The Ifa Heritage Institute, Nigeria is the only Higher Education institution in the world that specializes in the study of all aspects of Yoruba indigenous culture and religion.

Nigeria's Future generation of Yoruba Traditionalist Pagans can learn some aspects of religion here.

The institute is located in Professor Wande Abimbola Street, off Ilora Road, Oyo, Nigeria.



Mission

We, the faculty, staff
and students of the
Ifa Heritage Institute
trust in Ifa, the good
people of Nigeria and
lovers of indigenous
culture in the world
for financial and
moral support so that
the Institute can
continue to be
sustained and
nourished. This is the
very first of its kind on
the continent of
Africa. May the Ifa
Heritage Institute of
Oyo continue to
march from strength
to strength.
Àse. Àse. Àse.


School ANthem

Translation for Non-Yorubas:

My friend, hasten and run to Ifa.
My friend, hasten and run to Ifa.
If someone is deceiving you,
Please do not accept.
If someone is telling lies to you,
Do not listen.
Truth is bitter.
To Ifa belongs the future of the world.


Description


In November 2005, UNESCO (United Nations Educational, Scientific and Cultural Organization) proclaimed Ifá as one of the 86 traditions of the world to be regarded as Masterpieces of the Oral and Intangible Heritage of Humanity. UNESCO then enjoined all nations and peoples of the world to give their unflinching support to these traditions so that they would not perish.

The Ifa Heritage Institute is a post-secondary institution in Oyo Town, Oyo State, Nigeria, sponsored in part by UNESCO and endorsed by the Federal Government of Nigeria. The objective of the Institute is the preservation and propagation of Ifá as an indigenous African body of knowledge within the settings of a modern and contemporary educational system.

In the past three years, the Ifa Heritage Institute has developed programs on Ifa and other aspects of Yoruba culture, and taught those programs successfully to three sets of students, two sets of which have already graduated.

The Institute is grateful to the Pagan Japanese Government for their donation which has enabled us to acquire a VSAT, video satellite capability. We are hoping to be able, during the coming academic year, to develop online programs which will facilitate participation of interested students from around the world. This will not preclude international students from coming physically to Oyo to enroll in our diploma program, but will be an additional way interested persons can participate in the program.



Matriculation ceremony May 28, 2010

FACULTIES of the IFA HERITAGE INSTITUTE are as follows :

1.Department of Ifá Studies The vastness of the knowledge contained within the Ifa divination system is almost unfathomable. In this department, students will be taught the rudiments of Ifá divination, focusing especially on chanting and interpretation of Ifá stories. We would like to preserve the orality of Ifá; therefore the primary focus of the Faculty of Ifa Studies is the oral memorization of Ifá literary verses and the interpretation of the same. There are 256 Odù of Ifá. Each Odù contains 800 stories, yielding a total of 204,800 stories that deal with different aspects of Yoruba mythology, history, medicine, philosophy and other ideas. Each Odù can be regarded as an oral or unwritten “book” of this comprehensive compendium of knowledge. Students will learn verses from each of the 256 Odu, their meanings and practical application.

2.Department of Languages The languages to be taught in this department are Yoruba, English, Spanish, Portuguese and French. This department will focus on both the oral and written forms of the Yoruba language so that students who complete the program would be able to speak the Yoruba language very well and also be very literate in the subject. The English language will also not be neglected. The need to include Portuguese and Spanish is because these are the two languages which the teeming millions of Yoruba people in the Diaspora speak, especially in Cuba and Brazil. Of course, we all know that our brothers and sisters in Benin and Togo Republic speak French in addition to the Yoruba language. English and Yoruba will be compulsory, and each student should pick one of the remaining three languages.

3.Department of Medicine All the herbs in the Yoruba floral and fauna are believed to have been named and categorized by Ifá and his younger brother Osanyin since very ancient times. In the Department of Medicine, we will devote our attention to the study of our indigenous medical practices, therapeutics and pharmacopia. Time will be devoted to the identification of medicinal leaves, roots, and barks of trees, the preparation and administration of different forms of medicines, and how to diagnose and treat illnesses in the indigenous African way. The Ààreèsègùn, chief Medicine Man elected by the entire community of indigenous healers, will play the lead role in this department.

4.Department of Performing Arts In the department of Performing Arts we will teach the music and dance associated with Ifá in West Africa and in the African Diaspora, such as bata music, dùndún music, and music made from iron gongs called agogo, which is the most favorite dance step of Babalawos and Iyanifas. Theoretical instruction will be complemented by real live performances and instruction delivered by local experts in the respective arts.

