Gẹ́gẹ́bí ọ̀rọ̀ Yorùbá ti ó ni “Iṣẹ́ ni oogun ìṣẹ́”, jẹ́ òtítọ́, bi òṣìṣẹ́ bá ri owó gbà ni àsìkò, tàbi gba ojú owó fún iṣẹ́ ti wọn ṣe. Òṣìṣẹ́ ti ó ṣiṣẹ́ fún ọ̀pọ̀lọpọ̀ wákàtí/àkókò lórí owó kékeré, kò lè bọ́ ninu ìṣẹ́, nitori, ọlọ́rọ̀ kò ni ìtìjú lati jẹ òógùn Òṣìṣẹ́. Ọ̀pọ̀ òṣìṣẹ́, a fi ìtìjú gé ara wọn kúrú nipa àti bèrè ẹ̀tọ́ wọn. Òṣìṣẹ́ míràn a ṣe iṣẹ́ ọ̀fẹ́ fún ọlọ́rọ̀ tàbi ki wọn fúnra wọn gé owó ise wọn kúru lati ri ojú rere ọlọ́rọ̀, nipa èyi, wọn á pa owó fún ọlọ́rọ̀ ni ìparí ọdún.

http://www.wptv.com/dpp/news/national/mcdonalds-taco-bell-wendys-employees-to-protest-fast-food-restaurant-wages

Òṣìṣẹ́ da iṣẹ́ silẹ – employees protest

Ọ̀rọ̀ Yorùbá ti o ni “Ọ̀dájú ló bi owó, ìtìjú ló bi igbèsè” ṣe ló lati ba oloro tàbi o ni ilé-iṣẹ́ ti á lo gbobo ọ̀nà lati ma gba “Ẹgbẹ́-òṣìṣẹ́” láyè. Ọlọ́rọ̀ kò ni ìtìjú lati lo òṣìṣẹ́ fún owó kékeré. A lè lo ọ̀rọ̀ yi lati gba Òṣìṣẹ́ ni ìyànjú ki wọn má tara wọn ni ọ̀pọ̀, nipa bi bèrè owó ti ó yẹ fún iṣẹ́ ti wọn ṣe àti pé ki òṣìṣẹ́ gbìyànju lati kọ iṣẹ́ mọ́ iṣẹ́ lati wà ni ipò àti bèrè ojú owó.

ENGLISH TRANSLATION

According to the Yoruba adage that said “Work is the antidote against poverty”, can be true if workers are paid timely a fair/living wage. A worker that works several hours to make ends meet on low wages cannot be said to be out of poverty. While the rich are shameless about exploiting the employees, some employees are shy of demanding for the right wage. Some would undercut themselves by working extra hours without the commensurate pay in order to please their employer who declares so much profit at the end of the year.

The Yoruba adage that is literarily translated as “Shrewdness gives birth to money/wealth and shyness gives birth to debt” is apt in addressing the rich or company owner who will do everything to deprive the employees the freedom of association such as joining “Workers Union”. Employers have no shame in undercutting the employees. It can also be used to enlighten the employees not to undercut themselves by negotiating the right wage and also to take advantage of improving their skills to give them better chance of negotiating.

Originally posted 2013-09-03 17:35:06. Republished by Blog Post Promoter

Adarí Ètò Ijoko àti “Adarí Ètò Ìdúró – Traditional Master of Ceremony. Courtesy: @theyorubablog

A ṣe àkíyèsí pé wọn ti sọ iṣẹ́ ìyàwó-ilé di òwò nibi ìgbéyàwó ìbíl̀̀̀̀̀̀ẹ̀, pàtàki ni àwọn ilú nlá, nítorí èyí “ó ju alaga méjì tó ngbe inú ọkọ̀ bẹ ẹ. Wọn pè ìkan ni “Alaga Ìdúró” wọn pe ìkejì ni “Alaga Ijoko”. Gẹgẹbi àṣà ilẹ Yorùbá, kòsí bí “Ìyàwó ilé ti lè jẹ “Alaga” lórí ẹbí ọkọ tàbí ẹbí ìyàwó ti a ngbe. Ọkunrin ti o ti ṣe ìyàwó ti o yọri fún ọpọlọpọ ọdún, ti o si gbayí láwùjọ, yálà ni ìdílé ìyàwó tàbí ìdílé ọkọ ni a nfi si ipò “ALAGA” tàbí “OLÓRÍ ÀPÈJỌ.

Ìyàwó àgbà ni ìdílé ọkọ àti ti ìyàwó ni o ma nṣe aṣájú fún áwọn ìyàwó ilé yoku lati gbé tàbí gba igbá ìyàwó ni ibi ìgbéyàwó ìbílẹ. Ni ayé òde oni, a ṣe àkíyèsí wipé, ìdílé ìyàwó àti ọkọ, a san owó rẹpẹtẹ lati gba àwọn ti o yẹ ki a pè ni “Adarí Ètò Ijoko” fún ẹbi Ìyàwó àti “Adarí Ètò Ìdúró” fún ẹbi Ọkọ-ìyàwó”. Lẹhin ti àwọn obìnrin àjòjì yi ti gba owó iṣẹ́, wọn a sọ ara wọn di “Ọ̀GÁ”, wọn a ma pàṣe, wọn a ma ṣe bí ó ti wù wọn lati tún rí owó gbà lọ́wọ́ àwọn ẹbí mejeeji. Nípa ìwà yí, wọn a ma fi àkókò ṣòfò. Yorùbá ni “Alágbàtà tó nsọ ọjà di ọ̀wọ́n”.

“Ṣe bí wọn ti nṣe, ki o ba le ri bi o ṣe nri”, o yẹ ki á ti ọẃọ àṣàkasà yi bọlẹ̀. Ko ba àṣà mu lati sọ “Aṣojú awọn ìyàwó-Ilé” di “ALAGA”. Ipò méjèjì yàtọ sira, ó dẹ yẹ ki o dúró bẹ ẹ nítorí ọ̀gá méjì kò lè gbé inú ọkọ̀ kan.

ENGLISH TRANSLATION

It can easily be observed that Traditional marriages have turned largely commercial in nature and as a result of this there are more than two captains in such a ship. One is called “SEATING IN CHAIRMAN” while the second is called “STANDING IN CHAIRMAN”. In Yoruba culture, “a Housewife” cannot be made the CHAIRMAN over her husband’s family in either the Bride or the Groom’s Family. The Chairman in the Traditional Marriage is often an honourable man with many years of married life, carefully chosen from either the Bride or Groom’s family.

The most senior wife in both the bride and groom’s family are the ones that lead the other wives to present or receive bridal gifts from the groom’s family. In recent times, it was observed that both the bride and Groom’s Family engage these professional “Senior Wives” and they are paid handsomely for their service to moderate at such events, hence they should be referred to as “Master of Ceremony” rather than “Chairman, Bride’s Family” and “Chairman, Groom’s Family”. These women in addition to collecting their fees, they often turn themselves into “SUPERIORS”, dictating the pace and wasting time in order to rake in additional money. According to a Yoruba idiom they can be referred to as “The Middlemen inflating cost”.

It is advisable to “do things according to how it should be done”, hence it is necessary to curb this bad practice. It is not cultural to turn “the Representative of the Housewives of the Bride & Groom” to the “CHAIRMAN”. The two roles are separate and should remain separate because two masters cannot steer a ship.

