This is post #2
Ìbà ọ; we acknowledge the Almighty ÒYO ÌWÀ (the Creator of Existence) and salute every man, woman and child. We salute the home-born and the stranger.
In our maiden publication, we spoke briefly about the Calabash of Existence (Igba Ìwà). We established in that piece that character is the key to dignity in the same way that truth is the key to freedom. In this second post, we will continue to open the calabash (this, in a manner of speaking).
What truth is to freedom is what character is to dignity. If you desire freedom, pursue truth and if dignity is your goal, you will be wise to court character.
For us to address the subject of IWA, we will need to establish the context for it. This is expedient so that this reader can truly over-stand (some say under-stand). The concept of IWA is deeply rooted in Yoruba school of thought. It is the cornerstone of the Yoruba phenomenon.
Olajumoke Omole (2014) said that “The wellbeing of a society is grossly dependent on the peace and unity maintained by every individual component of the community while engaging in social interaction. Every individual which constitute a social player must at every point in time display acceptable values, ethics and morals that the society dictates. This is reflected in their character”.
In simplest of terms, IWA is CHARACTER, but in and of itself, the concept is more than just character. IWA could also be conceived to mean EXISTENCE; the state of Being.
It must be overstood (some say understood) that translating a Yoruba word into an English word often comes with a lot of challenges and even when it seems like one has somewhat succeeded, it becomes apparent that a lot is truly lost in translation.
Yoruba thought probes into the characteristic features constitutive of a person and for the Yoruba initiate, “Character is the cornerstone of existence”. Character (IWA) reflects our values, ethics and morals thus, IWA reflects the cultural values, ethics and morals which defines Yoruba as a people.
As we further in this piece, we must now take a detour to introduce the concept of “OMOLUWABI” without which we really cannot over-stand the philosophy of IWA.
The concept of Omoluwabi is an adjectival Yoruba phrase, which has the words - “Omo+ ti + Olu- iwa + bi” as its components. Literally translated and separately, omo means ‘child’, ti means ‘that or which’, Olu-iwa means the chief or master of IWA (character), bi means ‘born’.
When combined, Omoluwabi translates as “the child begotten by the chief of IWA”. Such a child (sired by the Chief of IWA) is thought of as a paragon of excellence in character.
Segun Gbadegesin (2007) interpreted Olu-iwa as ‘God, the Supreme Creator, the creator of every child’ and as such, every child is an Omoluwabi. Though, Gbadegesin’s interpretation is not absolute in Yoruba lingua structure, as Olu-iwa could denote a dignified parent with excellent character. However, Olu-iwa may create an exemplar of character or a child as a person of dignity; yet, there is no guarantee that the baby would remain an exemplar of character like the creator of the biological father.
There is an ambivalence here which can be seen in the possibility that the child may turn out to be an Omoluwabi while not born by someone with good character.
Sophie Oluwole (2007) is more semantically instructive, thought provoking and reflective of the Yoruba cultural experience which suggests Omo ti o ni iwa bi (a child whose character takes after…) as the full rendition of Omoluabi. According to her, the phrase “Omo- ti- o ni- iwa-bi” definitely does not make a complete sense because it is a phrase that still yearns for a completion because it raises the question: “Omo ti o ni iwa bi tani?” (a child whose character takes after…who?).
Oluwole harps Omoluabi as “Omo ti o ni iwa bi eni ti a ko, ti o si gba eko” (A person that behaves like someone who is well nurtured and lives by the precepts of the education s/he has been given).
While the etymology of the word OMOLUWABI is steeped in divergent interpretations (this makes it daunting), it is apparent that IWA is a key component of the Yoruba personage. It is no small part of what makes a person what they are.
In the Yoruba Aesthetic Concept of IWA”, Rowland Abiodun (1983) describes “an Omoluwabi as someone who has been well brought up or a person who is highly cultured”. Thus, when people are described as cultured or uncultured – as Omoluwabi or Omolasan – as the case may be, a general description is being given of personhood as to whether or not an individual is socially integrated or is a misfit or a cultural deviant within a given social setting or social organization (Oyeneye and Shoremi, 1997). And in the same vain, in an attempt to elucidate the concept of Omoluwabi (good person), Wande Abimbola, (1975) makes it clear that Omoluwabi is a function of exhibiting and demonstrating the inherent virtue and value of iwapele (1975:389).
Thus, Iwapele via Abimbola tells us is “good or gentle character” and it is ultimately the basis of moral conduct in Yoruba culture and a core defining attribute of Omoluwabi, set as a conglomeration of eight principles of moral conduct demonstrated by an Omoluwabi with the most fundamental of these principles being:
Oro siso (sound speech),
Iteriba (respect),
Inu rere (good mind to others),
Otito (truth),
Iwa pele (gentle conduct),
Akinkanju (bravery),
Ise sise (hard work) and
Opolopipe (intelligence).
All the above including Iwa; in its narrow meaning of gentle conduct, are all components of BEING.
The Yoruba divination system (known as Ifá) comprises of 16 Odu Ifa (chapters) and verses. The Chapters includes stanzas of songs and poetic recitals. Each stanza has one portion dedicated to the issue of teaching the character (Iwa) that Olodumare (the Creator of Rainbow) supports.
It is in this sense that it becomes crucial to over-stand that IWA transcends religious doctrine, is central to every human being, and imparts communal, social and civic responsibility that Olodumare supports.
Of great importance to this is the theme of righteousness and practicing good moral behavior.
In the future, we will proceed to further unpack the IWA philosophy and how integral it is to building wellness and maintaining cosmic balance. We are on an eponymous quest to master the art of BE-ing.
May it be well with us today and next - Àṣẹ Wàá
Ire o
BIBLIOGRAPHY
Abimbola, Wande (1975) “Iwapele: The Concept of Good Character in Ifa Literary Corpus”, Wande Abimbola (ed.) Yoruba Oral Tradition: Poetry in Music Dance and Drama (Ibadan: University of Ibadan Press).
Gbadegesin, Segun (2007) “In search of Agbasanko” The Nation Newspaper, Friday, September 28.
Oluwole, B. Sophie (2007) “Who are (we) the Yoruba?” A Key Note Paper Delivered at a Pre-Word Philosophy Day Conference, June 12, at the National Theatre, Lagos.
Omole, C. Olajumoke (2014), “The Yoruba philosophy of “Iwa” (Moral Character) as fulcrum of human personality and well-being)” Pysch Discourse, Winter 2014.