Ẹbi Iṣu ni Ewùrà ṣùgbọ́n a lè pe Iṣu ni ẹ̀gbọ́n Ewùrà nitori ohun ti a lè fi Iṣu ṣe gbayì laarin gbogbo Yorùbá ju eyi ti a lè fi Ewùrà ṣe. Ọpọlọpọ Yorùbá fẹran oúnjẹ òkèlè bi iyán àti àmàlà ti o gbayì ni ọpọlọpọ ilẹ̀ Yorùbá. Ohun miran ti wọn ńfi iṣu ṣe ni: Àsáró, iṣu sisè, iṣu sí-sun, iṣu dín-dín àti àkàrà iṣu.
Oúnjẹ ti ó wọ́po laarin àwọn Ijẹbu ti a ńfi Ewùrà ṣe ni “Ìfọ́kọrẹ́” tàbi bi àwọn ọmọdé ti ma ńpe “Ìkọ́kọrẹ́” ṣùgbọ́n ọ̀pọ̀ Yorùbá na fẹ́ràn Ìfọ́kọrẹ́. A lè jẹ Ìfọ́kọrẹ́ lásá̀n, àwọn miran lè fi jẹ ẹ̀bà. A tún lè lo Ewùrà lati ṣe “Ọ̀jọ̀jọ̀” (àkàrà iṣu ewùrà). Ọ̀pọ̀ Ewùrà sisè kò dùn lati jẹ bi iṣu gidi. Ẹ ṣe àyẹ̀wò bi a ti ńṣe Ìfọ́kọrẹ́/Ìkọ́kọrẹ́ àti Ọ̀jọ̀jọ̀ lójú iwé yi
ENGLISH TRANSLATION
Water Yam is part of the family of Yam tubers but Yam can be regarded as the senior because of what its derivatives which are very popular among Yoruba people. Many people love solid meal like pounded and yam flour meal which are popular in Yoruba land. Other food derived from yam are: yam pottage, cooked yam, roasted yam, fried yam and yam balls.
Common food among the Ijebu people that is derived from water yam is “Water Yam pottage” but it becoming popular with the other Yoruba people too. Water Yam pottage can be eaten alone or accompanied with Cassava solid meal “ẹ̀ba”. Water yam can also be fried as Water yam fritters. Most cooked water yam is not as good as cooked yam. Check below how to prepare Water yam pottage and fried water yam fritters below.
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Originally posted 2014-03-26 00:39:19. Republished by Blog Post Promoter
Ọdún tuntun Ẹgbã-lemẹ̃dogun wọlé dé. Ilú Èkó fi tijó tayọ̀ gba ọdún tuntun wọlé, gbogbo àgbáyé naa fi tijó tayọ̀ gba ọdún wọlé. A gbàdúrà pé ki ọdún yi tura fún gbogbo wa o (Àṣẹ).
ENGLISH TRANSLATION
The New Year 2015 is here with us. Lagos ushered in the New Year with dancing and joy, as the rest of the world received the New Year. We pray that the New Year will be peaceful for all (Amen).
Originally posted 2015-01-03 00:16:00. Republished by Blog Post Promoter
Ẹyin ọmọ Odùduwà ẹjẹ ki a ran rawa létí wípé “Ẹni tólèdè lóni ayé ibi ti wọn ti nsọ”. Mo bẹ yin ẹ maṣe jẹki a tara wa lọpọ nitorina ẹ maṣe jẹki èdè Yorùbà parẹ. Èdè ti a kọ silẹ, ti a ko sọ, ti a ko fi kọ ọmọ wa, piparẹ ni yio parẹ. Ẹjẹ ki a gbiyanju lati ṣe atunṣe nipa sísọ èdè Yorùbà botiyẹ kasọ lai si idaru idapọ pẹlu èdè miran.
Yorùbá lọkunrin ati lobirin ẹ ranti wipe “Odò to ba gbagbe orisun rẹ, gbigbe lo ma ngbe” Lágbára Ọlọrun, aoni tajo sọnu sajo o, ao kere oko délé o (Àṣẹ).
ENGLISH TRANSLATION
Children of Odùduwà, let us remind ourselves that “He who owns the Language owns those speaking it” — “Ẹni tólèdè lóni ayé ibi ti wọn ti nsọ”. I appeal to you not to let us sell ourselves cheap, therefore, do not let Yorùbá language go into extinction. A Language that is not written, not spoken, not taught to our children will surely be extinct. Let us try to make amend by speaking Yorùbá as it should be spoken without mixture with other languages.
Yoruba sons and daughters, remember that “A river that is cut off from its source will dry up” — “Odò to ba gbagbe orisun rẹ, gbigbe lo ma ngbe”. By the power of the God of heaven, we will not be lost in sojourn; we shall bring our harvest home” (Amen).
Originally posted 2013-01-31 20:18:56. Republished by Blog Post Promoter
Orin yi ni Olùkọ́ ma fi ńkọ́ àwọn ọmọ ilé-ìwé alakọbẹrẹ nigbà “ilé-ìwé ọ̀fẹ́” ti àwọn Òṣèlú ilẹ̀ Yorùbá ti Olóyè Ọbáfẹ́mi Awólọ́wọ̀ ṣe olórí rẹ. Ni ayé ìgbà wọnyi, ọ̀pọ̀lọpọ̀ òbí a ma fi ebi panú, ṣiṣẹ́ kárakára tàbí ta ohun ìní lati pèsè fún àwọn ọmọ àti lati rán ọmọ lọ sí ilé-ìwé gíga. O yẹ ki ọmọ bọ̀wọ̀ fún irú àwọn òbí wọnyi.
During the “Free Education Programme in the Western State of Nigeria” that was created by the Politicians led by Chief Obafemi Awolowo, Primary School pupils are thought the song below to teach respect for parents. At that period, many parents denied themselves of food, worked hard or even sell their properties in order to provide for their children and to educate them in the Higher Institutions. It is only apt for such children to respect such parents.