Originally posted 2015-02-24 23:25:22. Republished by Blog Post Promoter

Bi ó ti ẹ̀ jẹ́ pé a ti kọ nipa orúkọ àti àwòrán ẹranko ni àwọn ìwé ti a ti kọ sẹhin, ṣùgbọ́n Yorùbá ni “Ọgbọ́n ki i tán”, nitori eyi, a ṣe àtúnṣe gẹ́gẹ́ bi “Ọ̀jọ̀gbọ́n Èdè Yorùbá” ti tọka. Fún ìrànlọ́wọ́ àwọn ti kò gbọ́ èdè Yorùbá, a fi pipè orúkọ ẹranko pẹ̀lú àwòrán si ojú ìwé yi Apá Kini àti Apá Keji.

ENGLISH TRANSLATION

Though we have written about names and pictures of Animals in Yoruba in the past article but according to Yoruba adage meaning “Knowledge has no end”, we included corrections as pointed out by a “Professor of Yoruba Language”. For the assistance of non-Yoruba speakers but who are curious, we have included the pronunciation in picture slides in Part 1.

View more presentations or Upload your own.

Originally posted 2015-04-24 12:40:40. Republished by Blog Post Promoter

Yorùbá ka ìpanu si ohun ti anjẹ lati mu inu duro pataki ni arin ounje aro ati ale. A le ka si ounje osan.

Traditionally, Yoruba people regard snacks as stop-gap chewable, particularly between breakfast and dinner. These are also often regarded as lunch. The most popular traditional Yoruba snacks are below:

Àádùn	Mixed Roasted Corn flour paste
Dòdò Ìkirè	Ìkirè Fried Plantain
Àkàrà Òṣú	Fried Beans paste from Oṣu
Kókóró	Groundnut snack
Ìpékeré	Plantain Chips
Ẹpa	Groundnut
Gúgúrú	Popcorn
Gúgúrú ati ẹpa	Popcorn and Groundnut
Bọọli	Roasted Plantain
Bọọli ati ẹpa	Roasted Plantain and Groundnut
Bọọli ati epo pupa	Roasted Plantain & Palm Oil
Dùndú	Yam Chips
Iṣu sisun	Roasted Yam
Àgbàdo Sise	Boiled Corn
Àgbàdo Sisun	Roasted Corn
Àgbọn	Coconut
Àgbàdo sisun ati àgbọn	Roasted Corn & Coconut
Gàrí wíwà/mímu	Soaked coarsed casava flour

Originally posted 2013-02-22 18:41:13. Republished by Blog Post Promoter

Image is from MSNBC (http://tv.msnbc.com/2013/02/25/a-cover-up-by-the-iranian-press-michelle-obama-has-no-right-to-bare-arms/) They covered the story on the Iranian Press Agency that found Michelle Obama’s dress a little too over the edge.

“Bí a ti nṣe ní ilé wa, ewọ ibòmíì”: “Our ways at home, a taboo for others” — one man’s meat is another man’s poison.

Òwe yi fihàn wípé bí ọpọlọpọ ti sọ wípé imura Obìnrin Akọkọ ni ìlú America Michelle Obama (ni OSCAR 2013) ti dara tó, ewọ ni ki obinrin Iran mura bẹ. Awọn obinrin Iran nilati bo gbogbo ara pẹlu “Hijab” nitori wọn o gbọdọ rí irun, apá tàbí ẹsẹ obìnrin ni gbangba.

ENGLISH TRANSLATION

This Yoruba proverb: “Our ways at home, a taboo for others”, shows that even though many people thought the First Lady Michelle Obama’s dressing for the Oscar was stunning, it might be a taboo for an Iranian woman to dress like that. Iranian women must cover all their bodies with “Hijab” because women’s hair, arms or legs must not be exposed in the public.

Originally posted 2013-02-26 18:17:08. Republished by Blog Post Promoter

Ògòngò – Ostrich. Courtesy: @theyorubablog

Ògòngò jẹ ẹiyẹ ti ó tóbi jù ninú gbogbo ẹiyẹ, ẹyin rẹ ló tún tóbi jù. Ọrùn àti ẹsẹ̀ rẹ ti ó gún jẹ́ ki ó ga ju gbogbo ẹiyẹ yoku. Ògòngò ló lè sáré ju gbogbo eiye lọ lóri ilẹ̀. Eyi ló jẹ́ ki Yorùbá pe Ògòngò ni Ọba Ẹiyẹ. Ọpọlọpọ ẹiyẹ bi Ògòngò kò wọ́pọ̀ mọ́ nitori bi ilú ti nfẹ si bẹni àwọn eiye wọnyi nparẹ́, a fi bi èniyàn bá lọ si Ilé-ikẹransi lati ri wọn.

Àwọn onírúurú ẹiyẹ ló wà ni ilẹ̀ Yorùbá, àwọn eyi ti ó wọ́pọ̀ ni ilú tàbi ilé (ẹiyẹ ọsin)ni, Adiẹ (Àkùkọ àti Àgbébọ̀ adiẹ), Pẹ́pẹ́yẹ, Ẹyẹlé, Awó, Ayékòótó/Odidẹrẹ́ àti Ọ̀kín. Àwọn ẹiyẹ ti ó wọ́pọ̀ ninú igbó ṣùgbọ́n ti ará ilú mọ̀ ni: Àṣá, Ìdì, Òwìwí, Igún/Àkàlàmàgbò àti Lekeleke. Àwọ̀ oriṣirisi ni ẹiyẹ ni, irú ẹiyẹ kan lè ni àwọ̀ dúdú bi aró, kó́ tun ni pupa tàbi funfun, ṣùgbọ́n orin Yorùbá ni ojú ewé yi fi àwọ̀ ti ó wọ́pọ̀ lára àwọn ẹiyẹ miran hàn. Fún àpẹrẹ, Lekeleke funfun bi ẹfun, Agbe dúdú bi aró, bẹni Àlùkò pọn bi osùn. Ẹ ṣe àyẹ̀wò àwòrán àti pipè orúkọ di ẹ ninú àwon ẹiyẹ ti ó wọ́pọ̀ ni ilẹ̀ Yorùbá, ni ojú ewé yi.

Agbe ló laró ————— ki rá ùn aró
Àlùkò ló losùn ———— ki rá ùn osùn
Lekeleke ló lẹfun ——– ki rá ùn ẹfun
Ka má rá ùn owó, ka má rá ùn ọmọ
Ohun tá ó jẹ, tá ó mu, kò mà ni wọn wa ò.

ENGLISH TRANSLATION

Ostrich is the biggest and has the largest eggs among the birds. The long neck and legs made it taller than all the other birds. Ostrich is also the fastest runner on land more than all the birds. This is why Yoruba crowned Ostrich as the King of Birds. Many wild birds such as Ostrich are almost extinct as a result of the expansion of towns and cities displacing the wild birds which can now be seen at the Zoo.

There are various types of birds in Yoruba land, the most common at home or in town (domestic birds) are: Chicken (Cock and Hen), Duck, Pigeon, Guinea Fowl, Parrot, and Peacock. The common wild birds that are known in the town or communities are: Falcon/Kite, Eagle, Owl, Vulture and Cattle-egret. Birds are of various colours, one species of bird can come in various colours, while some are black like the dye, some are red like the camwood, and some are white, but the Yoruba song on this page depicted the common colours that are peculiar with some species of birds. For example, Cattle-Egret are white like chalk, Blue Turaco are coloured like the dye and Red Turaco are reddish like the camwood. Check out the pictures and prononciation of some of the birds that are common in Yoruba land on this page.

