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WHAT IS ASAWANA?*
Ijaw Religious and Cultural Studies
*By Apostle Bodmas P. Kemepadei, Son of God*
This is associated to " *Egbesu Worship*", although, the word itself, is a corrupted version of the root word " *Ossain/Assain Weni-gha?*", which prompts a response of " *Weni-ghe!*" meaning, *it will move and go with us or be potent*. *Assain*, also *Ossain* means, *Oracle, Amulet or Cosmic Energy related to a supernatural entity or deity*. Today, the word *Ossain* or *Assain-wenigha* has been degenerated into " *Asawana*", a new word entirely, created from the existing old one.
The word is a very powerful chant that invokes the divine forces (supernatural presence, light or powers) of " *Egbesu*", as cosmic energy or light of the spiritual nature which helps one to express his/her higher consciousness, thereby liberating the mind from negative thinking; as it instills in the adherents, courage, determination, confidence, willpower, and rightful purpose of their Ego and Intellect, most especially, when faced with certain difficulty or danger.
The Word ' *Asawana*' is a combination of two words - one is the prefix, ' *Asa*' a corrupted way of saying ' *Ossain*' or in some dialects, '*Assain*' shortened to *Asa* while the other is the suffix - *wana*, which itself was also corrupted via pronunciations, and reconstructed from the root word ' *weni-gha?*', a phrasal verb form of questioning.
Though *Assain-wana* (Asawana), has now become a new word with it's own new meaning in English as, " *Let the divine presence (forces, light) shine upon me*". Undoubtedly, in it's own way, it however maintains a quality, essence of the root meaning, but my advice is that, since it remains clear that both the root and this corrupted version, can serve same purpose, then, they can therefore be used interchangeably, as it may even take one with deep understanding to detect.
But notwithstanding, one must always bear in mind that *Asawana* is a corrupted Ijaw word, and that the root and original word itself ' *Ossain-wenigha?* or *Assain-wenigha?*' could be said to mean " *May the divine presence (supernatural forces, power and light) never depart from us*".
Nevertheless, it is good to note, that ' *Ossain (Assain) weni-gha?*' is a question raised by a fellow, group leader, commander, or the High Priest, probably to a group of embalmed and spirited *Ijaw warriors* or gathering, who then respond by saying " *weni-ghe*", affirming their confidence in the efficacy of the divine powers that may have been administered to them.
However, it is an observable and known fact that most of the statements in *Ijaw Tongue* used to address a single person or group of persons are often questioning forms of statements, as can be seen or observed in our day-to-day interpersonal communications, for example, *Eserideya?* or *Aserideya?* (Have you woken from sleep?), *Aaemi?* (are you alright or fine?), *Awoubo ba?* (how are the kids?), *Kemese gbasi-emi?* (is everybody okay), *Akuro-emi?* (are you all strong and healthy?), etc. It is therefore not out of context that *Asawana* is actually a question directed to a group of embalmed,spirited and agitated warriors or group of persons, as in " *Assain (Ossain) weni-gha?*" who then respond by saying " *Weni or Wenighe!*" It is this verbal expression - " *Assain (Ossain) weni-gha?*" that have now become ' *Assain-wana!*' while ' *wenighe or weni*' became *wana*.
Another example could be seen in the proceeding chantings that follow after ' *Assain-wenigha?*' in the form of " *Aneyebo teyi ama?*" (who are those things/people?) with response being " *Otietie awou ama!*" (they are offsprings of swallows) or " *Ani beinmokiri ma emiyebo teyi ama?*" (what are those things/who are the people at the overside?), to which the warriors or group of persons answer, " *Otietie awou ama!*" (offsprings of the swallow bird). Then follows another question, " *Amua waibo miniya?*" (if you go, will you return?), to which they respond " *Waibomene!*" (we will return). This is also evident in one of Late King Robert Ebizimor's songs, which he used as an intro.
Other examples include but not limited to:
" *Aaaaaah Izoooon!!!?*" (are you Izon?)... response, " *Inyaaah!!!* (yes!)
*Izon keme emi?* (are there people in Izon?)... response, " *Emiye!*" (there are!)
*Eyepagha amienmene?* (if something happens and you are required to do something, will you do it?)... response, " *Miyeminiye!*" (we will do it!) " *Soupagha adou mene?* (if war breaks out, will you defend?)... response, " *Douminiye* " (we will defend!).
Then, " *Ani beinmokiri ma emiyebo teyi ama?*" (what are those things?, actually referring to people or enemy forces, at the overside)... response, " *Otietie awouama!*" (they are offsprings of the swallow bird).
" *Amua awaibominiya?*" (if you go (to battle), will you return?)... response, " *Waibo miniye!*" (we will return).
Thus, *Assain-wenigha?* meaning *"Will the divine presence, forces, power, energy or light not move or go with us, or not be potent?*"... response is, " *Wenighe or Weni!*" meaning *'It will move or go with us, or be potent*."
This metaphysical expression has now been corrupted to *Asawana* - *Asa (Assain)* for short) meaning *divine presence (forces, power, light)* and ' *wana*' meaning to *shine*. This is then interpreted as " *May the divine presence (forces, energy, power, light) shine upon us*', or preferably, " *Let the light of God shine and shield us*"
Conclusively, *Assain-wenigha* and *Asa-wana*, all translates as " *May the Spirits of the Lord (God/Woyein or Supreme Mother) be with us, now and forever more*", while ' *weni-ghe*' is an affirmation like saying ' *Ise!*' or *Gbabrapa*' (may it be or so be it).
When chanting " *Assain-wenigha?*", we move into our spiritual nature, which therefore explains how our true State of Consciousness is much greater than our present day material minds. The chanting frees our minds from material attachments, so that the Cosmic Light and Divine Ideas of our higher consciousness can be expressed and fulfilled in this world.
The word speaks into our Mind, the Power of Qualification, the Power of Intention, and ways we can fill our minds with the Greater Light of our Divinity, and how to once again achieve a confident and courageous mind capable of conceiving all that we dare to dream and be.
The word itself is power, capable of breaking into the holies of holies, bringing about one's desired goal/intent, also to help its adherent build a balanced connection between the minds and hearts, so that his/her thoughts and feelings, and the power of imagination are cooperating with the Laws of Creation and Manifestation, thus invoking the unseen and hidden abilities of that believer.
' *Assain weni-gha?*' is Power, and it is for the Positive.
In time of pain, sorrow, discomfort, frustration, danger, lost, despair, confusion, attack and war, never stop chanting " *Assain-wenigha*" or *Assain-wana*, until you are liberated.
References/Sources: Tare Geoffrey Pondi and Oyinkedi Fuofegha
©2018, October 1st.
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