehin, the hunter had once led a live elephant into town, tamed. Their subsequent encounter with water deity mother, Osun, brought great fortunes to Osogbo, the town now proudly known as a settlement of indigo

dye, and a refuge for victims of war. The is why natives of Osogbo celebrate Osun festival every year. The kings praise-singer knows this history and more. He knows about the deeds and times of various royalties. And at occasions like this, he is allowed to display his knowledge. Finally, when it pleased Ataoja to stop him, he waived his horsetail, and the man went quiet instantly. It was the time for Abese, the palace messengers to bring the candidate for coronation. High priest Elebuibon, dressed in flowing silk materials, the colour of cow milk, was ushered in. Eesa, another titled chief introduced the Araba-elect to the king and the people: Kabiyesi and dear people of Osogbo, here is the man the community has chosen as the new Araba of Osogboland. Yes or No? And the people chorused yes!. Such applause! It reverberated throughout the area. The king then took Akoko leaves, tucked it inside the dog-ears cap of the new chief; handed him a brass machete on the right hand and a horse tail on the left hand. Then after invoking blessings on him, he declared him the head of all priests in Oshogboland. And the people applause accompanied with several gunshots thundered through the town. The rites completed, Chief Elebuibon stood, staring ahead perhaps at the challenges that await him, for the title of Araba is the most revered, most influential position in Ifa priesthood. As Araba, he explained, the spiritual welfare of the town is now his primary responsibility. Araba Awo is not only the head of all priests, but also the head of all herbalists, diviners and all kinds of traditional spiritual consultants in the land. He is the representative of Orunmila (the patron saint of the Ifa School) father of mystery and keeper of secrets. It is the duty of the Araba to reveal messages of Olodumare to the community through the king and prescribes solutions to problems. In fact, no king can administer his domain in Yorubaland successfully without his priest in residence. Usually, the priest is both the spiritual adviser to the king and the friend of the royalty. When the town is in chaos, Ifa priests must be consulted to prescribe propitiation to end the calamity and cause the progress to return. An Ifa chapter (Odu) Iretengbe gives the account of an Ifa priest, Olongbojigolo who was a popular diviner in the ancient town of Apa. A small town, it was yet prosperous. And because of its prosperity, the rulers of Oyo Kingdom usually targeted it for raids. The king of Alapa sought the spiritual help of his friend, Olongbojigolo who used his spiritual power to defend the town. But the principalities of Oyo Kingdom were not only experienced military men, they were also schooled in stratagem. When they discovered that Olongbojigolo, the great diviner was the force behind the town of Apa, they sent one of Alafins daughters, Princess Isokunronke to lure the priest out of town. Isokunronke, a lady of irresistible beauty was the cynosure of all eyes anywhere she went. Many young men of Oyo were ready to worship at her feet or go to battle for her. To get her quarry, Isokunronke disguised as a kolanut seller and headed for Ologbojigolos house in Apa. Expectedly, the priest fell in love and agreed to follow the princess to live in Oyo as her term for marriage. When Olongbojigolo was out of the way, the Oyo army invaded Apa, killed the king and sacked the town. This tragic incident in history made kings in Yorubaland keep close relationship with

