Ifa Divination as Historiographic Paradigm: Between the Sacred and the Secular, Politics and Spirit in Akin Ogundiran's The Yoruba: A New History on Yoruba History as a Quest for Meaning : Part 2 : Very Short Reflection

[Oluwatoyin Vincent Adepoju]

                                                            Ifa Divination as Historiographic Paradigm

                                                  Between the Sacred and the Secular, Politics and Spirit 

                                                                                       in 

                                                         Akin Ogundiran's The Yoruba: A New History 

                                                                              on Yoruba History 

                                                                            as a Quest for Meaning 

                                                                                           Part 2

                                                                               Very Short Reflection

Akinwumi Ogundiran's The Yoruba: A New History, 2020, is powerful in conceptualization and execution, as evident from  its analytical logic, its structural dynamics and expressive power.

To what degree, however, does the book achieve the goals so powerfully projected by the author?

Central to Ogundiran's explorations is the role of spirituality in Yoruba history.

To what extent does he respond to the full scope of the spiritual as a philosophical or  political initiative or both in the shaping of societies in general and as demonstrated by Yoruba society, in particular?

Ogundiran's introduction describes his book as demonstrating an  empathetic as well as critical relationship with Yoruba experts of the sacred whom he interacted with in the many years of research that birthed the work, as this selection of quotes indicates:

[An] engagement with people’s intellectual lives and knowledge [that] has enabled me to place my subjects at the center of their history; use their language as the basis of disclosing their history; and use their discursive forms, metaphors, logics, and sensibility as the groundwork for understanding their past.

I interrogated and critiqued these representations [as] a palimpsest that the historian must place under a magnifying glass or microscope to view or glimpse the multiple and, often, blurring layers of the deep and recent past.

[a] holistic approach to oral traditions [ making] it possible to explore how ideas and meanings shaped Yorùbá history; how these changed over time and why; and how different layers of ideas and meanings influenced social memory and the creation of oral archives (20).

At the centre of this engagement with ideas is a study of myth, as represented by this collage of quotes:

...given the proclivity of the indigenous Yorùbá thought leaders to use the Òrìsà myths to encode historical narratives and theorize the world, one must be willing to look for history in this genre of the Yorùbá archives.

Òrìsà myth-history [ is critical to understanding] the ways in which ancestral Yorùbá (and their descendants) informed and shaped their perceptions of self and the world and composed a system of thought about reality… 

[these are ] myths and legends [drawing] our attention “to those practical verities in which the members of the community all believe and live,” 

but [which] also bear the psychological and higher metaphysical truths of historical experiences

 [revealing] the composition of responses to many layers of experiences and the society’s translation of those experiences into theories and ways of living 

 [creating a ] richness [which]  offers the opportunity to explore a deep understanding of the circumstances in which several gods and goddesses in the pantheon were created, renewed, and transformed as part of the historical processes that shaped the Yorùbá community of practice

[ study of which process facilitates the discovery of ] the epistemological frameworks that shaped the deep-time Yorùbá history and how social lives were meaningfully constituted {20-21).

 

To what degree has that dual vision of empathy and critical reflection been actualized in the text?

Reading his beautifully narrated descriptions of how Ifa babalawo-adepts in the esoteric knowledge of the Yoruba origin Ifa system of knowledge- contributed to making Ife the spiritual centre of Yorubaland through stories they created for that purpose and how the goddess Osun was reimagined through another Ifa story in order to right trends towards imbalance of power between genders in Yoruba society, may Ogundiran's analyses be seen as  too neat, too tidy, too smooth, like a beautiful room without windows, windows being other, diverse but ultimately complementary perspectives to that foregrounded by his narration or as broad overviews of a complex picture eventually focused on narrower aspects of that picture in order to emphasize an aspect of the process he is discussing?

To what degree are these accounts of his speculative and to what degree is the speculation anchored on reading his sources? Can his explicatory method be traced back through those sources to tease out other interpretative possibilities those sources may yield?

May  Ogundiran's analyses   benefit from a richer interpretive framework, a richer body of ideas guiding the questions that author asks in order to arrive at the answers he has provided?

Could  his analyses benefit  from being more tentative and exploratory than definitive?