5.Department of Indigenous Technology In this department, we will focus on the mechanisms, machinery, tools and materials required for the production of beadworks, metal works/blacksmithing, calabash-carving, preparation of indigo dye-stuffs, and other indigenous textile products. Computer technology and design will also be an important part of the curricula.



Graduates.

Classes of the Ifa Heritage Institute resume September 2, 2013. Convocation for all classes of students who have graduated will be held on Thursday 19 September. Informational meeting 12 September.

Some Info about Ifa Heritage University Founder, Prof. ABimola:



Professor Wande Abimbola is President and Founder of Ifa Heritage Institute. He served as Vice Chancellor (President) of the University of Ife (now Obafemi Awolowo University) from 1982-1989. From 1992-1993 he was Senate Majority Leader of the Federal Republic of Nigeria. From 2003-2005, Professor Abimbola served as Special Adviser on Cultural Affairs and Traditional Matters to the President of Nigeria. He was installed as Awise Awo ni Agbaye (Spokesperson of Ifa in the Whole World) in 1981 by the Ooni of Ife on the recommendation of a conclave of West African Babalawos.


Born in the historic city of Oyo, the Awise comes from a long line of tradition bearers. His late father, Abimbola Iroko, a veteran of World War I and a renowned hunter whose brave exploits are still being celebrated by Ijala artists, was the Asipade (Leader of the Ogun Community) of Oyo until his death in 1971. His late mother, Sangodayo Ifagbemisola Awele, a high priest of Sango, lived mentally and physically well until she departed the earth in 1987 at the age of 109.
Wande Abimbola received his first degree in History from the University College, Ibadan in 1963, when that was a college of London University. He received his Master's Degree in Linguistics from Northwestern University, Illinois, USA in 1966, and his Ph.D. in Yoruba Literature in 1970 from the University of Lagos. He became a full Professor of African Languages and Literatures at the University of Ife in 1976.

The Awise's academic background is very much rooted in oral tradition. He was an apprentice in Ifa chanting and rituals before he began formal schooling at the age of 12. The Awise Agbaye taught in three Nigerian universities, namely the University of Ibadan from 1963-65, University of Lagos from 1966-72, and the University of Ife from 1972-91. He has also taught at many universities in the USA, including Indiana University, Amherst College, Harvard University, Boston University, Colgate University, and the University of Louisville.


[img]http://s1.reutersmedia.net/resources/r/?m=02&d=20111027&t=2&i=523266243&w=460&fh=&fw=&ll=&pl=&r=BTRE79Q0VHT00[/img]

Prof. Wande Abimola, representative of Yoruba religion, blessing the Catholic Pope and Greek Pope in the name of the Gods Obatala, Shango, Oya and Lord Olodumare.

Publications
Books (Authored and Edited)

