Is Ìwà-rere (Good Character) the same thing as Ìwà-pëlê (Gentle Character)?

[Obadele Kambon]

Is Ìwà-rere (Good Character) the same thing as Ìwà-pëlê (Gentle Character)?

Æbádélé Kambon

[Awotunde]

LOL. You know we have talked about this before. This has been one of the most controversial subjects within the Orisa community for a while. Maybe I should have said one of the most misunderstood concepts and terms. Of course, iwa pele does not mean good character and are different. Sad to say that there are Afrikans within this tradition that are HELL BENT on making the term "iwa pele" mean good character.

What is even more sad is that they get the whole idea that iwa pele means "good character" from a CRAKKKA named david wilson. Many people on this board may know him as "Falokun Fatumbi" who has the awo study center website. We call him wolf-man-jack. Anyway this has been perpetuated. It brings me to a point. Why are we do hell-bent on going against our Afrikan truths?

[Obadele Kambon]

Yes, I didn't even originally know how deep this krakkka induced madness runs. One time a former teacher asked me to do a presentation on ìwà-pëlê "good character"...I was like what in the world is he talking about. Little did I know about wolf-man-jack's shenanigans...This is not even debatable by anyone who speaks even a smidgen of Yorùbá. Rere, pëlê. It would be like if someone told you an apple and a dog are the same thing. First you would laugh until you saw thousands of naive Afrikans taking their apples out for a walk and giving their teachers shiny red puppies on the first day of school. Then it's like...wow...I think we have a problem here. But the main issue is for those Afrikans who don't speak any Yorùbá and haven't even given the effort to learn how to say the name of the Òrì«à that they say they propitiate and just want to be Afrikan on the surface (add water and mix initiates) without knowing what they're talking about. They are right for the picking and fresh prey for any white boy that gets the notion to write a book and abuse their minds for however long until they learn the language themselves. Until then, I just shake my head at Afrikans playing fetch with fruit.

Æbádélé

[Heru Djet]

"wolf-man-jack"?!?!? Hahaha!!!! Where do ya'll come up with this stuff?

The sad part is that the presence of this hfaw (heh-fah-oo=enemy) in our culture gives some of these handkerchief head negroes validation. They be like "see even white folks recognize the power of the Orisha...now I know I'm on the right path". Its amazing how many of us dip ourselves in Afrikan culture-but somehow avoid immersing ourselves in a collectively self-affirming and self-determining Afrikan worldview.

Ifajakuta

[Obadele Kambon]

"wolf-man-jack"?!?!? Hahaha!!!! Where do ya'll come up with this stuff?

The sad part is that the presence of this hfaw (heh-fah-oo=enemy) in our culture gives some of these handkerchief head negroes validation. They be like "see even white folks recognize the power of the Orisha...now I know I'm on the right path". Its amazing how many of us dip ourselves in Afrikan culture-but somehow avoid immersing ourselves in a collectively self-affirming and self-determining Afrikan worldview.

Ifajakuta

BlackSolutely...without an understanding and implementation of the Afrikan worldview, everything else is just disconnected window-dressing.

Æbádélé

[Iya Omitade Ifatoosin]

I have often thought that the role of Europeans in anything that we do is to open doors that we often do not see. We do not see them because of our socialization through institutional racism and white supremacy. Some of these doors are to the invisible world of Spirit. They seem capable of pointing to them because they use intellect as opposed to spirit directed as the mechanism. I see no reason to give them any more credit or air time than that. Without the mistake in concept, we would not be able to have this discussion on the true deep (esoteric) meaning of ìwà-rere. This is the area (at the deep esoteric levels) where our capacity shines, if we do not allow ourselves to become distracted with discharging our energy elsewhere. For me, Ifá never makes a mistake so if he somehow got through to speak to Òrì«à/Ifá people, it was so that WE could have something to bounce off of, to take us to the place of consciousness where WE need to be. For that service, I am grateful to Ifá. And perhaps we could use this space to speak on how WE (enia dúdú) use ìwà-rere to help our beloved Afrikan "handkerchief head negroes" to find the truth of Olódùmarè within themselves, though I have a feeling that it will not be with calling them or even thinking of them as such.

