Amathemba Okuthula Nokuvikeleka Emiphakathini Yezizwe Ezihlukene Nezenkolo: Isifundo Esiyisibonelo Sombuso Omdala Oyo ENigeria.

abstract                            

Udlame seluphenduke ihlelo elikhulu ezindabeni zomhlaba. Alupheli usuku ngaphandle kwezindaba zamaphekula, izimpi, ukuthunjwa, izinkinga zobuhlanga, zenkolo nezombangazwe. Umbono owamukelekayo ukuthi imiphakathi yezizwe eziningi nezinkolo ivame ukuthambekela ekubeni nodlame kanye neziyaluyalu. Izazi zivame ukushesha ukucaphuna amazwe afana neYugoslavia yangaphambili, iSudan, iMali neNigeria njengamareferensi. Nakuba kuyiqiniso ukuthi noma yimuphi umphakathi onobunye bobuningi ungathambekela ekubeni namandla ahlukanisayo, kuphinde kube iqiniso lokuthi abantu, amasiko, amasiko nezinkolo ezihlukahlukene kungavunyelaniswa kube yinto eyodwa futhi enamandla. Isibonelo esihle i-United States of America eyingxube yezizwe eziningi, amasiko, kanye nezinkolo futhi ngokungangabazeki iyisizwe esinamandla kakhulu emhlabeni kukho konke ukuhlukaniswa. Kungumbono waleli phepha ukuthi empeleni, awukho umphakathi ongowohlanga olulodwa noma wenkolo ngokwenkolo. Yonke imiphakathi emhlabeni ingahlukaniswa ngamaqembu amathathu. Okokuqala, kunemiphakathi eye, ngokuziphendukela kwemvelo noma ubudlelwano obuvumelanayo obusekelwe ezimisweni zokubekezelelana, ubulungisa, ubulungisa nokulingana, yakha izifunda ezinokuthula nezinamandla lapho ubuzwe, ukuhlangana kwezizwe noma ukuthambekela kwezenkolo kudlala indima ethile kuphela nalapho kukhona khona. ubunye ngokuhlukahlukana. Okwesibili, kunemiphakathi lapho kunamaqembu nezinkolo ezibusayo ezicindezela abanye futhi ngaphandle zibe nobumbano nokuzwana. Nokho, imiphakathi enjalo ihlala phezu kwesaga sesibhamu futhi ingakhuphuka elangabini lobandlululo lobuhlanga nenkolo ngaphandle kwanoma yisiphi isixwayiso esanele. Okwesithathu, kunemiphakathi lapho amaqembu amaningi nezinkolo zilwela ukuba namandla futhi lapho ubudlova buhlala buyinto evamile. Eqenjini lokuqala amazwe amaYoruba amadala, ikakhulukazi i-Oyo Empire eNigeria yangaphambi kobukoloni futhi ngokwezinga elikhulu, amazwe aseNtshonalanga Yurophu nase-United States of America. Izizwe zaseYurophu, i-United States kanye nezizwe eziningi zama-Arab nazo zingena esigabeni sesibili. Kwaphela amakhulu eminyaka iYurophu ihileleke ezingxabanweni zenkolo, ikakhulukazi phakathi kwamaKatolika namaProthestani. Abamhlophe e-United States nabo babebusa futhi becindezela amanye amaqembu ezinhlanga, ikakhulukazi abamnyama, amakhulu eminyaka futhi kwaliwa impi yombango ukuze kubhekwane futhi kulungiswe la maphutha. Nokho, ukukhulumisana, hhayi izimpi, kuyimpendulo ezingxabanweni zenkolo nezobuhlanga. INigeria kanye nezizwe eziningi zase-Afrika zingahlukaniswa zibe yiqembu lesithathu. Leli phepha lihlose ukukhombisa, kusukela kokuhlangenwe nakho kwe-Oyo Empire, amathemba agcwele okuthula nokulondeka emphakathini wezizwe eziningi nezenkolo.