The child that disobey his/her parent
Will suffer poverty in the end
The child that disobey his/her father
Will suffer poverty in the end
Your mother suffered so much for you
Your father suffered so much for you
A child that disobey his/her parent
Will suffer poverty in the end
A child that disobey his/her father
Will suffer poverty in the end
Originally posted 2013-07-26 20:21:43. Republished by Blog Post Promoter
David Cameron’s ‘corrupt’ countries remarks to Queen branded ‘unfair’ By PRESS ASSOCIATION David Cameron called Nigeria ‘fantastically corrupt’ before the Queen
Ìròyìn ti o jade ni ọjọ́ Ìṣẹ́gun, ọjọ́ kẹwa, oṣú karun, ọdún Ẹgbàá-le-mẹ́rìndínlógún, sọ wi pé Olóri Òṣèlú Ilú Ọba, David Cameron pe orilẹ̀ èdè Nigeria ni ilú ti ó hu iwà ibàjẹ́ jù ni àgbáyé. Kò ṣe àlàyé bi Ì̀jọba ilú rẹ ti ngba owó iwà ibàjẹ́ pamọ́ lati fi tú ilú wọn ṣe.
Ẹni gbé epo lájà, bi kò bá ri ẹni gba a pamọ́, kò ni ya lára lati tún ji omiran. Bi kò ri ẹni gba a, ó lè jẹ epo na a tàbi ki ẹni tó ni epo ri mú ni wéré. Gẹgẹ bi òwe Yorùbá ti sọ pé “Ẹni gbé epo lájà, kò jalè̀ tó ẹni gba a”, bi àwọn ti ó n fi ọna èrú àti iwà ibàjẹ́ ja ilú lólè, kò bá ri àwọn Ilú Ọba gba owó iwà ibàjẹ́ lọ́wọ́ wọn, iwá burúkú á din kù.
Ogun ti Ìjọba tuntun ni Nigeria gbé ti iwà ibàjẹ́ lati igbà ti ará ilú ti dibò yan Ìjọba tuntun -Muhammadu Buhari àti Yẹmi Osinbajo, ni bi ọdún kan sẹhin ni lati jẹ ki àwọn tó hu iwa ibaje jẹ èrè iṣẹ́ ibi, ki wọn si gba owó iwà ibàjẹ́ padà si àpò ilú. Eyi ti ó ṣe pàtàki jù ni ki Ìjọba Ilú Ọba ṣe àlàyé bi wọn yio ti da àwon owó Nigeria padà ni ipàdé gbi gbógun ti iwa ibaje, ki wọn lè fihan pé àwọn kò fi ọwọ́ si iwà ibàjẹ́.
ENGLISH TRANSLATION
The news on Tuesday, the tenth day of May, 2016, quoted the British Prime Minister, David Cameron calling Nigeria one of the most corrupt nation in the world. He did not explain that his country has been aiding and abetting corruption by keeping looted funds and making United Kingdom a safe haven for the looters.
Palm Oil is an agricultural produce of economic value particularly in West Africa, hence it was kept often on the ceiling in time past. If anyone stole palm oil from the ceiling where it is kept, and there is no one to receive it, it is either he/she personally consume it or could have been caught quicker. According to Yoruba proverb that can be interpreted thus, “An accomplice is worse than the offender”. If the corrupt treasury looters have no accomplice in the UK, such wicked act could have been minimized.
The war being waged against corruption since the newly elected government nearly a year ago, by Muhammad Buhari and Yemi Osinbajo led administration, for treasury looters to face the consequences for their corrupt practices and the stolen fund to be refunded to the Nigerian purse, is commendable. The British government should pledge during the Anti-corruption Summit schedule to take place in the UK on Thursday, May 12, 2016, their support at recovering the various looted funds and refunding such funds to Nigeria to show that the UK is not an accomplice.
Originally posted 2016-05-10 23:45:13. Republished by Blog Post Promoter
Òwe yi fi ara han ni itan iyàwó Aṣojú-ọba, ti a ò pè ni Tinumi pẹ̀lú ọmọ rẹ̀ kan ṣoṣo, ọkùnrin ti a mọ̀ si Mofẹ́. Mofẹ́ dàgbà lati fẹ obinrin. Ó̀ yan obinrin ti à ńpè ni Àyànfẹ́ ni iyàwó àfẹ́sọ́nà. Nigbati ó mú Àyànfẹ́ lọ han àwọn òbi rẹ, Bàbá Mofẹ́ gba Àyànfẹ́ tọwọ́-tẹsẹ̀, ṣùgbọ́n iyá Mofẹ́ fi àáké kọ́ri pé ọmọ ohun kò ni fẹ́ Àyànfẹ́. Wọn bẹ̀rẹ̀ idi ti kò ṣe fẹ́ ki ọmọ ohun fẹ ẹni ti ó múwá, Tinumi kò ri àlàyé ṣe ju pé ohun kò fẹ́ ki ọmọ ohun fẹ́ “Àtọ̀hún rin wa – ọmọ ti kò ni iran”. Ọmọ rẹ naa fi àáké kòri pé ẹni ti ohun ma fẹ ni Àyànfẹ́.
Tinumi sọ àfẹ́sọ́nà ọmọ rẹ di orogún, gbogbo ibi ti ó bá ti pàdé Àyànfẹ ni ibi àjoṣe ẹbi ni ó ti ḿbajà pé ki ó dẹ̀hin lẹhin ọmọ ohun. Àyànfẹ́ lé ọmọ rẹ titi ṣùgbọ́n ó kọ̀ lati dẹhin.
Lẹhin ọdún marun ti Mofẹ́ àti Àyànfẹ́ ti ńṣe ọ̀rẹ́, iwé jade pé wọn gbé Bàbá Mofẹ́. Gẹgẹ bi Aṣojú-Ọba lọ si Òkè-òkun. Bàbá ṣètò bi ọmọ àti iyàwó ti ma tẹ̀lé ohun. Ọmọ kọ̀ pé ohun kò lọ pẹ̀lú òbi ohun ti àfẹ́sọ́nà ohun kò bá ni tẹ̀lé àwọn lọ. Bàbá gbà pé ọmọ ohun ti tó fẹ́ iyàwó, wọn ṣe ètò igbéyàwó fún Mofẹ́ àti àfẹ́sọ́nà̀ rẹ. Lẹhin ti Mofẹ́ àti Àyànfẹ́ ṣe iyàwó tán, wọn tẹ̀lé Bàbá àti Ìyá wọn lọ si Òkè-okun lati má jọ gbé.