[pain]

I have often thought that the role of Europeans in anything that we do is to open doors that we often do not see. We do not see them because of our socialization through institutional racism and white supremacy. Some of these doors are to the invisible world of Spirit. They seem capable of pointing to them because they use intellect as opposed to spirit directed as the mechanism. I see no reason to give them any more credit or air time than that. Without the mistake in concept, we would not be able to have this discussion on the true deep (esoteric) meaning of ìwà-rere. This is the area (at the deep esoteric levels) where our capacity shines, if we do not allow ourselves to become distracted with discharging our energy elsewhere. For me, Ifá never makes a mistake so if he somehow got through to speak to Òrì«à/Ifá people, it was so that WE could have something to bounce off of, to take us to the place of consciousness where WE need to be. For that service, I am grateful to Ifá. And perhaps we could use this space to speak on how WE (enia dúdú) use ìwà-rere to help our beloved Afrikan "handkerchief head negroes" to find the truth of Olódùmarè within themselves, though I have a feeling that it will not be with calling them or even thinking of them as such.

Afurakanu/ Afuraitkaitnut people did not know about the true depth of iwa-rere before white people confused and confounded it? You know, I've heard people say basically the same thing using different scenarios such as if it wasn't for white people putting us through hell, enslaving us, lynching us, torturing us, raping our men, women and children etc., we wouldn't be as tough and as resilient as we are today. Somehow, I can't help but to think that even if it is true that we are tougher now than we have ever been or we are learning the true depth of iwa-rere now as we never have before, there had to have been and still must be another way to go about achieving certain things. I have tried and I cannot think of one thing we have now that is positive that is due to what we have been through with white folk. I don't even like to think like that because it borders so closely to the concept that so many of us have inherited from white people of certain things that we have now such as Christianity, for instance, making our hellcost "worth it." Krakkas just ayne in a position to get any credit at all. They're so deep in debt that they don't even have what it takes to make things even much less put themselves in a position of actually having any credit at all.

[Heru Djet]

I have often thought that the role of Europeans in anything that we do is to open doors that we often do not see. We do not see them because of our socialization through institutional racism and white supremacy. Some of these doors are to the invisible world of Spirit. They seem capable of pointing to them because they use intellect as opposed to spirit directed as the mechanism. I see no reason to give them any more credit or air time than that. Without the mistake in concept, we would not be able to have this discussion on the true deep (esoteric) meaning of ìwà-rere. This is the area (at the deep esoteric levels) where our capacity shines, if we do not allow ourselves to become distracted with discharging our energy elsewhere. For me, Ifá never makes a mistake so if he somehow got through to speak to Òrì«à/Ifá people, it was so that WE could have something to bounce off of, to take us to the place of consciousness where WE need to be. For that service, I am grateful to Ifá. And perhaps we could use this space to speak on how WE (enia dúdú) use ìwà-rere to help our beloved Afrikan "handkerchief head negroes" to find the truth of Olódùmarè within themselves, though I have a feeling that it will not be with calling them or even thinking of them as such.

Let's be clear, any so-called interpretation or pseudo-understanding of Afrikan culture that the eurasian claims to possess is fraudulent. Intellectual or otherwise. They have no legitimacy whatsoever inside of Afrikan culture.

And we are misguided if we assert that we have profited in any way from our contact with them. The moment that we begin to entertain such erroneous notions we should reflect on the hundreds of millions of murdered Afrikans whose blood is the payment for these dubious rewards that some of us seem to cherish.

It seems that you are advocating that we embrace the intellect of europeans because they have some penchant for enlightening us. Especially since ours is the domain of spirit. Is this correct? If so then I would say that if you leave the door of your house open to the wolf, then you should expect to be devoured. If you leave the door open to your enemy to partake in your culture then you should expect for them to subvert your culture to their own twisted ends.

Its "handkerchief head negroes" that bend over backwards to validate the humanity and legitimacy of europeans in Afrikan culture. You seem to have an issue with the term-"handkerchief head negroes". What you should take issue with is people who engage in treasonous behavior against the collective agency of Afrikan people. Its not enough for people to supposedly practice Afrikan traditions. Traditions are meaningless unless they affirm our capacity towards nationbuilding. Traditions are inconsequential unless they inform the necessary work of nationbuilding. Our Traditions hence become tools appropriated by our enemy with the assistance of "handkerchief head negroes" to subvert the innately self-affirming and self-determining outcomes that should naturally issue forth from our return to our ancestral social systems. Handkerchief head negroes assist in our unfortunate redirection from what should be our true purpose (nationbuilding) in their self-negating attempt to legitimize european cultural vampirism.

