Essential The Root Random Thoughts

[KingsOfKings]

@IronFist I'm wondering if in Yoroba culture the concept of "Iwa Pele" or the term(s) themselves are used regularly in everyday lexicon, and how.
Or...could at some point in history a Black American went to a Yoroba person and asked, "How do you say 'good character'?" And that person answered by saying (Iwa' Pele).

Is there a way to find this out for certain. Are there proverbs Indigenous to Yoruba culture that incorporate "Iwa Pele?"

I'm asking because we have many terms and phrases that are NOT Indigenous to the original language and culture.

Abibifahodie is one example. We only have this term because a Black American asked a Twi speaking person "How do I see Black Liberation in Twi?"
But conversely, none of the Akan Twi speaking people or proverbs use this term or phrase (Abibifahodie)

 

[IronFist]

@IronFist I'm wondering if in Yoroba culture the concept of "Iwa Pele" or the term(s) themselves are used regularly in everyday lexicon, and how.
Or...could at some point in history a Black American went to a Yoroba person and asked, "How do you say 'good character'?" And that person answered by saying (Iwa' Pele).

Is there a way to find this out for certain. Are there proverbs Indigenous to Yoruba culture that incorporate "Iwa Pele?"

I'm asking because we have many terms and phrases that are NOT Indigenous to the original language and culture.

Abibifahodie is one example. We only have this term because a Black American asked a Twi speaking person "How do I see Black Liberation in Twi?"
But conversely, none of the Akan Twi speaking people or proverbs use this term or phrase (Abibifahodie)

The Yorùbá phrase ìwà-kpɛ̀lɛ́ is part of a larger paradigm which includes the word ìwà "conduct, behavior, disposition, character, custom, manner, habit, a state of being in existence."


They include:
ìwà-agba "eldership"
ìwà-agbere "prostitution"
ìwà-aimɔ "a state of uncleanness"
ìwà-ɛda "nature"
ìwà-ika "barbarism"
ìwà-ɔrun "virtue, godliness"
ìwà-ɔtɔ "peculiarity"
ìwà-buburu "evil"
So ìwà-kpɛ̀lɛ́ is in the tradition of the grammar of Yorùbá language. The above were taken from a 1913 Yorùbá dictionary. Another dictionary (Grammar and Dictionary of the Yoruba language, 1858) also includes:
ìwà-ikpa "violence"
ìwà-titɔ "integrity, honesty"
ìwà-tutu "meekness"
ìwà-ibi / ìwà-ika "mischief"
ìwà-mimɔ "holiness"
ìwà-ara "brotherhood"
ìwà-ɔlɔrun "the Godhead"


So the word ìwà is used to describe the kind of character or behavior of a thing. It functions, almost grammatically, like the ki- prefix in Bantu (ci- in ciLuba). So I doubt African-Americans came to the Yorùbá and influenced the use of and coinage of ìwà-kpɛ̀lɛ́. How many Yorùbá use this term? I cannot say. The fact that ìwà-kpɛ̀lɛ́ is cognate with the phrase wnn-nfr (a title of Osiris) "perfect being/character" in ancient Egyptian clearly shows its antiquity.

 

[IronFist]

Ultimate Reality and Meaning According to the Acholi of Uganda"
Victor Ocaya,
University of Zambia, Lusaka, Zambia
pg. 17

 

[IronFist]

In Yoruba, Egyptian wr.t-ḥkȝ.w would translate into Oloògún. The ḥ- is dropped, forcing the long oo in oògún "medicine, juju" (activated by words of power) (cf Hausa: ma-gani “medicine”; ciLuba: bw-anga “medicine”]).

 

[IronFist]

Initial consonant test 01 between Mangbetu and Egyptian (ciKam). Note, the ciKam entry mk "boat" is from the Second Intermediate Period (SIP). Based on some earlier original studies, I noticed that many words for "boat" start with m-. Could this have been a prefix for liquids? Note the word mw "water" in Egyptian. When you add the instrument prefix to the root you get j.mw "boat" (gen.) [Wb 1, 78.8-10]. This is why for that entry the initial consonant being argued is -k and not m-.
Appendix: A few examples:
ciKam:
mn.tj "a funerary boat"
mr.t "a boat" ~ wr.t "sacred barque; boat"
mXA "a boat" ~ mXn.t "ferry boat"
mSS "part of a boat"
mH "a boat" ~ mH.t "part of a boat (of acacia wood)"
ma.t "a boat"
mj.t "a funerary boat" ~ nmj.w "a boat"
mD.tj "a boat ("Tener"?)"
ciLuba:
mà.zuwà ~ mà.juwà "boat" (M-E: mr.t "a boat; barge" [syllabic inverse])
kiSwahili:
meli "boat, ship"
Kalenjiin:
mayiinket "boat, canoe" [yiiny "curve in"]; mayiing "beehive, canoe, boat" [yiing "bulge out"]
Yoruba:
ọkọ oju omi "ship, boat, sailboat" [ọkọ 'carrier'; oju 'eye, face'?; omi 'water']
Sumerian:
ma "ship, boat"
madu "a part of a boat"
maGIN "boat-builder"
mala "freight boat"
magur "barge; a geometric figure
ma-sal "a boat" Akk. mašallû
masu "deep-draught boat"

 

[Nicole0416_718_929_646212]

Interesting

Euros pillaging indigenous lands again

 

