Dews pour lightly, pour lightly,
Dews pour heavily, pour heavily,
Dews pour heavily
So that you may pour lightly,
Thus Ifa [divination] was consulted for Olofin Otete
Who would pour myriads of existence upon the earth.
......
One particle of dust became
A basketful measure of dust
.....
Olofin Otete it was who carried a basketful of dust to the earth
Olofin Otete used a basketful of dust
To create the land at Ife.
Myriads of goodness took the shape of togetherness.
Strands of hair came together to occupy the head.
....
The clumping of trees became the forest,
The clumping of eruwa grasses became the savannah
...
Bees always cluster together
Eeran leaves grow in a bunch.
The broom exists as a bundle.
...
The creator of togetherness, I invoke you
Let myriads of togetherness come to me.
Babatunde Lawal's translation in "Iwa:The Dialectics of Yoruba Existence'' in his The Gelede Spectacle Art,Gender and Social Harmony in an African Culture, University of Washington Press,1996.21.
Adapted from Akinsola Akiwowo, "Contributions To the Sociology of Knowledge From an African Oral Poetry", International Sociology, 1986; 1; 343-48.
Introduction
[ Adapted from two different introductions to this poem by Popoola]
Respect must be shown to all individuals living in one's community and work place. The community is everything that exists on the planet. In other words, its not only your neighborhood, your city, your region, Nigeria, the United States, Colombia, Europe, Asia etc. The community is the planet and everything that lives on it.
This respect extends itself to our non-human communities as well which includes the communities of various animals, insects, birds, plants, trees, water, mountains, deserts, forests, etc. If these life forms and their various environments are not given respect, we as humans will suffer eventually because we are all interconnected and need each other to live well in this world.
Respect therefore is not just something that should exist from human to human society but from humans to all other types of non-human societies. As a matter of fact, we all live on the mother earth so we in reality are all sharing the same home so respect MUST be given to all those sharing this beautiful planet. We must therefore see everyone and everything as our family member living under the same rooftop.
We need to live by the philosophy of Alasuwada. What does Alasuwada require all of us to do? Let's first take a look at what the word means as well as other phrases connected to Alasuwada.
a. Alasuwada: He who molds destinies together
Ala: owner, Asu: molder, Iwa: destiny, Da: together
b. Eniyan: the human race
c. Alasuwada Eniyan: He who molds together the destinies of the human race
d. Asuwada Eniyan: The molding together of the destinies of the human race
[ Complementary Definitions
a. Alasuwada: One who unifies existences; One who unifies beings; One who unifies existence; One who unifies being.
b. Ala: owner, Asu: molder, Iwa: being; essence, Da: together
b. Eniyan: the human race
c. Alasuwada Eniyan: One who molds together the being of the human species or race; One who molds together the beings of the human race.
d. Asuwada Eniyan: The molding together of the being or beings of the human race.
Derived from Rowland Abiodun's interpretations of the Yoruba term "iwa" in "The Future of African Arts Studies: An African Perspective'' from African Art Studies: The State of the Discipline, Smithsonian, 1987 and Yoruba Art and Language: Seeking the African in African Art, Cambridge, 2014. ]
Now that we know what Alasuwada means and particularly what Alasuwada Eniyan and Asuwada Eniyan mean, how does this apply to us as practitioners?
Below is a verse from Osa-Ogunda that shares with us how each and every follower and priest should interact with all forms of life during this sojourn.
