When we speak our own languages, if you are Black then you are Kmtyw. Return to the source and let the debate end:
in five Kmtyw languages I know the concept Kmtyw and Black are the same thing...is this a useful way of looking at things?
Akan: Abibifoͻ - Kmtyw a-prefix added for person/agent | bibi-Black | fo-people
Also found in Abibiman - Kmt (literally land of the Blacks) man - nation/land
Yoruba: Adúláwò - Kmtyw a-prefix added for person/agent | dú-Black | láwò-in color
Also found in Ilë Adúláwò - Kmt (literally land of the Blacks) Ile - land
Wolof: Nit-Ñu-Ñuul Nit-person/people | Ñu- who are (pluralizer) | Ñuul-Black
Also found in Reewu Nit-Ñu-Ñuul - Kmt (literally land of the Blacks) Reewu - land of (Most Wolof use lakk nasaraan (french) afrique or afrik spelled in the Wolof way)
Kikongo: Bandômbe - Kmtyw Ba - prefix denoting persons/people Ndômbe - Black
Also found in Nsi a Bandômbe - Kmt (literally land of the Blacks) Nsi - land a - of
and we all know of the Kmt connection...Kmt-Land of the Blacks
(https://www.abibitumikasa.com/proxy.php?request=http%3A%2F%2Fwww.fayette.k12.il.us%2Ftechcurr%2Frhonda%2Fkmt.gif&hash=3375ea63b78c969954ac8dc55e1c1985cc244791)
An added benefit to viewing things this way is that it cuts out dutch boers, a-rabs and other invaders from usurping the title Kmtyw.
Lu bant yàgg-yàgg ci ndox, du tax mu soppaliku mukk jasig.
Even if a log soaks a long time in water, it will never become a crocodile.
Ɔkyeame Kwame (http://www.abibitumikasa.com/forums/members/-kyeame-kwame.html)
Kmtyw word of the day Freedom/Independence
Asante Twi: fahodie /fawohodie/ahofadi- to take your body and control it (literally "eat" it)
Yoruba: òmìnira/ìdándè-to be independent/without chains (free)
KiKongo: kimpwânza-the art of being free
Wolof: moom __ bopp- to own (one's) head
Feel free to add on in any language you know...
War
Twi: ¡ko - war/fighting
Yoruba: ogun -war
Wolof: xeex - fight
KiKongo: mvita - war
Black
Asante Twi - tuntum
Yoruba - dúdú
Wolof - ñuul
Kikongo - ndômbe
isiXhosa - Xhosa Language
Umzantsi - South Kmt
Bantu abahle= beautiful people
ingcinezelo=oppression
isiko (plural-amasiko)=tradition
isizwe=nation
isizwe esimyama= black nation
inkululeko=freedom
infazwe=war
amaqabane=warriors/comrades
UXOLO LUBE NANI =PEACE TO ALL
contributed by Kerileng-Blackrose
Oppression
Nhy¢so¡ [Twi]
Ìninilára [Yorùbá]
Caay-caay (also exploitation) [Wolof]
Kinwuki [KiKôngo]
Dhaluma [Kiswahili]
isiXhosa
Black - ntsundu
Abantu abanstundu - Black People
umntu o mnyama=a Black person
mnyama = Black
contributed by Kerileng-Blackrose
seTswana
oppression-setshitshangwane
tradition-mosebetsi
war-dintwa
nation-setshaba
Black person/people- motho o montsho
freedom-kgololego
contributed by Kerileng-Blackrose
Akwaaba ~ welcome in Twi
Káàbö ~ welcome in Yoruba
Agsil ag jamm ~ enter in peace in Wolof
Wiza mbote ~ welcome in Kikongo
Y¢nni aseda (Twi)
Kò tôpê (Yoruba)
Ñu ko bokk (Wolof)
Ka diáàmbu ko (KiKongo)
(no need for thanks)
Ɛna/Agya/Ɔdɔ [Twi]
Ìyá/Bàbá/Ìfẹ́ [Yorùbá]
Yaay/Baay/Nobeel [Wolof]
Ngudi/Se/Zôla [KiKôngo]
Mother/Father/Love [whitey]
Kikôngo
Lèndo mu kukiniâkisa
Self-healing Power/The ability to heal oneself
Twi
awerɛhyem' [Confidence]
from werɛ [the heart physically or spiritually]
hye [to burn]
m' (or mu)
Twi
Adubiri
[Melanin]
from adu [shortened form of aduro, "medicine"]
and biri
not to be confused with
Abibiduro
featuring bibi (shortened and reduplicated form of biri)
same etymological origins of components but translating to "Black medicine" (herbs prepared by Kmtyw People, seen as being very powerful)
KiKôngo
Mbôngi
The seat of government of the Kôngo political system.
from bôngo [to pick up/to take the responsibilities up]
i.e. the place that takes responsibility for the welfare of the nation
KiKôngo
Kânda
Community
isiZulu
khanda =head
u khanda amayeza- to prepare herbs or traditional Kmtyw medicines!
