Iwa-Pele: gentle character

[IfasehunReincarnated]

IWA - PELE
Good Character
.. .. .. .. ..

Odu IFA (the Holy African scripture of the Yoruba) SAYS:

Perform truthfulness, perform righteousness,
Perform kindness, avoid wickedness,
Perform the truth, perform righteousness;
Is the one that IMALE supports.

Who is IMALE except OLODUMARE (GOD).

In Eji Ogbe
IFA says:

I behave as my GOD creates me.
I do good always, I am honest, too.
I do no evil,
Neither do I harbor evil thoughts;
L'est I die wretched.
This is because
Whatever we initiate in our youth
Will persist 'til old age.

These are the declarations of the Oracle for
ORUNMILA and the 401 IRUNMOLE,
When coming from Heaven to the earth.
OLODUMARE instructed them to do good always.
Only ORUNMILA applied honesty of thought
To overturn all evil machinations.

Ase Ase Ase

SOMETHING TO THINK ABOUT...

The Ancestors connect us to the spirit realm and interceed in our behalf. They guide us through our journey. Because of our Ancestors, many of us have been given a second and third chances to fulfill our destiny. Because of our Ancestors, many of us survive.

The development of IWA PELE (good character) will allow us to, one day, become Ancestors, who can interceed on behalf of those who come after us.

Only elevated spirits carry the Ase needed to elevate a nation and enlighten the world. Having IWA PELE will elevate and enlighten our spirit.

[IfasehunReincarnated]

i added a poll.

[IfasehunReincarnated]

WISDOM OF THE ELDERS...
IWA PELE (GOOD CHARACTER) is shown in our behavior. It is the choices we make, when nobody(so we think) is looking.

But Olodumare, the Orisa, and the Ancestors are always there looking; and trying to assist us to one day have IWA PELE.

Until it is developed, ESU (our teacher) will always hold class and present us with situations that require us to bring IWA PELE into play. Once we have learned the lesson and exhibit IWA PELE in our every day lives, those type situation will present themselves less frequently.

http://ifa-inc.blinks.net/custom.html

[OsunkoyaIfayomi]

medasse pa IfasehanReicarnated.

[FrstBornSecond]

Just what I needed to start my day. Thanks for the information my friend.

[IfasehunReincarnated]

The 90s rap group X-Clan used to always mention the "crossroads".

The crossroads are an important junction whereby people are faced with choice, opportunity and seemly gain or loss. It is in this moment and no other that we see our true character and that we attain or lose our Ase.

Our words mean nothing, if our actions indicate the contrary.

Every opportunity to act is an opportunity to strengthen your spiritual power, intuition, protection, warriorship, knowledge, wisdom etc. If you act cowardly, needlessly worriesome or act only in self preservation mode all the time you will find yourself struggling more as your character and your personal power dwindle.

The crossroads are an opportunity to grow.

[Jahness]

Greetings Everyone!

IWA PELE or good character is something we all should strive to work on, on a daily basis. As a matter of fact, I always tell people if my word, behavior or character is not worth anything then, there is no need to trust or believe anything I say or do.

First of all, as a woman or man that is all we have. In order for us to liberate ourselves and our people we must stand for something that is good, and beneficial to the us, but our race in particular. We have to know right from wrong. we must at all time try to use good judgement. It's not that we are perfect, but we must strive to be the best person we can be. Look at our heroes and other warriors. They all stood for something. They had a sense of direction, purpose, self and spirit.

As a matter of fact one of our warriors who writes extensively on this subject of characher development is Marcus Garvey check out his "Philosophy & Opinions". And to be in agreement with my brother IfasehunReincarnated, being at the crossroads is a junction of choice. Decisions has to be made, and we have to be ready to make those choices. It is the only way we will grow and be ready for the revolution of spirit, and liberation.

Well done and good thread IfasehunReincarnated. Thanks for sharing and teaching.

One Love & Respect Always
Jahness

[IfasehunReincarnated]

Part of a prayer said at the naming ceremony for a newly born baby. Obviously dedicated to his Ori, or spiritual consciousness and destiny, that he might be born and live out good character:

• In this present incarnation,
  Your coming to this world this time
  will not result in your mother's death,
• It will not result in your father's death.
• It will not result in the death of your siblings.
• It will not result in the death of your patrilineage.
• It will not result in the death of your kindred.
• It will not result in the death of your friends and in-laws.
• It will not result in the destruction of your town and country.
• You should take instruction and good advice from your mother.
• You should take instruction and good advice from your father.
• You should take instruction and good advice from your siblings.
• You should take instruction and good advice from your patrilineage.
• You should take instruction and good advice from your kindred and clan.
• You should take instruction and good advice from your friends and in-laws.
• You should not be a dissendent King who consented too late in route to the spirit world.
• You will not be a King that shunned all good advice and all call to attention to his mistake who ended up disgracing himself donning fesces/smeared toga in ceremonial outing at the market to celebrate completion of his ozo nobility title.
• In your present incarnation you will contribute to the betterment, peace and progress of this world.