their priest. As the principal administrators of the town, the two normally swear an oath of trust and friendship in the interest of the community. The secret oath between the king and his chief priest is said to be stronger than oath taking among Ogboni cult. It was forbidden for the priest to reveal any confidential matter of the town to the public, or worse still, to the enemy of the town. Wiwo lenu awo o wo, the lips of the priest must be sealed. This is how important a priest is in the administration of traditional Yoruba community. But giving a priest the title of Araba Awo puts a stamp of authority on such a priest. It is the equivalent of archbishop in the Catholic order. Even before a king is selected, the Ifa priest must be consulted for advice. Elebuibon said. In Yoruba worldview, the living, the dead, the unborn and the spiritual beings all cohabit in a community. And interactivity must be smooth for harmony and peace to reign. It is the duty of the Araba also to ensure cordial relations among all members of the community. In the past, according to Chief Elebuibon, the Oluawo was regarded as the head of all priests in Osogbo, until Ikujenyo Ikujenlowo, a sojourner in Ibadan town came back to Osogbo with the title of Araba. Ikujenyo, a native of Osogbo used his knowledge and skill to help the Ibadan people during Kutuje and Atadi wars. And he was made Araba. It was after him that others like Bashorun Ogunmola of Ibadan and Ibikunle were also made Araba. When he came back to Osogbo with his title, he became the head of all priests in the land. Henceforth, Araba became the highest title for priesthood in Osogbo. After him was Araba Awonoyi Adeyemi Kehinde of Amubiorogun Compound who was the maternal grand father of Yemi Elebuibon. He was the longest serving Araba. Other Araba after him were Araba Oyelade of Arewekoro Compound, Araba Falade of Aleshiloye Compound, Araba Oyafemi of Adelakun Compound, Araba Ifaniyi of Aleegun Compound, Araba Ifatoki of Otuyo Compound, Araba Oyagoke Adisa of Eleye Compound, Araba Fabunmi Afolabi of Aboyede Fetuata Compound, Araba Ifagbemi Akani Omotosho of Onipon Compound. Araba Ifayemi Elebuibon is of Oluode Aturuku Compound. Chief ifayemi explained that Araba is not a hereditary title (Ajewo), rather it is rotational (Oye ori-Odo) . This means that anyone who meets all the requirements for the office could be so honoured. But it is no mean task for any hopeful to rise through the ranks. The hierarchy includes Awise, Ojugbona, Alara, Olojowu, Erinmi, Lagbongbon, Aseda, Akoda and Araba. According to Baba Awo, as Elebuibon is fondly called by his spiritual children, many of whom came from America and Europe to celebrate with him, the knowledge of Ifa, the character and the contribution of an individual in the town are the criteria that qualify a person for the title of Araba. In all these, Chief Elebuibon is distinguished. First, he is of the lineage recognised as authorities on Yoruba tradition. He is a direct descendant of Olutimehin, one of the cofounders of the ancient town. From age four, he had been learning at the feet of the masters, including his father and his fathers friends who were also priests. While Chief Elebuibon did not attend formal school, he went through correspondence courses, which put him in a better stead among his contemporaries. Today, Chief Elebuibon is a poet, performing artiste, playwright, herbalist and practicing

Ifa priest. He has published several books and scholarly papers on various aspects of Yoruba traditional religion and culture. His traditional morality drama, Ifa Olokun Asorodayo culled from Odu Ifa ran on Nigeria National Televison Network for years. Chief Elebuibon is an international scholar in-residence at San Francisco State University, California USA where he lectures on African Traditional religion and philosophy. He has been on lecture tour in United States at Wajumba Cultural Institution and national Black theatre in Harlem. In 1973, he traveled with Duro Ladipo to Paris to perform at festival mudial du theatre; went with him to Brazil for the performance of Obakoso. He is the founder of Ancient Philosophy International in Osogbo, a centre dedicated to teaching African Traditional Religion and performing arts. He has also been honoured with a doctorate degree of the Brandice University, USA. He was appointed the Vice Chairman of Board of Traditional Medicine, Osun State, and he is presently the President of International Congress of Orisa Tradition and culture, Nigeria Chapter. Elebuibon is of the view that the post modern African states have lost the essence of their being when they threw away their traditions for western civilization. He said the place of Ifa in African society is as significant today as it was in the past. The president, the governor and even the local council chairmen could achieve better administration if they consult Ifa Oracle from time to time before taking decisions. The high priest likened many of the political leaders to blind men leading a community of the blind. Many of them are spiritually blind, and a society ruled by the blind cannot progress. He therefore advised leaders to retrace their steps to the path toed by their forebears. Chief Ifayemi has never left that path. This is the reason he is regarded as one the most distinguished traditionalists that ever came out of Africa. No wonder, he was made the Araba. It was indeed an exultant Elebuibon that rode back home on a black horse from the Ataojas palace with his kith and kin and well wishers in his wake. It was a day when the rumble of drums mixed with the boom of guns on a crowded road where many thousands of feet met in ecstatic dance. It was a day an Ifa Archbishop was installed in the town popularly known as the centre of arts and culture in Nigeria.