Iyeza(singular)amayeza (plrl)=medicine in zulu
isiXhosa
i mbongi=a poet
isiXhosa/isiZulu love=uthando
seTswana love=lerato
contributed by Kerileng-Blackrose
isiXhosa
Qina ndoda=Stay strong my brother
contributed by Kerileng-Blackrose
Meda ase [Twi]
Ẹ ṣé[Yoruba]
Jërëjëf [Wolof]
Ntòndele [KiKongo]
thank you [whitey]
Yorùbá
Bọ̀lẹ̀kajà
Come down let's fight!!!
Ancestors
Nananom [Twi]
Babañlá/Ará ìwájú/Egúngún [Yorùbá]
(Ay) Maam [Wölöf]
Bakulu [KiKôngo]
Izinyanya
Badimo [seTswana seSotho]
Elders
Abantu abakhulu
Umthandazo
Thapelo [seTswana][seSotho]
prayer [whitey]
Go rapela [seTswana]
Ukuthandaza
to pray [whitey]
Ndithandazela inkululeko ye Kmt nabantu base Kmt bonke ngokunjalo-
I pray for Kmt's freedom and for all Kmtyws world wide!
contributed by Kerileng-Blackrose
woman/man/family
woman=umfazi in xhosa/zulu
woman=mosadi in tswana
man=indoda in xhosa/zulu
man=monna in tswana
child=umtana in xhosa /child=ingane in zulu
child=ngwana in tswana
family=united snakespho in xhosa
family=motsi in tswana
a home=i khaya in xhosa n zulu
a home=legae in tswana /a home =lehae in sotho
mother=u mama in xhosa/mother=u ma in zulu
mother= mme in tswana n sotho
father=u tata in xhosa/ father=u baba in zulu
father=rre in tswana/ father=ntate in sotho
brother=ubhuti in xhosa
brother= aubuti in tswana
sister=u sisi in xhosa
sister= ausi in tswana
young woman=intombi in xhosa
young woman=ngwanyana in tswana
girl=intombazana in xhosa n zulu
young male=umfana in xhosa n zulu
boy=inkwenkwe in xhosa <ud use this word for younger males be4 initiation>
boy=moshimane in tswana <approriate for younger boys sons males etc>
wife=inkosikazi in zulu/ n in xhosa umfazi can be apllied 2 wife as well
wife=mosadi in tswana n sotho are applicable to wife as well
husband=umyeni in xhosa n zulu
husband=monna remains for tswana n sotho
aunt=u makazi in xhosa
aunt=rakgadi in tswana
uncle=u malume in xhosa n zulu/ n in tswana n sotho without the u so only malume!
grandmother=u makhulu in xhosa/grandmother=u gogo in zulu
grandmother=oumama in tswana /grandmother=nkgono or koko in sotho
grandfather=u tatomkhulu in xhosa/ grandfather= u babomkhulu in zulu
grandfather= ntante mokgolo in tswana/ grandfather= ntante moholo in sotho
(all Xhosa, Zulu, Tswana and Sotho contributed by Kerileng-Blackrose)
Tumi [Twi]
Agbára [Yorùbá]
Doole [Wolof]
Lèndo [KiKôngo]
Power
Nyansa [Twi]
Ægbôn [Yorùbá]
Xel [Wolof]
Ndwènga [KiKôngo]
Wisdom[whitey]
Asafo [Twi]
Jagunjagun [Yorùbá]
Xeexkat [Wolof]
N'nwâni [KiKôngo]
Warriors [whitey]
Amammer[ch949] [Twi]
Às[ch61481]à [Yorùbá]
Cosaan [Wolof]
Kinsikandîlu [KiKôngo]
Tradition/Culture [whitey]
Asomdwoe [Twi]
Ìd[ch7865]ra [Yorùbá]
Jamm [Wolof]
Yènge [KiKôngo]
htp [mdw ntr]
Jegna
Amarinya (Amharic)
Jegna
Is It Time for New Black Leadership? A View from the Left
Date: Monday, February 23, 2004
Author: Raymond Winbush
We need more Jegnas.
I first heard the term a couple of years ago from Marimba Ani, the author of "Yurugu" and "Let the Circle Be Unbroken."
Jegna is an Ethiopian (Amharic) word that means "a very brave person who is a protector of a culture, the rights of his or her people and their land."
A Jegna is more than a "leader." She or he is someone who is not afraid to speak truth to power, is uncompromised, full of integrity and at the very core of his or her being sees the welfare and protection of their people as paramount. They are literally prepared to die for the community they represent.
Denmark Vesey was a Jegna. So was Harriet Tubman. Yaa Asantewa. Malcolm X and Martin Luther King.
Where are today's black Jegnas? They are few and far between.
In a recent article in the Village Voice, columnist Thulani Davis writes, "The problem of black leadership is not [Al] Sharpton, but a lack of other voices outside of the presidential contests who could exert enough influence on the Democratic Party to stem the rightward drift that has sacrificed our interests. It's time to throw out some of these cult-of-celebrity tactics and go back to organizing around the real needs in our communities."