Isingeniso

Emhlabeni wonke, kunokudideka, izinkinga nezingxabano. Ubuphekula, ukuthumba, ukuthumba, ukuphanga kuhlonyiwe, ukuvukela ngezikhali, neziyaluyalu ezingokwenkolo nezombangazwe kuye kwaba inkambo yesimiso somhlaba wonke. Ukuqothulwa kohlanga sekuphenduke ihlelo elivamile ngokuqothulwa kwamaqembu okusekelwe ezinhlangeni nasezinkolweni. Alupheli usuku ngaphandle kwezindaba zezingxabano zobuzwe nezenkolo ezivela ezingxenyeni ezihlukahlukene zomhlaba. Kusukela emazweni ayengaphansi kweYugoslavia kuya eRwanda naseBurundi, kusukela ePakistan kuya eNigeria, kusukela e-Afghanistan kuya eCentral African Republic, izingxabano zobuzwe nezenkolo ziye zashiya izimpawu zokucekelwa phansi ezingenakususwa emiphakathini. Okuxakayo ukuthi izinkolo eziningi, uma kungezona zonke, zinezinkolelo ezifanayo, ikakhulukazi kunkulunkulu ophakeme owadala indawo yonke nezakhamuzi zakhona futhi zonke zinezimiso zokuziphatha mayelana nokuphilisana ngokuthula nabantu bezinye izinkolo. IBhayibheli Elingcwele, kwabaseRoma 12:18, liyala amaKristu ukuba enze konke okusemandleni awo ukuze ahlalisane ngokuthula nabo bonke abantu kungakhathaliseki uhlanga noma izinkolo zabo. I-Quran 5:28 iphinde igunyaze amaSulumane ukuthi abonise uthando nesihe kubantu bezinye izinkolo. UNobhala-Jikelele weNhlangano Yezizwe, u-Ban Ki-moon, emgubhweni woSuku lweVesak ka-2014, naye uyakuqinisekisa ukuthi uBuddha, umsunguli wobuBuddha nokhuthaza kakhulu ezinye izinkolo emhlabeni, washumayela ukuthula, uzwelo nothando. kuzo zonke izidalwa eziphilayo. Nokho, inkolo, okuthiwa iyisici esihlanganisayo emiphakathini, isiphenduke indaba ehlukanisayo eye yacekela phansi imiphakathi eminingi futhi yabangela ukufa kwezigidi zabantu nokucekelwa phansi kwempahla. Futhi akukhona ukuphikisa ukuthi izinzuzo eziningi zitholakala emphakathini onamaqembu ezinhlanga ezehlukene. Iqiniso, nokho, liwukuthi inkinga yobuhlanga iqhubekile nokucindezela izinzuzo zentuthuko ezilindelekile ezitholwa emiphakathini eneziningi.

I-Oyo Empire, ngokuphambene, inikeza isithombe somphakathi lapho ukuhlukahluka kwenkolo nezizwe kwahlanganiswa ukuze kuqinisekiswe ukuthula, ukulondeka, nentuthuko. UMbuso wawuhlanganisa namaqembu ezizwe ezingaphansi ezihlukahlukene njengama-Ekiti, ama-Ijesha, ama-Awori, ama-Ijebu, njll. Kwakukhona namakhulukhulu onkulunkulu ababekhulekelwa abantu abahlukahlukene eMbusweni, nokho ukuhlangana kwenkolo nezinhlanga kwakungezona izici ezihlukanisayo kodwa ezihlanganisayo eMbusweni. . Ngakho-ke leli phepha lifuna ukunikeza izixazululo ezidingekayo ukuze kuhlalisane ngokuthula emiphakathini yezizwe eziningi nezenkolo ngokusekelwe kumodeli yakudala ye-Oyo Empire.