Ogundiran introduces a rich body of ideas in his preface (xii-xiv) as what he describes as the ideational coordinates that define the Yoruba community of practice, the orientations unifying the group of migrants who later became known as Yoruba.

While the book succeeds, from what I can see in my reading so far, in demonstrating how these ideas emerged and how they are demonstrated, may an addition of one or more ideas give greater fullness to his efforts to arrive at structuring conceptions  in Yoruba culture ?

 Is it really possible to adequately understand classical African societies outside their sensitivity to relationships between matter and spirit as a shaping force in history?

To what degree does Ogundiran engage with this sensitivity?

To what degree are his analyses of Yoruba religion purely political and mono-casual or both philosophical and multi-casual,   suggesting a sensitivity to people's efforts to understand the universe around them in terms of that which is intellectually unknowable in its totality, cosmological origins enabling material manifestations?

May his analyses of Yoruba religion be richer if this sensitivity is emphasized  as another   component of  Yoruba cultural coordinates?

Is it also possible to unify the resulting  central ideas in terms of a hermeneutic technique, Ifa divination, derived from Yoruba culture?

May such a unification ground Ogundiran's valorization of hermeneutics as an explicatory method squarely within Yoruba culture, thereby furthering his goal of discussing Yoruba history in terms of the self understandings developed within Yoruba culture?

Could such an adaptation of Ifa hermeneutics  be both intrinsic to the historical progression the book discusses, as a demonstration of the culture's own way of unifying various possibilities of thought and experience, and extrinsic, as a scholar's method of asking questions of the material he or she is exploring?

How may this be done and how precisely could it expand the interpretive scope, the explanatory power of the book?

All human experience is an oscillation between consciousness and environment, consciousness of one's existence within an environment constituted by the body and the world beyond it. 

The self is positioned at the centre of a network of possibilities of influence, to which the self responds through interpretation and consequent action, developments at different levels of human awareness which drive the course of human life.

How do people perceive this network of influences and how do these perceptions influence their responses?

How do such perceptions shape the development of societies?

A circle with the self at the centre surrounded by shaping influences.

Possibilities of perception and response represented by lines linking the centre and the circumference.

An adaption of the image of the  opon ifa, the often circular tray used as a template in Ifa divination, in relation to the centrality of the human self in this divinatory process, as suggested in the Ifa poem "The Importance of Ori," in the context of the spatial division of the tray preparatory to divination as described in Henry John Drewal et al's Yoruba : Nine Centuries of African Art and Thought.

In the response to possibilities by the Ife elite, by others in Ife and those outside Ife, what is the full range of possibilities that led to what Ogundiran describes as  

…the birth of the Ifè-centric òrìsà ritual field… the theogony and theology being promoted by the intellectuals of Ilé-Ifè as the universal system of thought and practice… an epistemology and a compass for navigating life’s journey and memory, managing both social order and turbulence, exploring the relationships between the earthly and the spiritual worlds, and seeking meanings

 [ at the centre of which knowledge system was]  

the metaphysics of ifá, a systematic divination method and hermeneutical science for seeking solutions and explaining meaning.

 [the success of which Ife centric project in relation to Ifa as the ultimate nexus of Yoruba cosmology and thought led to ] The prestigious school of ifá, reportedly headquartered at Òkè-Ìtasè, atop the highest hill in the Ifè Bowl [attracting] students, apprentices, master diviners, and pilgrims from far and near in search of knowledge and prestige (130 and 135).

My Exploratory  Journey with Akin Ogundiran's The Yoruba : A New History

Inspirational book description from Call For Papers  from Yoruba Studies Review journal 

 

General Summations

 

"In Search of the Children of Ọmọlúàbí: Yorùbá as Way of Life Rather than as Ethnic Identity: Reading Akinwumi Ogundiran's The Yorùbá: A New History 1: The Preface and the Introduction" 

 

 "Struggle, Triumph, Destruction and Resurgence in Yoruba History as a Great Human Narrative: Akinwumi Ogundiran's The Yoruba : A New History."

