Practice Chanter
Practice Chanter
Tantra Iv
Tantra - The Serpentine Ascent Part IV
Self Actualisation is the Goal
Immortality or Self-Actualisation, which is the Ultimate aim of Tantra, is achieved by the aspirant due to Tantric sadhanas. He will not fall into the trap of selfish temptations He will exhibit divine Love, patience and fortitude, the qualities of a perfected Initiate. He will not use his siddhis for selfish ends. He will be ready to redeem the world from its vices and will be Saviour of all mankind
Lo ! steadfast a lamp burns sheltered by the wind
Such is the likeness of the Yogi's mind
Freed from sense-storms and burning bright to Heaven
When mind broods placid, soothed with holy wont,
When Self contemplates Self and in itself
Hath comfort !
To reach this Ultimate Level, tantric techniques alone are not sufficient. Love of the Supreme and renunciation of the Seven Negative Passions are a must.
Devoid of the Seven Deadly Sins ( Lust, greed, anger, jealousy, sloth, covetousness & attachment), with unflinching affiliation to the Supreme Self, he serves all human beings as his brothers and sisters, by the Law of Love and by the Law of Justice !
His light and life is given to balance here
The dark account of mortal Ignorance !
Astrology is a close affiliate of Tantra. Suppose a person has Jupiter in the 8th. There is no use if he turns to Tantra and becomes an initiate. Such a person should turn to other subjects ! Knowledge of a man's temparament is given by Astrology as Trikala Jnana ( Knowledge of Past, present and future ) is decreed by Yoga
Astro-Therapy used in Vedic Astrology is essentially Tantric. The images of the planetary energies are propitiated on the days assigned to them. We find that Thursday is ruled by Thor or Jupiter; Saturday by Saturn, Sunday by the Sun etc. If Saturn is the tormentor, Astro Therapy is prescribed for Saturn and remedial measures are prescribed to be done on Saturdays !
More quality information about Vedic Astrology & an Astrological
Analysis can be had from http://www.astrologiavedica.com/html/vedichoroscope.htm
Tantra, Mantra & Yantra
A mantra is defined as that which saves the chanter and that which floats in the mind. The aspirant who chants the mantra is freed from the problems which vex him. The mind moves aw ay from the problem areas and he feels contented and whole. This is the psychological basis of Mantra Yoga. A mantra inscribed on a silver or gold plate is called a talisman or Yantra. It is duly energised by one who is well versed in Tantra by means of Puja ( worship of Deity ). This worship may take 10 to 41 days, depending on the Tantrik expert. Yantras are diagramatic patterns about Manifestation. The Central Dot or the Bindu represents the Absoulte Self and the geometrical figures are Its different levels of manifestation. The circles, the triangles, the rectangles and the lotuses seen in the Yantra represent the energy vortexes in the human body. The Five Great Elements, the seven states of Consciousness, the six Chakras plus the Crown Chakra , all these are symbolised as mathematical figures in the Yantra. The Central Dot is the Self, from which everything emanates !
More quality information about Tantra & Yantras can be had from http://www.astrologiavedica.com/html/yantra.htm
The divine Conscious Force is infinite in Her powers and personalities. The mighty Four are Her manifestations!
She as Time - Kali ( Kalaswaroopini or Time Eternal )
She as Wisdom - Saraswathi
She as Wealth - Lakshmi
She as Valour - Parvathi
Primordial Nature art Thou !
The Universe is merely Thy infinitesimal Part !
The Cause of all the worlds triune
Even to the Trinity Thou art Unknown !
Consort of the Infinite art Thou
The base of the Universe as Maya
All things in the Universe Thou movest
And Self-Actualisation is Thy boon !
Material Prosperity blossoms
Due to Thy Grace !
A regal mansion, subordinates galore
Are all Thy gifts, O Mighty Mother !
Spiritual Progress also
Is effected by Thy Grace !
Progress, worldly and divine
How strange is Thy Grace !
What we see today as Astrology, Gemology, Numerology, Vedic Architecture ( Vastu ),Ayurveda etc are all the gross manifestations of Tantra. This is the most original science of the human race which contains all the primitive mysteries of Science !