Translation:
May the dew burst out quickly
May the dew burst out rapidly
May the dew burst out continuously
And be vast throughout the expanse
These were the declarations of Ifa for Origun
When going to coordinate the creation of the vast expanse of the universe during the dawn of time
May the dew burst out quickly
May the dew burst out rapidly
May the dew burst out continuously
And be vast throughout the expanse
These were the declarations of Ifa for Olu-Iwaye
When going to sooth and pacify the hotness of the universe during the dawn of life
May the dew burst out quickly
May the dew burst out rapidly
May the dew burst out continuously
And be vast throughout the expanse
These were the declarations of Ifa for Baba-Asemu-Egun-Sunwon
When going to assign roles and provide order to the vast expanse of the universe during the dawn of creation
May the dew burst out quickly
May the dew burst out rapidly
May the dew burst out continuously
And be vast throughout the expanse
These were the declarations of Ifa for Olofin Otete
When going to steer the boat of existence to the earth
And when going to collect the miniature gourd of destiny from Olodumare
When going to steer the boat of existence to the earth
A grain of sand
Transformed into a basket full of sand
A basket full of sand is what was used to create the earth
May the dew burst out quickly
This was the command used to create the universe
It was also used to create the land
So that clusters of goodness and wellbeing would gather henceforth
All goodness and wellbeing clustered in harmony
Origun begot Olu-Iwaye
Olu-Iwaye begot Baba-Asemu-Egun-Sunwon
Baba-Asemu-Egun-Sunwon begot Olofin-Otete
It was Olofin Otete who carried the basket of sand to the earth
Olofin Otete created the land of Ife (for habitation)
(Olofin Otete- Primordial name for Oduduwa)
Indeed, all goodness and wellbeing clustered in harmony
Sikan insects swarm around Ogun shrines
The anthill is the abode of ants
Groups of human beings cluster together
The creation of the planets were manifested in clusters
Likewise that of the heavens
Likewise that of the earth
To multiply and arrange during the dawn of life
To multiply and organize from the very beginning of existence
All creations have been occurring in clusters since the beginning of time
Human hair clusters together and situates itself on the head
A man's facial hair clusters together and becomes thick and bushy
Drops of water cluster together to become mighty seas
Brooks cluster together to become lagoons
Trees cluster together to become forests
Grasses cluster together to become savannahs
Stars cluster together and situate themselves in the heavens
Hornets cluster together to reside on the wall of a house
Red ants cluster together on the ground
The nests of Aladi insects are never bereft of occupants
An anthill is never bereft of ants
Bees cluster into swarms
Ado insects cluster into swarms
To act as a group is the character of the eeran grass on the farm
To act in multitude is the attitude of the broom
Eeran grass grows in clumps in the farmhouse
Elegiiri usually fly in flocks
A large number of people moving together is an army
Banyan plants are found in tufts
Esu (locusts) devour plants in swarms
Maggots are found clustered in their abodes
Yaya insects are found clustered in anthills
White ants are found clustered in large anthills
Ekunkun are found clustered in water
Blade grasses are found clustered on the farm
Oore plants are found clustered by the riverside
Dragonflies move in swarms
Adosusu plants do not grow in singles but in tufts
A heap of earth for planting is seen in clusters
In clusters do we find Erinmi trees
In clusters do we find baby fish in the ocean
In clusters do we find the Egungun (ancestors)
The Akaraba fish
When it eats in the water
All other fish will follow it in droves
Lo, the maker of this perfect order, Alasuwada, I beseech you
Please send a conglomerate of good essences
And bring abundant blessings and Ire to me
If one Ori is good
It will extend to 200 others
The Ori of Origun the creator is blessed
And it affects me positively
If one Ori is blessed
It will extend to 200 others
My Ori that is blessed
Has affected you positively
Your Ori that is blessed
Has affected me positively
If one Ori is blessed
It will affect 200 others.
Sources: One presentation of Popoola's translation of the poem, at Obafemi Origunwa's site, references the creation story alone and provides a commentary on it. Another presentation of the same translation provides an account of ethics illustrated by the poem. I don't recall how I got that version. Both versions are attached to this mail.
1. Teeming heads congregate at the grove of Ogun.
2. The anthill is the morere of the eerun.
3. Asuwa is the morere of humankind.
4. It was with the principle of asuwa that the Heavens were established.
5. It was with the principle of asuwa that the Earth was created.
6. In asuwa forms all things descended upon the Earth activated by purpose.
7.Complete and actuated for a purpose was iwa at its first emanations.