Originally posted 2014-10-17 12:27:16. Republished by Blog Post Promoter

Originally posted 2020-01-02 02:46:36. Republished by Blog Post Promoter

Fìlà Aṣọ Òfì – Traditional Yoruba Cap
Courtesy: @theyorubablog.com

Ọ̀rọ̀ Yorùbá ní “Ẹni tó Lórí kò ní Fìlà, Ẹni tó ní Fìlà kò Lórí”.

Tani eni “Ẹni tó Lórí ti kò ní Fila”? Enití gbogbo àyè wà fún lati ṣe nkan nla bi ka kọ́ ẹ̀kọ́ ìjìnlẹ̀ lati pèsè àyè à́ti ohun améyédẹrùn fún ìlú àti ará ìlú tí kò ló àyè yi.

Tani “Ẹni tí ó ni Fìlà tí kò Lórí”? Eni tí ìlú tàbí òbí ti pèsè àyè àti gbogbo ohun améyédẹrùn fún láti lè kọ́ ẹ̀kọ́ ìjìnlẹ̀ ṣùgbọ́n tó kọ̀ láti kọ ẹ̀kọ́ tàbi kó kọ́ iṣẹ́ ọwọ..

Kò sí ẹni tó le ni fìlà lai lórí, nítorí Ọlọrun dá Orí fún gbogbo ẹ̀dá alàyè, ṣùgbọ́n ènìà lè̀ lóri, kó má ni fìlà tí ó jẹ́ àtọwọ́dá ọmọ ènìà. Nítorí ìdí èyi, “Ẹni tó lórí yẹ kó ní Fìlà”, nípa lí lo orí lati pèsè àyè àti ohun amáyéderùn. Fún àpẹrẹ, ai lo orí lati pèse ohun améyédẹrùn ló fa sún kẹrẹ fà kẹrẹ ọkọ̀ ni ìlú Èkó nítorí bi Èkó bá lo ọkọ ojú omi, ọkọ̀ Ojúirin pẹ̀lú ọkọ̀ Orí ilẹ̀ lati kó ènìà àti ẹru lati ibìkan dé ibìkejì, sún kẹrẹ fà kẹrẹ ọkọ̀ á dín kù gidigidi àti wípé a dín ìyà àti àsìkò ti àwọn èrò nlo lójú ọ̀nà lójojúmọ́ kù.

ENGLISH TRANSLATION

Yoruba adage that said “The One who has a Head has no Cap, the One who has a Cap has no Head”.

“Who can be described as having a head without a Cap”? Anyone that has failed to utilize the opportunity available to him/her and the community.

“Who can be described as having a cap without a head”? This is the one who has no opportunity, despite his/her potentials to become responsible to him/herself and for the Society by refusing to acquire education or skill.

In the true sense, “No one can have a Cap without a Head”, because God created every living thing with a “Head”, but “One can have a Head without a Cap”, because Cap is manmade. As a result, “Anyone with a Head should have a Cap” by using the Head to create the Cap, which in this case is the opportunity and the infrastructure. For example, most often not using the Head to create the infrastructure is the bane of heavy traffic gridlock in Lagos because if Boats are used for Sea/Water Transportation as well as Train and Vehicular Transportation, this would reduce the unnecessary daily loss of time and the suffering of the commuters.

Originally posted 2013-05-24 22:46:31. Republished by Blog Post Promoter

“Bi ikú ilé ò pani, tòde ò lè pani” – “If the death at home does not kill, the death outside will not”

Òwe Yorùbá ti o ni “Bi ikú ilé ò pani, tòde ò lè pani” bá ọ̀pọ̀ iṣẹ̀lẹ̀ ti o ńṣẹlẹ̀ nitori ìfẹ́ owó ti ó gbòde láyé òde òní mu.

http://www.naijahomenewz.com/2012/05/senior-manager-at-gtbank-arrested-for.html

Senior Manager At GTBank Arrested For Armed Robbery: Wọn mú òṣiṣẹ́ ilé-owó (GTBank) fún iṣẹ́ Adigun-jalè

Ọmọ, ẹbi tabi alábagbe ńdarapọ̀ mọ olè, gbọ́mọgbọ́mọ, oníjìbìtì lati fi ipá gba owó lọ́wọ́ ẹbi ti wọn bá mọ̀ tabi rò pé ó ni owó púpọ̀. Fún àpẹrẹ, ẹni ti o mba enia gbé ló mọ ohun ti enia ni. Bi ọmọ, ẹbi tabi alábagbe wọnyi bá ni ojúkòkòrò wọn á darapọ̀ mọ olè lati gbé ẹrù tàbi owó pẹ̀lú ipá. Ọpọlọpọ obinrin ti o ni ohun ẹ̀ṣọ́ bi wúrà àti fàdákà ni alábagbe ma ńdarapọ mọ olè lati wá gbé ohun ẹṣọ yi fún tita lati di olówó ojiji. Àpẹrẹ pataki miran ni àwọn òṣìṣẹ́ ilé-owó, ilé iṣẹ́ Ijọba àti bẹ̃bẹ lọ ti wọn darapọ̀ lati ja ilé iṣẹ́ wọn

Ọ̀pọ̀ igbà ni àṣiri ọmọ, ẹbi tàbi alábagbe tó darapọ̀ mọ́ olè, gbọ́mọgbọ́mọ, òṣìṣẹ́ àti awọn oni iṣẹ́ ibi tókù ma ńtú, ninu ìjẹ́wọ́ awọn oníṣẹ́ ibi wọnyi nigbati ọwọ́ Ọlọpa bá tẹ̀ wọ́n. Nitori eyi, ó yẹ ki a ma ṣọ́ra.

ENGLISH TRANSLATION

The Yoruba proverb that said, “If the death at home does not kill, the death outside will not” can be applied to the love of money common nowadays.

Children, family members and roommates often connive with thieves/robbers, kidnappers, fraudsters against a rich or a perceived rich family member to defraud or steal from such person. For example, most often it is those that are close enough that knows ones worth. If such children, family and neighbours/roommates are greedy they would end conniving with the intention of defrauding or steal. It is usually those that are close to most of the women who store gold and silver at home, that connive with robbers to steal such precious metals for quick money. Another important example are employees such as Bankers, Government workers etc stealing conspiring with armed men to steal from their employers.

On many occasions when the thieves, kidnappers and other fraudulent people are caught, they often exposed such family members or neighbours/roommates, employees and other evil doers. As a result, one should take extra care.

Originally posted 2014-02-08 00:53:26. Republished by Blog Post Promoter

Yorùba Dáwọ́ Àṣà ṣì Ṣúpó Dúró – Yoruba Stop Bequeathing Widows. Courtesy: @theyorubablog

Ni ayé àtijọ́, àṣà ṣì ṣúpó wọ́pọ̀ ni Ilẹ̀ Yorùbá. Obinrin ti ọkọ rẹ̀ bá kú wọn yio fi jogún gẹ́gẹ́ bi iyàwó fún ọmọ ọkọ ọkùnrin tàbi ẹbi ọkọ ọkùnrin. Eleyi wọ́pọ̀, pàtàki ni idilé Ọba, Ìjòyè nla, Ọlọ́rọ̀ ni àwùjọ àti àgbàlagbà ti ó fẹ́ iyàwó púpọ̀. Bi Ọba bá wàjà, Ọba titun yio ṣu gbogbo iyàwó ti ó bá láàfin lópó.