Wande Abimbola, Ifa Will Mend Our Broken World (Aim Books, Boston, 1997).
Wande Abimbola, Ifa Divination Poetry (NOK Publishers, New York, 1977).
Wande Abimbola, Ifa: An Exposition of Ifa Literary Corpus (Oxford University Press, Ibadan, 1977).
Wande Abimbola, Awon Oju Odu Mereerindinlogun (University Press Limited, Ibadan, 1977).
Wande Abimbola, Sixteen Great Poems of Ifa (UNESCO, Niamey, 1975).
Wande Abimbola (ed), Yoruba Oral Tradition (University Press Limited, Ibadan, 1975).
Wande Abimbola, (ed) Yoruba Idioms (Pilgrim Books, Lagos, 1969).
Wande Abimbola, Ijinle Ohun Enu If, Apa Keji (Collins, Glasgow, 1969; reprinted, University Press Limited, Ibadan, 1976 and 2006.)
Wande Abimbola, Ijinle Ohun Enu Ifa Apa Kini (Collins, Glasgow, 1968; reprinted, University Press Limited, Ibadan, 2006).
Journal Articles and Chapters in Books
Wande Abimbola, “Religion, World Order and Peace: an Indigenous African Perspective”, in Crosscurrents, Religion and the United Nations, Vol. 60, Issue 3, 2010, (pp. 307-309).
Wande Abimbola, “Mestre Didi, Alapini, and the Future of Afro-Atlantic Civilization”, in Criatividade Amago Das Diversidades Culturais: A Estética Do Sagrado, Juana Elbein Santos (ed.), Communitatis Mundi/SECNEB, Salvador, Bahia, 2010.
Wande Abimbola, “The Bag of Wisdom: Osun and the Origins of Ifa Divination”, in Osun Across the Waters, J. Murphy and M. Sanford (ed.), Indiana University Press, Bloomington, Indiana, 2001.
Wande Abimbola, “The Contribution of Ancient Africa to Religious, Literary and Philosophical Thought: The Ifa Divination Corpus of West Africa as a Case Study”, Inaugural Lecture, Boston University, Boston, November 1997.
Wande Abimbola, “Images of Women in the Ifa Literary Corpus”, in Queens, Queen Mothers, Priestesses and Power: Case Studies In African Gender, Flora E.S. Kaplan (ed.), Annals of the New York Academy of Sciences, Vol. 8, 1997, (pp. 401-413).
Wande Abimbola, “Ifa: A West African Cosmological System”, Religion in Africa: Experience and Expression, Thomas D. Blakey, et. al. (eds.), James Currey, London and Heinemann, Portsmouth, Vol. 4, Monograph Series of the David M. Kennedy Center for International Studies, 1994, (pp. 100-117).
Wande Abimbola, “Lagbayi, the Itinerant Woodcarver of Ojowon,” The Yoruba Artist, Rowland Abiodun et. al. (eds.), Smithsonian Institution Press, Washington and London, 1994, (pp.137-142).
Wande Abimbola, “Secrecy and Objectivity in the Methodology of Ifa Divination”, (with Barry Hallen), in Secrecy: African Art that Conceals and Reaveals, Museum of African Art, New York, 1993.
Wande Abimbola, “Decolonizing African Thought”, in Tradition and Development in Africa Today, Introduction to African Culture: 8, UNESCO, Paris, 1990, (pp. 15-22); reprinted 2004 and 2006.
Wande Abimbola, “The Concept of Destiny in African Traditional Religion”, Ogun State Public Service Forum, Abeokuta, Nigeria, March, 1988.
Wande Abimbola, “Unification of the World’s Religions: The African View Point”, in Essays in Honour of S. C. Kim, Andrew Wilson (ed.), The Edwin Mellen Press, Lewinton and Queenston, U.S.A., 1987.
Wande Abimbola, “An Appraisal of African Systems of Thought”, The Arts and Civilization of Black and African Peoples, Vol. 2, Black Civilization and Philosophy, Third Press International, Lagos, Nigeria, 1986, (pp. 11-30).
Wande Abimbola, “The Notion of Sacrifice in Yoruba Religion”, in Restoring the Kingdom, Dean Williams Ferm (ed.), Paragon House, New York, 1984.
Wande Abimbola, “The Contribution of Diaspora Blacks to the Development and Preservation of Traditional African Religion in the Americas”, in Cultures Africaines, Documents de la Reunion d’Experts sur les Apports Cultures des Noirs de La Diaspora a l’Afrique, (UNESCO), 1983, (pp. 79-89).
Wande Abimbola, “Notes on Collection, Transcription, Translation and Analysis of Yoruba Oral Literature”, Yoruba Language and Literature, A. Afolayan (ed.), U.P.L., Ibadan, 1982.
Wande Abimbola, “Two Lineages of Yoruba Wood Carvers: Evidence from Oral Literature on the Visual Arts of Africa”, The Role of Afro-American Folklore in the Teaching of the Arts and Humanities, A. L. Seward (ed.), Indiana University Press, Bloomington, IN, 1978, (pp. 283-293).
Wande Abimbola, “Yoruba Traditional Religion”, Contemplation and Action in World Religions, Yusuf Ibish and Ileana Marculescu (ed.), University of Washington Press, Seattle and London, 1978, (pp. 218-243).
Wande Abimbola, “The Study of Yoruba Literature”, Inaugural lecture, Series 24, University of Ife, Ile-Ife, 1977.
Wande Abimbola, “The Ifa Divination System”, Nigeria Magazine: Special Festac Edition, Nos. 122-123, Lagos, 1977.
Wande Abimbola, “The Yoruba Thought System”, The Theosophist, Vol. 38, nos. 8-9, May and June 1977, Adyar Madras, India, (pp. 54-61, 83-90).
Wande Abimbola, “Yoruba Traditional Religion in Brazil: Problems and Prospects”, Actes du Congress International Des Americanistes, Paris, 1976, (pp. 620-639).
Wande Abimbola, “Consonant Elision in Yoruba” (with Olasope Oyelaran), African Language Studies 16, 1975, (pp. 37-60).
Wande Abimbola, “Iwapele: The Yoruba Concept of Good Character” in Yoruba Oral Literature, Wande Abimbola (ed.), University of Ibadan Press, Ibadan, 1975.
Wande Abimbola, “The Yoruba Concept of Human Personality”, in La Notion de Personne en Afrique Noir, C.N.R.S., Paris, 1073, (pp. 41-62).
Wande Abimbola, “The Literature of the Ifa Cult”, Sources of Yoruba History, S. O. Biobaku (ed.), Oxford Universty Press, Ibadan, 1973, (pp. 41-62).
Wande Abimbola, “Ifa Divination Poems and the Coming of Islam to Yorubaland”, Pan-African Journal, iv/4, New York, 1972.
Wande Abimbola, “Stylistic Repetition in Ifa Divination Poetry”, Lagos Notes and Records, 3/1, 1971, (pp. 38-53).
Wande Abimbola, “Yoruba Oral Poetry”, Introduction to Nigerian Literature, Bruce King (ed.), Evans, Ibadan, 1971, (pp. 12-23).
Wande Abimbola, “Burial of the Dead Among the Yoruba”, Proceedings of the African Studies Staff Seminar, University of Lagos, 1970, (pp. 98-144).
Wande Abimbola, “A Chapter from the Second Odu of Ifa”, Black Orpheus, 2/2, 1969, (pp.7-12).
Wande Abimbola, “Ifa as a Body of Knowledge and As An Academic Discipline”, Lagos Notes and Records, 2/2, 1968, (pp. 30-40).
Wande Abimbola, “Ifa Divination Poems as Sources of Historical Evidence”, Lagos Notes and Records, 1/1, June, 1970, (pp.11-20).
Wande Abimbola, “The Ese of Ifa”, African Notes, 2/3, Institute of African Studies, University of Ibadan, Ibadan, 1965, (pp.12-17).
Wande Abimbola, “The Place of Ifa in Yoruba Traditional Religion”, African Notes, 2/2, January, 1965.
Wande Abimbola, “The Ruins of Oyo Division”, African Notes, 2/1, October, 1964.
Wande Abimbola, “The Odu of Ifa”, African Notes, 1/3, 1964, (pp.6-12).