8. It was by asuwa that Ori was formed in order to be the Father of all.
9. Perfect, complete, and actuated for a purpose was iwa at first emanations.
10. For a set purpose was iwa when it poured down upon Earth.
11. Origun was the source of Oluiwaaye.
12. While Baba-asemuegun-sunwon was the emanate of Oluiwaaye.
13. Olofin Otete was the emanate of Baba-asemuegun-sunwon.
14. Olofin Otete it was who used a basketful measure of dust particles to create the Ea
15. Olofin Otete it was who proscribed the cultivation of igbikugbin.
16. In this Father's soil.
17. Igbinkugbin is death.
18. Igbinkugbin is loss.
19. Igbinkugbin is ewe-ina.
20. Igbinkugbin is yeesi.
21. Igbinkugbin is anragba leaf.
22. Igbinkugbin is Yemoro.
23. Olofin Otete carried the basket of soil particles
24. And created ile ife (terra firma).
25. All goodness together formed an asuwa.
26. When the assembly of hairs was complete,
27. They took over the head.
28. When the assembly of hairs on the beard was complete,
29. They became ojontagiri.
30. When the clumping of trees was complete,
31. They became forests.
32. When the eruwa grasses were completely assembled,
33. They became savannah.
34. The agbon, when they assembled completely,
35. They uphold the roofing of a house.
36. When the ita assembled completely,
37. They covered the face of the Earth.
38. Girigiri is never absent
39. In the habitat of the aladi.
40. Girigiri is never absent
41. In the agiriyan of the eerun.
42. Alasuwada I invoke you
43. To send iwa-susu down
44. To bear to me all ire gbogbo (common good).
45. Origun, begot Baba Asemuegun-sunwon,
46. Olu-iwaaye begat Baba Asemuegun-sunwon,
47. Baba Asemuegun-sunwon begat Olofin Otete.
48. Otete, you are Alasuwada.
49. Asuwa:
50. Asuwa:
51. Permit all gbogbo ire compressed together to issue forth to ward me.
52. Asuwa:
53. Asuwa:
56. Asuwa is what the oyin are.
57. Asuwa is what the ado bees are.
58. The eeran leaves grow in asuwa.
59. Asuwa is what broomsticks form;
60. It is in asuwa that the eeran leaves grow in the aare.
61. Asuwa is what the elegiri birds form;
62. It is the coming together of a multitude of men
63. That we know as warfare.
64. It is as asuwa that one encounters the grassland,
65. It is as asuwa that locusts invade a farmland.
66. Alasuwada, it is You I call
67. To send all goodness to me:
68. All forms of aisuwa, depart from me:
69. It is from Alasuwada that I emanate.
70. I am he who is begotten of Alasuwada.
71. In countless number, the yindinyin throngs their habitats;
72. In countless number, swarms the Yaya in the hills,
73. In several asuwa the termites colonise their mounds,
74. In several asuwa we encounter the ekunkun by the riverside.
75. It is as asuwa that we find the labelabe by the waterside.
76. It is as asuwa that we meet the oore in the swamp.
77. It is as asuwa that we behold the lamilami.
78. The leaf called adosusu is never found singly.
79. In asuwa - far as the eyes behold -
80. We encounter the Erimi tree.
81. In asuwa, we encounter the egbele fish at sea.
82. In asuwa - far as the eyes behold -
83. We encounter the crustaceans in the ocean.
84. In asuwa - far as the eyes can see -
85. We meet the eegun: Akaranba is the cognomen of eegun;
86. Which, when they feed in a school
87. All other fishes follow in their trail.
90. Origun Olu-iwa-aye.
91. Help me to achieve my goal.
92. Ela: you are the offspring of Alasuwada!
93. There is no Alasuwada like Origun!
94. Origun, you are Alasuwada! their trail.
95. The sediments of last year are found in the river.
96. Performing their sacrificial rites in the undergrowths.
97. Ela wooro-wayi!
98. Origun: come forth and collect sus-iwa-da for me.
99. Ela wooro-wayi!
100. You are the Alasuwada!
101. 'Dews pour lightly, pour lightly,
102. Dews pour heavily, pour heavily,
103. Dews pour heavily so that you may pour lightly.'
104. Thus Ifa was consulted for Olofin Otete.
105. Who would pour myriads of existences down upon the Earth
106. On the day he was to receive the ado of existence
107. From the hands of Olodumare;
108. On the day, he was to release
109. Existences on the Earth,
110. One particle of dust became
111. A basketful measure of dust.
112. A basketful measure of soil became the earthcrust.
113. Dews pouring lightly, pouring lightly
114. Were used in moulding our earthly home;
115. Dews pouring heavily, pouring heavily
116. Were used to mould the Earth.
117. So that ire-gbogbo may multiply upon it.
118. Ire-gbogbo took the shape of asuwa.
129. There is no luckless head in a companion of travellers.
130. For ire-gbogbo is in form of asuwa.
131. Yankangil alone it was
132. Who strayed for a moment from his companion,
133. Was said to have stolen iru to eat
134. From Mother Olugamo's tray in Heaven.
135. Asuwa!
136. Asuwa!
138. Iiree mi.
139. Asuwa!
147. There is no luckless head in the domains of Ife.
148. It is not-being-in-tune-with-other-heads that is the problem.
149. Ire-gbogbo is in the form of asuwa.
150. Yet it is from the only-and-only-one Origun in Orun
151. That each earthly Ori branches,
152. Ire-gbogbo is in the form of asuwa.
153. If one ori improves
154. Its improvement will affect two hundred others.
From Akinsola Akiwowo, "Contributions To the Sociology of Knowledge from an African Oral Poetry", International Sociology, 1986; 1; 343-48. This paper contains detailed explanatory notes to the poem, a rendering of part of the Yoruba text and a glossary of Yoruba terms in the poem. The paper is attached to this mail. Also attached is the translation without the commentary.