More information about Mundane Astrology & Transit Forecast can be had
from http://www.eastrovedica.com/html/transat.htm
All are brethern and all systems are different radii of one circle, designed to lead man from the circumference and the surface of life to the One Central Light, the Self ! Veda - Tantra - Veda - This is the equation. The first Veda refers to book knowledge or knowledge acquired from books. Tantra refers to practical knowlege, how to attain to Transcendence. The third refers to Experiential Knowledge which is the state of the Self. The physical, mental and spiritual levels are all sustained by the One Universal Life. That is why it is called as a Universe. Otherwise it will be called as a Multiverse ! That therapy using Prana is called Pranic Therapy. It is more or less Auric Healing. The disease affected parts of the body will be shown as black spots in Kirlian Photography. What the therapist does is to empower the patient with Prana, which is stored by him as a result of continous mediatation and the dark spots will move away.
More information about Pranic Therapy can be had from http://www.astrologiavedica.com/html/pranicmain.htm
Tantra - The Serpentine Ascent Part IV
Self Actualisation is the Goal
Immortality or Self-Actualisation, which is the Ultimate aim of Tantra, is achieved by the aspirant due to Tantric sadhanas. He will not fall into the trap of selfish temptations He will exhibit divine Love, patience and fortitude, the qualities of a perfected Initiate. He will not use his siddhis for selfish ends. He will be ready to redeem the world from its vices and will be Saviour of all mankind
Lo ! steadfast a lamp burns sheltered by the wind
Such is the likeness of the Yogi's mind
Freed from sense-storms and burning bright to Heaven
When mind broods placid, soothed with holy wont,
When Self contemplates Self and in itself
Hath comfort !
To reach this Ultimate Level, tantric techniques alone are not sufficient. Love of the Supreme and renunciation of the Seven Negative Passions are a must.
Devoid of the Seven Deadly Sins ( Lust, greed, anger, jealousy, sloth, covetousness & attachment), with unflinching affiliation to the Supreme Self, he serves all human beings as his brothers and sisters, by the Law of Love and by the Law of Justice !
His light and life is given to balance here
The dark account of mortal Ignorance !
Astrology is a close affiliate of Tantra. Suppose a person has Jupiter in the 8th. There is no use if he turns to Tantra and becomes an initiate. Such a person should turn to other subjects ! Knowledge of a man's temparament is given by Astrology as Trikala Jnana ( Knowledge of Past, present and future ) is decreed by Yoga
Astro-Therapy used in Vedic Astrology is essentially Tantric. The images of the planetary energies are propitiated on the days assigned to them. We find that Thursday is ruled by Thor or Jupiter; Saturday by Saturn, Sunday by the Sun etc. If Saturn is the tormentor, Astro Therapy is prescribed for Saturn and remedial measures are prescribed to be done on Saturdays !
More quality information about Vedic Astrology & an Astrological
Analysis can be had from http://www.astrologiavedica.com/html/vedichoroscope.htm
Tantra, Mantra & Yantra
A mantra is defined as that which saves the chanter and that which floats in the mind. The aspirant who chants the mantra is freed from the problems which vex him. The mind moves aw ay from the problem areas and he feels contented and whole. This is the psychological basis of Mantra Yoga. A mantra inscribed on a silver or gold plate is called a talisman or Yantra. It is duly energised by one who is well versed in Tantra by means of Puja ( worship of Deity ). This worship may take 10 to 41 days, depending on the Tantrik expert. Yantras are diagramatic patterns about Manifestation. The Central Dot or the Bindu represents the Absoulte Self and the geometrical figures are Its different levels of manifestation. The circles, the triangles, the rectangles and the lotuses seen in the Yantra represent the energy vortexes in the human body. The Five Great Elements, the seven states of Consciousness, the six Chakras plus the Crown Chakra , all these are symbolised as mathematical figures in the Yantra. The Central Dot is the Self, from which everything emanates !