[img]http://yemitom.files./2012/02/41.png[/img]

The respected Babalawo delivering a speech at the World Religious COnference in the Vatican. It is said that the pope benedict abdicated because he could not withstand the power of Ifa. We dont know how true this claim is though. .




Public Service and Work Experience


University administration
2006-present President, Ifa Heritage Institute, Oyo, Nigeira
1982–1990 Vice-Chancellor, University of Ile-Ife (now Obafemi Awolowo University).
1977-1979 Dean, Faculty of Arts, Obafemi Awolowo University, Ile-Ife.
1975-1977; 1979–80; 1981-82 Head, Department of African Languages and Literatures, Obafemi Awolowo University, Ile-Ife. (Wande Abimbola was the founder of this department.)

Academic experience
2004—2005 Distinguished Visiting Scholar in the Department of Liberal Studies, University of Louisville, Louisville, KY.
1999 Professor of Humanities in the Department of English, Colgate University, Hamilton, NY.
1998—2003 Professor in the Department of Religion, Boston University, Boston, MA.
1997 Professor of the Humanities in Africana and Latin American Studies, Colgate University, Hamilton, NY.
1996—1997 Fellow, W.E.B. Du Bois Institute & Department of African American Studies, Harvard University, Cambridge.
1990—1991 Scholar-in-Residence and Visiting Professor of Black Studies, Amherst College, Amherst, Massachusetts.
1980—1981 Visiting Henry R. Luce Professor of Comparative Religious Ethics, Amherst College, Amherst, Massachusetts.
1976—1990 Professor of African Languages and Literatures, Obafemi Awolowo University, Ile-Ife, Nigeria.
1973 Associate Professor of Folklore, Indiana University, Bloomington, Indiana.
1971 Visiting Assistant Professor of Folklore, Indiana University, Bloomington, Indiana.
1966—1972 Lecturer, School of African and Asian Studies, University of Lagos, Lagos, Nigeria.
1963—1965 Junior Research Fellow, Institute of African Studies, University of Ibadan, Ibadan, Nigeria.