Àrùn ara Tinumi, aya Aṣojú-ọba bẹ̀rẹ̀ si han nitori ó sọ iyàwó ọmọ rẹ di orogún. Nigbati ọkọ rẹ ri àlébù yi, ó pinu lati wa orogún fun Tinumi nitori ai ni orogún ni ó ṣe sọ aya ọmọ rẹ di orogún. Gẹgẹ bi a ti mọ, igbéyàwó ibilẹ̀ kò ni ki ọkùnrin ma fẹ iyàwó keji. Nigbati Bàbá Mofẹ́ fẹ́ iyàwó kékeré, ọmọ àti iyàwó kó kúrò lọ si ilé tiwọn, inú rẹ bàjẹ́ nigbati o kũ pẹ̀lú orogún rẹ. Ó jẹ èrè iwà burúkú àti ìgbéraga.
ENGLISH TRANSLATION
This proverb is clearly depicted in the story of one Ambassador’s wife, named Tinumi (meaning my own mind) who had an only son named Mofe (meaning I want). Mofe became old enough to date women. He developed an intimate relationship with a lady called Ayanfe (which means chosen to love). When he took Ayanfe to meet his parents, his father received Ayanfe very warmly, while his mother refused bluntly, insisting that her son will not marry Ayanfe. She was asked the reason for her objection, she had no tangible reason other than she does not want her son to marry “An unknown person – a child without pedigree”. His son too, refused to accept his mother’s verdict and insisted that it is either Ayanfe or nobody.
Tinumi turned her son’s fiancé to a co-wife/rival, she would always disgrace Ayanfe whenever they met at family gatherings demanding that she left her son alone. With this experience, Ayanfe attempted to break up the relationship with her son but he refused to break up with her.
After five years into their relationship, Mofe’s father received a letter of posting to Foreign Mission as an Ambassador. He then arranged for his son and wife to join him. The son said he would not join his parents without his fiancé. The father accepted to this term because his son is old enough to marry, arrangement was then made for Mofe to marry his fiancé. After Mofe and Ayanfe’s marriage, they moved along with Mofe’s parents to his post oversea.
Tinumu, the Ambassador’s wife’s disease became apparent when he turned his daughter-in-law to a co-wife. When her husband noticed her bad behaviour, he decided to get her a proper rival/co-wife, thinking that it was because she had no co-wife that made her turn her daughter-in-law to one. As known, traditional marriage does not prevent a man from taking a second wife. After Mofe’s father took a new wife, his son and his wife moved on to their own resident, Tinumi was very sad as she was now left with her co-wife. She got the reward of her bad manners and pride.
Originally posted 2014-06-20 13:30:24. Republished by Blog Post Promoter
Ẹ̀sìn ti wa láyé, ki ẹ̀sìn Ìgbàgbọ́ àti Mùsùlùmi tó dé. Fún àpẹrẹ, Yorùbá gbàgbọ́ ninú “Ọlọrun” ti Yorùbá mọ̀ si “Òrìṣà-òkè” tàbi “Eledumare”. Bi Yorùbá ṣe ḿbá Ọlọrun sọ̀rọ̀ ni ayé àtijọ́ ni ó yàtọ̀ si ti àwọn ẹlẹ́sìn igbàlódé.
Yorùbá ńlo “Ifá” lati ṣe iwadi lọ́dọ̀ “Ọlọrun”, ohun ti ó bá rú wọn lójú. Yorùbá ma ńlo àwọn “Òrìṣà” bi “Ògún”, “Olókun”, “Yemọja”, “Ọya”, “Ṣàngó” àti bẹ́ẹ̀bẹ́ẹ̀ gẹ́gẹ́ bi “Onílàjà” larin èniyàn àti Eledumare.
Yorùbá ni “Ẹlẹkọ ò ni ki Alákàrà má tà”. Ẹ̀sìn ti fa ijà ri, ṣùgbọ́n ni ayé òde òni, àti ẹlẹ́sìn ìbílẹ̀, Onigbàgbọ́ àti Mùsùlùmi ló ńṣe ẹ̀sìn wọn lai di ẹnikeji lọwọ. Ni òkè-òkun, ẹni ti ó ni ẹ̀sìn àti ẹni ti kò ṣe ẹ̀sìn kankan ló ńṣe ti wọn lai di ara wọn lọ́wọ́. Ẹ ṣe àyẹ̀wò àwòrán yi: Mùsùlùmi àti Onígbàgbọ́ ńṣe ìwàásu lẹgbẹ ara wọn.
Ó ṣe pàtàki ki ẹ ma jẹ ki àwọn Òṣèlú tàbi alai-mọ̀kan lo ẹ̀sìn lati fa ijà tàbi ogun, nitori “Ojú ọ̀run tó ẹyẹ fò lai fi ara gbọ́n ra”.
ENGLISH TRANSLATION
Religion has existed in the world, before Christianity and Islam. For example, Yoruba believe in “God” that is known as “The God of Heaven”. Yoruba used to communicate with God in the olden days, only the medium used is different from the modern religion.
Yoruba uses “Ifa” as a divination to make an enquiry from God whenever there is a concern about any matter. Other Yoruba “gods/goddesses such as Ogun – god of iron; Olokun/Yemoja – goddess of the river; Sango – god of Thunder etc” are used as “mediator” between human and God.
Yoruba adage said “The corn meal wrap seller does not prevent the beans fritter seller from selling”. Literally, both meals complement each other hence there is no need for rivalry. Religion had caused fight/war before, but nowadays, both the Traditional Religion, Christianity and Islam are practising their belief without disturbance to each other. Abroad/Overseas, both those who believe in religion and those who believe in nothing are co-existing side-by-side. Check the pictures here where Muslim and Christian are evangelizing side-by-side.
It is important not to allow the Politicians or the ignoramus to use religion to cause a fight or war because “The sky is wide enough for the birds to fly without bumping into each other”.