She's right. I have always been suspicious since the death of Martin Luther King about "national black leaders" who appear on the scene and never saw a camera they didn't like. Many of them invoke the name of King but neglect King's least written about but most important talent -- organizing at the local level for social change.
I once attended an event where Jesse Jackson said that there are "tree shakers and jelly makers" and then proudly described himself as the former.
The idea of "jelly maker," I suppose, is a long-term commitment to a cause that sees tangible results -- a Jegna if you please. That's opposed to a person who moves swiftly from one issue to the next (tree shaker), draws media attention in large part to him or herself then moves on to the next "cause."
Though the audience around me loudly applauded Jackson's self-description, I winced at it, and thought that drive-by organizing should never replace long-term community involvement.
Jegna (Jenoch, plural form)
"Jegnoch are those special people who have (1) been tested in struggle or battle, (2) demonstrated extraordinary and unusual fearlessness, (3) shown determination and courage in protecting her/his people, land and culture, (4) shown diligence and dedication to our people, (5) produced an exceptionally high quality of work, and (6) dedicated themselves to the protection, defense, nurturance and development of our young by advancing our people, place and culture."
Wade W. Nobles
"From Na Ezaleli to the Jegnoch"
KiSwahili
Asili
Utamawazo
Utamaroho
According to Dr. Marimba Ani, the asili is the logos of a culture, within which its various aspects cohere. Asili is the developmental germ/seed of a culture, the cultural essence, the ideological core, the matrix of a cultural entity which must be identified in order to make sense of the collective creations of its members. Utamawazo is the cultural structure of thought, how cognition is determined by a cultural Asili, way in which thought of Kmtyws must be patterned if the Asili is to be fulfilled. Utamaroho is the vital force of Kmtyw culture, set in motion by the Asili. It is the thrust or energy source of a culture; that which gives it its emotional tone and motivates the collective Kmtyw behavior. Both the Utamawazo and the Utamaroho are born out of the Asili and in turn, affirm it. They should not be thought of as distinct from the Asili but as its manifestations.
Twi
dadwen - Meditation
yi mpae ¢- pour libation
Nkuranhy ¢ [Twi]
Ìgbaniníyànjú [Yorùbá]
Ruux (v)[Wolof]
Mfulumunu < fulumuna [KiKôngo]
Inspiration
Yorùbá
Teacher-Olùkô -[ch61481](Olù-one who/owner of, kó[ch61481]-to learn/to teach)
Student-Aké[ch61481]kò[ch61481]ó[ch61481]-(A-noun (one who), ké[ch61481]kò[ch61481]ó[ch61481]-learns learning/lesson
Wolof
Teacher-Jangalekat-(Jangale-to help (someone) to learn, kat-one who)
Student-Ndongo-(ndongo-student)
Akan (Twi)
Teacher - ¡kyer[ch949]kyer[ch949]ni/ akyer[ch949]kyer[ch949]fo¡ (showing/showing person/people - kyer[ch949] - to show)
Student - ¡suani/ asuafo¡ (learn-person/people - sua - to learn)
Kikôngo
Teacher - N'lôngi (lônga-to teach)
Student - Ndôngokele (lônguka-to learn)
Onyame din ne mmrane
Onyame - The Shining One
from Nyam "to shine"/splendor and brightness
Similar to the Nyam in Onyankop[ch1499]n
This translation is more probable that the satisfied one because the "mee" in "to be full" is nasalized and completely different from the pronunciation of "me" in "Onyame"
and
Odomankoma - The benefactor of multitudes
from
dom - to give grace/favor; to be a benefactor to
and -domankoma/pepeankoma- an immense number/multitude
Onyankop[ch1499]n Kwame- The Only Great Shining One who was born on Saturday and thus called Kwame
from nyam- to shine
ko- alone
p[ch1499]n- to be great
Onyankop[ch1499]n is also used to refer to the visible sky, the rain and thunder
Nyame Nwonwani – The Shining Wondrously Brilliant One
Woy[ch949] nwonwa sen biribiara – Your wondrous brilliance is beyond all comparison.
[ch390]tumfo[ch1499] – The Powerful One
Wo na wo tumi so pa ara – Your power is unfathomable.
Onyankop[ch1499]n – The Only Great One
Woy[ch949] baako p[ch949] na wo tumi so sene obiara w[ch1499] wiase mu nyinaa. – There is none whose power can be compared to yours in the entire world.
Twe(re)duamp[ch1499]n – The Tree which when Leaned Against Does Not Break
Y[ch949]twere wo a y[ch949]nwae nt[ch1499] da. – When WE lean on you WE do not fall (ever).
[ch390]domankoma – The Only Giver of Grace/Favor
Wo nko ara na woma y[ch949]n adom. – It is only you who gives favor.
B[ch1499]reb[ch1499]re B[ch1499]ade[ch949] – The Creator of all Things
Wo na wob[ch1499][ch1499] biribiara a [ch949]w[ch1499] wiase afanan nyinaa. – You are the creator of everything in the entire world.
