THE RELEVANCE OF ÌBÀ IN THE YORÙBÁ INDIGENOUS HEALING SYSTEM Ọládélé Caleb Orímóògùnjẹ́, Ph.D. Introduction This study explores essentially the relationship of ìbà (homage), health and health-related issues in the Yorùbá belief system.  It also interrogates the rationality of this genre in terms of its therapeutic significance. The idea is to ascertain the relevance of this verbal art as mechanism used in the indigenous healthcare delivery system of the Yorùbá both in the modern and traditional society. The paper is a contribution to the understanding of the therapeutic element of Yorùbá orature; that is, how the verbal art is used in healing.  It has been observed that much interest has not been shown in the Yorùbá verbal art as used on health-related issues; therefore, this paper will be an avenue to stirring up an awareness of the importance of orature in the healing system. In their collections of ọfọ̀ (incantations) and Ifá literary corpus, Olábimtán (1971), Abimbola (1975), Adeniji (1982), Fábùnmi (1972), Àjàyi (1995) and Ọ̀pefèyitìmi (1998) describe ìbà as the genre that paves ways for the desire of enchanter. Theoretical framework A combination of sociological theory and the mythological approach (e.g. Koiva and Vassiljeva, 1995) are thus contrapuntally explored in this study.  This approach also benefits from the psycho-analytical perspectives (e.g. Guerin, 1979:155), since it is sociologically related. While a lot of theories have been propounded, in this domain not all the theories are considered appropriate in this paper. The socio-mythical approach which is explored in Orímóògùnjẹ́ (2004) explains how myths are used to explain certain hidden phenomena in the Yorùbá society. This approach which is designed from three literary approaches, handles the sociological, mythological and psycho-analytical aspects of a given literary text. This idea of being eclectic in the analysis of literary text has been suggested by various scholars like Irele (1982), Yai, (1982) and Ọlátúnjí (1984:112-119). The reasons for employing the socio-mythical approach in this paper are enumerated as follows. The verbal arts in general and those used in Yorùbá indigenous healthcare practices in particular are products of society, and they are used by, and for the people in the Yorùbá society. Some of the Yorùbá verbal arts are mythical allusions in which myth can be used as a tool to unveil the hidden issues. Therefore, it paves the way for getting acquainted with valid information on issues like how diseases are caused, prevented and treated in the context of cultural tradition. We can then regard the approach as the embodiment of illumination over mysteries found in the various verbal arts among the Yorùbá. Furthermore, it has been observed that some of the Yorùbá verbal arts are tools that can be used to work on the socio-psychological condition of the people who directly benefit from the performance of the verbal arts under study. Ìbà and the Yorùbá world-view According to Abímbọ́lá (1975: 877-911), Ìṣọ̀lá (1976) and Àlàbá (1985: 83-86), ìbà is a verbal veneration to superior powers and beings.  In this study, ìbà is regarded as crucial to the Yorùbá indigenous healthcare practices.  It is a way of making superior powers or specific recipients feel elevated, and thus, a way of urging such powers to willingly surrender whatever is required of them or accede to any request that is made of them.  Among the Yorùbá, it is believed that the pioneers in any field of human endeavour should be respected by those someone who come takes after them as a prerequisite or condition to pave the way for their own greatness. Ìbà, the Yorùbá indigenous homage is a verbal art that gives the chanter and the society at large abundant confidence that whatever they embark on will be fruitful, prosperous and rewarding, hence the proverbial sayings among the Yorùbá: i.          Bọ́mọdé bá mọwọ́ọ́ wẹ̀, á bágbà jẹun             If a younger one washes his/her hands thoroughly,             he/she will dine with an elder ii.         Békòló  bá  júbà  ilẹ̀, ilẹ̀  á  lanu If an earthworm pays homage to the soil, the soil gives way iii.        Àdáṣe  níí  hunni,  ìbà  ò  gbọdọ̀  hunmọ  ènìyàn Failure to pay respect to whom it is due results to chaos, paying homage paves the way for one. These aphorisms show clearly that one needs to acknowledge the effort and presence of the ancestors and also to honour the elders. The illustration below is an example of ìbà (homage) used in the preparation of concoction to facilitate the efficacy of such a traditional medicine to note and acknowledge the presence of the metaphysical elements/beings: Bàbáà  mi  ìbà  rẹ Ọ̀sanyìn ‘Mọlẹ̀,  ìbà  rẹ Ẹ̀yin Ìyàmi Òṣòròǹgà,  ìbà Ọládùn-ún-ní,  ìbà  rẹ Ìwọ  ló  kọ́  mi  lóògùn  yìí                                5 Kó  jẹ́  bí  iná Kó  gbà  bí  oòrùn Ìjẹ́  iná  ni  kó  jẹ́ Kó  má  jẹ́  ìjẹ́  oòrùn Tí  iná  bá  sun  iṣu  lóko,  à  mú  un  jẹ         10 Tí  oòrùn  bá  sun  isu  lóko,  à  sọ ọ́  nù. My progenitors, I pay homage Òsanyìn, the great divinity, you are adored You, Ìyàmi Òṣòròǹgà, I pay homage Ọládùn-ún-ní I pay homage You taught me this (particular) medicine      5 Let it be efficacious like the spread of fire Let it be effective like the bite of the sun May it be the efficacy of fire May it not be the effect of sun For the yam roasted in fire is palatable       10 The one affected by sun is usually thrown away. Though jẹ́ (impotent) and gbà (explode) in lines 6 and 7 respectively are in the same semantic range, jẹ́ is preferred to gbà.  