Ni ayé ọ̀làjú ti òde òni, àṣà ṣì ṣúpó ti din kù púpọ̀, nitori ẹ̀sìn àti àwọn obinrin ti ó kàwé ti ó si ni iṣẹ́ lọ́wọ́ kò ni gbà ki wọn ṣú ohun lópó fún ẹbi ọkọ ti kò ni ìfẹ́ si. Ọkùnrin ni ẹbi ọkọ na a ti bẹ̀rẹ̀ si kọ àṣà ṣì ṣúpó silẹ̀ pàtàki àwọn ti ó bá kàwé, nitori ó ti lè ni iyàwó tàbi ki ó ni àfẹ́sọ́nà. Lai ti ẹ ni iyàwó, ọkùnrin ẹbi ọkọ lè ma ni ìfẹ́ si iyàwó ti ọkọ rẹ̀ kú. Àṣa ṣì ṣúpó kò wọ́pọ̀ mọ laarin àwọn ti ó jade, àwọn ti ó ngbé ilú nla àti Òkè-òkun tàbi àwọn ti ó kàwé, ṣùgbọ́n ó wọ́pọ̀ laarin àwọn ti kò jade kúrò ni Abúlé àti àwọn ti kò kàwé.

Idilé ti ifẹ bá wà laarin ẹbi, iyàwó pàápàá kò ni fẹ́ kúrò ni irú ẹbi bẹ́ ẹ̀ lati lọ fẹ́ ọkọ si idilé miran pàtàki nitori àwọn ọmọ tàbi ó dàgbà jù lati tun lọ fẹ ọkọ miran. Ọmọ ọkọ tàbi ẹbi ọkọ ọkùnrin lè fi àṣà yi kẹ́wọ́ lati fẹ opó ni tipátipá, omiran lè pa ọkọ lati lè jogún iyàwó. Bi iyàwó bá kú, wọn kò jẹ́ fi ọkọ rẹ jogún fún ẹbi iyàwó.

Àsikò tó lati dáwọ́ àṣà ṣì ṣúpó dúró nitori obinrin ki ṣe ẹrú tàbi ẹrù ti wọn njẹ mọ́ ogún.

ENGLISH TRANSLATION

In the olden days, bequeathing widows to the next of kin was a common Yoruba culture. A woman whose husband is dead was bequeathed to her Step-Son or the late husband’s male Next of Kin. This practice was common particularly, among the Kings, High Chiefs, Wealthy men in the Society and older polygamous men. It is customary that if a King passes on, the newly elected King would inherit the wives left in the Palace by the deceased King.

In the modern time, the culture of bequeathing widows has drastically reduced, as a result of Religious beliefs, educated woman with gainful employment would not succumb to being bequeathed to someone she did not love. Even the next of kin are beginning to reject this culture particularly the educated ones who are married or committed. Even without any marital commitment, the next of kin may not be in love with the widow. The culture of bequeathing widows is not common among those who are educated and exposed or those living in larger Towns/Cities or Abroad, but it is still common among those residing in Villages, who lack education and exposure.

Families where there is love, the widow may not want to leave such loving family to marry into an unknown family, particularly because of the children or old age. The Step Son or Next of Kin can use this culture as an excuse to marry the widow by all means, some may even result to killing the husband in order to inherit the wife. If a woman dies, the husband is never bequeathed to her Next of Kin or the ladies in her family.

It is time to stop the practice of bequeathing a woman to the Next of Kin, because women are not slaves or property that can be inherited.

Originally posted 2015-09-18 19:53:23. Republished by Blog Post Promoter

“ABD”, ìbẹ̀rẹ̀ iwé kikà ni èdè Yorùbá – Yoruba Alphabets “ABD” is the beginning of Yoruba education.

Bi ọmọdé bá bẹrẹ ilé-iwé alakọbẹrẹ, èdè Yorùbá ni wọn fi nkọ ọmọ ni ilé-iwé lati iwé kini dé iwé kẹta. Ìbẹ̀rẹ̀ àti mọ̃ kọ, mọ̃ ka ni èdè Yorùbá bẹ̀rẹ̀ pẹ̀lú ki kọ àti pipe ABD. Ẹ ṣe àyẹ̀wò kikọ àti kikà ABD pẹ̀lú àwòrán ni ojú iwé yi.

ENGLISH TRANSLATION

When children are enrolled for primary education, they are taught in Yoruba language from Primary one to three. Learning how to write or read Yoruba language begins with writing and pronouncing ABD (Yoruba Alphabets). Check out writing and pronouncing Yoruba Alphabets – ABD with picture illustration on this page.

Learn the Yoruba alphabets with illustrations and pronunciation.

EBENEZER OBEY – ABD Olowe

http://www.youtube.com/watch?v=ANUAiBkIAq4

Originally posted 2014-05-01 16:30:38. Republished by Blog Post Promoter

Ọjọ́ ti pẹ́ ti Yorùbá ti ńkúrò ni ilú kan si ilú keji, yálà fún ọrọ̀ ajé tàbi fún ẹ̀kọ-kikọ́. Ni ayé àtijọ́, ọjọ́ pípẹ́ ni wọn fi ńrin irin-àjò nitori irin ti ọkọ̀ òfúrufú lè rin fún wákàtí kan, lè gba ọgbọ̀n ọjọ́ fun ẹni ti ó rin, tàbi wákàtí mẹrin fún ẹni ti ó wọ ọkọ̀-ilẹ̀ igbàlódé. Eyi jẹ ki à ti gburo ẹbi tàbi ará ti ó lọ irin àjò ṣòro, ṣùgbọ́n lati igbà ti ọkọ̀ irin àjò ti bẹ̀rẹ̀ si wọ́pọ̀ ni à ti gburo ara ti bẹ̀rẹ̀ si rọrùn nitori Olùkọ̀wé le fi iwé-àkọ-ránṣé rán awakọ̀ si ọmọ, ẹbi àti ará ti ó wà ni olú ilú/agbègbè miran tàbi Òkè-òkun.

Inu oko ofurufu – Travellers on the plane. Courtesy: @theyorubablog

Ninu oko ofurufu – On the plane. Courtesy: @theyorubablog

Yorùbá ni “Iṣẹ́ ajé, sọ ọmọ nù bí òko”. Ki ṣe ọmọ nikan ni iṣẹ́-ajé sọnù bi òkò ni ayé òde oni, nitori ọkọ ńfi aya àti ọmọ silẹ̀; aya ńfi ọkọ àti ọmọ silẹ́, bẹni òbi ńfi ọmọ silẹ̀ lọ Òkè-òkun fún ọrọ̀ ajé. Ẹ̀rọ ayélujára àti ẹ̀rọ-isọ̀rọ̀ ti sọ ayé dẹ̀rọ̀ fún àwọn ti ó wá ọrọ̀ ajé lọ ni ayé òde oni, lati gburo àwọn ti wọn fi silẹ̀.

ENGLISH TRANSLATION

It has been a long time that Yoruba people having been leaving one town to another, either for trade or for acquiring education. In the olden days, movement from one place to another often takes a long time because the journey that could be covered by the aeroplane within minutes would take like thirty days for someone travelling by foot or four hours travelling by car. This made communication with those abroad difficult for friends and family, but since the improvement of transportation communication has become easier since one can send letters through commercial drivers to family members in other cities.