[ch390]d[ch949][ch949]fo[ch1499] – The Owner of all Things
Wo na wohw[ch949] obiara so – It is you who looks after US all.
Tete Botan – The Ancient Rock
Wo na wofiri tetetetetete – You are from ancient, ancient, ancient times.
Bontantim – The Immovable Rock
Osuo aboro bo[ch1499] a [ch949]tim de[ch949] [ch949]tim – If the rain beats i.e. pours ceaselessly on the stone it stands firm where it stands strongly fixed.
Tetekwaframmoa – The One who Endures for all Time
Firi tete bere wow[ch1499] h[ch1499] daa na daakye nso e wob[ch949]hy[ch949] h[ch1499] – From ancient times you were there and in the future as well you will be there (always).
Huntahu(nu) – The One who Sees that which is Hidden
Obiara ntumi mmfa biribiara nsie wo. – No one can hide anything from you.
Br[ch949]kyirihunuade[ch949] – The One who Sees/Knows All
Nno[ch1499]ma nyinaa a [ch949]b[ch949]ba no, wo na wonim dada. – All that will come to be, it is you who already knows.
Asomdwoe[ch949] hene – The King of Peace
Asomdwoe[ch949] biara firi wo – All peace is from you.
Daasebr[ch949] – The Gracious/Beneficent One
Y[ch949]da wo ase a y[ch949]abr[ch949] – When WE thank you WE become tired i.e. exhausted.
Totrobonsu – The One who Causes the Rains to fall Plentifully
Wo na woma osuo atot[ch1499] tot[ch1499] ama asu nyinaa ab[ch1499] – It is you who causes the rains to fall copiously causing the rivers rise.
Ab[ch1499]mmubuwafr[ch949] – The One Called upon in Times of Distress
Bere a y[ch949]b[ch1499] abubu no, wo ara na y[ch949]fr[ch949]. – When WE are distressed, it is you that WE call on.
Amosu – The Giver of Rain
Wo na woma nsuo – It is you that gives rain.
Amowia – The Giver of Sunlight
Wo na woma awia – It is you that gives sunlight.
Am[ch1499]amee – The Giver of Fullness
Wo na woma amee – It is you that gives fullness.
[ch390]kumk[ch1499]m – The Dispeller of Hunger/Famine
Wo na wokum kom ama y[ch949]n tease – It is you who dispels hunger i.e. famine that WE might live.
[ch390]sagyefo[ch1499] – The One who Receives the War
Wo na wogye [ch1499]sa no ama y[ch949]di nkunim – It is you who receives the war so that WE will be victorious.
Katakyie – The One Who Covers Our Back (During War)
Wo ara na wokata y[ch949]n kyi firi y[ch949]n tamfo[ch1499] ne nhy[ch949]sofo[ch1499] biara – It is you who covers Our back i.e. protects US from Our enemies and all oppressors.
[ch390]koforobo[ch1499] – The One who Traverses Great Mountains during the Time of War
Bere a y[ch949]w[ch1499] d[ch1499]m ano no wo na woforo bep[ch1499] k[ch949]se[ch949] ak[ch1499]kum y[ch949]n tamfo[ch1499] – When WE are at the mouth of the battle it is you who climbs great mountains to meet and destroy Our enemies.
[ch390]kotwareasuo – The One who Crosses Great Rivers during the Time of War
Bere a y[ch949]w[ch1499] d[ch1499]m ano no wo na wotware asuo a [ch949]y[ch949] ware pa ara ab[ch1499] y[ch949]n ho ban – When WE are at the mouth of the battle it is you who crosses rivers that very wide to protect US.
Okumaniniamp[ch1499]n – The One who Slays the Ancient Python
Wo na wokum aniniamp[ch1499]n – It is you that kills the ancient python.
Twitwagyefo[ch1499] – The One who Cuts through i.e. Removes Problems
Wo na wotumi gye y[ch949]n nkwa firi as[ch949]m biara – It is you who is able to receive Our lives i.e. rescue US from all problems.
Nyaamanekose - The One You Go Tell when Misfortunes Besiege You
Y[ch949]nya amane a y[ch949]k[ch1499]ka kyer[ch949] wo – When WE receive misfortunes WE go tell you.
Nana – The Great Ancestor
Y[ch949]n nyinaa y[ch949] wo mma – WE are all your children.