Uhlaka lomqondo

Ukuthula

I-Longman Dictionary of Contemporary English ichaza ukuthula njengesimo lapho ingekho impi noma ukulwa. I-Collins English Dictionary ikubona njengokungabikho kodlame noma ezinye iziphazamiso kanye nokuba khona komthetho nokuhleleka ngaphakathi kwesifunda. URummel (1975) naye ugomela ngokuthi ukuthula kuyisimo somthetho noma uhulumeni womphakathi, isimo sobulungiswa noma ubuhle futhi okuphambene nengxabano ephikisanayo, udlame noma impi. Empeleni, ukuthula kungachazwa njengokungabikho kobudlova futhi umphakathi onokuthula uyindawo lapho kubusa ukuzwana.

Security

UNwolise (1988) uchaza ukuphepha “njengokuphepha, inkululeko kanye nokuvikela ezingozini noma engcupheni.” I-Funk and Wagnall's College Standard Dictionary ikuchaza njengesimo sokuvikelwa, noma ukungavezwa engozini noma engcupheni.

Ukubheka kancane ezincazelweni zokuthula nokuvikeleka kuzoveza ukuthi le miqondo emibili izinhlangothi ezimbili zohlamvu lwemali olufanayo. Ukuthula kungatholakala kuphela lapho futhi lapho kukhona ukulondeka nokulondeka ngokwakho kuqinisekisa ukuba khona kokuthula. Lapho kunokulondeka okwanele, ukuthula kuyohlala kungenakwenzeka futhi ukungabikho kokuthula kusho ukungalondeki.

Ubuzwe

I-Collins English Dictionary ichaza ubuhlanga ngokuthi “buhlobene noma izici zeqembu labantu elinezici zohlanga, zenkolo, zolimi nezinye ezifanayo.” I-Peoples and Bailey (2010) iveza ukuthi ubuhlanga busekelwe ekuhlanganyeleni kozalo, amasiko kanye nomlando ohlukanisa iqembu labantu kwamanye amaqembu. U-Horowitz (1985) ubuye aveze ukuthi ubuzwe bubhekise emibhalweni efana nombala, ukubukeka, ulimi, inkolo njll., ehlukanisa iqembu kwabanye.

Inkolo

Ayikho incazelo eyodwa yenkolo eyamukelekayo. Ichazwa ngokombono kanye nomkhakha womuntu oyichazayo, kodwa empeleni inkolo ibonakala iyinkolelo yomuntu kanye nesimo sengqondo kumuntu ongaphezu kwemvelo othathwa njengongcwele (Appleby, 2000). U-Adejuyigbe no-Ariba (2013) nabo bakubona njengokukholelwa kuNkulunkulu, umdali nomlawuli wendawo yonke. I-Webster's College Dictionary ikubeka ngamafuphi njengeqoqo lezinkolelo eziphathelene nembangela, imvelo, nenjongo yendawo yonke, ikakhulukazi uma kubhekwa njengokudalwa kwe-ejensi enamandla angaphezu kwawomuntu noma ama-ejensi, ngokwemvelo ahilela imikhosi yenkonzo nemikhuba, futhi ngokuvamile equkethe izimiso zokuziphatha. ikhodi elawula ukuziphatha kwezindaba zabantu. Ku-Aborisade (2013), inkolo ihlinzeka ngezindlela zokukhuthaza ukuthula kwengqondo, ukugxilisa izimfanelo zomphakathi, ukukhuthaza inhlalakahle yabantu, phakathi kokunye. Kuye, inkolo kufanele ibe nomthelela omuhle ezimisweni zezomnotho nezombangazwe.

Izakhiwo zethiyori

Lolu cwaningo lusekelwe emathiyori eFunctional and Conflict. Ithiyori ye-Functional ibeka ukuthi lonke uhlelo olusebenzayo lwakhiwe amayunithi ahlukene asebenza ndawonye ukuze kuzuze uhlelo. Kulo mongo, umphakathi wakhiwe amaqembu ezinhlanga nezenkolo ahlukene asebenza ndawonye ukuze aqinisekise ukuthuthuka komphakathi (Adenuga, 2014). Isibonelo esihle i-Oyo Empire endala lapho amaqembu ezizwe ezingaphansi kwezinhlanga ezahlukene kanye namaqembu enkolo ayephila ngokuthula futhi lapho imizwa yobuzwe neyenkolo yayifakwa ngaphansi kwezithakazelo zomphakathi.