Political, cultural and public service appointments
2005—to date Director, UNESCO Proclamation of Intangible Cultural Heritage award to Nigeria, Subject Matter: Ifa.
2003–2005 Adviser to the Nigerian President on Traditional Matters and Cultural Affairs, Office of the Presidency, Federal Republic of Nigeria, Abuja, Nigeria.
1995—1998 Member, Council for the World’s Religions.
1992—1993 Senate Majority Leader, Senate of the Federal Republic of Nigeria, Abuja, Nigeria.
1992 Special Adviser to the Governor of Oyo State, Nigeria.
1990—to date Installed as Asiwaju Awo of Remo, Nigeria.
1988—1989 Member, Executive Committee, Association of Commonwealth Universities.
1986—to date Installed as Elemoso of Ketu, Benin Republic.
1981—to date President, International Congress of Orisa Tradition and Culture.
1981—to date Installed as Awise Awo Ni Agbaye ( literally World Spokesperson for Ifa and Yoruba Religion).
1981—1989 Chairman, Governing Board, Oyo State College of Arts and Science, Ile-Ife.
1979—1982 Chairman, Oyo State Tourist Committee.
1978—1984 Chairman, Board of Directors, University of Ife Guest Houses Limited.
1976—1978 Chairman, Oyo State Broadcasting Corporation.
1974—1984 Chairman, Board of Governors, Oliver Baptist High School, Oyo.
1974–1976 Chairman, Oyo Zonal Health Board and Member of the State Health Council.
1971—to date Consecrated as Babalawo (Ifa Priest).

Other professional experience
1972—1979 Editor, Yoruba, Journal of the Yoruba Studies Association of Nigeria.
1970—1972 Editor, Lagos Notes and Records, Bulletin of the Institute of African and Asian Studies, University of Lagos, Lagos, Nigeria.

[img]http://cache.daylife.com/imageserve/015r15C56M6LU/545x.jpg?center=0.5[/img]

THe Babalawo at the WOrld Seminar with representatives of other world religions.


[img]http://yeyeolade.files./2013/05/opele-ifa.jpg?w=450&h=303[/img]


[size=28pt]ASE! ASE! ASE![/size]

can i hear holy ghost fire from members?[b][/b]





1st at long last. Thanks giving tins tmoro at church.

Op why dont you spend fouryears studying ifa studes,

I am Hausa.

PAGAN 9JA:
I am Hausa.

WHAT....YOU ARE NOT YORUBA?


LAST BULLET- WAS THAT NOT A SMARTPHONE I SAW WITH THE PROF?

Great one to African philosopher soon Prof Makinde would join him in the institute , i still stand that african traditional medicine is more effective than its western counterpart

Hmmmmmn very interesting reading.

mcfynest:


WHAT....YOU ARE NOT YORUBA?


LAST BULLET- WAS THAT NOT A SMARTPHONE I SAW WITH THE PROF?

No. Not in the least.

which picture?

PAGAN 9JA:


No. Not in the least.

which picture?

At the rate at which you promote Yoruba indigenous religion on this forum, you might as well be a yoruba man.

Pastor Kun:

At the rate at which you promote Yoruba indigenous religion on this forum, you might as well be a yoruba man.

because it so happens that this is the only Traditional Religion in Nigeria that has strong public (and worldwide) backing , sophisticated, is fighting back, popular and is easily accessible too.

The other tribes of our nation are largely trying to distance themselves from Paganism, whereas the age-old civilized Yoruba know better.
Ofcourse im not referring to all Yorubas.

Another interesting fact of note is that, in order to find Yoruba, IfaPriests, you do not really need to travel to the villages, as in the case of Igbo Dbias, Hausa Sarakis (though some are found in old quarters of cities), etc. who are mostly found in the country.
Yoruba Babalawos are generally found within city premises. The reason is simple in that the Yorubas have always been so-called "civilized" city-dwellers since ancient times. Today this is evident even more so, with Yoruba and even Ghana Religious Priests opening up Facebook Accounts and personal Websites.

So Im counting on my Yoruba brethren to lead the forefront by example. The rest will follow.

I read one of this prof book titled 'Odu ifa meerindinlogun'. It really interesting....


With the way Ifa is spreading across brazil, cuba, haiti and even in America.....it a big pride to see my tradition and spiritualism travelling outside our continent. My African-american friends gave me a new phase and more interest in studying Ifa as a birthright. Bro im really enjoying it.