Kasapr[ch949]ko - The One Who Speaks Once
Oseadea[ch949]wie - The One who when He/She speaks, The matter is finished
Ananse Kokroko - The Great Spider
Awurade - The Owner/Enterer of things
Awurade Nyankop[ch1499]n- The Mother/Father Essence of the Creator
Awurade Baatanfo[ch1499]- Awurade, The Beneficent Mother
Atofo K[ch949]se[ch949] - The Great Cushion (the cushion women use to carry children)
Agyegyensuo- The Dragonfly, The Purifier of Water
[ch390]sorohene- Ruler of/from the Skies
Abubummabaa- Caterpillar in its Cocoon
[ch390]b[ch1499]ade[ch949] Agya- Creator Father
[ch390]baatan Pa- Good Beneficent Mother
[ch390]tumfo[ch1499] Agya Nyankop[ch1499]n- Powerful Father Nyankop[ch1499]n
Fochidi - Ewe Concept of 'Libation'
"The word 'chi' menas the primal force, that which expresses itself as consciousness. The 'chi' manifests itself as mind. All embodied 'chi' can enter into a zone where the whole of creation flows into one life. So 'chi' is a creative force. And there are formulas by which we set the 'chi' into a state of vibration, and by so doing whatever we ask becomes. You use sound and water (alcohol in libation pouring symbolises water) because 'chi' is related to both. Both sound and water are the source of life. So libation pouring is simply setting your life-force into a state of vibration. Therefore, 'fochidi' means set your life force into vibration and let it sound so that other life forces may hear and heed your sound. You direct at the causes of all causes, and it will bring you what you want. Vibration is the mother of creation." -
Dr. Dartey Kumodji
from "Sunsum as Conscious Energy: A Viable Scientific Postulate"
by Martin Adjei
KiKongo
Ntungasani - mutual building (debate)
"Weheme Mesu [Mdw Ntchr] means Repetition of the Birth and is the, perhaps, first expression of the concept of renaissance in history."
-Jedi Shemsu Jehewty (Jacob H. Carruthers)
Reflections on the Revision of The Kmtyw Centered Paradigm
îkîra mûndû ngoro
There is no single word for inspiration in the Gîkûyû language. The word ngoro denotes heart, spirit and soul. Consequently, to inspire a person is rendered as îkîra mûndû ngoro, literally, to put heart into a person or to encourage her or him. A person lacking energy, conscience, inspiration, or the will to work is deemed to be without ngoro.. Thus, a person who does not feel energized to perform a certain task, or psychologically prepared to engage a subject, may express that reservation in terms compaAmwle to the English phrase of "I do not have the heart for it".
Gîtahi wa Gîtîtî
"Maitho ma ngoro," or the "eyes of the heart or mind, foresight or imagination, therefore ultimately the capacity to see things that lie ahead, to imagine things in an ideal or different state, are an extension of the conceptual metaphor for having or receiving inspiration. Thus a form of inspiration, revelation, occurs in Gîkûyû as "kûguûrîrio," "to have something unveiled or made comprehensible." Culturally and historically, Gîkûyû individuals do receive "visions" that are prophecies or solutions for immediate problems. Such individuals who receive extra-human ability and become prophets, seers, or healers by non-physical means are said to have been called by the deity who has given them ûgo, the capacity of divination, healing, or extra vision.
Like many Kmtyw languages, Gîkûyû is threatened from within and without. As with the majority of Kmtyw languages, literature and verbal art in Gîkûyû is what survives assault, neglect, upheaval, transplantation, and exile. My continued writing in the Gîkûyû language is partly a response to the many voices which call to me to help record what is in danger of vanishing - the stories of today and yesterday, the new utterances that are born daily - so that the language and the culture it embraces will live on.
Ì«írí (ee-she-ree) Yoruba
Oduntan G. Bode Isiri literarily means the act of opening up or activating the head or (consciousness). (the head being the highest point)
An external influence directly and instantly exerted upon the mind, which imbues the person with the spirit to do something, as if by supernatural influence. It also refers to the act of exercising an elevating or stimulating influence upon the intellect or emotions of a person. Isiri may result in an elevated level of creativity or activity, which may sometimes be accompanied by an emotional outburst. A typical situation in which this happens is at traditional wedding ceremonies. Usually, some women will be chanting praise poetry to inspire the bride, and the bride will almost always cry (with joy)..
For the purpose of inspiration, the Yoruba people employ the use of praise poetry, songs and sacred invocations, as well as inspiring names. Even as the name shows, oriki is a name or a praise poetry that "opens up" or "expands" a person's head.
The etymology of the Yoruba word for inspiration reflects the belief of the people in Ori, i.e., the head, which is discussed in the following section.
In the Yoruba traditional belief, Ori, is one of the most important deities, subject only to the supreme being. Ori is the abode of each choice of fulfillment as individuals strive to achieve their destiny. It is a person's guide to success and great achievements in this world and in heaven. A person without a head (not the physical head) is a person without direction. Consequently, isiri (inspiration) is an appeasement of a person's Ori, so that it would reveal to them a new source of strength or a better course of action.
However, oriki is also a type of Yoruba literary genre that is used for the purpose of inspiration. In the Yoruba customs, people who have distinguished themselves in some way are acknowledged not just by name but also according to a description of their achievements and family lineage, which are expressed their oriki, a poetry of highly personal praise songs.
The praise poetry oriki is more effective than the name form, although it requires specialized skill and learning to learn, memorize, and be able to chant the oriki of individuals and families. In fact, there are people who have this as their profession. Generally, older people and women are more versed in praise poetry. However, the name version of oriki is used more on a daily basis.