More quality information about Tantra & Yantras can be had from http://www.astrologiavedica.com/html/yantra.htm
The divine Conscious Force is infinite in Her powers and personalities. The mighty Four are Her manifestations!
She as Time - Kali ( Kalaswaroopini or Time Eternal )
She as Wisdom - Saraswathi
She as Wealth - Lakshmi
She as Valour - Parvathi
Primordial Nature art Thou !
The Universe is merely Thy infinitesimal Part !
The Cause of all the worlds triune
Even to the Trinity Thou art Unknown !
Consort of the Infinite art Thou
The base of the Universe as Maya
All things in the Universe Thou movest
And Self-Actualisation is Thy boon !
Material Prosperity blossoms
Due to Thy Grace !
A regal mansion, subordinates galore
Are all Thy gifts, O Mighty Mother !
Spiritual Progress also
Is effected by Thy Grace !
Progress, worldly and divine
How strange is Thy Grace !
What we see today as Astrology, Gemology, Numerology, Vedic Architecture ( Vastu ),Ayurveda etc are all the gross manifestations of Tantra. This is the most original science of the human race which contains all the primitive mysteries of Science !
More information about Mundane Astrology & Transit Forecast can be had
from http://www.eastrovedica.com/html/transat.htm
All are brethern and all systems are different radii of one circle, designed to lead man from the circumference and the surface of life to the One Central Light, the Self ! Veda - Tantra - Veda - This is the equation. The first Veda refers to book knowledge or knowledge acquired from books. Tantra refers to practical knowlege, how to attain to Transcendence. The third refers to Experiential Knowledge which is the state of the Self. The physical, mental and spiritual levels are all sustained by the One Universal Life. That is why it is called as a Universe. Otherwise it will be called as a Multiverse ! That therapy using Prana is called Pranic Therapy. It is more or less Auric Healing. The disease affected parts of the body will be shown as black spots in Kirlian Photography. What the therapist does is to empower the patient with Prana, which is stored by him as a result of continous mediatation and the dark spots will move away.
More information about Pranic Therapy can be had from http://www.astrologiavedica.com/html/pranicmain.htm
Article by G Kumar, astrologer, writer and programmer of http://www.eastrovedica.com. . Highly experienced with many correct predictions to his credit, he does professional natal charts http://www.astrologiavedica.com/html/vedichoroscope.htm To subscribe to his Free highly informative ezine, Z Files,click here.mailto:info@eastrovedica.com?subject=subscribeZF An integrator of East & West, his Astro blog is up at http://zodiacastrology.blogspot.com & his Philosophy blog at http://transcendentalphilosophy.blogspot.com
About the Author
Article by G Kumar, astrologer, writer and programmer of http://www.eastrovedica.com. . Highly experienced with many correct predictions to his credit, he does professional natal charts http://www.astrologiavedica.com/html/vedichoroscope.htm To subscribe to his Free highly informative ezine, Z Files,click here.mailto:info@eastrovedica.com?subject=subscribeZF An integrator of East & West, his Astro blog is up at http://zodiacastrology.blogspot.com & his Philosophy blog at http://transcendentalphilosophy.blogspot.com
A major bagpipe/practice chanter problem Small hands!?
I really want to learn to play the bagpipes so I bought myself a medium quality chanter. (A good brand recomendation would be nice for when I decide to get a better one.) As a guitar and trumpet player I thought Id have no problem picking it up on my own: becuase the nearest instructor I found was three hours away, I dont want to drive a six hour round trip once a week. So problem is...my hands are small and its really hard to cover the right hand holes. When I do achieve a low g its accidental and I cant recreate it. I work on it until I get frustrated. Im at the point where I can cover the left hand holes perfectly but the right just wont work. I need tips and advice and anything!!!! Thanks 
First off, about instructors, you may wish to read this:
http://www.bagpipejourney.com/articles/self_taught.shtml
As for the hole distances . . . there are child-size practice chanters (PCs) out there. The problem lies in the eventual transition from the PC to the full set of pipes; as far as I know there are no GHB chanters with "squeezed" hole distances. It's also very possible that you are holding the chanter incorrectly.