Yoruba adage said, “Working for survival throws away the child like a stone”. Nowadays, not only the child is thrown out like stone, as husband leave their wife and children in pursuit of economic gains; women also leave husband and children; parents abandon their children to travel abroad for economic reasons. However, the Internet and the telephone has made communication with the family left behind easier.

Originally posted 2014-03-18 22:54:12. Republished by Blog Post Promoter

Kòró/Kòrọ́nà – Ogun ti a kò rí: Coronavirus – the invisible war

Àjàkálẹ̀ àrùn ma ńṣẹlẹ̀ láti ìgbà-dé-ìgbà. Ni igba kan ri, àjàkálẹ̀ àrùn bi Ṣọ̀pọ̀ná/Olóde, Ikọ́-ife, Onígbáméjì àti bẹ́ẹ̀ bẹ́ẹ̀ lọ, ló kári ayé. Ni ọdún kẹtàlélógòji sẹhin, Ìkójọ Ètò-Ìlera Àgbáyé (WHO) ṣe ikéde òpin àrùn Ṣọ̀pọ̀ná/Olóde. Ọ̀pọ̀lọpọ̀ àwọn àjàkálẹ̀ àrùn àgbáyé yi, kò jà ju ọdún kan lọ, nigbati àwọn àjàkálẹ̀ àrùn àgbáyé miràn ṣi wa titi di àsikò yi. Àrùn Ikọ́-ife kò ti tán pátápátá ni àgbáyé nigbati àrùn Onígbá-meji ti kásẹ̀ ni Òkè-Òkun ṣùgbọ́n kò ti kásè kúrò ni àwọn orilẹ̀-èdè miràn.

Ni igbà ogun àgbáyé, wọn kò ṣe òfin onílé-gbélé. Ẹni ti àjàkálẹ̀ àrùn bi Ṣọ̀pọ̀ná/Olóde tabi Ikọ́-ife, ba nse ni wọn ńsé mọ́lé, ki ṣe gbogbo ilú. Ninu itan, ko ti si àjàkálẹ̀ àrùn ti o se gbogbo agbaye mọle bi ti eyi ti ó njà lọ́wọ́lọ́wọ́, ti Yorùbá sọ ni “Kòró” yi, nitori olóko kò lè re oko, ọlọ́jà kò lè re ọjà, oníṣẹ́-ọwọ́ tàbi oníṣẹ́ ìjọba, omo ilé-ìwé àti bẹ́ ẹ̀ bẹ́ ẹ̀ lọ wà ni àhámọ́. Àwọn Onímọ̀-ijinlẹ ṣe àkíyèsí pé inú afẹ́fẹ́ ni àrùn yi ńgbé, o si ńtàn ni wéré-wéré ni ibi ti ọ̀pọ̀ ènìyàn bá péjọ si. Ìjọba ṣe òfin “onílé-gbélé” ti kò gba àpèjọ ti ó bá ju èniyàn mẹwa lọ, èniyàn mẹwa yi ni lati fi ẹsẹ̀ bàtà mẹfa si àárin ẹni kan si èkeji, èyi ni kò jẹ́ ki ẹlẹ́sin Jesu àti Mùsùlùmi péjọ fún ìjọsin ni ọjọ́ ìsimi tàbi ọjọ́ Ẹti. Ọmọ lẹhin Jesu ko le péjọ lati ṣe ikan ninu ọdún ti ó ṣe pàtàki jù fún Ọmọ lẹhin Jesu, ọdún Ajinde ti ọdún Ẹgbàálélógún, Àrùn yi ti mú ẹgbẹgbẹ̀rún ẹmi lọ, o si ti ba ọrọ̀-ajé jẹ́ fún gbogbo orilè-èdè àgbáyé.

Ki Ọlọrun sọ “kòró” di kòrọ́nà gbe gbà lai pẹ́. Àwọn Onímọ̀-ìjìnlẹ̀, Oníṣègùn àti àwọn alabojuto-aláìsàn ńṣe iṣẹ́ ribiribi lati dojú ìjà kọ arun “kòró”. Ninu ìtàn àjàkálẹ̀ àrùn àgbáyé nigbati ko ti si abẹ́rẹ́ àjẹsára, a ṣe àkíyèsí pé àwọn iṣọ́ra ti wọn ṣe wọnyi wúlò lati gbógun ti àrùn Kòró.

Ànìkàngbé/Àdádó – Isolation
Àhámọ́ – Quarantine
Ìmọ́tótó – Good personal hygiene such regular washing of hands
Li lo egbogi-apakòkòrò – Using disinfectants
Onílégbélé/Dín àpéjọ kù – Stay Home/Avoid large gathering
Bi bo imú àti ẹnu – Wearing mask

ENGLISH TRANSLATION

Pandemic is not new in the world, as it occurs from time-to-time. Smallpox, Tuberculosis, cholera Etc. were once upon a time a pandemic ravaging the world. The World Health Organization declared the eradication of Smallpox on December 9, 1979. Tuberculosis has not been completely eradicated while Cholera has been drastically contained in the developed world with some cases still occurring in the developing world.

There has never been in history, even during the world war, where a blanket “Stay-at-Home” order was enforced as during Covid-19. Only those affected by Smallpox, Tuberculosis were in isolation not the entire city. It has hindered free movement which has affected trade, regular employment, schools etc. Epidemiologists and Scientists observed that Coronavirus is airborne and it quickly spreads in the midst of crowd hence the enactment of “Stay-at-Home” order and a gathering not more than ten, each keeping six feet distance apart. This has affected religious gathering as Christians have been unable to hold Church services and Muslims could not attend Friday Jumat. Christians were not able to celebrate 2020 Easter, one of the most important Christian rituals. Coronavirus pandemic has caused thousands of lives and has affected world economy.

All through history, even when there was no vaccine, some public health interventions worked and are still important for combating Coronavirus.

Originally posted 2020-04-16 01:09:11. Republished by Blog Post Promoter

“A NGBA ÒRÒMỌDÌYẸ LỌWỌ IKÚ O NI WỌN O JẸ KI OHUN LỌ ATAN LỌJẸ”

A le lo òwe yi lati kilọ fun ẹni to fẹ lọ si Òkèokun (Ìlu Òyìnbó) lọna kọna lai ni ase tabi iwe ìrìnà. Bi ẹbi, ọrẹ tabi ojulumọ to mọ ewu to wa ninu igbesẹ bẹ ba ngba irú ẹni bẹ niyanju, a ma binu wipe wọn o fẹ ki ohun ṣoriire. Bi ounjẹ ti pọ to l’atan fun oromọdiyẹ bẹni ewu pọ to. Bi ọna ati ṣoriire ti pọ to ni Òkèokun bẹni ewu ati ibanujẹ pọ to fun ẹniti koni aṣẹ/iwe ìrìnà. Ọpọlọpọ nku sọna, ọpọ si nde ọhun lai ri iṣẹ, lai ri ibi gbe tabi lai ribi pamọ si fun Òfin. Lati pada si ile a di isoro nitori ọpọ ninu wọn ti ta ile ati gbogbo ohun ìní lati lọ oke okun. Bi iru ẹni bẹ ṣe npe si l’Òkèokun bẹni ìtìjú ati pada sile se npọ si.

Òwe yi kọwa wipe ka ma kọ eti ikun si ikilọ, ka gbe ọrọ iyanju yẹwo ki a ba le se nkan lọna totọ.