Below is an extract from Yoruba praise poetry on Ori:
Ori, the actor, the stalwart divinity
One who guides one to wealth, guides one to riches.
Ori, the beloved, governor of all the divnities.
Ori, who takes one to the good place.
Ori, behold the good place and take me there.
Feet, behold the good place and accompany me thereto.
There is no divinity like Ori,
One's Ori is one's providence.
The Yorubas believe that a person's name relates to his or her spiritual essence, and thus go to great trouble in giving names to their children. One special type of name is Oriki, which is best described as affectionate name. The belief is that calling a person by their oriki inspires them, as it appeases their Ori.
I always look forward to visiting my parents just to hear my oriki. My parents, who normally address me by my first name, would use my oriki whenever they gave me a task to do. I get called by my oriki a lot if I do the task very well or if the task is stretching my ability.
I remember when I was about fourteen, and my mom assigned me the task of cooking lunch for the entire family. I felt overwhelmed and resentful, given the amount of cooking that had to be done, but my mom would come into the kitchen at about 20 minutes interval and simply say "Good job, Ajani", Ajani being my oriki. Each time she said this, I had this feeling of just wanting to outdo myself at the cooking task, and I also stopped being resentful of being assigned the task.
Interview Questions
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What is your first memory of isiri.
I can't point to a specific time as my first time of experiencing isiri. However, I remember when I was about fourteen, and my mom assigned me the task of cooking launch for the entire family. I felt overwhelmed and resentful, given the amount of cooking that had to be done, but my mom would come into the kitchen at about 20 minutes interval and simply say "Kuuse Ajani" (Good job, Ajani), Ajani being my oriki. Each time she said this, I had this feeling of just wanting to outdo myself at the cooking task, and I also stopped being resentful of being assigned the task.
I'm unclear what the head means in "opening of the head". It is not the physical head. Does it mean the mind or is it something else?
No, it's not the physical head. I used "opening" for lack of a better word. Think of the verb "si" as "to kick-start". The best interpretation I can think of now for "si ori" is "to trigger or kick-start the "spirit of the head" into action", with the result being the elevation of a person's creativity or capability to a higher level, possibly to the optimum.
You mentioned that isiri may sometimes be accompanied by an emotional outburst. Could you tell me more about this? Have you ever experienced this?
I have not experienced an emotional outburst as a result of isiri. However, a typical situation in which this happens is at traditional wedding ceremonies. Usually, some women will be chanting praise poetry to inspire the bride, and the bride almost always would cry.
How would you say the word isiri is the same or different from the English meaning of Inspiration?
The main difference between Isiri and the English meaning of Inspiration is that isiri is very much abstract. For instance, something created as a result of inspiration is not isiri, but in English, this could also be called an inspiration. With regard to similarities, Isiri and the English meaning of Inspiration agree on (1) the inspired person experiencing a feeling of emotional energy and enthusiasm and (2) the fact that sources of the feeling could be external.
What do you personally do when you are feeling uninspired (ie. do not have isiri)? How do you try to get isiri?
It all depends on the importance of what I am trying to accomplish. If it is something that must be done (e.g., an assignment that would be graded), two things keep me going: one, the realization that I have been in seemingly impossible situations in the past and came out of it fine; two, if quitting is not an option, then my spirit wouldn't quit. Interestingly too, if I pray about something, I always get this extra conviction that I can do it. Well, I am not sure if my answer falls under isiri.
I saw in a Yoruba dictionary that they define ori as "the spirit of consciousness as well as head". Could you say isiri is the act of opening up or activating consciousness?
One of the definitions of "consciousness" in the dictionary is "awareness of
one's own existence, sensations, thoughts, surroundings, etc.". Assuming the
correctness of this definition, I would say Ori could be regarded as "the
spirit of consciousness" or ,more appropriately, "the spirit of existence".
The story of your childhood experience was wonderful. Do you have any more personal stories about when you felt isiri? For example, Do you recall your most intense experience of isiri?
I am not sure if I would qualify any of my experiences of isiri as the most intense, or even as intense at all. One that might count is our annual visit to my late great uncle. Whenever we visited him, he used to call me "Ejigbomekun", which is an oriki addressing my origin. On being called by this oriki, I remember feeling as if I was on top of the world and that I could take on any task or anybody. I used to look forward to visiting him.
Is their someone in the Yoruba culture that you feel manifests or embodies a great deal of isiri? This could be from the past history or the present?
Typically, every family can trace their ancestor line back to someone who accomplished something great in their lives; could be in war, in endurance level, in achieving peace, in sacrificing themselves or something dear to them. Oriki-orile (which are family origin praise songs) is full of names of such people, and the idea is to inspire an individual by reminding them of what great ancestors they have.
Are there any questions you would ask about inspiration? Here are some sample questions we came up with in our inspiration project group.
I just have a question concerning one of Joan's questions about what results from someone who rejects inspiration. My question is: Can inspiration be rejected? My view of inspiration is that you are either inspired or not. Rejecting inspiration in my opinion is the same as not being inspired. What are others views on this?
