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Awo Eko Iwa Rere

The Yoruba word "Eko iwa rere" refers to the ethical guidelines for Ifa priests who provide divination services. These guidelines express communal expectations, rather than rigid rules. Key expectations include using respectful language, maintaining good health and hygiene, assisting anyone in spiritual crisis regardless of ability to pay, keeping divination contents confidential, and providing work in exchange for assistance without monetary charge. While adherence is less strict in Western cultures, the guidelines remain a valid measure of sincerity and competence for diviners.

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735 views1 page

Awo Eko Iwa Rere

The Yoruba word "Eko iwa rere" refers to the ethical guidelines for Ifa priests who provide divination services. These guidelines express communal expectations, rather than rigid rules. Key expectations include using respectful language, maintaining good health and hygiene, assisting anyone in spiritual crisis regardless of ability to pay, keeping divination contents confidential, and providing work in exchange for assistance without monetary charge. While adherence is less strict in Western cultures, the guidelines remain a valid measure of sincerity and competence for diviners.

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  • Awo Eko Iwa Rere: Ifa and the Diviner's Code of Ethics

Awo Eko Iwa Rere: Ifa and the Diviner's Code of Ethics

by Awo Fa'lokun Fatunmbi


The Yoruba word for ethics is the praise, "Eko iwa rere," which in literal translation means, "teaching
good character." The training of Ifa priests in Africa includes Awo eko iwa rere which is the ethical
guidelines for those who provide divination. These guidelines are not so much a set of rules as they
are an epression of communal epectation.
In traditional Yoruba culture, there is the strong belief that Awo !"iviners# have the power of the
word. $onse%uently, there is a communal epectation that they will not use their voice to epress
profanity and foul language.
There is also a collective belief that the power of the word is supported by good health and good
hygiene. &or this reason, the Awo will eat and drink in moderation and bathe on a daily basis.
The welfare of the one affects the welfare of the entire community. It is for this reason that the Awo
will come to the assistance of anyone who is in spiritual crisis. This is true even if the person is
unable to afford the services of the Awo. There, however, is also a communal epectation that
anyone who is given assistance by the Awo without monetary charge will provide some form of work
echange for either the Awo or his family.
'ne of the strongest epectations of an Awo in Yoruba culture is that the content of divination
remain confidential. A violation of this epectation would be considered a very grave matter and
would warrant resolution through 'gboni !$ouncil of Elders#.
These epectations are not as strong in the (est and so it is possible for Awo in the )nited *tates
to develop a large following without strict adherence to the general principles of Awo eko iwa rere.
These guidelines, however, remain a valid measure of the sincerity and competence of anyone who
uses divination as a method of communication with 'risa.
A buru, a boye a bosese.

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