It might be worth the one-time day trip to get checked out by a experienced piper. Or set up an online lesson with one of the instructors out there teaching by computer, Jori Chisholm is one who immediately comes to mind, bagpipelessons.com.
Practice Chanter
Choosing a bagpipe practice chanter
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A Worker Is Turning the Chanter $79.99 A Worker Is Turning the Chanter - Premium Photographic Print |
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Over the Cliffs by Chanter, Charlotte [Paperback] $34.65 Title: Over the Cliffs. A novel.]Publisher: British Library, Historical Print EditionsThe British Library is the national library of the United Kingdom. It is one of the worlds largest research libraries holding over 150 million items in all known languages and formats: books, journals, newspapers, sound recordings, patents, maps, stamps, prints and much more. Its collections include around 14 million books, along with substantial additional collections of manuscripts and historical items dating back as far as 300 BC.The FICTION PROSE LITERATURE collection includes books from the British Library digitised by Microsoft. The collection provides readers with a perspective of the world from some of the 18th and 19th centurys most talented writers. Written for a range of audiences, these works are a treasure for any curious reader looking to see the world through the eyes of ages past. Beyond the main body of works the collection also includes songbooks, comedy, and works of satire. ++++The below data was compiled from various identification fields in the bibliographic record of this title. This data is provided as an additional tool in helping to insure edition identification: ++++ British Library Chanter, Charlotte; 1860. 2 vol.; 8 . 12633.h.3. Author: Chanter, Charlotte Binding Type: Paperback Number of Pages: 372 Publication Date: 2011/03/25 Language: English Dimensions: 7.44 x 9.69 x 0.77 inches |
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Sermons by Mill, Chanter John [Hardcover] $52.51 This is a pre1923 historical reproduction that was curated for quality. Quality assurance was conducted on each of these books in an attempt to remove books with imperfections introduced by the digitization process. Though we have made best efforts the books may have occasional errors that do not impede the reading experience. We believe this work is culturally important and have elected to bring the book back into print as part of our continuing commitment to the preservation of printed works worldwide. Author: Mill, Chanter John Binding Type: Hardcover Number of Pages: 374 Publication Date: 2009/08/20 Language: English Dimensions: 6.14 x 9.21 x 0.88 inches |
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John the Chanter by Ozihel, Harding [Paperback] $78.07 Please note that the content of this book primarily consists of articles available from Wikipedia or other free sources online. John the Chanter (died 1191) was a medieval Bishop of Exeter. Johns exact background is unclear. He may be the same person as the John Planeta who was a clerk of Thomas Beckets during Beckets exile, but the connection is not proven. All that is known is that he was elderly when he was consecrated.John was consecrated on 5 October 1186. He was present at King Richard Is coronation. John died on 1 June 1191.He is buried in Exeter Cathedral, where his tomb survives. Author: Ozihel, Harding Binding Type: Paperback Number of Pages: 84 Publication Date: 2011/08/30 Language: English Dimensions: 9.02 x 5.98 x 0.20 inches |
Ìbà: The Sine-qua-non in the Yorùbá Indigenous Healthcare Practices
Ìbà: The Sine-qua-non in the Yorùbá Indigenous
Healthcare Practices
Oládélé Caleb ORÍM(ÒGÙNJÉ,PhD
Introduction
The primary objective of this study is to establish the relationship of ìbà, health and health-related issues. The secondary objective is to show the rationality of this genre as therapeutic indice. The study is also to show the relevance of this verbal art used in the indigenous healthcare delivery system both in the modern and traditional society. The paper is a contribution to the understanding of the therapeutic aspect of Yorùbá orature, that is, how the verbal art is used for healing. It has been observed that much interest has not been shown in the Yorùbá verbal art as used on health-related issues; therefore, this paper will be an avenue to stirring up an awareness of the importance of orature in the healing system.