Ithiyori ye-Conflict, nokho, ibona umshikashika ongapheli wokuba namandla nokulawulwa yiqembu elibusayo nelingaphansi emphakathini (Myrdal, 1994). Yilokhu esikuthola emiphakathini eminingi enezizwe eziningi nezinkolo namuhla. Ukuzabalaza kwamandla nokulawula kwamaqembu ahlukene kuvame ukunikezwa izizathu zobuhlanga nezenkolo. Amaqembu amakhulu ezizwe nezenkolo afuna ukuqhubeka ebusa futhi elawula amanye amaqembu kuyilapho amaqembu amancane nawo emelana nokubusa kwamaqembu amaningi, okuholela emzabalazweni ongapheli wokuba namandla nokulawula.

UMbuso Wakudala we-Oyo

Ngokomlando, i-Oyo Empire endala yasungulwa ngu-Oranmiyan, inkosana yase-Ile-Ife, ikhaya lokhokho labantu baseYoruba. U-Oranmiyan nabafowabo babefuna ukuyophindisela uyise wabo omakhelwane basenyakatho, kodwa besendleleni, abazalwane baxabana futhi ibutho lahlukana. Amandla ka-Oranmiyan ayemancane kakhulu ukuba ayilwe ngempumelelo futhi ngenxa yokuthi wayengafuni ukubuyela e-Ile-Ife ngaphandle kwezindaba zomkhankaso oyimpumelelo, waqala ukuzulazula ogwini oluseningizimu yoMfula iNiger waze wafika eBussa lapho induna yendawo yanikela khona. kuye inyoka enkulu enentelezi exhunywe emphinjeni. U-Oranmiyan wayalwa ukuba alandele le nyoka futhi amise umbuso nomaphi lapho inyamalala khona. Walandela inyoka izinsuku eziyisikhombisa, futhi ngokwemiyalelo eyanikezwa, wamisa umbuso endaweni lapho inyoka yanyamalala khona ngosuku lwesikhombisa (Ikime, 1980).

I-Oyo Empire yakudala cishe yasungulwa ngo-14^th kodwa yaba namandla amakhulu maphakathi ne-17^th ngasekupheleni kwekhulu le-18^th ekhulwini leminyaka, uMbuso wawuhlanganise cishe yonke iYorubaland (okuyingxenye eseningizimu-ntshonalanga yeNigeria yesimanje). AmaYoruba aphinde athatha izindawo ezithile engxenyeni esenyakatho yezwe futhi aphinde afinyelela eDahomey eyayisendaweni manje ebizwa ngokuthi iRiphabhulikhi yaseBenin (Osuntokun no-Olukojo, 1997).