Iri tu wili tu wili
Iri tu wili tu wili
Iri tu wili-wili
Koo tu reke-reke
Dia fun Origun
Ti nloo s'eda ibu orun ati aye ni'gba ijinji
Iri tu wili tu wili
Iri tu wili tu wili
Iri tu wili-wili
Koo tu reke-reke
Dia fun Olu-Iwaye
Ti nloo p'ero si ibu orun ati aye in kutukutu owuro
Iri tu wili tu wili
Iri tu wili tu wili
Iri tu wili-wili
Koo tu reke-reke
Dia fun Baba-Asemu-Egun-Sunwon
Ti nloo yan ipa fun ibu orun ati aye ni'gba iwase
Iri tu wili tu wili
Iri tu wili tu wili
Iri tu wili-wili
Koo tu reke-reke
Dia fun Olofin-Otete
Ti yoo tuu iwa wa si'le aye
Ni'jo to nloo gba ado iwa l'owo Olodumare
Ni'jo ti won yoo tu iwa s'aye
Horo eepe kan soso
O wa di agbon eepe kan
Agbon eepe kan lo da aye
Iri tu wili tu wili
La fi da aye
Oun la bu da ile
Ki ire susu o waa su piripiri
Ire gbogbo wa d'asuwa
Origun lo bi Olu-Iwaye
Olu-Iwaye lo bi Baba-Asemu-Egun-Sunwon
Baba-Asemu-Egun-Sunwon lo bi Olofin Otete
Olofin Otete lo ru agbon eepe wa sile aye
Olofin Otete gbe agbon eepe da Ile-Ife
Ire gbogbo wa d'asuwa
Sikan ni Mogun
Agiriyan ni Morere eerun
Asuwa ni Morere eeyan
Asuwa da Aye
Asuwa da Orun
Asuwa da sile
Asekun-Suwada ni'gba iwa a se
Asekun-Suwada ni'gba iwa a gun
Asuwada ni'gba iwa a ro
Irun pe susu won gb'ori
Irun agbon pe susu won a di ojontarigi
Omi pe susu won a d'okun
Odo pe susu won a d'osa
Igi pe susu, won a di'gbo
Eruwa pe susu, won a d'odan
Irawo pe susu, won a gb'orun
Agbon pe susu f'owo t'ile
Ita pe susu bo'le
Giri-giri o tan ni'le aladi
Giri-giri o tan l'agiyan eerun
Asuwa ni t'oyin
Asuwa ni t'ado
Asuwa l'eeran nhu ni'nu oko
Asuwa ni ti osusu owo
Asuwa l'eeran nhu ni'nu ahere
Asuwa ni ti Elegiiri
Opo eniyan tii la a pe l'ogun
Asuwa laa b'odan
Asuwa l'esu fii je'ko
Asu opo suu laa ba yindinyindin ni'nu ile e won
Asu opo suu laa ba yaya l'agiriyan
Asuwa opo suu laa ba ikan ninu ogan
Asuwa opo suu la ba ekunkun l'eti omi
Asuwa opo suu laa ba labelabe l'oko
Asuwa opo suu laa ba oore l'odo
Asuwa opo suu laa ba lamilami
Ewe adosusu kii duro l'oun nikan
Asuwa opo suu laa ba ebe
Asuwa opo suu laa ba Igi Erimi
Asuwa opo suu laa ba eja egbele l'okun
Asuwa opo suu laa ba egungun
Akaraba egungun
Bo ba si je l'odo
Gbogbo eja ni te lee
Alasuwada mo pe o o
Ki o ran iwa susu wa
Ki o ko ire gbogbo wa ba mi o
B'ori kan ba sunwon
A ran Igba o
Ori Origun-Aseda sunwon
O ran mi
B'ori kan sunwon
A ran igba
Ori mi to sunwon
Lo ran yin
Ori i yin to sunwon
Lo ran mi
B'ori kan ba sunwon
A ran igba
-Osa Ogunda
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