Ìbà and the Yorùbá Worldview
Ìbà, the Yorùbá indigenous homage is a verbal art that gives the chanter and the society at large abundant confidence that whatever they embark on will be fruitful, prosperous and rewarding, hence the proverbial sayings among the Yorùbá:
i. BÓmOdé bá mOwÓÓ wÈ, á bágbà jEun
If a younger one washes his/her hands thoroughly,
he/she will dine with an elder
ii. Békòló bá júbà ilÈ, ilÈ á lanu
If an earthworm pays homage to the soil, the soil gives way
iii. ÀdáSe níí hunni, ìbà ò gbOdÒ hunmO ènìyàn
Failure to pay respect to whom it is due results to chaos, paying homage paves the way for one.
These aphorisms show clearly that one needs to acknowledge the effort and presence of the ancestors and to honour the elders. According to AbímbÓlá (1975: 877-911), ÌSÒlá (1976) and Àlàbá (1985: 83-86), ìbà is a verbal veneration to superior powers and beings. In this study, ìbà is regarded as crucial to the Yorùbá indigenous healthcare practices. It is a way of making superior powers or a specific recipient feel elevated, and thus, willing to surrender whatever is required of him/her. Among the Yorùbá, it is believed that the pioneers in any field of human endeavour should be respected by someone who takes after them in order to pave the way for his/her greatness. Find below, an example of Ìbà (homage) used in the preparation of concoction in order to facilitate the efficacy of such a traditional drug:
Bàbáà mi ìbà rE
Òsanyìn ‘MOlÈ, ìbà rE
Èyin Ìyàmi ÒSòròngà, ìbà
Oládùn-ún-ní, ìbà rE
ÌwO l?ó kÓ mi lóògùn yìí 5
Kó jE bí iná
Kó gbà bí oòrùn
Ìjé iná ni kó jé?
Kó má jé? ìjé? oòrùn
Tí iná bá sun iSu lóko, à mú un jE 10
Tí oòrùn bá sun isu lóko, à sO Ó nù.
My progenitors, I pay homage
Òsanyìn, the great divinity, you are adored
You, Ìyàmi ÒSòròngà, I pay homage
Oládùn-ún-ní I pay homage
You taught me this (particular) medicine 5
Let it be efficacious like the spread of fire
Let it be effective like the bite of the sun
May it be the efficacy of fire
May it not be the effect of sun
For the yam roasted in fire is palatable 10
The one effected by the sun is usually thrown away.
Though jé? and gbà in lines 6 and 7 respectively are in the same semantic range, but jé? is preferred to gbà. In this context, jé? implies total solution to chanter’s desire as the fire makes yam and other food fully cooked, while the chanter does not subscribe to gbà which is associated to the effect of sun that makes no food edible. This means that t he chanter of the excerpt above does not want his problem to be solved half way. Ìbà (homage) brings about the reassurance of chanter’s desire, and the users/chanters would be doubly sure of the efficacy of their ‘medicine’ or any venture they embark on. Failure to pay homage when it is due is regarded as the most heinous offence among the Yorùbá and the repercussions of such an offence are exhibited in the work of Ògúnníran (1972?: 26-33). According to Yorùbá belief, ìbà aids the healing process, since it is assumed that the power of the unknown to which homage (ìbà) s paid will enhance the efficacy of the prepared medicine. The observance of paying ìbà is an unwritten obligatory code for both public and private performances. This cultural value is highly respected in the society; whoever recognises this fact in any endeavour is always at peace and thereby enjoys good health. Apart from whatever metaphysical significance the ìbà may have, there is also the psychological assurance for the person who has observed it that he is on the right path, and that he will have the supports of the powers that be since he has paid them appropriate homage. Whoever does otherwise, experiences a spiritual excommunication that is unfriendly to one’s health, he will be abandoned to the mercy of malevolent powers, hence the homage-related aphorism among the Yorùbá goes thus:
Ewúré tó wOlé tí ò kágò,
Ó dEran àmúso.
Àgùntàn tó wOlé tí ò kágò,
Ó dEran àmúso.
The goat that enters a house without permission,
Will be tied to the stake.
The sheep that enters a house without permission,
Will be tied to the stake.