Originally posted 2014-09-05 13:05:43. Republished by Blog Post Promoter
Ni igbà àtijọ́, oníyàwó kan kò wọ́pọ̀ nitori iṣẹ́ Àgbẹ̀. Àṣà fi fẹ́ iyàwó púpọ̀ ṣe kókó nitori bibi ọmọ púpọ̀ pàtàki ọmọ ọkùnrin fún irànlọ́wọ́ iṣẹ́-oko. Fi fẹ̀ iyàwó púpọ̀ kò pin si ilẹ̀ Yorùbá tàbi ilẹ̀ Aláwọ̀dúdú nikan, ó wọ́pọ̀ ni ilẹ̀ Aláwọ̀funfun ni ọ̀pọ̀lọpọ̀ ọdún sẹhin ṣùgbọ́n nitori òwò ẹrú àti ẹ̀sin igbàgbọ́ wọn bẹ̀rẹ̀ àṣà fi fẹ iyàwó kan. Lẹhin òwò ẹrú, li lo ẹ̀rọ igbàlódé fún iṣẹ́ oko jẹ ki Aláwọ̀funfun lè dúró pẹ̀lú àṣà fi fẹ́ iyàwó kan.
Ọ̀pọ̀lọpọ̀ ọ̀dọ́ ayé òde òni ti kọ àṣà fi fẹ́ iyàwó púpọ̀ silẹ̀ nitori ẹ̀sìn, ìmọ̀ àti si sá fún rògbòdiyàn ti ó lọ pẹ̀lú iyàwó púpọ̀. Iṣẹ́ Alákọ̀wé kò ṣe fi jogún fún ọmọ nitori iwé-ẹ̀ri àti ipò ti èniyàn dé ni iṣẹ́ Akọ̀wé tàbi iṣẹ́ Ìjọba kò ṣe fi jogún fún ọmọ bi oko. Owó ti ọ̀pọ̀lọpọ̀ Oniṣẹ́-oṣ̀u ngba kò tó lati bọ́ iyàwó kan ki owó oṣù míràn tó wọlé, bẹni kò tó gba ilé nla ti ó lè gba iyàwó púpọ̀ pàtàki ni ilú nla bi Èkó. Àṣà iyàwó púpọ̀ ṣi pọ̀, ni àwọn ilú kékeré tàbi Abúlé laarin àwọn àgbẹ̀ àti àwọn ti kò kàwé.
Yorùbá ni “Bàbá, bàbá gbogbo ayé”, bi iyàwó kò bá ni iṣẹ́ lati tọ́jú ọmọ wọn, ìṣẹ́ dé, nitori eyi, ọ̀pọ̀lọpọ̀ obinrin Yorùbá ma ntẹpá mọ́ṣẹ́ lati lè tọ́jú ọmọ wọn lai dúró de ọkọ. Ìyà àti ìṣẹ́ ni fún ọmọ púpọ̀ àti àwon iyàwó ọkùnrin ti kò ni iṣẹ́ tàbi eyi ti ó ni iṣẹ́ ti kò wúlò.
Ewu ti ó wà ni ilé oníyàwó púpọ̀ ju ire ibẹ̀ lọ. Yorùbá ni “Oníyàwó kan kò mọ ẹjọ́ oníyàwó púpọ̀ da a”. Lára ewu wọnyi ni, ki i si ifọ̀kànbalẹ̀ nitori ijà àti ariwo ti owú ji jẹ laarin àwọn iyàwó ma nfà pàtàki ni agbo ilé nlá tàbi ilé Ọlọ́rọ̀ àti Olóyè. Ọ̀pọ̀lọpọ̀ ilé oníyàwó púpọ̀ ma nda ahoro lẹhin ikú Olóri ilé nitori kò si ẹni ti ó ni ìfẹ́ tọ si Bàbá oníyàwó púpọ̀.
ENGLISH TRANSLATION
In the olden days, monogamy was not common because of the Agrarian Community. Polygamy culture was important in order to produce many children particularly male children for the purpose of helping in the farm. Polygamy was not limited to the Yoruba culture or Africa, as it was common in the Western world many years ago, but slave trade and adopting Christianity made monogamy possible. After slave trade, invention of farming tools during the industrial age made it easier for the developed world to continue with monogamy.
Many modern youths/young men had rejected polygamy as a result of adopting Christianity, education and avoiding the turmoil associated with polygamy. Children cannot replace their parent’s position in a Blue collar job or use their certificates. Wage/Salaried Workers or Government Employment cannot be inherited as farm land could. The salary that is earned by many workers is not enough to feed a wife before the payment of the next, and cannot also be used to rent a big enough accommodation for many wives particularly in Cities like Lagos. Polygamy is still common in in the smaller towns or villages among farmers and the illiterates.
According to a Yoruba adage, “Father of all”, poverty comes, if a woman in Polygamy has no income to look after her own children. Many Yoruba women work very hard to take care of their children without waiting for the man. Children and wives of a jobless or working irresponsible Polygamist often suffer.
The disadvantage of Polygamy is more than its benefits. Another Yoruba adage said “A Monogamist cannot adjudicate in a Polygamist problem”. Some of the dangers of Polygamy are: lack of peaceful environment as a result of infighting and noise associated with rivalry among the wives particularly in a big compound of the wealthy and Chief’s home. Many Polygamous homes do crumble after the death of the head of the family because no one is committed to a Polygamous father.
Originally posted 2015-07-24 22:19:43. Republished by Blog Post Promoter
Ìwà àti ìṣe ọ̀dọ́ ìgbàlódé, kò fi àṣà àti èdè Yorùbá hàn rárá.
Aṣọ àlòkù ti gbòde, dipò aṣọ ìbílẹ̀. Ọpọlọpọ aṣọ àgbàwọ̀ yi kò wà fún ara àti lilò ni ilẹ̀ aláwọ̀-dúdú. Ọ̀dọ́ miran a wọ asọ àti bàtà òtútù ninu ooru. Ọ̀pọ̀ Olùṣọ́-àgùntàn àti Oníhìnrere, ki wọ́ aṣọ ìbílẹ̀, wọn a di bi ìrẹ̀ pẹ̀lú aṣọ òtútù.
Èdè ẹnu wọn kò jọ Oyinbo, kò jọ Yorùbá nitori àti fi ipá sọ èdè Gẹẹsi.
