To translate a culture into a language that are true both to the culture in question and to those who will be the readers of the ethnography are a difficult task and the complexity of one study creates difficulties in the process of selecting material and also avoiding making judgments based upon an unseen drive within the researcher to understand the culture in question of premises known from his own background. Seeking to understand a culture on its own premises for a man not naturally a part of the culture in question, by upbringing and cultural relation, can present problems in the translation of the culture. Yoruba epistemology is a component of African epistemology, it is an epistemology that is based on multidimensional view of reality, the major problems that found in western epistemology does not occur in African epistemology, since African philosophy is dualistic in nature unlike western which is said to be individualistic nature. The main point of departure of Ifa epistemic system and western epistemology is that, Ifa tries to unify all its substances of knowledge in a way that values are obtained from every component. Reality of the unverse, man, and all other beings are emanated and narrated in the Yoruba Ifa as the secondary source of Yoruba knowledge.

According Sophie Oluwole, “Ifa is the repository of the Yoruba Knowledge”. The Yoruba world view emanated from Ifa(oracle) the Yoruba system of divination, Ifa is the encyclopedia of the Yoruba knowledge. And they also ask questions and demand answers to those questions especially from Ifa corpus through Diviners. Hence, in the Yoruba society, people seek to have knowledge of the spiritual and physical happenings.

Knowledge is very important to every human, and in the absence of knowledge man finds himself in darkness. She argues that the possibility of extracting a “thesis” and an “argument” from each of these verses points to the fact that Ifá is philosophical in the real sense of the word. For instance, Sophie Oluwole, to demonstrate that some African literary pieces qualify as specimens of “strict” philosophy, delves into two Ifá verses, namely, Ọ̀yẹ̀kú Méjì and Ọ̀wọ́nrín Méjì. A number of scholars in the field of philosophy have, bringing with them a vocabulary and theoretical apparatus of the enterprise, attempted to show that Ifá should be regarded as a philosophical text.

Italian explain ifa odus