Kágò (ké + àgò) means an act of seeking permission to do certain things. For instance, a visitor usually seeks permission from the host. Hence the statement onílé mo kágò or àgò onílé meaning ‘I’m seeking permission to enter’ while the host replies àgò yà that implies the permission is sincerely granted. Àgò kíké (seeking permission) is equivalent to ìjúbà (paying homage).
It is observed in this study that ìbà features in form of total submission to the power that be. In other words, it is taken to be an agreement in which the raconteurs undertake to abide with the societal norms. By this is meant that they obey the authority (either visible or invisible agents) through homage, courtesy or allocution. The submission of oneself always features in some of the Yorùbá verbal arts in the indigenous healthcare delivery system. When ìbà comes in form of a courtesy or an allocution, it is usually directed to those who are believed to be the creators of certain phenomena in which the chanters engage themselves. Herbalists do pay homage to make themselves totally submissive to the founders of herbal practices as it is shown below:
Ìbà Olúbíkin
Ìbà Òsanyìnbíkin
Ìbà AjígbápòoògùnkÓ
Ìbà AmÓdEníléOlÓdE
Homage to Olúbíkin
Homage to Òsanyìnbíkin
Homage to AjígbápòoògùnkÓ
Homage to AmÓdEníléOlÓdE
The reciter of the above excerpt holds the belief that they are bound to give the afore-mentioned primordial agents their due respect, being the pioneers in the indigenous healthcare practices. The Yorùbá are of the view that this is a way of seeking the consent of the supernatural agents in charge of herbs. Furthermore, by extension of meaning, it is a medium through which the acquiesce of the powers to be is being sought on any venture one embarks on. It is believed, among the Yorùbá that the agents appealed to, through this act, will regard the reciter as being humble and loyal; and this will make whatever one embarks on realistic/efficacious.
Ìbà in the Yorùbá indigenous healthcare delivery system also involves greetings and invocation. Greetings are held in high esteem among the Yorùbá. Hence the adage ‘Ká ríni lókèèrè ká Sàríyá, ó yóni joúnjE lO’ meaning, cheerfulness is more satisfying than food. In the Yorùbá daily activities, greetings come first. Greetings function as homage that gives the raconteur confidence that no one among the audience would harm him/her. The greetings could be equated to homage with the extract from orin obitun sung among the maidens in Ondó town during marital rites:
Mo kí wOn o
OOkééé
OOkèèè
Mo K’Ókùn-En
OO kééé ú
OOkèèè
Mo K’óbì-En
OOkééé
OOkèèè
Mo K’ónúlí Eò
OOkééé
OOkèèè
Mo K’álejò
OOkééé
OOkèèè Eú
I greet you all
Hello
Hello
I greet all men
Hello 5
Hello
I greet all women
Hello
Hello
I greet the indigenes 10
Hello
Hello
I greet the sojourners/visitors
Hello
Hello 15
The raconteur of the above extract pays homage indirectly by using greetings which is highly acknowledged among the Yorùbá. Therefore, anyone that employs it in his/her way of life is regarded as a respectful person. Besides greetings, ìbà appears as well in form of invocation, most especially in some of àwúre incantations:
Òtééré omi Òjìji
A fi wErí ajá
Orí ajá mÓ i-téní-i-téní.
Òtééré omi Òjìji,
A fi wErí àgbò, ú
Orí àgbò m-,
Àgbò sì kosùn lEsÈ méjèèjì rokírokí.
Òtééré omi Òjìji
A fi wErí MÒbà
Orí MÒbà mÓ, Eò
MÒbà sì joyè ilé baba rÈ kinrinjínjín kinrinjínjín
Ifá pÈlE OmO olóde-à-jí-gbá
Òrúnmìlà pÈlE OmO olóde-à-jí-tò
Ifá pÈlE OmO olómi-tútù kan Èyìn ÌpÈtì
Tí í Sàn tabE ÌpÈtíí wá i-téré-i-téré. Eú
Ifá ní ta ní n kíbòsí òun alájogun
Mo lémi lágbájá OmO rE ni
Ifá ní nítorí kí ni mo fi n kíbòsí òun
Mo ní nítorí pé gbogbo EgbE mi ti n lówo èmi ò tíì ní
Gbogbo EgbE mi ti n láya èmi ò tíì ní Èò
Gbogbo EgbE mi ti n kÓlé èmi ò tíì kÓ
Gbogbo Egbé mi ti ní ìbalÈ Okàn èmi ò tíì ní
Ifá ní bá Se pé bEE ni
ó wá tóó gEE…
Òtééré, the shadowy water
Used to wash the head of the dog
The dog’s head became very clean.