Òwe Yorùbá ti ó ni “Ṣòkòtò àgbàwọ̀, bi kò ṣoni lẹsẹ á fúnni nítan”. Bi a bá wo òwe yi, àti tun ṣòkòtò àgbàwọ̀ ṣe lati báni mu, ni ìnáwó púpọ̀ tàbi ki ó má yẹni. Bi a bá fi òwe yi ṣe akiyesi, aṣọ àlòkù ti wọn kó wọ̀ ìlú npa ọrọ̀ ilẹ̀ wa. Àwọn ti ó rán-aṣọ àti àwọn ti ó hun aṣọ ìbílẹ̀, ko ri iṣẹ́ ṣe tó nitori aṣọ àlòkù/òkèrè ti àwọn ọdọ kó owó lé . A lè fi òwe yi bá àwọn ti ó nwọ aṣọ-alaṣọ àti àwọn ti ó fẹ́ gbàgbé èdè wọn nitori èdè Gẹẹsi wi. Òwe yi tún bá àwọn Òṣèlú ti ó nlo àṣà Òṣè́lú ti òkè-òkun/Ìlú-Oyinbo lai wo bi wọn ti lè tunṣe lati bá ìlú wọn mu.
Atunse aṣọ àlòku ju àti rán aṣọ ni titun lọ. Ki Òṣèlú bá àwọn ará ìlú jíròrò lati ṣe òfin àti àṣà àti dari ìlú, dára ju pé ki á gba àṣà aláṣà lọ.
ENGLISH LANGUAGE
Attitude and action of the youths of nowadays, is not portraying the Yoruba culture and the language.
Second hand clothing has taken over the place of traditional/local clothing. Many second hand/borrowed clothes are not fit for Africans in shapes and style. Some youths even wear winter jackets and shoes in the intense heat. Many of the Pastors and Evangelists, would not put on local/traditional clothes, instead they dressed like cricket in suit and tie.
Their language is not pure English or pure Yoruba all because of forcing themselves to speak English.
Yoruba proverb that said “A borrowed trouser/pant, if it is not too loose on the legs, it is too tight at the thigh”. If we examine this proverb, amending a borrowed/imported second hand trouser/pant is more tedious, expensive and may not even fit. If we use this proverb to support the fact that imported second hand clothing are impoverishing our people as it is killing our economy. Local fabric makers and dress makers’ sales are affected as a result of the youth’s investment on imported clothing. The proverb also applied to those whose fashion is dependent on borrowed clothes and those who have forgotten their language because of English. It also applied to the Politicians who copied the style of politics from abroad/Europe without the thought of tailoring it to the need of their people.
Amending imported second hand clothes is more expensive than some new clothes. The Politicians should reason with their citizens to fashion out the law and style of politics, suitable for leading their people than copying.
Originally posted 2013-09-13 16:33:18. Republished by Blog Post Promoter
Fún àwọn ti ó wà ni òkè-òkun – America, wọn ni ọjọ́ ti wọn ya si ọ̀tọ̀ gẹ́gẹ́ bi “Ọjọ́ Ọpẹ́”. Oúnjẹ pọ rẹpẹtẹ ni àsikò yi pàtàki ni “Ọjọ́ Ọpẹ́”, Keresimesi àti ọjọ́ ọdún tuntun. Ọ̀pọ̀ á jẹ àjẹ-bi, á tún dà yókù dànù.
Ni àṣà ibilẹ Yorùbá, ọjọ́ gbogbo ni ọpẹ́ pàtàki fún àwọn Yorùbá ti ó jẹ́ Onigbàgbọ́. Kò si ọjọ́ ti ilú yà sọ́tọ̀ fún “Ìdúpẹ́”, ṣùgbọ́n lati idilé si idilé, ọjọ́ ọpẹ́ pọ. Ki kómọ jade, iṣile, di dé lati àjò láyọ̀, ikórè ni Ìjọ Onigbàgbọ́, ọdún ibilẹ̀ bi Ìjẹṣu àti bẹ́ẹ̀bẹ́ẹ̀ lọ, mú ọpẹ́ àti ọ̀pọ̀ oúnjẹ dáni.
Ọ̀rọ̀ Yorùbá ti ó sọ pé “Ai jẹun Ológbò kọ́ ni kò jẹ́ kó tó Ajá, bẹni ki ṣe ai jẹun ajá ni kò jẹ́ kó tó Erin”. fihàn pé, ki ṣe bi a ti jẹun tó, ni a ṣe nga tó, nitori kò si bi Ológbò ti le jẹun tó, kó tó Ajá, tàbi ki Ajá jẹun titi kó tó Erin. Oúnjẹ púpọ̀ kò mú ara líle wá, nitori ọ̀pọ̀ àfoògùn-gbin oúnjẹ ayé òde òni lè fa àisàn.
A ki àwọn ti ó nṣe “Ìdúpẹ́” pé wọn kú ọdún o. A gbà wọn ni iyànjú ki wọn jẹun niwọn nitori ọ̀pọ̀ ló wà ni àgbáyé ti kò ri oúnjẹ lati jẹ.
ENGLISH TRANSLATION
For those living Oversea, in particular the Americans have a day dedicated as “Thanksgiving Day”. There is usually plenty to eat at this tie especially on “Thanksgiving Day”, Christmas and New Year Day. Many often eat themselves to a state of discomfort, and also shock the remaining in the bin.
In Yoruba culture, every day is “Thanksgiving”, particularly for the Yoruba Christians. There is no national dedicated day as “Thanksgiving Day”, but from family to family there are many days of thanksgiving. Events such as Naming Ceremony, House-warming, safe return from travels, Christian Harvest, traditional festival such as “Yam Eating” etc. all entailed celebration with thanksgiving and plenty of food.
According to Yoruba adage that said “Lack of food is not the cause of the Cat not being as big as the Dog, also, Dog’s lack of food is not the cause for not being as big as the Elephant”. This shows that it is not the amount of food we eat that will determine our height, because there is no amount feeding will make the cat as big as the dog, or the dog as big as the elephant. Too much food does not promote healthy living, because nowadays, many of the chemicals in food could cause sickness.
For those celebrating “Thanksgiving”, happy celebration. People are encouraged to eat moderately because many of the world population have nothing to eat.
