TRADIONAL worshippers, also known as Isese believers, under the aegis of the International Council for Ifa Religion (ICIR) have called on President Bola Tinubu to give equal recognition to believers in the three major faiths in Nigeria by declaring August 20 and 21 as public holidays for their members.
The group’s president, Fayemi Fakayode, made the call in a statement issued in Ibadan, Oyo State, on Wednesday, August 20, to mark the 2025 Isese Day celebration.
Recall that Ogun, Osun, Oyo and Lagos state governments had declared Wednesday a work-free day in honour of this year’s Isese Day.
Fakayode encouraged the governors of Ekiti, Ondo, Kwara, Kogi, Edo, and Delta states to follow the example of their South-West counterparts and declare August 20 a holiday to commemorate Isese.
The call for recognition and respect for traditional worshippers’ rights has been ongoing, with some notable figures advocating for greater inclusivity and tolerance.
Fakayode called for national recognition from Tinubu and appealed that he declares August 20 and 21 as public holidays for Isese across Nigeria.
“We also want the government to fund cultural festivals, protect shrines and sacred lands and integrate practitioners into cultural councils like it is being done for Muslims and Christians,” Fakayode stated.
He appealed to the Presidency to put an end to the current state of inequality among the country’s three major religions by granting Isese practitioners due recognition through a national holiday.
While praising the South-West governors for supporting Isese Day celebrations, he encouraged the Federal Government to invest in cultural sites nationwide.
According to him, Isese Day preserves Yoruba and African heritage, promotes unity, and upholds values like honesty, respect, and hard work.
The group maintained that Isese represented the foundation of Yoruba and African identity, embodying morality, unity, reverence for nature, and communal living.
He added that by investing in cultural sites, the government could boost revenue and community development, further solidifying the significance of Isese Day.
Isese Worshippers’ constant cry over alleged stigmatisation, marginalisation, neglect
In a series of reports, The ICIR reported that Isese, the Yoruba word for tradition, refers to the religious and spiritual practices of the Yoruba people.
The belief system venerates deities such as Sango, Osun, Esu, Obatala, Oya, Yemoja, and Obaluaye, while acknowledging Eledumare as the supreme being.
With roots in ancient Yoruba civilisation, Isese is regarded by its adherents as one of the earliest religions in Africa and has spread beyond Nigeria to Cuba, Brazil, the United States, and the Benin Republic.
Despite its long history and global presence, followers of the faith say they are increasingly marginalised in Nigeria. In a country dominated by Christianity and Islam, traditionalists complain of discrimination, stigmatisation, and harassment in schools, workplaces, and even at community events.
Several adherents recount experiences of humiliation. Some have been marked down by lecturers for refusing to attend church, while others had religious symbols like beads forcibly removed in schools.
Parents say their children are bullied and falsely accused of evil powers, leading many to abandon traditional practices for Islam or Christianity. Others admit they conceal their beliefs in public, pretending to be like their peers to avoid mockery and exclusion.
Traditional worshippers accuse foreign religions of deliberately demonising their faith to gain followers.
They point to constant sermons portraying non-Christians and non-Muslims as doomed to hellfire, and to the frequent label of “idol worshippers” in the media. Some recall being denied admission, employment, or social acceptance because of their association with traditional religion.
Another grievance is the Nigerian film industry, particularly Yoruba Nollywood productions, which many accuse of reinforcing negative stereotypes.
According to traditionalists, movies often depict Ifa priests and herbalists as ritual killers or agents of evil, a misrepresentation of reality.
They argue that their religion relies on natural elements such as plants, animals, and water—not human sacrifice—and accuse filmmakers of ignorance or deliberate bias.
By contrast, they note that Indian, Chinese, and American films consistently present their cultures positively, while Nigerian projects their traditions as backwards and sinister.
Clashes between traditionalists and members of other faiths have also turned violent. During festivals such as Egungun and Oro, confrontations with Muslim groups in parts of Oyo and Osun States have sometimes led to injuries and deaths.
Worshippers allege they are frequently the targets of such attacks, yet claim security agencies often side with Christians and Muslims. The police, however, deny this, insisting they remain neutral in matters of religion.
Government policies also draw criticism. Millions of naira are budgeted annually to sponsor Christian and Muslim pilgrimages to Jerusalem and Mecca, but traditionalists are excluded.
They argue that heritage sites such as the Osun Grove, already recognised internationally, deserve similar attention and funding.
Some Isese adherents acknowledge progress, pointing to former Osun governor Rauf Aregbesola’s decision to declare August 20 Isese Day, as well as Oyo and Osun states’ support for traditional festivals. Still, they say representation remains minimal compared to the recognition enjoyed by Christianity and Islam.
They insist that Isese forbids human sacrifice and harmful practices, and that it is a religion of truth handed down by ancestors long before the arrival of foreign influences.
Their demands are clear: equal recognition under the law, fair representation in governance, and respect from fellow citizens. For them, peaceful coexistence is only possible if all religions are treated with dignity, without prejudice or distortion.
A reporter with the ICIR
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