[Akyeame Kwame]

Iwa-pele translates better as gentle character than good character...that's iwa-rere

an ideal person with good character is usu. known as omoluwabi

Akyeame_Kwame

[IfasehunReincarnated]

Originally Posted by Akyeame_Kwame

Iwa-pele translates better as gentle character than good character...that's iwa-rere

an ideal person with good character is usu. known as omoluwabi

Akyeame_Kwame

strictly speaking Iwa-pele is more aquately assigned the translation "beautiful character" or "ideal character". good and gentle are interchanged to denote that the term is not confined to one word definition, but is rather a concept that incorporates many words. it would be like asking a westerner to define love. we might be able to give a one or two word definition, but we would inevitable confuse a "foreigner" who might initially mistake that one or two word definition as the "only way to interpet" the term.

In this case, Iwa is a reference to the beauty that lies in something that is good, does no harm (gentle) or an aspiration or goal - how we sometimes in the africentric community say "no man claims to be righteous, but instead to tries to live each day righteously." Iwa-pele is TRUE beauty.

So follows this saying:

Omo t'o dara tiko n'iwa
Omo-langidi ni i
Lwa rere l'eso enia
B'obirin dara bi Egbara
Bi ko n'iwa
Omo-langidi ni i
B'okunrin suwon, suwon
Bi eja inu omi
Bi ko n'iwa rere
Omo-langidi ni i

If a child is beautiful but has no character,
He is no more than a wooden doll.
Good character is the beauty of a person.
A woman can be as beautiful as Egbara (cute little mouse)

If she has no character,
She is no more than a wooden doll.
A man may be very handsome,
Like a fish in the water.
If he has no character,
He is no more than a wooden doll.

-------------

In any case, all of these words are just a few that give us the sum total.

[Akyeame Kwame]

Originally Posted by IfasehunReincarnated

strictly speaking Iwa-pele is more aquately assigned the translation "beautiful character" or "ideal character". good and gentle are interchanged to denote that the term is not confined to one word definition, but is rather a concept that incorporates many words. it would be like asking a westerner to define love. we might be able to give a one or two word definition, but we would inevitable confuse a "foreigner" who might initially mistake that one or two word definition as the "only way to interpet" the term.

In this case, Iwa is a reference to the beauty that lies in something that is good, does no harm (gentle) or an aspiration or goal - how we sometimes in the africentric community say "no man claims to be righteous, but instead to tries to live each day righteously." Iwa-pele is TRUE beauty.

So follows this saying:

Omo t'o dara tiko n'iwa
Omo-langidi ni i
Lwa rere l'eso enia
B'obirin dara bi Egbara
Bi ko n'iwa
Omo-langidi ni i
B'okunrin suwon, suwon
Bi eja inu omi
Bi ko n'iwa rere
Omo-langidi ni i

If a child is beautiful but has no character,
He is no more than a wooden doll.
Good character is the beauty of a person.
A woman can be as beautiful as Egbara (cute little mouse)

If she has no character,
She is no more than a wooden doll.
A man may be very handsome,
Like a fish in the water.
If he has no character,
He is no more than a wooden doll.

-------------

In any case, all of these words are just a few that give us the sum total.

Iyipada si ede oyinbo wa ni isale bayii (a translation into whitey is down just below)

E pele Baba N ko gba bee,

Gege bi oluko ede Yoruba mo mo wi pe iyato wa laarin "iwa t'o l'ewa" (ti a maa n ri ninu owe "iwa l'ewa", toto o agba), "iwa t'o pe (iwa Omoluwabi)" ati iwa rere. Nnkan ti mo n so gan an ni wi pe, a ko gbodo so pe ko si iyato laarin atini iwa irele tabi iwa-pele ati nini iwa rere. Idi ti mo fi n so bee ni pe, nile Yoruba, awujo Yoruba nikan ni a le so iwa-pele di iwa rere. Bii apeere, nigba laelae, a si maa n so pe awon jagunjagun, ode, tabi eso ti won maa n daabobo awon ara ilu ni iwa rere. Amo, iyen kii fi han pe won maa n so "pele" nigbakugba ti won a be ota l'ori. Bee si ni, a ko le so iwa irele di iwa rere nigba yen. Ko da, eni t'o n se bii onirele nigba yen, Yoruba a ma pe e l'ojo ti ko niwa.