 

On Specific Themes

 

" Convergence and Divergence of Politics and Spirituality in the Yoruba Origin Ifa System of Knowledge: A Dilemma Emerging from Conflicts Between Akin Ogundiran as Scholarly Book Author and Social Media Contributor"    

 

 "The Dilemma of a Babaláwo :  Ogunbiodun and the Tension between Politics and Spirituality in Classical Ifè.

Close Reading 

"The Journey of the Children of Omoluabi: Yoruba History as a Quest for Meaning in Akin Ogundiran’s The Yorùbá: A NewHistory Part 1 [Edited] "

 

 

[Folu Ogundimu]

Oga Adepoju:

I tremendously enjoy your elocution. But you have lots of questions, provide few answers to Prof. Ogundiran’s fascinating book on “The Yoruba. A New History”. Perhaps answers to your questions and your introspective analysis could lead you to the writing of your own alternative history. I am not a historian but I have found Akin’s book revealing, ground breaking, imbued with methodological rigor, bold, and insightfully innovative.

Again, I don’t intend to question your own intellectual sagacity in reviewing Ogundiran’s book. But I find your piecemeal approach to reviewing the book chapter by chapter frustrating. Perhaps you should make notes as you read, get to read the whole book, synthesize your thoughts as a scholarly review of particular aspects of the book you have alternative explanations or histories for, not pose questions ad infinitum. But for my total blindness, I might have done a review  on an aspect of the book myself that I find most r evealing based on my familiarity and lived e xperience with the oral and lived experience of t he Yagba/Ijunmmu and the Egba, some of the prominent Yoruba people referenced in Ogundiran’s book. 

Anyhow, keep on enlightening us with your thoughts and insights on your thinking on indigenous African ontological systems.

Best regard s,

Folu

Folu Ogundimu, PhD.

Sent from my iPhone

On Feb 23, 2021, at 10:57 PM, Oluwatoyin Vincent Adepoju <toyin....@gmail.com> wrote:



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[Oluwatoyin Vincent Adepoju]

great thanks Folu, for your appreciation and the suggestions.

comparative competencies 

can i write a factual  history myself? i doubt it. 

what i might be able to write is an imagined history, likely inspired by what i find satisfying and what i find unsatisfying and yet tantalizing about ogundiran's book.

that's my understanding of my skills and my orientation.

when you describe yourself as blind, do you mean it metaphorically or literally? if literally, could i ask how you are reading the book, my writings and typing your responses?

magnificent achievement

Ogundiran's book is a magnificent piece of work. i am fortunate to have been motivated to read it by the superb description of the book in the CFP for Yoruba Studies Review posted by Toyin Falola.

im totally with you on this- ''I have found Akin’s book revealing, ground breaking, imbued with methodological rigor, bold, and insightfully innovative.''

 guide to grounding in yoruba studies

the book suggests for me the possibility of grounding myself in the breadth and depth of Yoruba Studies as an exploration of the development of approaches to existence expressed in thought and action in Yoruba history.

like you, im not a historian but i am developing a sensitivity to what ogundiran does in his book in terms of what i know about the actualities and possibilities of history writing, history as narrative, as story telling, as critical story telling.

storytelling and story interpretation as historiographic technique-ogundiran in relation to hegel

ogundiran does these two things very well- telling a story and reflecting on the significance of the story being told.

this effort can be related to the german philosopher hegel's description of kinds of history into narrative and reflective history. it feeds ironically into a repudiation of hegel's understanding of africa as not having [reflective] history, a view starkly expressed by british historian high trevor roper on the only history africa has being the history of europeans in africa.

story telling and interpretation in ifa in relation to historiography 

along those lines, may ogundiran's efforts not be correlated with ifa hermeneutics as a means of elucidating meaning from human experience through the use of stories, the ese ifa?

how could such a question be further pursued, through, for example, the discussions in western historiography on history and narrative, as in the history and narrative reader, the study of oral history, as represented, for example, by The Oral History Reader, Oral History Theory, and broader theory of history, as in The Houses of History: A Critical Reader in Twentieth-Century History and Theory and The Modern Historiography Reader: Western Sources, a selection from Amazon , and moving from such Western origin discussions to those originating from African Studies, as in the work of Jan Vansina and on Ifa in relation to history by Wande Abimbola?