Elebuibon and burden of Araba title

| Print | E-mail Written by Adewale Oshodi Tuesday, 14 September 2010 Share

Recently, High Chief Ifayemi Elebuibon was appointed as the Araba of Osogbo, one of the most powerful traditional titles in Yorubaland. Jare Ajayi writes on the significance of the title, as well as why Chief Elebuibon is highly qualified for the task at hand. High Chief Ifayemi Elebuibon, the new Araba of Osogbo The last couple of weeks seemed to belong to Osogbo, the Osun State capital. First, it hosted the International Conference of Black Nationalities, followed by the increasingly popular Osun Osogbo festival for this year. About two weeks earlier, it buried its previous monarch, Oba Iyiola Oyewale Matanmi III, who joined his ancestors. The burial was with its own pomp and pageantry befitting a man of the kings stature. The town, which gave the state not only its name but also its epithet, State of the Living Spring, will again on September 17, 2010, play host to people from all walks of life from within and outside Nigeria. The purpose this time would be to install a new Araba for the town, in person of Chief Ifayemi Elebuibon. Before delving into the significance of this forthcoming event, it is important to foreground the office of Araba in Yoruba governance and administration - political and spiritual. Since human beings began to organise themselves societally, the need to be conscious of the spiritual aspect of their life has always been parts of how they were governed. Indeed, at certain period of human history, theocracy was the order of the day. This was a situation in which spiritual heads of a given society were also the ones handling the affairs of that society or country. Examples are legion to warrant itemising here. A few examples that we can quickly mention were David in Israel; Prophet Muhammed (pboh) in Saudi Arabia; the mediaeval Europe, especially the Great Britain etc. Back home here, the expression, Alase Ekeji Orisa, encapsulates an entity that combines both the political, as well as the spiritual authorities over the people within its jurisdiction. In other words, kings, Obas, Obis, Emirs, Etsus, Ardos, etc are considered as representatives of the Supreme Being on earth. Thus, they must be accorded respect nay reverence second only to the one accorded the Almighty God himself. As he would do in other aspects of state administration, a wise head appoints someone to handle that aspect of societal needs i.e. the spiritual aspect of the state. Such an appointee would be someone who is versed in whatever faith is subscribed to by the state or society in question. In Yorubaland where Ifa was the central core of all spiritual and religious observances, handlers of the peoples spiritual needs must be versed in Ifa knowledge. The name given to the occupant of such a position is called Araba, Oluawo, etc depending on the town or

society. In Ejigbo and Ile Ife for instance, it is Oluawo while in Osogbo and Ibadan, the spiritual head of the respective towns is known as Araba. The office of Araba is very important in that its occupant plays a big role in who becomes the king of the given town (or in the days of yore) kingdom. When a stool is vacant, the family whose turn it is to produce a candidate selects a person among the princes (and/or princesses as the case may be) among the qualified ones. The names are submitted to the kingmakers who make their own selection. They then forward their own selection to Araba who would confirm from the Eledumare (through Ifa) who among the candidates is best suited for the position as the next Oba one in whose reign the town or state will experience peace and make progress. It sometimes happen that none among the candidates whose name were presented scaled through. The process would be started afresh until an acceptable person (by the divine) is found. At the time when such a path was followed faithfully, whatever Araba claimed to have been decreed by Ifa was always believed and regarded as final. If the oracle upheld a particular candidate, so be it. If on the other hand, the verdict is that of rejection, such candidates would be dropped and fresh one(s) looked for as indicated earlier. In many Yoruba societies, such a practice is still upheld. But then, the duty of an Araba does not end with the approval (or non approval) of a candidate to the throne. He plays a prominent role in the installation processes of the new king. And, afterwards, he must see the king almost on a daily basis for the kings good health. Such visits were also to brief the king concerning the goings-on especially with regard to the health and spiritual needs of the society. He, it is, who carries out, on a weekly basis, the necessary rituals for the state. Also, he is the one mostly challenged whenever the community was afflicted by a catastrophe war, epidemics, drought etc. Indeed, he must have the capacity to foresee these things and be in a position to avert their occurrence. In a person occupying an office like that of Araba is also vested the mandate to declare when a particular harvest, such as yam, is ripe to be consumed. The latter is aptly captured by the renowned novelist, Chinua Achebe in his classic, Arrow of God where the failure of the spiritual head to allow the people to start the eating of yam early enough led to a tragedy. Araba is the name of a tree botanically known as Ceiba Pentadira whilst its common name is silk cotton tree. It is a ubiquitous, patriarchal and sacred tree. Its status among its peers is captured by the saying Araba ni baba, eni ti a ba laba ni baba. (Araba is the patriarch; whoever precedes us to the homestead is the father).

Chapter 1: Human Beings and Evil Forces; Orunmila as a Friend of All; It was Human Beings; Oritameta Agbarisaala: The Crossroads of the Witches; Chapter 2: Who are the Witches?; Motives of Witches; Methods to Believed to be Used By Withces; Differences Between the Witch and the Wizard; The Confession of a Witch; Chapter 3: The Role of Ifa in the Affairs of Men; Chapter 4: Women Perspectives and Philosophical Traditions; Women as Jealous Wives; Women as Shadow Chasers; Women as Faithful Wives; Women as Heroins; Women as Advocates of Liberation Movement; Chapter 5: Antidotes Against the Witches; The Sacred Birds and Animals: The Vulture, The Gray Hornbill with a Big Head, The Blue Touraco with Ifayemi Elebuibon. elebuibon@yahoo.com