From: Oludare Akinsanya
Hi Edwin
It was nice meeting you today.
Inspiration in Yoruba can be imisi, iwuri, depending on how you use it
The closest in meaning however is "imisi"
http://en.wikipedia.org/wiki/Yoruba_language (http://en.wikipedia.org/wiki/Yoruba_language)
http://www.yorubadictionary.com/i.htm (http://www.yorubadictionary.com/i.htm)
Hi Edwin
Nice to hear from you again
I looked up the article briefly but I'll go through everything in more detail within the week. I just thought to make a note of this. Isiri is exactly the same as iwuri. As you can see in the wikipedia, the Youba language has about 15 dialects in Nigeria, there are some parts of Brazil that speaks yoruba also. You will notice that the difference in spelling between isiri and iwuri is the 'si' and 'wu'. si means open up, while wu means dig up (dig may also be 'gbe'). They are all synonyms and have a little difference in meaning but share the same concept - Acquisition.
Have a pleasant day
Ugqozi (oogqosee) Zulu
Thenjiwe Magwaza Zulu has the biggest number of mother tongue speakers in South Kmt. It is one indigenous language that is spoken by most Black South Kmt natives who are not necessarily Zulu and serves as the Black people's lingua franca.
Ugqozi is an infused and encouraged thought or feeling into a person. An action or expressed emotion is bound to accompany or follow this kind of feeling such as, dancing, singing, praising, ululating, prancing about, clapping of hands, etc. The word is different from the English expression - as whatever action or emotion that is expressed will be repeated and reiterated by others. Given that the Zulu are a communal people – ugqozi is, in most cases, expressed in the presence of other people.
What causes ugqozi are Zulu traditional actions, performances or visuals. These include kinds of dance, singing (songs, hymns, kings' praises, family praises, soccer stars' praises) and wearing or seeing a person who is clad in a traditional costume. Songs, hymns, dance performances, praises and dress may evoke reiterative singing, chanting and actions in people (both performers and onlookers). The inspiration theme is viewed as one feeling that identifies and unifies the Zulu as well as an expression of emotion that should not be hidden. A person who fails to express ugqozi feeling could be asked whether she is indeed a proper Zulu.
Having spent my entire schooling years in boarding institutions, away from home and in non-Zulu settings, I missed out on learning and experiencing my native cultural rituals and practices peculiar to the Zulu at an earlier age. My first memory of inspiration was when my husband's marriage negotiation delegation came to my parents' house seeking my hand in marriage. The delegation sang my clan praises before and as they entered the house. I experienced an emotional feeling that was extremely good and for the first time felt very proud to be a member of my family and clan.
Ugqozi is originally a Zulu word but has borrowed the click sound [gq] from Southern Kmtyw San languages (most of which have died). All above synonyms that have click sounds have borrowed such sounds from San languages.
Synonyms: Ugqozi is a very important kind of feeling that is enriched with at least a minimum of eleven synonyms:
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usinga (sudden uncontrollable impulse);
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ukushisekela (get burnt for something);
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umdlandla (keeness);
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intshisekelo (enthusiasm);
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ufuqufuqu (a cause to puff);
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ilukuluku (sudden rise of emotion or temper)
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amadlingozi (outburst of excitement);
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ifuthufuthu (sudden wave of heat coming over the body);
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usikisiki (unsettled emotion);
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umfutho (concentrated, serious feeling);
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ubuphequphequ (intense excitement and energetic action).
(https://www.abibitumikasa.com/proxy.php?request=http%3A%2F%2Fwww.seattleartmuseum.org%2FExhibit%2FArchive%2Flongsteps%2Fimages%2FLarge%2Fcosmogram.jpg&hash=358bf9dcdaca5652a8e4132c1d3a0bb83bbbf81b)
The Kongo cosmogram is the foundation of Kongo society. The circle made by the sun's movement is the first geometric picture given to human beings. We move the same way the sun moves: we wake up, are active, die, then come back. The horizon line is the kalunga line between the physical and spiritual world. It literally means "the line of The All in All." When you have a circle of the Kongo cosmogram, the center is seen as the eternal flame. It is a way to come closer to the core of the community. If someone is suffering, they say "you are outside the circle, be closer to the fire." To stand on the cosmogram is to tie a social knot, bringing people together. Dikenga is from the verb kenga, which means "to take care, to protect," but also the flame or fire from inside the circle, to build and give life.
The first position is the sun at six in the morning, the second at the zenith of the day, the third setting at six in the afternoon, then the fourth at midnight. These positions are constant-the rising, zenith, setting and darkness.
Truth:
Nokor¢ (Twi) - one mouth
Nokware (Twi) - polished mouth
Òtítô (Yoruba) - straightness
Black is....