Engxoxweni eyanikezwa i-Focus Magazine ngo-2003, u-Alaafin wase-Oyo wamanje uvumile iqiniso lokuthi uMbuso Wase-Oyo omdala walwa izimpi eziningi ngisho nezinye izizwe zamaYoruba kodwa waqinisekisa ukuthi lezi zimpi zazingekho ngokobuhlanga noma ngokwenkolo. UMbuso wawuzungezwe omakhelwane abanobutha futhi izimpi zalwelwa ukuvimbela ubudlova bangaphandle noma ukugcina ubuqotho bendawo yoMbuso ngokulwa nemizamo yokuhlukana. Ngaphambi kwe-19^th ekhulwini leminyaka, abantu ababehlala embusweni babengabizwa ngamaYoruba. Kwakukhona amaqembu amaningi ahlukene ezizwe ezingaphansi okuhlanganisa ama-Oyo, ama-Ijebu, ama-Owu, ama-Ekiti, ama-Awori, ama-Ondo, ama-Ife, ama-Ijesha, njll. Igama elithi 'Yoruba' laqanjwa ngaphansi kombuso wamakholoni ukuze kuhlonzwe abantu ababehlala eMbusweni wase-Oyo omdala (Johnson , 1921). Naphezu kwaleli qiniso, nokho, ubuzwe abuzange bube namandla agqugquzela udlame njengoba iqembu ngalinye lalijabulela isikhundla sokuzimela futhi linenhloko yalo yezombusazwe eyayingaphansi kwe-Alaafin yase-Oyo. Ziningi izici ezihlanganisayo futhi zaklanywa ukuze kuqinisekiswe ukuthi kunomoya oshisekayo wobuzalwane, ubungane, nobunye eMbusweni. U-Oyo "wathekelisa" amagugu akhe amaningi amasiko kwamanye amaqembu eMbusweni, ngenkathi futhi efaka izindinganiso eziningi zamanye amaqembu. Njalo ngonyaka, abameleli abavela kuwo wonke uMbuso babehlangana e-Oyo ukuzogubha umkhosi wama-Bere nama-Alaafin futhi kwakuyisiko ukuthi amaqembu ahlukene athumele amadoda, imali, kanye nempahla ukusiza ama-Alaafin ashushise izimpi zakhe.

I-Oyo Empire yakudala nayo yayiyizwe elinezinkolo eziningi. UFasanya (2004) uphawula ukuthi kunenqwaba yezithixo ezaziwa ngokuthi 'ama-orishas' e-Yorubaland. Lezi zithixo zihlanganisa ifa (unkulunkulu wokubhula), Sango (unkulunkulu wokuduma), Ogun (unkulunkulu wensimbi), Saponna (unkulunkulu wengxibongo), Oya (unkulunkulukazi womoya), Yemoja (unkulunkulukazi womfula), njll. Ngaphandle kwalaba orishas, idolobha noma idolobhana ngalinye lamaYoruba lalinonkulunkulu balo abakhethekile noma izindawo elalikhonza kulo. Ngokwesibonelo, i-Ibadan, njengoba iyindawo enamagquma kakhulu, yayikhulekela amagquma amaningi. Imifudlana nemifula yaseYorubaland nayo yayihlonishwa njengezinto zokukhulekelwa.

Naphezu kokwanda kwezinkolo, onkulunkulu nonkulunkulukazi eMbusweni, inkolo yayingeyona into ehlukanisayo kodwa yaba yisici esihlanganisayo njengoba kwakunenkolelo yokuba khona kukaNkulunkulu Ophakeme okuthiwa “Olodumare” noma “Olorun” (umdali nomnikazi wamazulu). ). I orishas zazibhekwa njengezithunywa kanye nemigudu yaloNkulunkulu oPhakeme futhi zonke izinkolo zamukelwa njengohlobo lokukhulekela. Olodumare. Kwakuyinto evamile futhi ukuba idolobhana noma idolobhana libe nonkulunkulu nonkulunkulukazi abaningi noma ukuba umndeni noma umuntu avume izinhlobonhlobo zalezi. orishas njengezixhumanisi zabo kuNkulunkulu Ophakeme. Ngokufanayo, i- Ogboni ubuzalwane, okwakuwumkhandlu ongokomoya ophakeme kunawo wonke embusweni futhi owawunamandla amakhulu ezombusazwe, wawubunjwe abantu abavelele ababengamalungu amaqembu enkolo ahlukahlukene. Ngale ndlela, inkolo yayiyisibopho phakathi kwabantu ngabanye namaqembu eMbusweni.