But wait what is this man doing in vatican? Are these not the people that destroyed our spiritualism and infected with religious dogma? Also these are the people that turn my Yoruba brothers to zombie and some into lost land of no return. I think this should yield a good result o.

Ifa compose of logic, reasoning, mathematics, psychology, science, cosmology, spiritualism and history. It embody knowledge of the world from ancient time. It explain in details big-bang, evolution and practical science. If every yoruba and African people can return to their origin, I think by this, we will free ourselves from world exploitation and oppression. It is a basic truth that the invaders had stolen knowledge from our fathers and built on it. It is truth that they have infected Ifa with religion dogma and demonized it. It is truth that they had brainwashed Africans completely but it is a grounding fact that ifa still contain esoteric knowledge, gridlocks and puzzles which these invaders doesn't hold or know and when ourselves dig it out, unlock the grid and construct the puzzle.....we will get there. We will rise above the world and completely free from every oppression.

Ifa a gbe wa o

PAGAN 9JA:


No. Not in the least.

which picture?

THE PICS WERE HE WAS SEATING ON A MAT WITH THE THE IFA

PAGAN 9JA:


because it so happens that this is the only Traditional Religion in Nigeria that has strong public (and worldwide) backing , sophisticated, is fighting back, popular and is easily accessible too.

The other tribes of our nation are largely trying to distance themselves from Paganism, whereas the age-old civilized Yoruba know better.
Ofcourse im not referring to all Yorubas.

So Im counting on my Yoruba brethren to lead the forefront by example. The rest will follow.

i bet you didnt school in the north

mcfynest:

THE PICS WERE HE WAS SEATING ON A MAT WITH THE THE IFA

Thats Ikin Ifa in his hand

mcfynest:


WHAT....YOU ARE NOT YORUBA?

Paganism is universal. It knows no race or tribe. In pagan, if you believe in their gods, you worship with them and if you dont believe in their gods, you dine and merry with them.

This is not christianity which cant mingle with pagan (devil worshippers)

this is not catholic that hate jew.

This is not deeper life which cant dine with celestial member.

This is jehovah witness that cant give their daughter in marriage to non-believers.

This is not Islam that oppress other minor religion.

This is paganism where the world populace are family. Beat that

FOLYKAZE:

Thats Ikin Ifa in his hand

hmmmmmn......thanks for the expository. but i thought you were an atheist..... didnt know you are a PAGAN.

anyway.....WHO AM I TO JUDGE YOU?

mcfynest:


hmmmmmn......thanks for the expository. but i thought you were an atheist..... didnt know you are a PAGAN.

anyway.....WHO AM I TO JUDGE YOU?

LOL. Im African.....atheist and believe in African spirituality.

What do expect from a yoruba guy like me? To trash my tradition, culture and ancestral heritage? To demonize African spiritualism for foreign religion dogma or been a modernized jewish and arab slave?

To be converted you have to destroy your past, destroy your history. You have to stamp on it, you have to say 'my ancestral culture does not exist, it doesn't matter.'
V. S. Naipaul

^^^^ would that speak well of you?

To forget one’s ancestors is to be a brook without a source, a tree without a root.
-- Chinese Proverb

People will not look forward to posterity, who never look backward to their ancestors.
Edmund Burke

I THINK YOU SHOULD JUDGE YOURSELF BEFORE RAISING A JUDGEMENT FOR OTHERS

PAGAN 9JA!!! MISSED YA BUDDY!

Interesting

now this is end tym tins

Interesting

Hon. SuQ Ma'DIQ:
can i hear holy ghost fire from members?

lost soul!

Why don't we organise a competition between these ifa students and theology/christian religion students!
Let's see who'll win!
I did not add muslim students because, they'll be the 1st to die

Very interesting. the Awise Agbaye try no be small.

i'm impressed.

PAGAN 9JA:
I am Hausa.

hunhun! U are not hausa, but u are frm d north, abi?

Brilliant!!! May the gods bless this prof!

I am wowed by this piece. Interesting that traditional religion and practices is being kept alive and formally too.

homesteady: Why don't we organise a competition between these ifa students and theology/christian religion students!
Let's see who'll win!
I did not add muslim students because, they'll be the 1st to die

d competition will involve what? like dat of Elijah bringing fire to consume watered offering!

Is that a white guy among the graduates in the 3rd picture?