Originally posted 2014-11-25 10:30:49. Republished by Blog Post Promoter
Déjì Àkúrẹ́ Ọba Aládélúsi Ògúnladé-Aládétóyìnbó pari gbogbo ètùtù ibilẹ ti Ọba Àkúrẹ́ ma nṣe lati gori oyè ni Ọjọ́rú, ọjọ́ kẹjọ, oṣù keje, ọdún Ẹgbãlemẹ̃dógún, lati di Ọba Kejidinlãdọta ilú Àkúrẹ́ ni ipinlẹ̀ Ondó ti ila-oorun orilẹ̀ èdè Nigeria.
Ọba Àkúrẹ́ gun Òkiti Ọmọlóre – The New King of Akure completed the traditional rites
Kí kí Ọba ni èdè Àkúrẹ́ – Congratulatory message to the new King in Akure Dialect
Kábiyèsi, Ọba Aláyélúà, wo kú ori ire o
Ẹbọ á fín o Àbá
Adé á pẹ́ lóri, bàtà á pẹ́ lọ́sẹ̀ o
Ùgbà rẹ á tu ùlú Àkúrẹ́ lára (Àṣẹ)
ENGLISH TRANSLATION
The Monarch of Akure, Deji Aladelusi Ogunlade-Aladetoyinbo has completed the all the traditional rites required to ascend the throne and was crowned on Wednesday, July eight, Two Thousand and Fifteen to become the forty eight Monarch of the Ancient City of Akure, Ondo State in Western Nigeria.
The Yoruba Blog Team sent Congratulatory Message in Akure dialect.
Originally posted 2015-07-14 20:44:41. Republished by Blog Post Promoter
Ọ̀rọ̀-orin yi jẹ ikan ninú àwọn àkọ́-sórí ni ilé-ìwé alakọbẹrẹ ni ilẹ̀ Yorùbá ni igbà ti ile-iwe àpapọ̀ yè koro. Ṣùgbọ́n ni ayé òde òni, ti gbogbo ilé-ìwé ti kọ èdè abínibí silẹ̀, ọ̀rọ̀-orin ti kò ni ìtumọ̀ ni àṣà àti èdè Yorùbá ni àwọn ọmọ ilé-ìwé ńkà. Tàbi bawo ni “afárá tó wó lulẹ̀ ni ìlú-ọba” ṣe kan ọmọ ti kò ri iná, omi mímọ́ mu, ọ̀nà gidi, ilé-ìwé ti idaji rẹ ti wó, tàbi ti kò ri afárá ri ni abúlé rẹ̀, ti jẹ́? A dúpẹ́ lọ́wọ́ àwọn aṣòfin àti Gómìnà ìpínlẹ̀ Èkó ti ó ṣe òfin ki wọn bẹ̀rẹ̀ si kọ́ èdè àti àṣà Yorùbá ni gbogbo ilé-ìwé pátápátá. A lérò wi pé eleyi yi o jẹ́ ki àwọn olùkọ́ àti ọmọ ilé-ìwé bẹ̀rẹ̀ si kọ́ ọ̀rọ̀-orin tàbi àkọ́-sórí ti ó mú ọgbọ́n dáni. Ẹ ṣe àyẹ̀wò ki kọ àti ki kà ọ̀rọ̀-orin yi.
Tọ́jú ìwà rẹ, ọ̀rẹ́ mi;
Ọlá a má ṣi lọ n’ilé ẹni’
Ẹwà a si ma ṣi l’ára ènìà
Olówó òní ńd’olòṣì b’ó d’ọ̀la
Òkun l’ọlá; òkun n’igbi ọrọ̀
Gbogbo wọn ló ńṣí lọ n’ilé ẹni;
Ṣùgbọ́n ìwà̀ ni mbá ni dé sare’e
Owó kò jẹ́ nkan fún ni,
Ìwà l’ẹwà ọmọ ènìà.
Bi o lówó bi o kò n’íwà ńkọ́?
Tani jẹ f’inú tán ẹ bá ṣ’ohun rere?
Tàbi ki o jẹ́ obìnrin rọ̀gbọ̀dọ́;
Ti o bá jìnà s’ìwà ti ẹ̀dá ńfẹ́,
Tani jẹ́ fẹ́ ọ s’ílé bi aya?
Tàbi ki o jẹ oníjìbìtì ènìà;
Bi o tilẹ̀ mọ ìwé àmọ̀dájú,
Tani jẹ́ gbé’ṣé ajé fún ọ ṣe?
Tọ́jú ìwà rẹ, ọ̀rẹ́ mi,
Ìwà kò sí, ẹ̀kọ́ dègbé;
Gbogbo ayé ni ‘nfẹ́ ‘ni t’ó jẹ́ rere.
ENGLISH TRANSLATION
This is one of the poems memorised by primary school pupils when there was quality public education. But nowadays, when schools have abandoned mother tongue, children are now taught meaningless foreign poems. Or how relevant is the poem about “London Bridge falling down” to a child who has no access to electricity/power, clean potable water, good road, dilapidated classrooms, or has never seen a bridge in her little village? Kudos to the Lagos House of Assembly and the Governor for legislating a law making the teaching and learning of Yoruba language and culture compulsory in all Lagos schools. It is hoped that this effort by Lagos State will encourage both the teachers and pupils to return to learning poems that are relevant and sensible poems. See below the words and recital of the poem.
Care about your character, my friend;
Wealth do depart from one’s lineage
Beauty do fade from people
A rich man today could end up in poverty tomorrow,
Riches is like ocean, ocean is like the depth of wealth
All do depart from lineage
But only character follows one to the grave
Money is nothing
Character is the beauty of a person
What if you are rich without any moral principle?
Who will confide in you for a worthy cause?
Or if you are a woman of paragon beauty;
Yet far away from people’s expected moral standard,
Who will marry such as a wife?
Or if you are a con-artist;
Even when you are highly educated,
Who will entrust you with business?
Care about your character, my friend,
In the absence of character, education is futile,
Everyone loves a person with good character.