ENGLISH TRANSLATION

“WE ARE TRYING TO SAVE THE CHICK FROM DEATH, ITS COMPLAINING OF NOT BEING ALLOWED TO GO TO THE DUMPSITE” — “A NGBA ÒRÒMỌDÌYẸ LỌWỌ IKÚ O NI WỌN O JẸ KI OHUN LỌ ATAN LỌJẸ”

This proverb can be applied for someone going abroad by all means without a Visa or proper documentation. If family, friend or colleague that knows the danger in this type of footstep tries to advice such person, he/she will be angry of being prevented from prosperity. As much as there is plenty of food for the chick on the dumpsite so also is danger rife. Likewise, as much as there is room for prosperity away from home, so also are the danger/risk for anyone travelling abroad with no proper documentation/Visa. Many die on the way, some get there with no possibility of a job, accommodation or hiding place from the law. To return home becomes difficult because many have sold their home and properties to travel Oversea. The more such a person stays away from home the more the shame of returning home.

The above Yoruba Proverb teaches us not turn deaf ear to warnings and to consider words of advice in order to follow rightful procedures.

Originally posted 2013-02-19 22:08:02. Republished by Blog Post Promoter

Ohun ti Yorùbá mọ̀ si àròkàn n irònú igbà gbogbo. Kò si ẹni ti ki ronú, ṣùgbọ́n àròkàn léwu. Inú rirò yàtọ si àròkàn. Inu rirò ni àwọn Onimọ-ijinlẹ̀ lò lati ṣe ọkọ̀ òfúrufú tàbi lọ si òṣùpá, oògùn igbàlódé lati wo àisàn, àti fún ipèsè ohun amáyédẹrùn igbàlódé yoku ṣùgbọ́n àròkàn lo nfa pi-pokùnso, ipàniyàn, olè jijà àti iwà burúkú miran.

Bi èniyàn bá lówó tàbi wa ni ipò agbára kò ni ki ó má ro àròkàn nitori ìbẹ̀rù ki ohun ini wọn ma

Àròkàn ló fa Ẹkún – Deep thought causes grief

parẹ́, àisàn, ọ̀fọ̀, àjálù, à i ri ọmọ bi, ọmọ ti o n hùwà burúkú àti àwọn oriṣiriṣi idi miran. Bakan naa ni òtòṣì lè ni àròkàn nitori à i lówó lọ́wọ́ tàbi aini, àisàn, ọ̀fọ̀, ìrẹ́jẹ lati ọ̀dọ̀ ẹni ti ó ju ni lọ, ìrètí pi pẹ́ àti àwọn idi miran.

Lára àmin àròkàn ni: à i lè sùn, à i lè jẹun, ìbẹ̀rù, ẹkún igbà gbogbo, ibànújẹ́ tàbi ọgbẹ́ ọkàn. Àròkàn kò lè tú nkan ṣe à fi ki ó bá nkan jẹ si. Ewu ti àròkàn lè fà ni: ẹ̀fọ́rí igbà gbogbo, aisan wẹ́rẹ-wẹ̀rẹ, aisan ẹ̀jẹ̀ riru, òyi àti àárẹ̀.

Ni igbà miran kò si ohun ti èniyàn lè ṣe lati yẹ àròkàn pàtàki ẹni ti ọ̀fọ̀ ṣẹ, á ro àròkàn ṣùgbọ́n ọ̀pọ̀ igbà àwọn ohun miran wà ni ikáwọ́ lati ṣe lati din àròkàn kù. Lára ohun ti ẹni ti ó bá ni àròkàn lè ṣe ni: ki ó ni igbàgbọ́, ìtẹ́lọ́rùn, ro rere, ṣe iṣẹ rere, jinà si elérò burúkú tàbi oníṣẹ́ ibi àti lati fẹ́ràn ẹni keji.

ENGLISH TRANSLATION

What Yoruba regard as anguish of mind is persistent sad thought. There is no one exempted from thinking but anguish of mind is dangerous. Thoughtfulness is different from anguish of mind. Scientist with deep thinking were able to invent aeroplane or landing on the moon, modern medicine to cure diseases, and for provision of other modern infrastructures but anguish of mind causes suicidal thought, stealing and other bad behaviour.

Being rich or in high position of authority does not exempt one from anguish of mind as a result of fear of losing such status, sickness, bereavement, unexpected circumstances, bareness, bad behaved children and other various reasons. At the same time, the poor are also affected by anguish of mind as a result of financial incapability, sickness, bereavement, oppression from the powerful, delayed expectation, and other reasons.

Some of the signs of anguish of mind are: lack of sleep, lack of appetite, fear, incessant cry, sorrow or heart ache. Anguish of mind is not constructive rather it is destructive. The danger of anguish of mind can cause: headache or migraine, imaginary illness, hypertension, stroke and tiredness among others.

Sometimes, anguish of mind is unavoidable, particularly when one is bereaved, but often times, it is within one’s control to reduce anguish of mind. Part of what could be done by those prone to anguish of mind are: to have faith, be content, positive thought and work, avoiding being in the company of pessimist or wicked people and to love others.

Originally posted 2016-05-23 18:30:49. Republished by Blog Post Promoter

Ìtẹ́lọ́rùn – Contentment. Courtesy: @theyorubablog

Bi kò bá si ìtẹ́lọ́rùn, kò si ohun ti èniyàn ni ti ó tó. À i ni ìtẹ́lọ́rùn ló nfa iwà burúkú bi, olè̀ jijà, àgbèrè, ojúkòkòrò, irà-kurà, ijẹ-kújẹ, ìpànìyàn, gbi gbé oògùn olóró àti àwọn àlébù yoku. Kò si owó ti ẹni ti kò ni ìtẹ́lọ́rùn lè ni, ki ó tó.

Yorùbá ni “Isà òkú ki i yó”, bẹ́ ẹ̀ ló ri fún a lai ni ìtẹ́lọ́rùn, nitori ojoojúmọ́ ni ohun tuntun njade, pàtàki ni ayé oriṣiriṣi ẹ̀rọ igbàlódé àti ẹ̀rọ ayélujára yi. Fún àpẹrẹ, oriṣiriṣi ọkọ̀ ayọ́kẹ́lẹ́ ló wà, ti wọn nṣe jade ni ọdọdún, àti ẹ̀rọ ìbánisọ̀rọ̀ igbàlódé owó iyebiye. Pẹ̀lú ìṣẹ́ ti ó pọ̀ ni ilẹ̀ Aláwọ̀-dúdú, ọkọ̀ ilẹ́ kò tó fún ọ̀pọ̀lọpọ̀ Òṣèlú àti Olóri-Ìjọ mọ, ọkọ̀-òfúrufú bi ó ti wọ́n tó, ni wọn nkó jọ. Nitori eyi, kò si owó ti ó lè tó fún ẹni ti ó bá fẹ́ràn ohun ayé.

Ẹ̀kọ nla ni lati kọ́ ọmọ ni ìtẹ́lọ́rùn lati kékeré. Ẹni ti ó bá ni ìtẹ́lọ́rùn, ló ni ohun gbogbo, nitori ko ni wo aago aláago ṣiṣẹ́, á lè lo ohun ti ó bá ni pẹ̀lú ìtẹ́lọ́rùn.

Pẹ̀lú ìtẹ́lọ́rùn, “Ohun ti kò tó loni mbọ̀ wá ṣẹ́kù ni ọ̀la” bi èniyàn bá lè farabalẹ̀.