In this context, jẹ́ implies total solution to chanter's desire as the fire makes yam and other food fully cooked, while the chanter does not subscribe to gbà which is associated to the effect of sun that makes no food edible.  This means that the chanter of the excerpt above does not want his problem to be solved half way.  Ìbà (homage) brings about the reassurance of chanter's desire, and the users/chanters would be doubly sure of the efficacy of their ‘medicine' or any venture they embark on.  Failure to pay homage when it is due is regarded as the most heinous offence among the Yorùbá and the repercussions of such an offence are exhibited in the work of Ògúnníran (1972?: 26-33).  In the Yorùbá belief system, ìbà aids the healing process, since it is assumed that the power of the unknown to which homage (ìbà) is paid will enhance the efficacy of the medicine or medical concoction.  The observance of paying ìbà is an unwritten obligatory code for both public and private performances.   This cultural value is highly respected among the Yorùbá; whoever recognises this fact in any endeavour is always considered to have ensured that he/she would be at peace and thereby enjoys good health.  Apart from whatever metaphysical significance the ìbà may have, there is also the psychological assurance for the person who has observed it that he is on the right path, and that he will have the supports of the powers that be since he has paid them appropriate homage.  Whoever does otherwise, experiences a spiritual excommunication that is unfriendly to one's health, he will be abandoned to the mercy of malevolent powers, hence the homage-related aphorism among the Yorùbá goes thus: Ewúrẹ́ tó wọlé tí ò kágò, Ó dẹran àmúso. Àgùntàn tó wọlé tí ò kágò, Ó dẹran àmúso. The goat that enters a house without permission, Will be tied to the stake. The sheep that enters a house without permission, Will be tied to the stake. Kágò (ké + àgò) means an act of seeking permission to do certain things.  For instance, a visitor usually seeks permission from the host.  Hence the statement onílé mo kágò or àgò onílé meaning ‘I'm seeking permission to enter' while the host replies àgò yà that implies the permission is sincerely granted.  Àgò kíké (seeking permission) is equivalent to ìjúbà (paying homage). The Psychological relevance of Ìbà (Homage) It is observed in this study that ìbà features in form of total submission to the power that be.  In other words, it is taken to be an agreement in which the raconteurs undertake to abide with the societal norms.  By this is meant that they obey the authority (either visible or invisible agents) through homage, courtesy or allocution.  The submission of oneself always features in some of the Yorùbá verbal arts in the indigenous healthcare delivery system.  When ìbà comes in form of a courtesy or an allocution, it is usually directed to those who are believed to be the creators of certain phenomena in which the chanters engage themselves.  Herbalists do pay homage to make themselves totally submissive to the founders of herbal practices. They believe that the potency of their medicine is guaranteed if they align themselves with the cultural values; and, doing so gives them psychological peace of mind. The illustration below is a typical example:  Ìbà  Olúbíkin Ìbà  Ọ̀sanyìnbíkin Ìbà  Ajígbápòoògùnkọ́ Ìbà  Amọ́dẹníléọlọ́dẹ Homage to Olúbíkin Homage to Ọ̀sanyìnbíkin Homage to Ajígbápòoògùnkọ́ Homage to Amọ́dẹníléọlọ́dẹ The reciter of the above excerpt holds the belief that they are bound to give the afore-mentioned primordial agents their due respect, being the pioneers in the indigenous healthcare practices.  The Yorùbá are of the view that this is a way of seeking the consent of the supernatural agents in charge of herbs.  Furthermore, by extension of meaning, it is a medium through which the acquiesce of the powers to be is being sought on any venture one embarks on.  It is believed, among the Yorùbá that the agents appealed to, through this act, will regard the reciter as being humble and loyal; and this will make whatever one embarks on realistic/efficacious. The tentacle of ìbà goes the forms mentioned above, attimes it comes in form of salutations as it is depicted in the preceding argument. Ìbà (homage) in the Yorùbá indigenous healthcare delivery system also involves greetings and invocation.  Greetings are held in high esteem among the Yorùbá.  Hence the adage ‘Ká ríni lókèèrè ká Sàríyá, ó yóni  joúnjẹ lọ' meaning, cheerfulness is more satisfying than food.  