Kmtyw concepts of balance, complementary opposites and duality
(Akan) Wiase yi mu, y¢tena no baanu baanu – in this world, we live in it two by two (i.e. in pairs)
(Akan) Ab¡de ne abrab¡ mu nta – The universe and ones existence are twin
(Yorùbá) Tibi tire ni gbogbo nõkan ñ rìn – With badness and goodness is how all things exist
(Akan) Papa na b¡ne firi mu ba, b¡ne nso na papa firi mu ba – goodness comes from the inside of badness and badness comes from the inside of goodness
(Yorùbá) Bí oore bá pö lápöjù, á tètè di ibi – when generousity becomes excessive, it quickly turns to evil
(Akan) Benkum dware nifa na nifa nso dware benkum – the left bathes the right and the right also bathes the left
(Yorùbá) Ægbôn ñbë nínú àgö, àgö sì ñbë nínú ægbôn – wisdom is inside of foolishness, foolishness is also inside of wisdom
Kinènga – state of balance existing between complementary “opposites”
THE CONCEPTS OF FORGIVENESS & JUSTICE IN Kmtyw CULTURE
Akan (Twi)
pa ky¢w - to ask for forgiveness (lit. To take one's hat off to someone)
pa - to wipe off, to remove something from the top of a surface
ky¢w - hat
ky¢wpa- the act of taking one's hat to someone else
fa ky¢ - to forgive (lit to take and give to someone as a gift. For free, without recompensing)
tua ka – literally to pay a debt, used to say to avenge or to repay someone for a transgression
akatua – the act/process of paying debts
t¡ were – literally to purchase skin, colloquially to avenge by taking the debt out of someone's hide
also to pay a debt for killing someone out of revenge
aweret¡ - the act of skin-buying
Onyame b¢tua wo ka – Onyame will pay you back (for the debt incurred)
fa wo ho k¡di – take your body go control – said to someone when they are forgiven
Akan concept of justice: tenenees¢m – issues dealing with straightness
Woy¢ b¡ne a, b¡ne da w'anim, papa nso da w'anim; onipa w¡ baabi kor¡ - If you do badness, badness lays in front of you, goodness also lays in front of you; the human being has somewhere to go.
Yorùbá
ìforíjì – the process of taking one's head and giving it to them as a gift
fi – take
orí – head
jì – grant to someone as a gift
gbësan – to receive payment (to avenge)
ësan – the act of revenge
san – to pay
My daughter's name- Ësankìígbé: vengeance does not go unrepaid
ìdájô rere – good adjudication
¿ni t'ó ñ «e rere, k'ó múra sí rere, «ìkà«ìkà k'ó múra síkà rë; àtoore, àtìkà, ökan kìí gbé
Who who does goodness should get ready for goodness, one who does wickedness should get ready for wickedness; with goodness and badness, neither one goes un recompensed (Proverb from an Odù of Ifá)
Ohun t'êni bá gbìn, ohun náà ni yóò ká - what a person plants is what he/she will harvest
Wolof
baal – to give up one's share to something
Baal naa la – I gave up my share of him/her (i.e. I forgave him/her)
baal ma – give up your share to me
judgement – ndogal: the cutting up or apportionment of correct shares to all concerned parties
fay - to avenge, lit. To pay
fayyu - to pay back oneself; to get revenge
Look for the movie Ndeysaan: The price of forgiveness (translates to "Mother of all tapeworms!", an expression of surprise or the like) as a good look at a Wolof perspective on revenge.
All three cultures reviewed here conceptually have concepts of forgiveness as analogous to forgiveness of a debt and as you can see similar conceptions of transgressions as debts to be paid. Based on this analogy, one can forgive a debt outright or after some type of payment has satisfied the person to whom the debt is owned. This may occur after you do something yourself as in taking the payment out of someone's hide or the debtor doing something to satisfy the debt either through words, actions, money, goods, services or any combination of these. Also, just like a real life debt, the person to whom the debt is owed can just absolve the debtor, however it is generally understood that all debts must be collected on at some point in time or another...the debtor may just have to pay at another time to another or a higher authority. As is stated in the Odù Ifá proverb mentioned above...no debt goes unrecompensed. As Kmtyw people, we are much more willing to forget about debts from those perceived as stronger or perceived as caucrazian with the Onyame b¢tua wo ka (The Supreme Being will pay your debt) admonishment. The love your enemy sickness, which is entirely foreign to the Akan (even the word enemy translates to "hated one" (¡tamfo)) is usually reserved for caucrazians while we will pull out all the stops against other Kmtyws. With more clarity on who the actual enemy is, and less allowing the enemy to control our concept of morality, our conceptions of reciprocity can pave the way for a re-balancing of the cosmos and a restoration of justice in the world.
Obadele
Akan (Twi) Thank you:
meda ase is literally "i lay at your base" (in thankfulness)so the way to thank someone is to say that you're metaphorically laying at their feet
the response is saying "yɛnni aseda" which is we don't have base-laying
or, in other words, between us, there is no need for one to lay at the other's feet
ɔ we tare
+NOM chew stick to
SVN: ɔwetare 'slander'
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(ɔ/n/ø) twe san
+NOM pull return
'hindrance, regression'