[IronFist]

the name Wsjr "Osiris" (Dholuo Osir) can be defined as "pillar, wall; support." Cognates in related languages to ancient Egyptian are used for words for "king" or "head of household" (i.e., the father). In relation to this information, the following is interesting.
Firstly we have the verb tjtj "to trample" in Ancient Egyptian, which gives way to the nominal form tjtj "name of the legs" (or vice-versa). The root is -tj- that has been reduplicated. When -tj- is suffixed with -s, we get the following verb: tjs "to fix; to mount with." When this verb is suffixed with the nominalizing -w, we get the word tjs.w "a staff" (used to prop-up the body).
We can see that this term has to deal with "support; to prop up; to hold up, etc." This term is also suffixed by the feminine -t and is part of a title: i.e., tjs.t-Hr.w "companion of Horus (the queen)."

From this we can get a better understanding of the role of the queen in ancient Egyptian society. Thus, the King (as well as the father/head of household) is the pillar, which holds up the kingdom (as an Osir/Wsjr; Nkole(a)) and the queen is a stabilizing force for the king: i.e., that which grounds and holds up the institution (i.e., its anchor). In other words, the king and queen are there to be stabilizing pillars for each other. Maybe we can learn something from this.
SIDE NOTE: I equate Egyptian *-tj-, tjtj, tjs, etc. with
Kalenjiin:
ti "support"
tiiy "push, aid, support"
tiyoot "an anchor, support"
teken/tegen "block, support" (secure)
tikonkyaat "Post fixed on the ground for tethering."
The latter forms are cognate with Egyptian txn "obelisk"

 

[Amo Husserl]

1981.

 

[Secure Da Bag]

 

[Secure Da Bag]

 

[IronFist]

There is an epithet for the Divine that is shared among the Igbo of Nigeria and the Remetch (rmT) of ancient Kemet (Km.t). The Supreme God among the Igbo is is known as Chukwu from the terms Chi + ukwu meaning (Chi + great) “The Great Chi.” The word Chi in Igbo means: “(in general) animate, purposeful essence; procreative lifeforce,” and “(specifically) life-force or spiritual essence of an individual, which with he has made a pre-birth contract that determines his life-pattern.”

This term is cognate with ancient Egyptian kA "spirit, essence," kAA "potent," kAA.w “powers,” kA.wt "works," Coptic Ki “id.” It has reflexes in Jaba (of Plateau Province Nigeria) kyu “life principle at conception,” Twi (Ghana) ɔkra “guardian spirit,” Ga (Ghana) kla “guardian spirit,” Tyo (Congo) nkira “spirit,” and Ba.Luba (Congo) Nkole(a) “God; eminent or powerful person,” ba.nkole(a) “spirits.” For linguistic proof, we offer the following:

Igbo: -chì "grunt; make sound with effort"; -chi "report; make report of"
Igbo: -kwu “to speak”; okwu “word; speech; affair; matter; dispute; quarrel:”
Egyptian: kA "to say" (> kA "name")
Igbo: -chị "carry, take (many things)"
Igbo: -kwọ̀ “carry on the back”
Egyptian: kA.wt "to carry; to support"
Igbo: -chi "to show, to present" (cf. -chì "to move")
Egyptian: kA "to appear"
As I noted , the Egyptian word kA (ciLuba: Nkole(a)) is a dialectical variant of the word nTr “divine, power, god”: as in the word nTr-aA “great God” (aA “great; large; rich; senior”), which we equate with Igbo Chukwu (Chi + Ukwu “large, big” [ = -kwu “more of, more”). For more comparisons:
Igbo: akwà "cloth" (see -kwa "to sew")
Egyptian: aA "linen; cloth"
Igbo: -kwụ "stand, set"; òkwè “a kind of tree”
Egyptian: aA "column; pillar; beam"
Igbo: -kwu-, -kwụ- "cork"; okwuchi, okwu "stopper; cork; cover"; -kwù- "cover; cover with lid; invert"
Egyptian: aA "lid (coffin, box)"
Igbo: ọkụ "fire; heat"
Egyptian: aA.y "(glowing) fire"
Igbo: ọkụ̀ "wealth; riches; possession; inheritance (from -kụ̀ bring into use)"
Egyptian: aAj "rich; heavy; plentiful"
Igbo: òkwu "home; shrine"
Egyptian: aA.yt "temple; shrine (gen.)"

The title nTr-aA “great God” was used for an ‘unknown’ deity in the Old Kingdom who was, essentially, Osiris before Osiris came to be in the 5th Dynasty presiding over the land of the dead (dwA.t) and judgement. All the words involved here (i.e., chi + ukwu; nTr + aA) are, in reality, the exact same word, as dialectical variants, from a proto-word from the proto-language. Lost prefixes and suffixes (along with changing vowels) have caused these words to sound differently over time, which allowed these speakers to used the words in slightly different contexts. Space will not allow me to provide the proof, for now.
So, Igbo Chukwu = Egyptian nTr-aA (or kA-aA)

 

[Amo Husserl]

 

[Amo Husserl]

@get these nets @RolandColtrane @IllmaticDelta what y'all think about the engagement of a black real estate sticky thread goin' on here?

 

[Roland Coltrane]

@get these nets @RolandColtrane @IllmaticDelta what y'all think about the engagement of a black real estate sticky thread goin' on here?

go for it

 

[get these nets]

:;