Nipa bee, nnkan ti mo fe k'o ye yin ninu gbogbo iforoworo ti a ti n so lataaro ni pe, nigba miiran eni t'o ni iwa rere le je eni t'o gboju, t'o si gboya ti o gbodo mu eni t'o se tipatipa...a ha le so pe Kabiyesi t'o maa n se bee ko niwa bi? Oti o...ko se e se. Awujo Yoruba gan an ni won ni lati se bee ki ilu ma se daru rudurudu.

Gege bi eni t'o mo nipa asa Yoruba, emi de mo wi pe, eyin fun ara yin mo pe a maa n so pele ni gbogbo igba lati kini l'awujo lati fi eko ile han ati lati fiyesi eniyan. Amo, k'a ma fi oju fo ooto, k'a ma si fokan pe meji...k'a kan oju abe nikoo...wi pe, bi a se maa n huwa l'awujo Yoruba nikan ko ni kika eniyan s'oniwa rere. Gbogbo nnkan l'o ni akoko...gbogbo nnkan l'o ni asiko tire (toto agba, o se bii owe)...bee si ni irele, kiki ni ni "pele", atiwa tutu l'o ni asiko tiwon.

Idi pato ti mo se fe tenumo oro bayii ni pe, ni ti awa eniyan dudu ni gbogbo agbaye, ogun ni a wa bayii. Ki a ma tile menuba iparun l'a n dojuko. Nipa bee, o ye ki a mo pe, ni asiko ti a wa yii, iwa jagunjagun (t'o si le ni iwa-pele laarin awa eniyan dudu yato si awon odale) l'o ye wa. Iyen naa ni a le pe ni iwa Omoluwabi (eni t'o o n huwa t'o ye nigba t'o ye). Too. Ibi bayii ni N o si pari oro temi...mo maa si reti idahun yin.

Tiyin ni t'ooto,

Akyeame_Kwame

Translation (for others reading along with this thread):

Excuse me Baba, but I can't agree,

As a teacher of the Yoruba language, I know that there is a difference between "beautiful character" (that WE see in the proverb "character is beauty", toto o, agba), "ideal character" and good character. The thing that I am saying is that WE must not say that there is no difference between having humble or gentle character and having good character. The reason why I say so is that it is only in a particular context of Yoruba social relations that WE can equate gentle character with good character. As an example, in ancient times those warriors, hunters and guards who protected the people of the state (city) were also said to have good character. However, that was not to say that they said "pele" as they were cutting of the heads of enemies of the people. So WE cannot equate gentle character with good character in that context. In fact, someone who would be gentle in those circumstances would be considered a coward who did not possess character.

Therefore, the thing that I'm trying to convey in all of this discussion that WE have been engaging in is that in certain circumstances, it is those who are brave in the eye and brave in the chest who use violence who are said to have good character...Is it indeed possible to say that the ruler who does so has no character? No...it's not. It is in the context of intra-societal Yoruba relations that the ruler must do so, that the nation not become utterly chaotic.

As a person who is familiar with Yoruba culture, I am certain that you know for yourself that WE (capitalized here for Afrikan people) use pele to show good home training and to show care for others. However, let's not ignore truth...let's not take one and call it two...let's say exactly what WE are saying...that it is not only in the context of intra-societal Yoruba social relations that WE appraise someone as having good character. Everything has its time and place (toto agba for using a proverb to you). Also gentleness, greeting someone with "pele" and humble character have their times.

The specific reason why I want to make this point is that as for WE Afrikans throughout the world, WE are engaged in war...not to mention that WE are facing genocide. For this reason WE should know that it is the character of warriors (not to say that WE can't have gentle character amongst Ourselves, except for traitors) that WE should have. It is this that WE can call character of the ideal person (one who does the proper thing at the proper time). Cool. I'll finish my words here...and I eagerly await your response.