ENGLISH TRANSLATION

If there is no contentment, nothing can ever be enough. Lack of contentment is the root cause of many character disorders, such as stealing, adultery, greed, compulsive shopping, gluttony, killings, drug peddling and other vices. No amount of money is ever enough for someone who lacks contentment.According to Yoruba adage, “The Grave is never full”, so it is for the person that lacks contentment, because there are always new invention on a daily basis particularly in this modern Technological and Computer age. For example, there are various designs of pleasure cars that are rolled out yearly and many expensive mobile phones. In spite of so much poverty in Africa, many Politicians and Church Leaders are no longer content with expensive cars, but with Aircrafts despite its cost, are being acquired. As a result, no amount of wealth can ever be enough for those who love worldly things.

It is a great education to train children contentment. A contented person has everything, because such a person cannot be pushed by peer pressure and can manage whatever he/she has.

With contentment “What is not enough now will be excess tomorrow”, if one can be patient or calm down.

Originally posted 2015-05-22 16:00:00. Republished by Blog Post Promoter

Olóri Ẹbi – Head of the Family connotes responsibiliies. Courtesy: @theyorubablog

Olóri Ẹbi jẹ àkọ́bi ọkùnrin ni idilé. Bi àkọ́bi bá kú, ọkùnrin ti ó bá tẹ̀le yio bọ si ipò. Iṣẹ́ olóri ẹbi ni lati kó ẹbi jọ fún ilọsiwájú ẹbi, nipa pi pari ijà, ijoko àgbà ni ibi igbéyàwó, ìsìnkú, pi pin ogún, ìsọmọ-lórúkọ, ọdún ìbílẹ̀ àti ayẹyẹ yoku.

Ni ayé òde òni, wọn ti fi owó dipò ipò àgbà, nitori ki wọn tó pe olóri ẹbi ti ó wà ni ìtòsí, wọn yio pe ẹni ti ó ni owó ninú ẹbi ti ó wà ni òkèrè pàtàki ti ó bá wà ni Èkó àti àwọn ilú nla miran tàbi Ilú-Òyinbó/Òkè-Òkun. Ai ṣe ojúṣe Ìjọba nipa ipèsè ilé-iwòsàn ti ó péye, Ilé-iwé, omi mimu àti ohun amáyédẹrùn yoku jẹ ki iṣẹ́ pọ fún olóri ẹbi.

Gẹ́gẹ́ bi ọ̀rọ̀ Yorùbá ti ó sọ wi pé “Olóri Ẹbi, Baba Bùkátà”, iṣẹ́ nla ni lati jẹ Olóri Ẹbi, ó gba ọgbọ́n, òye àti ìnáwó lati kó ẹbi jọ.

ENGLISH TRANSLATION

The first son of a family is usually the “Head of the Family”. In the demise of the first son, the next male child steps in. The duty of Head of Family is to coordinate the family to progress, by settling disputes, seating in during traditional marriage, burial, inheritance sharing, naming ceremony and other traditional events.

Nowadays, money has been used to replace the position of the Head of the Family, because, instead of calling on the Head of the family available within the community, invitation is extended to the money bags in Lagos or the big cities particularly those living abroad or Europe. Government’s neglect of her role in the provision of quality hospital, schools, portable water and other infrastructure has increased the responsibilities of the Head of the Family.

According to the Yoruba adage that said “Head of the Family, is the Father of Responsibilities”, it is a great role to Head a family as it requires, wisdom, knowledge and financial back up to coordinate a family.

Originally posted 2016-02-12 10:30:05. Republished by Blog Post Promoter

Yoruba, other Nigerian languages on the verge of extinction, Prof Akinwunmi Isola warns

Nínú ìwé ìròyìn “Vanguard”, ti ọjọ́ Àìkú, oṣù kẹta, ọjọ́ , ọdún kẹrinlélógún, Ẹgbaalémétàlá, Olùkọ́ àgbà ti Èdè ati Àṣà, Akínwùnmí Ìṣọ̀lá, kébòsí wípé èdè Yorùbá àti èdè abínibí miran le parun ti a ko bá kíyèsára. Ìkìlọ̀ yí ṣe ìrànlọ́wọ́ fún akitiyan Olùkọ̀wé yi lati gbé èdè àti Yorùbá ga lórí ẹ̀rọ Ayélujára.

Àwọn Òṣèlú tó yẹ ki wọn gbé èdè ìlú wọn lárugẹ n dá kún pí pa èdè rẹ. Òṣèlú ilẹ̀ Yorùbá ko fi èdè na ṣe nkankan ni Ilé-òsèlú, wọn o sọ́, wọn ò kọ́, wọn ò ká. Àwọn Òṣèlú ayé àtijọ́ bi Olóyè Ọbáfẹ́mi Awólówọ̀, Olóyè Ládòkè Akíntọlá, àti bẹ̃bẹ lọ gbé èdè wọn lárugẹ bi ó ti ẹ̀ jẹ́ wípé wọn kàwé wọn gboyè rẹpẹtẹ. Yorùbá ní “Àgbà kì í wà lọ́jà kórí ọmọ tuntun wọ́”. Ó yẹ ki àwọn àgbà kọ́ ọmọ lédè, kí à si gba àwọn ọmọ wa níyànjú wípé sí sọ èdè abínibí kò dá ìwè kíkà dúró ó fi kún ìmọ̀ ni. Ó ṣeni lãnu wípé àkàkù ìwé ló pọ̀ laarin ọ̀pọ̀lọpọ̀ ọmọ, wọn ò gbọ́ èdè Yorùbá wọn ò dẹ̀ tún gbọ́ èdè gẹ̀ẹ́sì.

Yorùbá ní “Ẹ̀bẹ̀ la mbẹ òṣìkà pé kí ó tú ìlú rẹ ṣe”, A bẹ àwọn Òṣèlú́ Ilẹ̀ Yorùbá ni agbègbè Èkìtì, Èkó, Ògùn, Ondó, Ọ̀ṣun àti Ọ̀̀yọ́, lati ṣe òfin mí mú Kíkọ àti Kíkà èdè Yorùbá múlẹ̀ ní gbogbo ilé ìwé, ní pàtàkì ní ilé-ìwé alakọbẹrẹ ilẹ̀ Yorùbá nitori ki èdè Yorùbá ma ba a parẹ́.

ENGLISH TRANSLATION

In the publication of “Vanguard Newspaper” on Sunday, March 24, 2013, Professor of Language and Culture, Akinwunmi Isola raised the alarm of the possibility of the extinction of Yoruba and other ethnic languages. This warning is in support of the effort of this Blogger to promote Yoruba language on the Internet.

The Politicians that ought to promote Yoruba language are contributing to its extinction. Politicians in Yoruba land are not using the language for any political transactions in the House, it is not spoken, not written or read. The Politicians of old such as Chief Obafemi Awolowo, Chief Ladoke Akintola, etc promoted Yoruba language in spite of being highly educated with many qualifications. Yoruba proverb said, “An elder will not watch idly while a child’s head bent at the mother’s back in the market”. In support of this proverb, it is necessary for the elders to teach children and advice, that speaking their mother tongue would not disturb their education but rather enhance it. It is a pity that many children are now half-baked, not literate in Yoruba or English language.

In accordance with another Yoruba adage that said “We need to plead with the wicked to take care of his/her Town”. We need to plead with the Politicians in Ekiti, Lagos, Ogun, Ondo, Osun and Oyo to enact a law to make the study of Yoruba language compulsory in all Schools, particularly in Primary Schools in Yoruba land to save Yoruba language from extinction.