Inkolo ayizange isetshenziswe njengezaba zokuqothulwa kohlanga noma kunoma iyiphi impi yobandlululo ngoba Olodumare wayebhekwa njengesidalwa esinamandla kakhulu nokuthi wayenekhono, ikhono kanye nekhono lokujezisa izitha zakhe futhi aklomelise abantu abalungile (Bewaji, 1998). Ngakho, ukulwa impi noma ukushushisa impi ukuze asize uNkulunkulu “ajezise” izitha Zakhe kusho ukuthi akanawo amandla okujezisa noma okuvuza nokuthi kumelwe athembele kubantu abangaphelele nabafayo ukuze bamlwele. UNkulunkulu, kulo mongo, akanabo ubukhosi futhi ubuthakathaka. Nokho, Olodumare, ezinkolweni zesiYoruba, uthathwa njengomahluleli wokugcina olawula futhi asebenzise ukudalelwa komuntu ukuze avuze noma amjezise (Aborisade, 2013). UNkulunkulu angahlela imicimbi ukuze avuze umuntu. Angakwazi futhi ukubusisa imisebenzi yezandla zakhe nomndeni wakhe. UNkulunkulu futhi ujezisa abantu ngabanye namaqembu ngendlala, isomiso, amashwa, izifo eziwumshayabhuqe, ubunyumba noma ukufa. U-Idowu (1962) uthwebula kafushane ingqikithi yesiYoruba Olodumare ngokubhekisela kuye “njengomuntu onamandla kunabo bonke okungekho lutho olukhulu kuye noma oluncane kakhulu kuye. Angakwazi ukufeza noma yini ayifisayo, ulwazi lwakhe alunakuqhathaniswa futhi alunakulinganiswa nalutho; ungumahluleli omuhle nongakhethi, ungcwele futhi unomusa futhi ukhipha ubulungisa ngobulungisa obunozwela.”

Impikiswano kaFox (1999) yokuthi inkolo ihlinzeka ngohlelo lwezinkolelo olugcwele inani, olubuye lunikeze izindinganiso nemibandela yokuziphatha, luthole ukubonakaliswa kwalo okuyiqiniso ku-Oyo Empire endala. Uthando nokwesaba Olodumare yenza izakhamizi zoMbuso zithobele umthetho futhi zibe nomuzwa ophezulu wokuziphatha. U-Erinosho (2007) ugcizelele ukuthi amaYoruba ayelungile kakhulu, enothando futhi enomusa nokuthi ukuziphatha okubi kwezenhlalo njengenkohlakalo, ukweba, ukuphinga nokunye okuthandwayo kwakuyizinto ezingavamile eMbusweni we-Oyo omdala.

Isiphetho

Ukungavikeleki nodlame oluvame ukubonakala emiphakathini yezizwe eziningi nezenkolo kuvame ukuhlotshaniswa nobuningi babo kanye nesifiso samaqembu ezinhlanga ezehlukene nezenkolo “sokugoba” izinsiza zomphakathi kanye nokulawula indawo yezepolitiki kube yingozi kwabanye. . Le mishikashika ivame ukuthethelelwa ngezizathu zenkolo (ukulwela uNkulunkulu) kanye nokuphakama kohlanga noma uhlanga. Kodwa-ke, isipiliyoni esidala se-Oyo Empire siyinkomba yokuthi amathuba amaningi okuphilisana ngokuthula futhi ngokwandisa, ukuphepha emiphakathini eminingi uma ukwakhiwa kwesizwe kuthuthukiswa futhi uma ubuhlanga nezinkolo zidlala indima nje kuphela.

Emhlabeni wonke, udlame nobuphekula busongela ukuhlalisana ngokuthula kwesintu, futhi uma kungabikho ukunakekelwa, kungase kuholele kwenye impi yezwe yobukhulu nobukhulu obungakaze bubonwe ngaphambili. Kungaphakathi kwalo mongo lapho umhlaba wonke ubungase ubonakale uhlezi phezu kwesikhwama sempuphu yesibhamu okuthi uma ukunakekelwa nezinyathelo ezanele zingathathwa, zingaqhuma noma nini kusukela manje. Ngakho-ke kungumbono wababhali baleli phepha ukuthi izinhlaka zomhlaba ezifana ne-UN, iNorth Atlantic Treaty Organisation, i-African Union, njll., kumele zihlangane zidingide udaba lodlame lwezenkolo nezinhlanga ngenhloso eyodwa yokuthola izixazululo ezamukelekayo zalezi zinkinga. Uma bebalekela leli qiniso, bazobe behlehlisa izinsuku ezimbi.