Yours truly,

Akyeame_Kwame

[Exzit]

Akyeame_Kwame I'll have to disagree, I think IfasehunReincarnated has it right. That is based on the deffinition of the word "gentle" I came across today in the translator's preface of The Analects. Which goes as follows:

"Jen
This word in the earliest Chinese means freemen, men of the tribe, as opposed to min, 'subjects', ' the common people'. The same word, written with a slight modification, means 'good' in the most general sense of the word that is to say, 'possessing the qualites of one's tribe'. For no more sweepign form of praise can be given by the men of a trube than to say that someone is a 'true member' of that tribe. The same is true of modern nations; an Englishman can give no highter praise than to say that another is a true Englishman. In the Book of Songs the phrase 'handsome and good' (jen) occurs more than onece as a description of a perfectly satisfactory lover. Jen, 'members of the tribe' show a forbearance towards one another that they do not show to aliens, and just as the Latin gens, 'clan', gave rise to wour own word 'gentle', so jen in Chinese came to mean 'kind', 'gentle', 'humane'."

[Akyeame Kwame]

Originally Posted by Exzit

Akyeame_Kwame I'll have to disagree, I think IfasehunReincarnated has it right. That is based on the deffinition of the word "gentle" I came across today in the translator's preface of The Analects. Which goes as follows:

"Jen
This word in the earliest Chinese means freemen, men of the tribe, as opposed to min, 'subjects', ' the common people'. The same word, written with a slight modification, means 'good' in the most general sense of the word that is to say, 'possessing the qualites of one's tribe'. For no more sweepign form of praise can be given by the men of a trube than to say that someone is a 'true member' of that tribe. The same is true of modern nations; an Englishman can give no highter praise than to say that another is a true Englishman. In the Book of Songs the phrase 'handsome and good' (jen) occurs more than onece as a description of a perfectly satisfactory lover. Jen, 'members of the tribe' show a forbearance towards one another that they do not show to aliens, and just as the Latin gens, 'clan', gave rise to wour own word 'gentle', so jen in Chinese came to mean 'kind', 'gentle', 'humane'."

htp Exzit

Info: Iwa-pele that WE are translating as "gentle character" is a subset of Iwa rere "good character" not an equivalent to it. There are thousands of types of character that may be subsumed under iwa rere depending on the time they are displayed and the context. This is a case of poor translation from Yoruba to whitey. Also there is no corresponding relation between anything WE can translate as gentle and anything WE can translate as 'possessing the qualites of one's tribe'...you are taking cultural particulars and trying to make them universals. To call someone Omoluwabi is to say that they are a true Yoruba again no etymological connection with "gentle" or "clan". This is to say they display the right character at the right time (according to Yoruba standards) which may or may not include iwa-pele. See Baba Ifasehun's quote:

Originally Posted by IfasehunReincarnated*

Omo t'o dara tiko n'iwa
Omo-langidi ni i
Iwa rere l'eso enia
B'obirin dara bi Egbara
Bi ko n'iwa
Omo-langidi ni i
B'okunrin suwon, suwon
Bi eja inu omi
Bi ko n'iwa rere
Omo-langidi ni i

If a child is beautiful but has no character,
He is no more than a wooden doll.
Good character is the beauty of a person.
A woman can be as beautiful as Egbara (cute little mouse)

If she has no character,
She is no more than a wooden doll.
A man may be very handsome,
Like a fish in the water.
If he has no character,
He is no more than a wooden doll.

Do you see that he is translating Iwa rere as good character?

Originally Posted by IfasehunReincarnated*

IWA PELE or good character

Do you see that he is also translating iwa-pele as good character? Are you seriously saying there is no difference? This is an issue of poor translation because the materials Baba Ifasehun is using are translating poorly (and it's usually crackaz doing the translation who have no idea that a difference even exists nor do they have any reason to care...their imprecise and often b.s. filled work has no relation to how the concepts are actually used philosophically by Yoruba people. Iwa-pele that WE are translating as "gentle character" is a subset of Iwa rere "good character" not an equivalent to it. Much less can Iwa rere be squeezed into the much more narrow iwa-pele. Exzit, if you truly want to get to the accuracy of what I'm telling you about these two concepts look into Yoruba and not chinese.

m Ma'at,

Akyeame_Kwame

(p.s. so my point in even getting into the precision of translation of these two concepts is to not only let you know that a distinction made in Yoruba...it is also to say that this distinction is also useful for any and all Afrikans who know WE are at war to understand...time and time again the concept that everything has its time is a fundamental basis of the Afrikan worldview...otherwise you will find yourself with bad character for being gentle with yr enemy who is committing genocide against your entire race. if you want to think that this would be good character go ahead, and Afrikans today will let you know through 'uncle tom' 'house negro' etc that your character does not fit the context).

[IfasehunReincarnated]

Above all else, you elude to the crux of good character and I will quote one of my Ifa teachers:

Good Character is doing the (1) right thing at the (2) right time in the (3)right way.