Originally posted 2018-08-10 02:12:55. Republished by Blog Post Promoter
Òwe Yorùbá ní “Àjùmòbí kò kan tãnu, ẹni Olúwa bá rán síni ló nṣeni lõre”. Òwe yi wúlò lati gba àwọn ènìà tí o gbójúlé ẹbí níyànjú. Ọ̀pọ̀lọpọ̀ rò wípé ẹ̀tọ́ ni ki ẹni tí ó bá lówó nínú ẹbí tàbí tí ó ngbe ni Òkè-Òkun bá wọn gbé ẹrù lai ro wípé ẹbí tí o lówó tàbí gbé l’Ókè-Òkun ní ẹrù tiwọn lati gbé.
Yorùbá ní “Òṣìṣẹ́ wa lõrun, abáni náwó wà níbòji”, ọ̀pọ̀lọpọ̀ agbójúlẹ́bí wọnyi, ma mba ẹni tí o nṣiṣẹ ka owó lai rò wípé ẹni tí ó nṣiṣẹ yi, nlãgun lati rí owó. Iṣẹ́ lẹ́ni tí ó wa l’Ókè-Òkun/Ìlú-Òyìnbó nṣe nínú òtútù. Fún àpẹrẹ: níbití olówó tàbí àwọn tí ó ngbe Òkè-òkun tí nṣe àwọn nkan níwọnba bí – ọmọ bíbí, aṣo rírà, ẹ̀rọ ìbánisọ̀rọ̀, àti bẹ̃bẹ lọ, ọ̀pọ̀lọpọ̀ agbójúlẹ́bí á bímọ rẹpẹtẹ, kó owó lé aṣọ, bèrè ẹ̀rọ ìbánisọ̀rọ̀ olówó nla tí ẹni tí ó wà l’Ókè-Òkun ó lè kó owó lé lórí àti gbogbo àṣejù míràn.
Ẹbí olówó tàbí tí ó ngbe Òkè-òkun kò lè dípò Ìjọba. Ọ̀dọ̀ Ìjọba tí ó ngba owó orí lóyẹ kí á ti bèrè ẹ̀tọ́, ki ṣe lọ́wọ́ ẹbí. Ẹbí tóní owó tàbí gbé Òkè-òkun lè fi ojú ãnu ṣe ìrànlọ́wọ́, ṣùgbọ́n ki ṣe iṣẹ́ ẹni bẹ̃ lati gbé ẹrù ẹlẹ́rù. Ẹjẹ́ ká rántí òwe yi wípé “Àjùmọ̀bí kò kan tãnu, ẹni Olúwa bá rán síni ló nṣeni lõre”, nítorí aladugbo, àjòjì, ọ̀rẹ́, àti bẹ̃bẹ lọ, lè ṣeni lãnu bí Olúwa bá rán wọn.
ENGLISH TRANSLATION
A Yoruba saying goes that “same parentage does not compel compassion, only those sent by God show compassion”. This proverb can be used to advice those dependent on family member. Many dependents think it is a right for rich or family members living abroad to carry their responsibilities.
“The worker is in the sun, while the spender is in the shade”, many dependents are fond of counting the earnings of their rich family members or those living in diaspora without counting the sweat that goes into earning money. People living diaspora have to work hard and long hours (sometimes in the cold) to earn a living. Thus, while many that are perceived to be rich or living abroad are prioritizing the number of children per family, reducing expenses on clothing, expensive mobile phones etc., many of their dependents do the opposite by giving birth to many children, spending much on clothes, demanding for expensive mobile phones that those living abroad have not acquired and so on.
Sadly, the rich family member or those living in diaspora are not an adequate or appropriate substitute for government/tax payer funded social security. It might be appropriate to demand benefits from the Government that collects taxes from the people. The rich or those living in diaspora can only help on compassionate ground but not as a matter of responsibility. Let us remember the proverb that “same parentage does not compel compassion, only those sent by God show compassion”, because, neighbours, strangers, friends, etc. can show compassion if sent by God.
Originally posted 2014-11-18 18:00:26. Republished by Blog Post Promoter
Àṣà Yorùbá ma ńri ọpẹ́ ninú ohun gbogbo, nitori eyi ni àjọyọ̀ àti ayẹyẹ ṣe pọ ni ilẹ̀ Yorùbá. Bi kò bá ṣe ayẹyẹ igbéyàwó; á jẹ́ idúpẹ́ fun ikómọ/isọmọlórúkọ; ìsìnku arúgbó; ikóyọ ninú ewu ijàmbá ọkọ̀; iṣile; oyè gbigbà ni ilé-iwé giga tàbi oyé ilú; idúpẹ́ ìparí ọdún tàbi ọdún tuntun àti bẹ̃bẹ̃ lọ. Kò si igbà ti àlejò kò ni ri ibi ti wọn ti ńṣe ayẹyẹ kan tàbi èkeji ni gbogbo ilẹ́ Yorùbá. Eyi jẹ́ ki àlejò rò wipé igbà gbogbo ni Yorùbá fi ńṣọdún.
Kò si ẹni ti o ńdúpẹ́ ti inú rẹ ńbàjẹ́, tijó tayọ̀ ni enia fi nṣe idúpẹ́. Ninú idúpẹ́ àti àjọyọ̀ yi ni ẹni ti inu rẹ bàjẹ́ miran ti lè ni ireti pé ire ti ohun naa yio dé. Ni ilú Èkó, lati Ọjọ́bọ̀ titi dé ọjọ́ Àikú ni enia yio ri ibi ti wọn ti ńṣe ayẹyẹ. Ọjọ́bọ̀ jẹ ọjọ́ ti wọn ńṣe àisùn-òkú; ọjọ́ Ẹti ni isinkú, ọjọ́ Àbámẹ́ta ni ti ayẹyẹ igbéyàwó nigbati ọjọ́ Àikú wà fún idúpẹ́ pàtàki ni ilé ijọsin onigbàgbọ́. Ọ̀pọ̀lọpọ̀ ayẹyẹ yi ló mú ipèsè jijẹ, mimu, ilù àti ijó lati ṣe àlejò fún ẹbi, ará àti ọ̀rẹ́ ti ó wá báni ṣe ayẹyẹ.