Be wary of such despicable individuals. You may find that they are not as worthy of redemption as you suggest.

Ifajakuta

[Awotunde]

"Chief Priestess" states:

"For me, Ifá never makes a mistake so if he somehow got through to speak to Òrì«à/Ifá people, it was so that WE could have something to bounce off of, to take us to the place of consciousness where WE need to be. For that service, I am grateful to Ifá."

Have we communicated before? I ask this because this sounds very, very, VERY familiar. I would do a LOL on this accept for the fact that there are so many well-intending Afrikans that would fall for this,especially when someone carries some sort of "title". This is quite sad.

You seem to give the crakkka a lot of props. You mentioned him "getting through" and Ifa not making mistakes. Now your statement is VERY misleading. IFA does not mistakes. However, it is obvious that Afrikans do. Ifa alludes to such insanity in Ika Ofun. I will post Ika Ofun right after this one.

[Awotunde]

As I mentioned, Ifa does not make mistakes which is correct. However, "chief priestess" falsely states this is in relation to wolf-man-jack "getting through". This is absolutely inaccurate. david wilson (aka wolf man jack) got in due to the negro-slave-minded Afrikans in Ode Remo. That is it period. They even told this crakkka that he was "black" in another lifetime which TOTALLY violates the Ifa concept of reincarnation! Maybe the "chief priestess" agrees with cross-racial and cross-gender reincarnation which again is anti-Afrikan. So, this is all to say that Ifa did not let wolf man in. Negroes let him and the nomarks (so-called "neimark") and the jaap veerdens, kwk in. And since we are talking about iwa rere we can definitely say that the actions of these negroes were not and are not in line with iwa rere.

IKA OFUN

Ika Ofun
Divined for the 16 elders
They were going to Ile Ife to ask for long life
Would they live long as Olodumare decreed, was their question to Ifa
They said the 16 elders would live long in good health, but that they should respect and obey Ifa’s guiding laws
They advised them not to call esuru (yam species) esuru (not saying something you do not know)
They advised them not to call odide (parrot) oode (bat) (do not mislead people)
They advised them not to try to swim if they are ignorant of swimming (do not claim wisdom you do not have)
They advised them not to use ikoode (sacred feathers) for cleaning after using the toilet
They advised them to not take a walking cane from the blind
They advised them to not take a friends wife (do not betray a friend’s trust)
They advised them to not to go behind and discuss secrets
When the elders got to earth, they did all the things that they were advised not to do
THEY STARTED DYING ONE AFTER THE OTHERThey cried and accused Orunmila of killing them
Orunmila was not the one killing them
He said that the elders were dying because they broke Ifa’s laws
Ability to comport yourself, be upright, and obey the laws is your responsibility
Ability to comport myself, be upright, and obey the laws is my responsibility

So, looking at just this one Odu makes me wonder why you, "chief priestess", would thank Ifa for any such act such as the one committed concerning david wilson (you may refer to him as "Falokun".

The verse makes several statements about not lying. This is also to mean not lying on the deities and the TRADITION. Look at what happened to the "elders". They did all the opposite. One line states that one should not use sacred feathers to wipe oneself. We know that we are VERY careful with sacred items and implements. To wipe yourself with a sacred item is anathema to Afrikan tradition and the Ancestors.

What does hit all have to do with iwa rere and the whole "thanking Ifa for white folk thing"? We see that the end result was DEATH for those that wished to do just the opposite of what Ifa had laid out for their success. They were traitors to the culture point blank. And death made regular visits to them. They were not exercising iwa rere at all with their actions.

Ika Ofun is a warning to those that are willing to ignore the laws of Afrikan culture whether it is the Abosom, the Orisa, the Mkisi, the Vodu, the Arusi, kwk. There is nothing good that can come from the presence of the oyinbo in our traditions just like there could be nothing good to come from wiping yourself with SACRED feathers. I think what we are dealing with are Afrikans hell-bent on being anti-Afrikan while claiming to be for us.