Izincomo

Abaholi, ikakhulukazi labo abasezikhundleni zikahulumeni, kufanele bakhuthazwe ukuthi bahloniphe inkolo nezinhlanga zabanye abantu. EMbusweni we-Oyo omdala, ama-Alaafin ayebonwa njengobaba wabo bonke ngaphandle kokubheka uhlanga noma amaqembu enkolo. Ohulumeni kufanele bangenzeleli kuwo wonke amaqembu emphakathini futhi akufanele babonakale bechema noma bemelene nanoma yiliphi iqembu. Ithiyori ye-Conflict ithi amaqembu ahlala efuna ukuphatha izinsiza zezomnotho namandla ezepolitiki emphakathini kodwa lapho uhulumeni ebonakala enobulungisa futhi enobulungiswa, umzabalazo wokubusa uzoncipha kakhulu.

Njengokuhambisana nalokhu okungenhla, kunesidingo sokuba abaholi bohlanga nabezenkolo bahlale beqwashisa abalandeli babo ngeqiniso lokuthi uNkulunkulu uluthando futhi akakubekezeleli ukucindezelwa, ikakhulukazi kwabanye abantu. Amapulpiti emasontweni, emasontweni nakweminye imihlangano yezenkolo kufanele asetshenziselwe ukushumayela iqiniso lokuthi uNkulunkulu onguMninimandla onke angazilwela izimpi Zakhe ngaphandle kokubandakanya amadoda angenalutho. Uthando, hhayi ukushisekela ngokweqile, kufanele kube indikimba eyinhloko yemiyalezo yenkolo neyobuhlanga. Kodwa-ke, umthwalo usemaqenjini amaningi ukwamukela izintshisekelo zamaqembu amancane. Ohulumeni kufanele bakhuthaze abaholi bamaqembu enkolo ehlukene ukuba bafundise futhi benze imithetho kanye/noma imiyalo kaNkulunkulu ezincwadini zabo eziNgcwele mayelana nothando, ukuthethelela, ukubekezelelana, ukuhlonipha ukuphila komuntu, njll. kanye nenkinga yobuhlanga.

Ohulumeni kufanele bakhuthaze ukwakha isizwe. Njengoba kubonakala endabeni ye-Oyo Empire endala lapho imisebenzi ehlukene efana nemikhosi yaseBere, yenziwa khona ukuze kuqiniswe isibopho sobunye eMbusweni, ohulumeni kufanele futhi bakhe imisebenzi ehlukene kanye nezikhungo ezizonqamula imigqa yobuhlanga nenkolo futhi lokho kuzokwenza. zisebenza njengezibopho phakathi kwamaqembu ahlukene emphakathini.

Ohulumeni kufanele futhi basungule imikhandlu eyakhiwe ngabantu abaqavile nabahlonishwayo abavela ezinkolweni nasezizweni ezihlukahlukene futhi kufanele banikeze le mikhandlu amandla okubhekana nezindaba zenkolo nezobuzwe ngomoya wobuzwe. Njengoba kushiwo ngaphambili, i- Ogboni i-fraternity yayingesinye sezikhungo ezihlanganisayo e-Oyo Empire endala.

Kufanele futhi kube nendikimba yemithetho neziqondiso ezisho izijeziso ezicacile nezinzima kunoma yibaphi abantu noma amaqembu abantu ababhebhezela inhlekelele yobuzwe neyenkolo emphakathini. Lokhu kuzosebenza njengesivimbelo kubenzi bobubi, abahlomulayo kwezomnotho nakwezepolitiki kuleso simo esibucayi.

Emlandweni wezwe, inkhulumomphendvulwano ilethe ukuthula okudingeka kakhulu, lapho izimpi nobudlova kuye kwahluleka ngokudabukisayo. Ngakho-ke, abantu kufanele bakhuthazwe ukuthi basebenzise izingxoxo esikhundleni sodlame nobuphekula.

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