possible limitations of ogundiran's analyses between spirituality and forms of rationality

ogundiran's book is great. delightful and unforgettable food.

but something strategic seems  missing from his analyses, and that gap could motivate building on what he has created in order to complement his work through a more robust attention to that missing ingredient.

though his approach to yoruba spirituality is rich and deeply stimulating, i wonder if its not  narrowly rationalistic.

this is  ironic, given his stated vision in his preface, if i recall the section correctly, to allow the indigenous spirituality breathe in its own authenticity, my way of putting his vision.

in trying to demonstrate the cognitive coherence of yoruba spirituality, however, he seems to leave out the spirituality, limiting himself to its intellectual structure, which is a part of the spirituality.

       between intellectual structure and spiritual system in ogboni

his beautiful presentation of ogboni, for example, from what i recall-apologies for any mistakes here- superbly sums up ogboni philosophy but leaves out the fact that this philosophy is anchored in a relationship with ile, earth, understood as a sentient entity, the mother/father of all existence, the bi-gendered unity of whom is dramatised in human gender unity, a unity of genders ogundiran discuses without referencing its spiritual grounding, a spirituality further dramatized in ogboni art, represented by edan ogboni sculpture composed of a male and female couple, naked to represent openness to the all seeing terrestrial mother and with genitalia clearly delineated to indicate the procreative unity that enables the perpetuation of the human species; sculpture also represented by  onile sculpture, which may be a male and female couple or a single female, again with those sexual characteristics  clearly defined, artistic works which function, not only as symbols but as embodiments of spiritual power invoked into them through ritual, a power that expands their functions into means of guidance, protection and legislative authority  in ogboni, values that are integral to the effort to develop a school-ogboni- legitimizing indigene rights to land-if i recall correctly- rights that are moral, legalistic and spiritual, in animistic cultures as in Africa, land being understood, not as an  inanimate form, but as a living, self conscious  identity with which humans can relate.

    unity of intellect and spirit in relation to ase, creative, cosmic force, in yoruba thought 

attention to the unity of the intellectual and the spiritual in yoruba and african thought helps appreciation of the yoruba and complementary igbo understanding of the cosmos as unified by a power enabling both unity and individuality, ase in yoruba and ike in ogbo, ideas central for discussions of personal and group agency addressed by ogundiran, and therefore significant to his effort to engage or ground yoruba history in a map of yoruba ideational configurations.

    orisa cosmology as reflective matrix of human activity and as a map facilitating dialogue between of forms of consciousness 

ogundiran also beautifully presents a view of orisa cosmology as a network of mirrors reflecting into infinity the complex interrelations of human experience through concepts that subsume fundamental and unifying aspects of the human condition.

that is a striking contribution to images of this cosmology, as i enunciate in my essay on this, but it looks to me  a limitedly  linearly rationalistic though imagistically  rich description of orisa cosmology.

ogundiran's image of this cosmology, scintillating as the imagistic description  is,  leaves out the fact that orisa cosmology is centrally a means of relationship between forms of consciousness, human and non-human, relationships pursued through the ideational and imagistic schemata ogundiran describes.

the orisa are not understood primarily as conceptual or ideational  conglomerations but as sentient entities whose being encapsulates those human possibilities Ogundiran describes, grounding those possibilities within a cosmic context, in terms of personalities that a human being can relate with in order to gain access to the larger vistas of possibility afforded by the cosmic identity of that entity, the orisa.

orisa cosmology is therefore better understood as grounded on a conception of the pervasiveness of self consciousness in the cosmos, from Olodumare and the orisa to the human being, and extending into animals and inanimate nature, and even human constructs, with the odu ifa,ifa organisational categories, understood as conscious entities, not just textual systems.

the progression of the human being within this context is understood as enabled by the dialogue between their own consciousness, composed of everyday awareness-ori ode- and its immortal essence embodying the person's  ultimate possibilities- ori inu- and the various networks that influence human life, interactions the exploration of which is the province of the concept of awo, the intersection  of the mystery of the invisible but sentient potencies  and visible existence, as in the discipline of the babalawo.

