Èşù Controversy: Chief Peter Fatomilola Clarifies , Claims Viral Video Was A Dramatic Scene , Misinterpreted By Interviewer
Chief Peter Fatomilola, Nigerian dramatist and Babalawo , responding to the uproar sparked by a viral video where he appeared to deny the existence of Èşù, welcomed a group of Babalawos from Ekiti seeking clarification. Fatomilola explained that the interviewer was a longtime acquaintance who knew him primarily as a Dramatist, not solely as a Babalawo. He clarified that their conversation was taken out of context and misconstrued, leading to allegations of Èşù denial.
“The young man who visited me in Ifisi knew me as a Dramatist, and I knew him as well. He’s a friend with whom I’ve t similar conversations before. However, this time, he exposed our personal exchange to the media, resulting in a misinterpretation that I denied Èşù,” clarified Fatomilola.
He emphasized his role as the head of Awos in Ifisi and reiterated his respect for Èşù and the Orisas. Fatomilola clarified that although he doesn’t maintain a shrine at home, he actively participates in communal rituals and recommends responsible priests for the veneration of deities.
However, Fatomilola’s explanation failed to assuage the anger and disappointment among traditionalists in Ekiti State. Traditional leaders and practitioners convened emergency meetings to address the implications of his statements and decide on a collective response.
In several media statements, prominent Babalawos condemned Fatomilola’s remarks, arguing that his identification as a Dramatist undermines the integrity of traditional religion and its practitioners. They contended that his words not only misrepresented Yoruba beliefs but also disrespected the sacredness of Èşù and the Orisas.
“The traditionalists of Ekiti unequivocally condemned Chief Peter Fatomilola’s statements regarding Èşù and the Orisas. It’s unacceptable for someone in a leadership position to dismiss the importance of these deities,” stated Chief Adekunle, a prominent Babalawo.
After receiving clarification from Fatomilola, the visiting group of Babalawos led by Adekunle expressed satisfaction, attributing the misunderstanding to the interviewer’s failure to conduct an official interview but instead present a dramatic exchange between two individuals.
The statement fueled further debate and division within the traditionalist community, with some expressing support for Fatomilola, while others echoed the condemnation. Social media platforms became arenas for heated discussions, reflecting the conflicting opinions regarding Èşù and the Orisas.
In response to the backlash, Fatomilola reiterated his respect for the Yoruba tradition and clarified that his remarks were misinterpreted. He emphasized his dedication to the practice of Ifa and reassured the community of his reverence for Èşù and the Orisas.
As tensions persist, the traditionalist community grapples with questions of identity, interpretation, and the role of religious leaders in modern society. The controversy surrounding Fatomilola’s statements serves as a reminder of the complexities involved in navigating tradition, culture, and contemporary discourse.
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