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iywm
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The answer IYWM has 1 possible clue(s) in existing crosswords.
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The word IYWM is NOT valid in any word game. (Sorry, you cannot play IYWM in Scrabble, Words With Friends etc)
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Definitions of iywm in various dictionaries:
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| Dec 5 2004 New York Times |
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In Yoruba language, Ìyá mi means "my mother". In Yoruba cosmology, the mother's roles as the force of creation and the sustainer of life and existence elevates the mother to the realm of the divine. Consequently, Ìyá mi, with alterations in tones becomes Ìyààmi or Ìyàmi which means "My Mysterious or Divine Mother." Àjẹ́ is a Yoruba word that signifies the biological and spiritual power of the Africana woman that has myriad potential, including, but not limited to, powers of elemental, biological and artistic creation; healing; destruction; spiritual and physical development and fortification; and political organization and empowerment. In The Architects of Existence: Àjẹ́ in Yoruba Cosmology, Ontology, and Orature, Teresa N. Washington defines Àjẹ́ as "a force that is beyond definition, but English approximations for Àjẹ́ would be Power, Creation, Cosmos, All." Given the foregoing, Ìyàmi Àjẹ́ would be most appropriately defined as "My Divine Mother of Unfathomable Powers." * Iyami Aje are known by many praise names which include, but are not limited to, Iyami Osoronga, Awon Iya Wa (Our Mothers), Eleye (Owner(s) of the Sacred Bird), Iyanla, Elders of the Night, Old and Wise One(s), the "Gods of Society," Ayé (Earth), and Àjẹ́, as the latter term signifies both the power and the individual wielding it. In Yoruba cosmology, the god Odù is the Creator of the Universe and all that thrives within it. She is the originator of existence and the womb of all origins: Yoruba spiritualist Samuel M. Opeola reveals that Odù is the Àjẹ́. Africana women, the direct biological and spiritual progeny of Odù, are said to all inherently bear some aspect of her signature force: Àjẹ́. Àjẹ́ is primarily associated with women because of their essential roles in conceiving, carrying, birthing, and nurturing children; however, Africana men, including African gods, can also have and be Àjẹ́. Opeola reveals that "any Òrìṣà regarded in creation, childbirth, protection of a town also possesses the power of Àjé" including Ọbàtálá, Ọbalúayé, Ògún, and Odùduwà, to name a few gods. However, with its origins cosmically in Odù, the Womb of Existence, and biologically in the menstruating, conceiving, birthing wombs of existence, Africana women are the owners and controllers of Aje. * Because of its scope and power, Aje is feared and revered by many. Some individuals have attempted to demonize Aje by translating the word as witch, but Àjẹ́ and witch are not culturally, historically, politically, or spiritual synonymous concepts. Using the term "witch" is especially dangerous because in many African communities the accused can be ostracized or lynched because of false accusations. Ayo Adeduntan's article, "Calling Àjẹ́ Witch In Order To Hang Her: Yoruba Patriarchal Definition and Redefinition of Female Power," analyzes the impact of the misuse of the term witch in Yoruba societies and the nece... |