Most of our self-determination organizations have grown stronger and more focused and the result is that the Yoruba self-determination struggle has become unassailable. But the truly perceptive will see that all these apparent divisions are a product of the eagerness of our young people to have a Yoruba country of their own.
For our youths, the struggle has started and there is no looking back. For instance, one of our organizations, Ilana Omo Oduduwa has achieved a worldwide structure and image and some more of our other organisations are following suit. From the activities of these organizations, great things are happening.
In the past few days, Ilana Omo Oduduwa launched a truly revolutionary invention with the name Pajawiri. Pajawiri is already spreading out like wild fire all over Yorubaland. When it is fully spread out and perfected, it will offer protection to every Yoruba man, woman and child at any time in any place. We are a supremely intellectually gifted nation. In the months to come, more assets will be created by our intellect to surprise the world. Another Nigerian ethnic nationality, the Fulani, have for six years now been busy threatening and trying to seize our Yoruba homeland from us by force.
They started coming by themselves as cattle herders and militias, armed with sophisticated weapons, but in more recent times, they have been coming increasingly with hired terrorists from the homelands of terrorism in distant parts of the world.
They know that we are a giant nation that chooses to be humane and gentle. Yet, they have recklessly plunged themselves into this assault on our homeland.
Pajawiri is the latest addition to our mechanisms of response; and bigger and better ones will soon follow. So I congratulate our youths in all parts of Yorubaland for mounting increasingly stronger responses to the Fulani invasion.
One thing is certain, we shall not lose even a square inch of our territory to the Fulani Invasion. Meanwhile, in addition, we shall achieve our self-determination and sovereignty, and then we will not have any Fulani threats or attacks to contend with anymore.
That direction is the increased potency of our spiritual responses. It is true that we Yoruba are a spiritually powerful nation, and it is true that our intrinsic spiritual power has contributed much to our resistance against invasion. However, in the past few weeks, the spiritual has been seriously accentuated.
Only last week, a Yoruba Diaspora group called together all Yoruba people of all religious faiths to launch a spiritual campaign involving the devotees of Yoruba traditional religion, Islam and Christianity. And from among the millions who are praying and fasting, countless messages of blessing are coming forth for the whole Yoruba nation.
First, our dear son, Sunday Adeyemo, will soon be blessed with liberation from detention. Secondly, the Yoruba people will soon be blessed with their Yoruba Nation State, the greatest desire of their hearts. Thirdly, their new Yoruba country will quickly blossom into a marvellous country of peace, love and exceptional prosperity.
First, we are seriously advised and warned against cursing. One cannot switch on our social media without hearing terrible curses against persons whom we regard as enemies or traitors. This cursing must stop. From our spiritual leaders of all faiths Muslims, Christians and Isese the advice is coming that we must stop cursing, and that we must make a habit of praying —including praying for those whom we might regard as enemies or traitors.
It is worthy of note that in traditional Yoruba society play is not just a pastime activity; it has the potential to serve as an important tool in numerous aspects of daily life. Games have existed among many ancient peoples and are known in all contemporary human cultures. It has been suggested that the playing of games is one of the keys for defining characteristics of man. Significantly, Johan explains that games are forms of play.
It should be clear that game is different from play in comparative categories, but there is what I would call a point of interconnection hereafter, POI, as shown in fig. In Playing and Gaming : Reflections and Classifications , Bo Kampmann differentiates between the "play-mode" and "game-mode.
When it comes to play, the installation of the form of the play-world-non-play-world distinction must, performatively, feedback on itself during play: continually rearticulating that formal distinction within the play-world, so as to sustain the internal ordering of the play-world.
However, in the game-mode, this rearticulation is already presupposed as a temporal and spatial incarceration that protects the rule-binding structure of a particular game from running off target. In other words: games should not be play; but that does not imply that they do not require play. This means, in effect, that in the play-mode the deep fascination lies in the oscillation between play and non-play, whereas game-mode presses forward one's tactical capabilities to sustain the balance between a structured and an un-structured space.
In play-mode one does not want to fall back into reality although there is always the risk of doing so. In game-mode it is usually a matter of climbing upwards to the next level and not lose sight of structure. The non-play world is what everybody is enmeshed in. The first stroke of transgression gravitates between the non-play side of life and elapse into the second order complexity play-mode as did the second stroke of transgression over to the third order complexity game mode.
There is no single universally acceptable definition for games or plays; the words have been extended over a wide range of activities all of which possesses certain related components. One can infer from the name itself that the first aim of instituting such fit is to induce sound health in the participant, but this is not the only reason or function.
Games may be seen as a set of activities and a pattern of behavior that stimulates physical and mental alertness in humans. Indigenous games in this context therefore, may be conceptualized as an indigenous socialization mechanism aided by skillful activities and instituted with the aim of exercising the soul and body thereby inducing excitement and contributory to sound health.
Since game is a form of and an advanced play, its initial conception would be adopted for play as well for the purpose of this study. It is obvious from the fore that, games and play are a part of daily life in traditional Yoruba society, given its numeric proliferation.
It is against this backdrop that an analysis of its noticeable significance at this juncture would not be out of place. Lavelle in Ipadeola indeed notes that:.
What is not well known is that these games taught personal and social values, which were a curriculum for their way of life. These practices taught each generation values and personal qualities that are reflective through indigenous lifestyles and culture to the present day. Qualities such as honesty, courage, respect, personal excellence and gratitude for guidance of parents, elders and communities prepare children and youth for the responsibility of adulthood. This suggests on the explicit that Yoruba IGP are not only an indispensable channel of individual growth process but as well a useful socialization mechanism.
Baker and J. Mangan eds. Piaget, Play, Dreams and Imitation in Childhood. London: Routledge and Kegan Paul, , p. May 25, Oladiti, A. Oladiti is a Socio-Cultural Historian. Cited in Ipadeola, A. Afeez Tope Raji Author. Add to cart. RAJI Afeez Tope 12 09 Introduction Individuals as constituents of the society have gone through stages of biological, psychological, mental and physical development to attain their present state, so much that their stories is nothing but that of progress in some aspects and retrogress in others.
Conceptual Clarifications This study would clarify some terms used in the paper as it relates to the theme. Importantly, Johan cautions that: When speaking of play as something known to all, and when trying to analyse or define the idea expressed in that word, we must always bear in mind that the idea as we know it is defined and perhaps limited by the word we use for it.
Game Games have existed among many ancient peoples and are known in all contemporary human cultures. Play and Game: Boundaries and Transgressions 24 Abbildung in dieser Leseprobe nicht enthalten Figure 1 The non-play world is what everybody is enmeshed in. Yoruba Indigenous Games and Plays: A retrospective study There is no single universally acceptable definition for games or plays; the words have been extended over a wide range of activities all of which possesses certain related components.
Lavelle in Ipadeola indeed notes that: What is not well known is that these games taught personal and social values, which were a curriculum for their way of life. Sign in to write a comment. Read the ebook. Die Mythen der Yoruba. The Spiritual Heritage of the Yoruba. The Mind-Body-Problem from the perspe
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