Òtééré, the shadowy water
Used to wash the ram’s head 5
The ram’s head became very clean
And the ram’s two legs were beautifully smeared with
cam wood.
Òtééré, the shadowy water
Used to wash MÒbà’s head
MÒbà’s head became clean 10
MÒbà was also made a chief in his household.
Homage, Ifá, the citizen of a place duly swept daily
My regards! Òrúnmìlà, the offspring of a well-organised compound.
Greetings! Ifá, the child of the owner of a cold –
stream behind ÌpÈtì
That flows freely underneath ÌpÈtì 15
Ifá asked ‘Who is invoking me, the mysterious one
I said, ‘It’s me’ his beloved child
Ifá asked why he is being invoked
I said because all my contemporaries are already rich,
but I’m not
All my contemporaries are married, but I have
no wife 20
All my contemporaries are blessed with houses,
but I don’t have
All my contemporaries are problem free
Ifá said if so
The time has come…
The excerpt above can be used to invoke Òrúnmìlá to give the chanter wealth, wife, house and peace of mind that he/she desires to boost his/her health. The reason for using the invocation is that when any of the supernatural powers is evoked by using all the primordial names, the supernatural power then would be thrilled, thereby feel elevated; and he/she would in turn grant the request of the chanter. The allocution found in the excerpt above, in accordance with the Yorùbá belief, makes the recipient do whatever the chanter desires. The petitioner uses the excerpt to find favour of the invoked spirit for the well-being in order to alleviate his/her poverty which could in turn enhance his/her state of health.
Conclusion
From the fore-going, it has been deduced that ìbà is a verbal art used among the Yorùbá in reflecting and expressing the belief, religion, worldview and values of the society. Specifically, genre is used among the Yorùbá people to manage their physical, mental and social well-being in pre and post colonial era. Therefore, it could be assumed by the Africans that the Western healthcare delivery system is regarded as complementary to the indigenous system of healing.
Bibliography
Alaba, I. (1985) A Socio-Stylistic Analysis of Orin-Agbe: A Multimodal genre of Yoruba Oral Poetry. Ph. D Thesis, University of Lagos.
ÌSÒlá, A. (1976) “The Place of Iba in Yoruba Oral Poetry”. Proceedings, 12th West African Languages Congress, Il3-If2.
Ogunniran, L. (1972) Eegun Alare. Lagos: Macmillan Nigeria Ltd.
Olajubu, O. (1970) Iwi Egungun Chants in Yoruba Literature. M. A. Dissertation, University of Lagos.
About the Author
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Learn to Play the Bagpipe Audio CD that accompanies the Practice Chanter tutorial by Pipe Major R.T. Shepherd. This is just the CD. The instruction book is sold separately. Published by Robert L. Kulyn.... |
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Beginning the Bagpipe: A Teaching Method for the Practice Chanter ... |
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Complete Guide to Highland Bagpipe Reeds $15.00 The Complete Guide to Highland Bagpipe Reeds is an instructional publication that includes information on molded bagpipe chanter reeds, ridge-cut bagpipe chanter reeds, drone reeds and plastic practice chanter reeds. There are six chapters dedicated to the selection, adjustment and maintenance of all types of chanter reeds used for the Scottish Highland Bagpipes. There is a chapter explaining the ... |
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The New Approach To Uilleann Piping (Bagpipes) $17.86 A comprehensive tutor for the Irish Uilleann pipes, suitable for the absolute beginner or the advanced player. Includes a CD and a collection of celebrated traditional tunes.... |
Practice Chanter