A lè fi òwe Yorùbá ti ó ni “A ò mọ èyi ti Ọlọrun yio ṣe, kò jẹ́ ki á binú kú”, tu ẹni ti ó bá ni ìrẹ̀wẹ̀sì ninú, pé ọjọ́ ọ̀la yio dára. Yorùbá gbàgbọ́ pé ẹni ti kò ri jẹ loni, bi kò bá kú, ti ó tẹpá-mọ́ṣẹ́, lè di ọlọ́rọ̀ ni ọ̀la. Nitori eyi, kò yẹ ki enia “Kú silẹ̀ de ikú” nitorina, “Bi ẹ̀mi bá wà, ireti ḿbẹ”.
ENGLISH TRANSLATION
In Yoruba culture, there are always reasons to give thanks, hence there are many joyous gatherings and celebrations in Yoruba land. If it is not wedding ceremony, it will be thanksgiving for: child naming; burial of an elderly person; escape from ghastly motor accident; house warming; College graduation or Chieftaincy title; End of Year or New Year thanksgiving etc. There is no time a visitor will not observe one celebration or another. This makes visitors believe that Yoruba people are always celebrating.
There is no one who is full of gratitude or thanksgiving that would be filled with sadness, because people do thanksgiving with dancing and joy. In Lagos, from Thursday to Sunday, one will always find where there is celebration. Thursday is set aside for Wake-Keeping; Friday for Burial; Saturday for Wedding Ceremonies; Sunday is for Thanksgiving particularly in the Churches. Most celebrations entails provision of food, drinks, band and dancing for entertainment of guests made up of families, contemporaries and friends that are present at the event.
The Yoruba proverb as translated by “Oyekan Owomoyela” thus “We know not what God will do, stops one from committing suicide”, can be used to console someone in depression, that tomorrow will be better. Yoruba believe that one who has nothing to eat today, if he/she is alive and hardworking, can become wealthy tomorrow. As a result, it is not worth “dying before death comes”, hence “Once there is life, there is hope”.
Originally posted 2016-04-15 10:03:30. Republished by Blog Post Promoter
BÍ ỌMỌDÉ BÁ ṢUBÚ Á WO IWÁJÚ, BÍ ÀGBÀ BÁ ṢUBÚ Á WO Ẹ̀HÌN
Òwe Yorùbá yi wúlò lati juwe òye àgbàlagbà lati wo ẹ̀hìn fún ẹ̀kọ́ nínú ìrírí tó ti kọjá lati yanjú ọ̀ràn tó ṣòro nígbàtí ọmọdé tí kò rí irú ìṣòro bẹ̃ lati kọ́ ọgbọ́n, má nwo iwájú.
Ọ̀rọ̀ Yorùbá miran ni “Ẹni tó jìn sí kòtò, kọ ará yókù lọ́gbọ́n”. Nitotọ ọ̀rọ̀ miran sọ wípé “Ìṣòro ni Olùkọ́ tó dára jù”, ṣùgbọ́n dí dúró kí ìṣòro jẹ Olukọ fún ni lè fa ewu iyebíye, nitorina ó dára ká kọ́ ọgbọ́n lati ọ̀dọ̀ àgbà. Ọlọ́gbọ́n ma nlo ọgbọ́n ọlọ́gbọ́n lati yẹra fún ìṣubú.
Ní àsìkò ẹ̀rọ ayélujára yi, òwe “Bí ọmọdé bá ṣubú á wo iwájú, bí àgbà bá ṣubú á wo ẹ̀hìn” ṣi wúlò fún àwọn ọmọdé tí ó lè ṣe àṣàyàn lati fi etí si àgbà, kọ́ ẹ̀kọ́, tàbí ka àkọsílẹ̀ ìrírí àgbà nínú ìwé tàbí lórí ayélujára lati yẹra fún àṣìṣe, kọ́ ibi tí agbára àti àilera àgbà wà fún lílò lọ́jọ́ iwájú.
ENGLISH TRANSLATION
IF A CHILD FALLS HE/SHE LOOKS FORWARD, IF AN ELDER FALLS HE/SHE LOOKS BACK
This Yoruba proverb is relevant to describe the ability of an adult to look back and draw from past experience to solve a problem while a child with no previous experience look forward since he/she has no previous experience to fall back on.
There is another Yoruba proverb that said “The one that fell into a ditch teaches the others wisdom”. Though there is an adage that said “Experience is the best Teacher”, often waiting to learn from personal experience may be too costly, so it is better to avoid the cost by learning a lesson from the Elders. The wise people would always learn from the experience of others to avoid pitfalls.
In this computer age, the proverb that said “if a child falls he/she looks forward, if an elder falls he/she looks back” is still relevant to encourage the young ones, who have more choices of listening and learning directly from the elder or reading the documented experience of others from books or the internet to avoid past mistakes, learn from the strength and weakness of the Elders for future use.
Originally posted 2013-05-03 19:29:24. Republished by Blog Post Promoter
Àkàrà gbóná re, Here comes hot fried bean fritters Ẹ bámi ra àkàrà o Buy my fried bean fritters Àkàrà yi dùn, ó lóyin This fried bean fritters is sweet with honey Àkàrà gbóná re. Here comes hot fried bean fritters
Àkàrà jẹ ikan ninu ounjẹ aládùn ilẹ̀ Yorùbá. Ẹ̀wà (funfun tabi pupa) ni wọn fi nṣe àkàrà, wọn a bo ẹ̀wà, wọn a lọ, ki wọn to põ pẹ̀lú èlò ki wọn tó din. A lè fi àkàrà jẹ ẹ̀ko, fi mu gaàrí tabi jẹ fún ìpanu. Ki ṣe gbogbo enia ló mọ àkàrà din, awọn enia ma nfẹran ẹni ti ó ba mọ àkàrà din. Àti ọmọdé àti àgbà ló fẹ́rán àkàrà. Awọn ọmọde ma nkọrin bayi:
Taló pe ìyá alákàrà ṣeré, Who is calling fried bean fritters woman for fun Ìyá alákàrà 2ce Fried bean fritters seller Ó nta sánsán simi nímú Its smell is inviting to my nose Ìyá alákàrà Fried bean fritters seller Ó nta dòdò sími lọ̀fun Its smelling like fried plantain in my throat Ìyá alákàrà. Fried bean fritters seller
Ki ṣe enia nikan ló fẹ́ràn àkàrà, Àjàpá naa fẹ́ràn àkàrà, ