APETEBI- Understanding the Meaning and concept

Many women either married to a babalawo or who had undergone Ifa initiation or have done one hand of Ifa {which is called Isode or isefa }have ALWAYS been address by the title of APETEBI. But DO these women, who have been called or referred to by this title APETEBI, truly UNDERSTAND THE MEANING AND CONCEPT OF THE WORD -APETEBI

According to Haralambos and Holborn{2007}Meanings does not have an independence existence, a reality of their own which is separated from social actors, and that they are not imposed by an external society that constrain members to act in a certain ways and { I include and add}give meaning to things, behaviors or action.

A Yoruba adage always says ‘Ile ni ama wo ki a to so omo loruko” meaning literally, the name given to a child after the birth of the child ,particularly after naming ceremony reflect the family the child is from, situation and position of things in the life of the family and situations that surround the child’s birth.

The Yoruba’s are very particular and place emphasis on names/title because it reflect the true position of things in the lives of a child/person and the family the child/person is from. One of another reason, why Yoruba’s are so particular about a name that is given to a child is because the name a child or person bears always manifest in the life of the child or person. I will like to give more understanding about names in relation to the Yoruba people and Tradition.

Names like ROTIMI, MALOMO, KOSOKO and DUROJAYE means that the child is an ABIKU-Abiku are children who die prematurely after birth or some years later, returned to the world and are being conceived by the same parents whom gave birth to them previously. Ifa acknowledge the Abiku in many verses of different Odu, for example. Ogunda Iwori, Oyeku meji, Ogbe wunle, Ogunda bede.

Names like AFOLABI, OLATUNBOSUN, OLAMILEKON, denote someone whose family are wealthy or whose family experience significant increase in their wealth during the conception and birth of the child.

Also many people will like to associate with names or people whose name have brought to them fame, Prosperity, fortune and Glory to their family and country. Many people will also adopt the names or give their child such names because they wanted the good names and prosperity, fame and fortune the name brought to the first bearer of the name to reflect in the life of their child or themselves.

Among the Yoruba and I know, same will apply to other places and ethnicity, parents will never give or allow their child to bear names of someone who is known to be notorious, theft or names which connote or have a negative influence on a child or remind one of an undesirable events and or circumstances.

Sometimes, People also derived their names from the Odu of Ifa that was casted for them during ESENTAYE, a divination done after the 3rd day that a child was born. This process is done to ascertain all about the child. And some people bear a new name after Ifa initiation.

Ifa like a dictionary gives us the definition, meaning and understanding of different concept ascribe to names, situation or problem. Ifa also gives an account or reasons which surround the ascribing of a name, or situation.

WHAT DOES IFA SAY ABOUT THE NAME AND TITLE APETEBI.

What was the situation that surround the name, and given of the names. As a woman should you be willing to take on the name and answer when call as such?

The Odu which explain the situation and concept of APETEBI is from OBARA EGUNPIN, which is obara on the right and ogunda on the left.

In the Odu Ifa says, Obara Eguntan, Egun pin, Pin pin pin lomo odo segun, were the three diviner that cast Ifa for Orunmila when the Oba of Asedo sent for him to divine for him and his town in addition to the spiritual work he will do there. The 3 diviners asked Orunmila to do some offerings in order to be successful in whatever he will do in ASEDO. Aside from the special prayer session(offerings) that he did, he was given a word of advice that he should keep his promise and not reject any gift or offer, either a person or gift that will be offered to him or that will offered self to him, Orunmila agreed to abide by the advice.

After the OFFERING, Orunmila left for Asedo town, but before he got to the town of Asedo, it began to rain, He saw a hut nearby and enter to shield himself from the rain. When he got into the hut he met a woman who agreed that Orunmila could wait in her hut before the rain stop.

As it was getting dark and the rain did not subside, the woman told Orunmila, he could pass the night in her hut, she assured Orunmila not to reject staying with her as she did not have any husband who may ask her who Orunmila was, and he can proceed with his journey the next day.

Orunmila agreed having remembered also the advice the Babalawo gave to him. The woman took good care of Orunmila, was very hospitable toward him. While she and Orunmila were talking she told Orunmila she had a major problem which made men to run away from her. Orunmila promised that he will assist her with her problem. When it was night they slept until morning. When it was morning, Orunmila saw that the woman who had been taken care of him and whose hut he slept was a leper. He thanked her for her hospitality and promised to look back on her as soon as he gets to his destination ,Asedo.

For years he was at Asedo busy and occupied with the IFA work given to him to do by the king and people of ASEDO. Every five days he always consults for the King, his chiefs and subjects at the palace. He was very successful with the work and he was also rewarded with many gifts and money.

One day while he was coming from the palace, the leper woman was waiting for her at His house, when Orunmila pupil saw her they wanted to chase her away as it was customary that a leper does not stay or be allowed to live among people in the town but Orunmila told them not chase her away. Orunmila cured her of her leprosy as he promised. After she was cured Orunmila married her and she gave birth to children for Orunmila. The first child she had for Orunmila was called APA- ETE- BI which was later reduced to a simple word APETEBI. APA- ETE- BI Meaning WE CURED THE LEPROSY OF YOUR MOTHER BEFORE WE COULD HAVE YOU.

If I may ask how many of us were our mother cured of leprosy before they could give birth to us. Why should women who has undergone initiation or married to Babalawo be referred to as APETEBI? Orunmila had many other association with women, like OSUN, AJE, ORE, AINO, ONI, OLA, Shouldn’t women be called AFIAJEBI {BORN OF WEALTH}, AFIOSUNBI {BORN WITH THE ATTRIBUTE OF OSUN}. There are women in IFA whose roles and LIFE are Immaculate, WHY COULDNT WOMEN BE NAMED AFTER THESE IMAMMCULATE WOMEN.WHY should they TAKE APETEBI TO ADDRESS WOMEN who are married to Babalawo, or had hand of Ifa or have undergone Ifa initiation be it ELEGON or OLODU.

Women!!! I ADVICE, You need to have a knowledge of Ifa, whether basic or full UNSTANDING as this we give you an understanding of words in Ifa when they are been used.

Elaboru elaboye ela bosise

IFA ACOUNT OF CREATION OF AYE'{WORILD}

IRUNMALE AND OR ORISA
The Yoruba Ifa-Orisa Tradition sees the UNIVERSE as a perfect and real one. All of us are part of this incredible, real, perfect and complex body/organism we call Universe. We are literally part of a body that includes every life form and energy in our universe. Everything on earth and in the entire universe are conscious and alive, and they also posses their own separate infinite natural awareness and energy. It is believed and true that within us as human, that is, in each of us resides small fractionated particles of energy that represent the rest of our body. Many and different professional have written that within all of us in the sky, sea, insects, trees and animals and al other parts of nature or part thereof. All human beings are in continuous contact with this energies, our bodies and senses are continuously conversing with the energies either we realize it or not, too many can be learnt from the mastery of this connection. There is only one creative force/energy or phenomenon, all races/groups/nations and people agreed with this, this single creative force is given different names/nomenclature by different people all over the world: OLODUMARE,ALLAH,GOD, KRISHNA to mention a few. The creative force/energy reveals self to all kinds and type of people, one revelation was and is not superior to the other. As long as we learn to work with or be in tune and not in opposition to the rest of our body’s energies, that is, be in harmonious relationship and balance with this energies and hence with nature, we PROSPER. To the extent that we ignore them or work in opposition to them, that is be in disharmony/not align and out of balance with them, we SUFFER. It then means that the level of balance or otherwise of the discrete energies In all of us and with the universal energy is of utmost importance. Olodumare/God or whatever we chose to call the essence of this perfect and complex body do manifest/reveal self in many forms, ways and means. The creative force or source of everything and any thing is present in all natural thing and part there of, so also in all of us. Our “ori” is the extension of Olodumare/ Good in all of us, this force do take the form of human to manifest or reveal things a times, this is what the Yoruba called “egun”. Among this energies and possibilities that exist in the universe, there are those that are productive (positive) and those that are destructive (negative). All these energies and possibilities were well identified and studied by the Yorubas. In the this tradition, our ancestors use to talk of “irun imale ti otun, igba imale ti osi, ota lenirinwo imale ti arin mejeeji” (meaning 300 imales on the right, 200 imales on the left and 401 imales in the center and mid point of the right and left). This perfect space called universe was put in place by OLODUMARE. We were given the opportunity to work with other energies of this creative force to improve our lives and be able to realize our “ipin”. Our relationship with the rest of the universe must be with love, trust, mutual respect to one another and with the readiness to receive exactly what we give out or meted out to others. These energies and possibilities are what the Yoruba called Orisa and Irunmale. The Irunmales are primordial, were there from the time of creation and were given specific tasks to carry out according to the dictates of Olodumare. It is important to state here that Irunmales are not human beings, they are spirits and energies and can be describes as less-than-Olodumare and more- than-human, physical representation of these various energy source. Some Irunmole energy manifested into physical human forms to complete their tasks here on earth. Irunmale is pure potent energy matrixes, each expressing a specific focus or potential experience or aspect of nature and of course Olodumare. They all contained both male and female aspect of that energy and are not with any human goals or behaviors. Irunmales are also called Orisa meaning those who the creative force have created specially and for special purposes and duties but, some Orisas (those elevated ancestors/crown ones, that is human beings elevated by their community by virtue of their good/mysterious deeds/character/utterances/actions and inactions while here on earth. Examples are Ibeji, Egbe and so on.) are not Irunmale. Some of them are those physical human forms that the Irunmale used to manifest in completing their tasks given to them by Olodumare. There is the need to differentiate between the expression/manifestation/illustration/demonstration/representation/articulation of Irunmale/Orisa energy and the essence/real meaning/core/heart/soul/fundamental nature of Irunmale/Orisa energy. The ever and continuous and always changing expression is the way we individually make use of or employ or bring into play or apply or avail ourselves and integrate with the essence of the energy. The fundamental nature or essence of Irunmale/Orisa energy is pure and remain same always. Genuine and true spiritual connection to the universal energy and matrix which guarantee all forms of success, achievement, needs and development here and beyond can only be done through the right connection to these energies. And this can only be achieved through proper understanding of the concept, nature and tendencies of the energies which bring one to the closest distance between one and his/her “ori” which is the direct representation of Olodumare in all of us and is a perfect reflection being in tune (resonating at same frequency) with Olodumare, what the Yoruba called “IWAPELE” (I.E PERFECTION). This is a continuous battle we all found ourselves in every time, quite a lot of things determine how well and long we will be aligned or out of alignment. We all need to continuously seek “iwapele” (perfection) through our thought, utterances, and actions.

Initiation and Making of Iyanifa

In this Article, ODU IFA, the sacred “text” of the Yoruba (Ifa – Orisa) Tradition is the basis and reference of all positions and representations.
I stand to hear or read about any other “Ese Ifa” (Ifa verses) that says the contrary to all you will read below about this subject.
It is not a matter of the numbers of interviews conducted and or who was interviewed, but how well can interviewer and the interviewee substantiate their positions with the sacred text from the Odus.
There have been so many variations or sects of Ifa Tradition all over the world, from Voodoo, Lukumi to Candonmbale. Orisa/Sango Baptist and to Santeria to mention a few in Haiti, Cuba, Brazil, Trinidad and Tobago, Venezuela and all over South and North America.
Yoruba as the root of Ifa Tradition or her variation/sects or whatever it is called anywhere in the whole word irrespective of the colour and creed of the practitioners has never and will never be controversial.
My husband grand mother Efunola Alate was initiated into Ifa same day with her three brothers. This was because her Father was born of Ogbe alara (ogbe–otura) during his initiation and was instructed to initiate all members of his household. The old woman never forget the authority from the Odu Ifa, it goes thus:
Ogbealara
Emi ni ngori,
Emi ni ngori,
Emi ni gori gori,
Ifa was declared for Orunmila, when he was experiencing death of children and wives, he was advised to take all members of his house hold to “igbo aiku” (another name for Ifa groove meaning forest of deathlessness)
He did as advised and his children and wives never die young again.

The above verse from an Odu Ifa tells us clearly that it is not forbidden for a woman to take initiation into Ifa.
It will interest you to know that Efunola Alate is from Ode Remo, Nigeria.

I have continuously asked those {INCLUDING AWOYADE ADESANYA- THE ARABA OF ODE REMO] who think or believe a woman must not be initiated into the mysteries of Ifa to share with me one verse of our text that forbids that, please.
Ifa as A COMPLTE SYSTEM OF DIVINATION uses yesterday, which is history to appreciate and comprehend today and navigate into ones future. The manner in which challenges were approached/tackled and problems solved in the olden days can still be employed today to achieve a satisfactory resolution to problems, meaningful enhancements of strengths, turning weakness to challenges, taking advantages of opportunities and eliminating threats to life and many more are what initiation into the mysteries of Ifa can and will do for one. WHY EXCLUDING WOMEN?
Another Odu Ifa talks about how important it is for one to know and understand his/her purpose and mission on earth. During Ifa initiation, initiate will know their “birth” Odu.
Let me use ogbekeruwate (Ogbe-Irete), one out of many Odus that emphasize the importance of “Itelodu” another name for Ifa Initiation for all human beings. Both male and female.
Ogbetete
It is very important in the dawns of ones life to find out the Odu that gave birth to one,
Ifa was declared for Olupo Alaelu and his wife Osufunmilayo, when they were weeping for all blessings and fortunes, and all they did were not successful and their life was tough and hard as a stone. They were both advised to go for Ifa initiation, while the woman must set her eyes on Odu.

It was after Olupo Alaelu and his wife knows their birth Odu, that they understand how to deal with life as a whole.
Ifa initiation encompasses crowning into all Orisas as against be crowned by ones crowning Orisa alone. Ones birth Odu is a perfect reflection of his/her life journey, the initiate will be given or receive the ASE to fulfill his/her destinies in life, enables ones to know the shortest course of action to follow. In addition it tells one what he/she can be doing or stops doing to be in perfect aligned position with his/her inner self and which brings about alignment with the outer universe.
You will be able to find and get all your aims, goals, ambition, desire materialize within the shortest possible time while expending the least energies.
WHY EXCLUDING A WOMAN FROM THIS DIVINE EXERCISE?

In all my life experience and learning Ifa I have not seen, read or hear about any verse of Ifa that prevents a woman from learning the art and science of Ifa divinations or partaking or leading in any Ifa rituals except in seeing Odu.
The next Ifa verse that am going to use on this subject is Ogundofun (ogunda-ofun), it goes thus:
Ogundofun,
Ogundofun, Olokanran fo oloye, Irunn lawo Onisaki,Obu obinrin tuto ki oko o sa, Ko je ki oko oo mi, ko je ki awayo o fo hun, Arere gosu Eye oosa, omo ikose Orun mila ni won, baba ko wo ni dida owo, baba ko won ni oun te ile, baba ko won ni okuru ebo ni i ha, won kii ifa yan ran yan ran, won si je eeru yanran, yanran . MEANING
Ogundo fun, Olokanranfo oloye,Irunnla awo Onisaki,Obu obirin tuto ki oko osa,Ko je ki oko omi ko je ki awayo o fo hun, Arere kosu Eye osa, these are the names of ORUNMILA students, baba taught them how to divine, baba taught them how to do initiation, they are well versed, knowledgeable in Ifa ,They are knowledgeable in Ifa prescription and medicine.

What I want to draw our mind /attention on ,are the names of the diviners, the name of the Babalawo /Iyanifa that cast the Ifa and the person to whom the divination is cast for and for what purpose or reasons . ALL of these are mentioned in each odu Ifa .One other thing I will like to also draw our attention to is that when bringing out the taboos from an odu in ifa or want to know the characters that cast the Ifa and for whom, who look at the names or nick names which describe the characters, to say this is who cast the ifa and for who. Now let look at those names
Ogundofun, one can infer that this should a name of a man,
Olokanran fo oloye{olokanran speaks with wisdom} can be said to be a name of a man
Irunnla Awo Onisaki{one with plenty hair the awo of Onosaki} can be said a name of a man
Obun obirin tu to ki oko osa{ the untidy woman that splits and the husband runs away}this describe a woman and her character.
Ko je ki oko o mi ko je ki awayo o fu ohun{the one that does not allow her husband to have peace of mind and does not give the favorite wife a chance to express her self] that is describing a woman and her character.
Arere ko sun EYE OSA{Arere powder herself with cam wood, the bird of the osa} this describe someone with the energy of Osun, and powdering one face or body with cam wood is an ACT done by women to beautify themselves, so one can say this is a woman.

From the above Ifa text, Orunmila taught them how to divine, cast, the ACT and science of ifa divination, Initiation, Ifa medicinal preparation etc.
This shows that the act and science of Ifa initiation and divination are not restricted to the men alone; the only aspect that women are excluded is the part that is concern with ODU. ONE thing I will want to draw to our attention is that Ifa is all about balance between male and female energy, nature and force nor supremacy of the male over female. During Orisa Initiation which practitioners are saying is the act and science that is of women, there are roles that men are assign to do during the initiation this is to bring about balance .And Orisa Initiation is not only for women .

I recently brought a book, WOMEN IN YORUBA RELIGION BY OLUWO OLATUNJI SOMORIN. Oluwo Olatunji is a Babalawo from ode Remo, and had initiated women into Ifa in Ode Remo. His book explains the meaning and essence of women in the Yoruba religion, the roles they occupied and SHOULD occupy with emphasis and drawing from different Odu Ifa to support this claims. The books also explain the feminine and masculine nature of Yoruba spirituality and tradition as complimentary. It gives information also about whom the Iyami are, how to appease them and how to use their energy and support.

Ifa are the words of Olodumare, the Creative Force through Orunmila to Us, Which Explains How Things Were, Are and Should Be. The odu Ifa Osetura Told Us How Male Orisas Were Organising The World And Excluding Female From Taking The Active Part And Role In The Decision Making. This act was opposed to what Olodunmare had told them to do and the World Was In Disarray.
Oworin niki and Osa meji, affirmed the role of the women as the mother and the ameliorators of the World through the Iyamis, women who has the power given by the creative forces. Who are these women, specific women, the mother earth, Aje{wealth, money}, the Ocean, Sea, all water bodies, the keeper of the forest, The keeper of the Savanna, desert ,all Vegetation, the wind, the world it self to mention but few of the natural feminine energy.
I will advise all Babalawos both young and older who are against the women initiation and learning ,to take a deeper look and understanding into the verses and texts of the Ifa and should reframed from the behaviors exhibited by the Orisas in Osetura so that the world could be a better, best and peaceful place to live. We should not allow our Ego to take the better part of us. WHAT EVER ACT, ACTIONS AND BEHAVIOR WE EXHIBIT THE MOTHER EARTH WILL JUDGE US