Originally posted 2013-03-26 21:44:54. Republished by Blog Post Promoter

Ẹ ṣe àyẹ̀wò bi a ti ńṣe Ọ̀jọ̀jọ̀ lójú iwé yi.

Fọ Iṣu Ewùrà kan
Bẹ ewùrà yi
Rin iṣu yi (pẹ̀lú pãnu ti a dálu lati fi rin gãri, ilá tàbi ewùrà)
Po iyọ̀ àti iyọ̀ igbàlódé, ata gigún tàbi rẹ́ atarodo tútù, rin tàbi rẹ àlùbọ́sà si ewùrà rí-rin yi
Ti ó ba ki, fi omi diẹ si lati po gbogbo ẹ pọ
Gbe epo tàbi òróró kaná,
Bi ó bá ti gbóná, a lè fi ṣibi tàbi ọwọ́ da ewùrà ri-rin ti a ti pò pẹ̀lú èlò́ yi si inú epo to gbóná lati din
Wa kuro bi o ba ti jina.

ENGLISH TRANSLATION

Check out how to prepare Fried Water Yam Fritters on this page.

Wash the water yam,
Peel it,
Grate the water yam (with aluminium grater that can also
be used to grate Cassava, okra or water yam),
Mix with salt and seasoning, dry pepper or cut habanero,
grate or cut onions into the grated water yam,
If the grated water yam is too thick, add a little water to mix all together
Heat oil,
Cut with spoon or hand the mixed grated yam in small balls into the heated oil to fry
Remove the fried water yam fritters when cooked.

Originally posted 2015-10-06 19:27:40. Republished by Blog Post Promoter

Ọbẹ̀ àpọ̀n jẹ́ ọbẹ̀ yíyọ̀ bi ọbẹ̀ ilá, ṣùgbọ́n fún ẹni ti kò bá mọ̃ se, kò ni yọ̀. Ọbẹ̀ ti enia lè yára sè ju ọbẹ̀ ilá ni, nitori bi a bá ni àpọ̀n kíkù nile, a din àkókò ti ó yẹ ki enia fi rẹ́ ilá kù. Ọbẹ̀ ti a lè fi owó díẹ̀ sè ni.

Ọ̀rọ̀ Yorùbá ti ó ni “Ẹ jáwọ́ lápọ̀n ti kò yọ̀, ẹ lọ dá omi ilá kaná” jẹ́ ọ̀rọ̀ ìyànjú fún ẹni ti ó ba ńṣe iṣẹ́ ti kò ni èrè tàbi ilọsiwájú, pé ki irú ẹni bẹ gbiyànjú àti ṣe iṣẹ́ miran ki ó má ba fi àkókò ṣòfò. Ẹ yẹ èlò àti sise ọbẹ̀ àpọ̀n ni ojú iwé yi.

Èlò fún ikòkò Ọbẹ̀ Àpọ̀n: Ingredients for the wild-mango seed soup

Epo-pupa – Ṣibi ijẹun mẹfa Palm Oil – 6 Table Spoons

Ata-gigún – Ṣibi ijẹun kan Ground Pepper – 1 Table Spoon

Iyọ̀ – Ṣibi ijẹun kékeré kan Salt – 1 Teaspoon

Iyọ̀ ìgbàlódé – Sibi ijeun kan tabi horo meji Seasoning Salt – 1 Table Spoon or 2 Cubes

Irú – Ṣibi ijẹun meji Locust Beans seed – 2 Table Spoons

Edé – Ṣibi ijẹun mẹfa Dry Prawns/Crayfish – 6 Table Spoons

Omi – Ìgò omi kan Water – 1ltr bottle

Ẹran bí-bọ̀ tàbi din-din, Ẹja tútù tàbi gbígbẹ, Cooked/fried meat, Fresh/Dry Fish, Cow skin,

Pọ̀nmọ́, Ṣàki àti bẹ̃bẹ lọ Tripe etc.

ENGLISH TRANSLATION

The wild-mango seed soup is a kind of slimy soup just like okra, but for someone who does not know how to prepare it, it would not be slimy. It is easy and quick to prepare because once you have the ground powder, it saves the time spent on slicing the okra. It can be prepared on a minimal budget.

The Yoruba adage that said “Stay off cooking a non-slimy wild-mango seed powder, and prepare for okra” can be used to advise someone doing a non-progressive or non-profitable job to try another venture in order not lose out completely. Check the ingredients and the preparation of the wild-mango seed powder on this page.

Originally posted 2014-02-22 01:38:39. Republished by Blog Post Promoter

“Ọ̀dájú ló bi owó, ìtìjú ló bi igbèsè”: “Shrewdness gives birth to money while shyness gives birth to debt”.

Ìgbéyàwó Ìbílẹ́ Yorùbá: “Ọ̀gá Méji Kò Lè Gbé inú Ọkọ̀” – Yoruba Traditional Marriage Ceremony: “Two Masters cannot steer a ship”

Àwòrán ati pi pe Orúkọ Ẹranko ni Èdè Yorùbá Apá Kini àti Apá Keji – Pictures and pronunciation of Names of Animals in Yoruba Language Part 1 and Part 2

ÌPANU – SNACKS

“BÍ A TI NṢE NI ILÉ WA…”: MICHELLE OBAMA’S DRESSING AT OSCAR 2013

“Ògòngò lọba ẹiyẹ” – “Ostrich is the King of Birds”

Ìkini Ọdún Ẹgbàálélógún – 2020 Yoruba Season Greetings

“Ẹni tó Lórí kò ní Fìlà, Ẹni tó ní Fìlà kò Lórí”: “The one who has a Head has no Cap, the one who has a Cap has no Head”

“Bi ikú ilé ò pani, tòde ò lè pani” – “If the death at home does not kill, the death outside will not”

“Obinrin ki ṣe Ẹrú tabi Ẹrù ti wọn njẹ mọ́ Ogún – Àsikò tó lati Dáwọ́ Àṣà ṣì Ṣúpó Dúró” – “Women are not Slaves nor Property that can be inherited – “It is Time to Stop Bequeathing Widows to the Next-of-Kin.”

ABD YORÙBÁ – Yoruba Alphabet

EBENEZER OBEY – ABD Olowe

“Iṣẹ́ ajé, sọ ọmọ nù bí òkò” –“Working for survival throws away the child like a stone”

Kòró/Kòrọ́nà – Ogun ti a kò rí: Coronavirus – the invisible war

IMULO ÒWE YORUBA: APPLYING YORUBA PROVERBS

Àròkàn ló n fa ẹkún à sun à i dákẹ́: Anguish of mind is the root cause of uncontrollable cry

“Ìwà bi Ọlọrun pẹ̀lú Ìtẹ́lọ́rùn, Èrè nla ni” – “Godliness with Contentment, is great Gain”

“Olóri Ẹbi, Baba Bùkátà” – “Headship of a Family is the Father of Responsibilities”

Òṣèlú Ẹ Gbé Èdè Yorùbá Lárugẹ: Politicians – Promote Yoruba Language

Ijẹbu lo ni Ìfọ́kọrẹ́/Ìkọ́kọrẹ́ gbogbo Yorùbá ló ni Ọ̀jọ̀jọ̀ – Water Yam Pottage is exclusive to Ijebu, fried water yam fritters belongs to all Yoruba.

“Ẹ jáwọ́ lápọ̀n ti kò yọ̀, ẹ lọ dá omi ilá kaná” – “Restrain from pursuing non-profitable venture and seek re-direction.