Eniyan

Who is Chosen

This concept of “chosen” has profound significance in moral anthropology for both the conception and treatment of human beings. Moreover, it also carries with it a uniqueness, in that it presents the highest level of humanism in its inclusion of all humans as chosen, rather than just those in its circle of believers and adherents, as is the case for virtually all other traditions who self-define as chosen, elect, or recipients of endowed status. Here the Ifa priests, the babalawo, do not claim special status for Ifa adherents, but provide a theological narrative in which all humans share equally in the divine endowment of chosenness. In addition to this unique inclusivity beyond religious relationship or covenant, the concept also is defined by its concept of all humans as chosen (yan) without distinction of race, class, gender or sex, ethnicity, or any other social or biological attribute.

As noted earlier, this status is a divine endowment or gift and thus carries with it all the transcendent and ultimate meaning and authority that accompany such divine benefactions. Thus, it places great emphasis on respect for the human being as the chosen of God. This status as the chosen of God parallels and is a companion concept in the Ifa tradition of humans as the omo Olódùmarè or omo Oduduwa or the offspring of the Great God or Creator. Thus, it presents an image of the God concept similar to the ancient Egyptian concept senen netjer (snn ntr), which literally means “image of God.”

In any case, it supports the concept of the inherent and inviolable worthiness of the human beings (i.e., the concept of dignity). In the Ifa tradition, as reflected in the Odu Ifa, there are numerous words and calls for respect of humans. Some of the words for these concerns are ola, ìyìn, and owo, which may be used to indicate both inherent and socially achieved and recognized worthiness.

What is Expected

The moral anthropology in which the concept of eniyan is rooted is expressed at length in the theological narrative found in Odu 78:1. In this Odu (chapter), it says that humans are chosen to bring good in the world (i.e., to make it good). But they are also to sustain and increase it. The theological narrative makes it clear that humans are chosen, not over and against each other, but with each other to bring good into the world. They are to do this for each and everyone's benefit. Moreover, for humans to honor both the fundamental meaning and mission of their lives as chosen ones, they must [Page 239]make sure they “bring about the good condition Olodumare has ordained for every human being.”

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