In the Yorùbá daily activities, greetings come first.  Greetings function as homage that gives the raconteur confidence that no one among the audience would harm him/her.  The greetings could be equated to homage with the extract from orin obitun sung among the maidens in Oǹdó town during marital rites. This type of greetings comes in a way to adorn the powers that be so that the raconteur will evade their wrath, thereby, the chanter will be healthy enough to display her expertise: Mo  kí  wọn  o ỌỌkééé ỌỌkèèè Mo  K'ọ́kùn-ẹn ỌỌ kééé                               ỌỌkèèè Mo  K'óbì-ẹn ỌỌkééé ỌỌkèèè Mo K'ónúlí                         ỌỌkééé ỌỌkèèè Mo  K'álejò ỌỌkééé ỌỌkèèè                                I greet you all Hello Hello I greet all men Hello                             Hello I greet all women Hello Hello I greet the indigenes     Hello Hello I greet the sojourners/visitors Hello Hello                                     The raconteur of the above extract pays homage indirectly by using greetings which is highly acknowledged among the Yorùbá.  Therefore, anyone that employs it in his/her way of life is regarded as a respectful person. Besides greetings, ìbà appears as well in form of invocation, most especially in some of àwúre incantations: Òtééré omi Òjìji A fi wẹrí ajá Orí ajá mọ́ i-téní-i-téní. Òtééré omi Òjìji, A fi wẹrí àgbò,                                       ú Orí àgbò mọ́, Àgbò sì kosùn lẹ́sẹ̀ méjèèjì rokírokí. Òtééré omi Òjìji A fi wẹrí Mọ̀bà Orí Mọ̀bà mọ́,                                          Mọ̀bà sì joyè ilé baba rẹ̀ kinrinjínjín kinrinjínjín Ifá pẹ̀lẹ́ ọmọ olóde-à-jí-gbá Ọ̀rúnmìlà pẹ̀lẹ́ ọmọ olóde-à-jí-tò Ifá pẹ̀lẹ́ ọmọ olómi-tútù kan  ẹ̀yìn  Ìpẹ̀tì Tí í ṣàn tabẹ́ Ìpẹ̀tíí wá i-téré-i-téré.          Ifá ní ta ní ń kíbòsí òun alájogun Mo lémi lágbájá ọmọ rẹ ni Ifá ní nítorí kí ni mo fi ń kíbòsí òun Mo ní nítorí pé gbogbo ẹgbẹ́ mi ti ń lówo èmi ò tíì ní Gbogbo ẹgbẹ́ mi ti ń láya èmi ò tíì ní              Gbogbo ẹgbẹ́ mi ti ń kọ́lé èmi ò tíì kọ́ Gbogbo ẹgbẹ́ mi ti ní ìbalẹ̀ ọkàn èmi ò tíì ní Ifá ní bó bá ṣe pé bẹ́ẹ ni ó wá tóó gẹ́ẹ́…                                      Òtééré, the shadowy water Used to wash the head of the dog The dog's head became very clean. Òtééré, the shadowy water Used to wash the ram's head                           5 The ram's head became very clean And the ram's two legs were beautifully smeared with      cam wood. Òtééré, the shadowy water Used to wash Mọ̀bà's head Mọ̀bà's head became clean                                       10 Mọ̀bà was also made a chief in his household. Homage, Ifá, the citizen of a place duly swept daily My regards! Ọ̀rúnmìlà, the offspring of a well-organised compound. Greetings! Ifá, the child of the owner of a cold –     stream behind Ìpẹ̀tì That flows freely underneath Ìpẹ̀tì                            15 Ifá asked ‘Who is invoking me, the mysterious one I said, ‘It's me' his beloved child Ifá asked why he is being invoked I said because all my contemporaries are already rich, but I'm not All my contemporaries are married, but I have      no wife                                                                  20 All my contemporaries are blessed with houses, but I don't have All my contemporaries are problem free Ifá said if so The time has come…          The excerpt above  can be  used to invoke Ọ̀rúnmìlá to give the chanter wealth, wife, house and peace of mind that he/she desires to boost his/her health.  The reason for using the invocation is that when any of the supernatural powers is evoked by using all the primordial names, the supernatural power then would be thrilled, thereby feel elevated; and he/she would in turn grant the request of the chanter.  The allocution found in the excerpt above, in accordance with the Yorùbá belief, makes the recipient do whatever the chanter desires.  The petitioner uses the excerpt to find favour of the invoked spirit for the well-being in order to alleviate his/her poverty which could in turn enhance his/her state of health. Conclusion From the fore-going, it has been deduced that ìbà is a verbal art used among the Yorùbá in reflecting and expressing the belief, religion, worldview and values of the society.  Specifically, genre is used among the Yorùbá people to manage their physical, mental and social well-being in pre and post-colonial era.  Therefore, it could be assumed by the Africans that the Western healthcare delivery system is regarded as complementary to the indigenous system of healing. It is observed that it is used to invoke the power that be to give the chanter all that he/she desires to boost his/her health. The reason for using this type of invocation is that when any of the supernatural powers is evoked by using all the primordial names, the supernatural power then would be thrilled, thereby feel elevated; and he/she would in turn grant the request of the chanter. The allocution found in ìbà, in accordance with the Yorùbá belief, makes the recipient do whatever the chanter desires. 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