a discussion of yoruba ideas about the relationship between free will and fate, between action and reaction, perception and response in the shaping of history would benefit from an examination  of orisa theory of consciousness, a theory centred in consciousness as a quality not limited to its intellectual, immediately sensorial or emotional possibilities but extending the range of these,  hence it is best understood in terms of the English word ''spiritual.''

did Hegel not rework a related body of  ideas in his philosophy of history and his various writings?

   terrestrial life as a market

thus, a central Yoruba, igbo and other African  understanding of the logic of history is that of life as a market where people come to buy and sell and de[art from back to their homes at the conclusion of the exercise. thus, all action is circumscribed, not only by the transience of terrestrial life but by the nature of that life as a transaction in possibilities briefly undertaken before returning to the point of departure from the market.

the interpretation of the transactional possibilities of the self and groups, the exploration of the potential embodied within the self but conventionally  inaccessible to consciousness, is the central work of orisa spirituality and particularly ifa.

even if one's focus in on what people are known to have done, which is what i understand ogundiran's narrative focus to be, his explanatory focus on how people saw what they did and what motivated their actions and perceptions, would benefit from examining such a large scale conception of the human journey as understood in yoruba thought.

    the goddess osun and gender dynamics in yoruba thought

ogundiran's presentation of the logic of a striking ese ifa on the goddess osun also makes me wonder if it could not have been more representative of its interpretive range.

he presents this story purely as a means employed to correct inadequacies of gender balance in yoruba society, while the same story embeds in one of its lines a controversial characterisation of all women as aje, a much maligned and largely negatively portrayed category  in ese ifa, ironically co-existing in that story with the valorization of Osun, a story that in other contexts, is depicted in terms of Odu, later described as the wife of Orunmila, a story in which the bird motif central to aje lore is prominent.

the story therefore exists at the intersection of valorizing and negativising depictions of female spiritual power in Yoruba thought inviting questions about the historical process through with these various strands, opposing but complementary, emerged in yoruba discourse, why they are reflected in the gelede institution but absent in ogboni, though echoed through in positive terms in terms of the uncanny appearance of some ogboni depictions of feminine figures.

exploratory scholarship

in terms of my manner of writing and presentation, if i were to approach in the standard manner of reading, note making and integration of notes, its unlikely the writing will ever be done.

these writings are the notes i am making, suggesting the stimulation of the work as I read linearly, from the beginning onwards and as i jump to areas i am particularly interested in, and to which i shall return in the course of the  linear reading.

i am stimulated by sharing my thoughts as i read and contributions like yours provide a further simulation, as evident from this dialogue.

great thanks

toyin

To view this discussion on the web visit https://groups.google.com/d/msgid/yorubaaffairs/C5EBA549-7805-4BD5-8251-F2548601C762%40gmail.com.

[Folu Ogundimu]

Thanks, Toyin, for finding time to respond. Your rejoinder is brilliant, as usual. I will let Akin respond in his own time, to engaging you in this deep discourse of hermeneutics, philosophy, and interpretive history of the Yoruba. I can’t wait to read that debate. To your specific question, I am totally blind literally. I can’t see a lick or any light. I lost my sight completely on February 18, 2018, following 32 eye surgeries and an unfortunate viral infection. How do I read and communicate with you? We thank God for little mercies. After my blindness, I attended 9 months of residential training at Michigan Blind Training Center, Kalamazoo, for rehabilitation. I learned to use computers, IPhones, the web, and other platforms to navigate the world as much as possible. Glad to say, I resumed teaching at my university this January, for the first time in 3 years, teaching remotely. I

I am restarting my research program this summer and looking forward to teaching and using my mobility skills to navigate campus when we return to Fall teaching and research on campus. Hope you’ll pass on good luck and best wishes to me.

Kindest regards,

Folu

Folu Ogundimu, PhD. 

Sent from my iPhone

On Feb 26, 2021, at 12:35 PM, Oluwatoyin Vincent Adepoju <toyin....@gmail.com> wrote:



To view this discussion on the web visit https://groups.google.com/d/msgid/yorubaaffairs/CALUsqTR1OC_vjX0%3DkRSxA8HPU_YTpXwbpvc3yhtDaW9xL_yoig%40mail.gmail.com.