Again, you elude to another challenge that I mentioned as well - the term is a concept, more than a one or two word defined concept. It is so larger than a "simple" definition, that it also has subset terms and concepts that are attached to it.

Orisa spirituality, like all Afrikan spirituality is not based on a "cookie cutter" philosophy, so we are reminded to be flexible (as in open in understanding, not flexible as in "do what you like" which is ironically the opposite of good character..lol) in how we look at things.

For a person that has been designated as a physical warrior, character has different implications that someone that is a priest, or even a priest warrior. It also have different implications for fathers and mothers "vs" single people. With each station in society, character has different responsiblities and expectations from ones family, clan, ancestors and divinities.

In the case of a warrior they are charged, with the community's permission to fight and on occasion kill, to protect their life, property and destiny. Not all Afrikans are warriors. We are in a state of war, but not all Afrikans are warriors. I can't say that enough. We all have a place and station. Furthermore, not a warrior does not act independently. So a decision to fight can only be genuinely based on a dictate from an elder, who in turn can only order such a command with the approval, sanction, empowerment and energy of the ancestors and/or the Orisa.

In this instance what a warrior might be sanctioned to do would in contrast be considered VERY poor and bad character for another. The average person is not sanctioned to kill or fight beyond defense of life and family in emergencies. And both the warrior and this "ordinary" individual should be sure that they use force when only necessary and when all other paths are exhausted. A gross analogy would be for a warrior to kill a child on the battlefield. Did you kill this boy because you were caught up with vengence (which is not only tactically weak, but spiritually weak as well) or did you kill a boy that was sure to be the successor to your present oppressor? And what authority did you have to carry out such an act? And what spiritual and military means did you use to verify your suscipions?

I am going way out in left field, but I hope we are still together on the journey.

Character is multi-layered. In times of peace, a warrior is no longer sanctioned to use force, instigate antagonism between people or carry out authoritative actions. This is a problem in Afrika today. We have armies that are not guided by ethical behavior. We have warriors that do not consider their commander and generals to be their "spiritual teachers" and yes..their gurus or masters. Futhermore, we have leading military minds that are not trustworthy, nor trained in spiritual awareness, therefore they should NOT be the spiritual teacher or master of their subordinates.

The continous instances of coups, sexual violence, genocide, economic corruption and political destabilization indicate that Afrikans have MISINTERPETED what it is to be a warrior, which they seem to be SEPERATE from being an ethical person. Nothing is seperate. Everything is a part of ONE whole. The woman bears the burden of the womb, the farmer bears the burden of raising food in volatile conditions, the warrior bears the burden of knowingly taking life.

In all these instances we are admonished to show restraint, look for life lessons and raise to or above occasions to see how humans can be more divine. The warrior uses violence as a way to show humankind that peace is better. (how's THAT for irony?) A truly wise warrior works hard during times of peace to MAINTAIN peace without force. Aint that something? A truly wise warrior wants to only engage in violence that is necessary and so they do not glorify war, they do not glamourize war, they do not brag about death.

I have had the pleasure and honor to spend time with the S. African Khoi San ancestors and I have spiritual insight into the character of Shaka Zulu, who was more moral than many of us would believe. He struggled, but he was driven even in violence by his respect for the spiritual message that led him originally. So even though he killed many he was a man of good character. The question is did he, and you and I learn when you are among your own "gentleness" and "kindness" reign supreme. The ultimate goal of life is make and act on decisions without causing any injury to another. We have war because we fail or our neighbors fail to follow this golden rule.

I have much more to say, but I will wait to see if anyone could sit long enough to read this much so far. lol

[Akyeame Kwame]

Originally Posted by IfasehunIncarnated

Good Character is doing the (1) right thing at the (2) right time in the (3)right way.

E kaasan Baba Ifasehun,

Your Ifa teacher has the concept!!! This is exactly what I'm saying!!! This is the crux of good character in Afrikan culture after Afrikan culture...anyone who misses this point is entirely lost. Your examples of the warrior also show that you understand this idea of context. If you could, just to validate what I'm presenting as true ask your Ifa teacher about this concept of iwa rere? Because at certain times it could be manifested as iwa-pele, at others iwa-igboju, at other times iwa akikanju and so forth and so on. The context determines whether the behavior is regarded as iwa rere or not. This is why propriety is one of the cardinal principles of Ma'at. Are you very familiar with the Yoruba language/Yoruba philosophy/Yoruba Spirituality?

E se,

Akyeame_Kwame