The offspring of Òşun Òşogbo could be divided into three main groups. The first group could also be divided into two again. The first sub-division could be referred to the children born through Òşun. Their parents may not really belong to Òşun religion and they may also be adherents of Òşun deity.
Though, some of their parents may belong to other religions but they hold
(ritual). Vowel elision and coalition also gave us Ìsòrò. This is then saying that Ìsòrò are those who perform act or do the ritual they are not just on-lookers.
the belief that what or the object of their worship cannot give them children, but only Òşun. Due to this, they may not really change their names and hence retain their religious names for social purpose. They can even give the names associated with their religions to the children they have gotten through Òşun. The second sub-division are those children born into Òşun religion, may be they are from Òşun family. Òşun is their religion and their names reflect their association or relationship with Òşun. Among such names are: Òşundárà, Òşun bíyìí, Òşunléyẹ, Òşunsínà, Òşunlékè, Òşunbùnmi, Omilẹyẹ, Omíşore etc.
The second group can also be sub-divided into two. All indigenes of Òşogbo belong to this first sub-division. All of them see themselves as the offspring of Òşun. They celebrate Òşun festival together. Òşun is the basis of their settlements. All of them, including many Muslims and Christians do take part in the annual Òşun festival. The king of this local community, Àtàója is their head. Every true indigene of Òşogbo is regarded as a child of Òşun; this is because he or she was born into the clan of Òşun worshippers.
Among the media pictures or images that the Òşun State Broadcasting Corporation does use on their screen are associated with Òşun. The first thing is the water of Òşun river flowing down from the rock, the second is the image of the first Àtàója of Òşogbo, Gbádéwòlú, where he stretched his hands to receive Ikò, the Òşun fish messenger. We can even refer to all indigenes of Òşun state as offspring of Òşun. The third is the bird that represents Òşun as a witch who has possessed the broadcasters and can make them to see everywhere. Besides, on Òşun radio, one of their signature tune songs is associated with Òşun. For example, they say:
Omi la bùwè
We fetch water to quench thirst We are not in enmity with water We fetch water to bath
We fetch water to quench thirst In Òşun state Radio).
The water here stands for Òşun from where Òşun State as a whole derived their name. Likewise, they make use of oríkì Òşun which portray her as all-knowing and all-seeing to qualify the activities of Òşun Radio Broadcasting Corporation thus:
Rédíò ìpínlè Òşun
Àşá gbàgùò tó rorí òpẹ àgògo rèé lé té´,nté Ojú tólé, ojú took
(Òşun Radio Broadcasting Corporation Òşun Radio Broadcasting Corporation
A huge hawk that has gone to the pick of a tall palm tree, Its eyes can view everywhere).
The second categories under this are all and sundry those that watch the festival and take part either by singing, chanting or hailing mother Òşun during the festival; this includes even the foreigners.
The third division of Òşun children are those who are not originally from Òşun lineage but they have been initiated into the cult. They have received Ọta Òşun and have undergone the initiation process. Such people will be taken to Òşun shrine in Òşun grove to be initiated (washed) into Òşun. Parts of the initiation items are: Òdúndún leaves, Rinrin leaves and Òşun water.
They will take the blood of pigeon fowls, blood and the blood of she-goat or that of other animals, which Òşun has chosen for them for that particular ritual. Apart from this, they will prepare yánrin vegetable àbàtà kola nut, sugar cane and àádùn for Òşun in the name of the would-be initiate. Ìyá Òşun and Àwòrò Òşun will preside over the ritual and the initiation process.
They will enumerate the taboos of Òşun adherents for this new initiate. He will also vow that he/she will not act contrary to the decision and that he/she will not be ashamed of being a member of their cult. After this, Ìyá Òşun will break kola nut and cast it so that they can decipher the name to be given to the initiate, which may be names like Òşúnmúyìíwá -Òşun has brought this, Òşúnlàdé Òşun has emerged, etc. This young initiate will put on white attire on this day of initiation. They will give him/her coral beads, Ọta Òşun and brass bangles. The Ọta Òşun will be put inside the small pot he/she has taken to the river. They will put water on it, which he/she must continue to do as well.