[Akin Ogundiran]

Ẹ̀gbọ́n Folú, Thank you for your remarks. I’m happy that you are back in action and that my book has a place on your schedule. Àjìǹde ara á máa jẹ́, Àṣẹ. 

Thanks also to Toyin for finding my book useful for his thinking, reflection, and self-discovery. There is no debate for me to have with Toyin. Others may choose to do that depending on their approach to the book. The Yorùbá seems to be serving its intended purpose: to inspire new thinking and infuse historical thinking into the study of Yoruba philosophy, art, aesthetics, etc. I hope that the historical materials that I excavated and explained in the book will inspire new imagination irrespective of field or discipline. I also hope it will inspire other historians and archaeologists to do new, original research and write new histories of the various Yoruba groups.

So, this book is about history. A historian like me uses symbols and objects to write the experience of a people or person in the past. The material or image is not the end; it is the means of understanding human experience at a particular period and place.

Also, I emphasized in the book that Africans (in this case, the Yoruba) are as rational (and irrational) as any other place at any time in human history. I have devoted this book to writing about those Yoruba rationalities. A people who built towns and cities and created enduring systems of governance, a rich and dynamic pantheon based on their experience (like other great civilizations), and a system of knowledge that is based on formal learning processes cannot be reduced to superstition and symbols. Their elaborate scientific experiments also led them to make objects of value, such as glass and copper-alloy objects, which they then used to construct a new worldview that has lasted for more than a thousand years. These are the stuff I prefer (or competent) to talk about. As I mentioned in the book, myths are not false stories. They are subjective representations of reality. The historian's job is to recover those realities from myth, material, image, or form. Having said that, it is legitimate for another scholar to focus on symbols for the sake of symbols, but that’s not my thing especially if representation cannot disclose history. 

Mo dúpẹ́, Akin Ògún Mògûnrè

[Oluwatoyin Vincent Adepoju]

Great thanks Folu.

You seem to be using some fantastic technology.

Great congrats on your vision and drive.

Keep flying.

toyin

To view this discussion on the web visit https://groups.google.com/d/msgid/yorubaaffairs/FB7BFE7E-A175-4B0E-A81E-B1B5B802ACD4%40gmail.com.

[Folu Ogundimu]

Thanks again, Ishola, for your kind words and invitation. I am most grateful. I responded to Ishola privately earlier. Your initiative is great and is a worthy contribution to knowledge. But I must demur on your invitation as the subject matter falls outside my field of expertise and competency.

Once again, thank you much for your well-wishes. 

Best regards,

Folu

Folu Ogundimu, PhD.

Sent from my iPhone

On Feb 27, 2021, at 8:09 PM, Oluwatoyin Vincent Adepoju <toyin....@gmail.com> wrote:



Great thanks, Ishola.

I am honoured by your attention to my work.

Congrats on the initiative you described.

I would be honoured to take part.

Please keep me posted about developments and guidance on how I could participate.

Great thanks.

Toyin

On Sat, Feb 27, 2021, 08:47 Ishola Williams <isholaw...@gmail.com> wrote:

Dr FO.It is heartwarming to read your nevergiveup and will do spirit.

I salute you sir. 

Que sera,sera,what ever will be will be,the future is not for us to see but you like an architect planned your present and future and left the rest to fate.All will surely be well with you sir. 

I read Toyin's posts regularly while looking forward to reading the debate too.

I run an NGO www.panafstrag.org. 

I invite both of you to make virtual presentations at our activities that focus on Indigenous Religions of Africa(IRA),African Indigenous Philosophy, Knowledge Systems and Healthcare.

We are in the process of setting up a Centre of Indigenous Philosophy, Religions and Knowledge Systems of Africa at the Institute of Culture of OAUIleife  with Profs Ayo Omidire,the Director of the Institute and Philosopher Ayotunde Bewaji recently retired from the University of West Indies in Kingston,Jamaica.

This time shall pass but in the meantime be masked,keep your distance with clean hands always.

Ishola Williams

Exec Sec 

PANAFSTRAG 

Lagos(the Capital of West Africa)

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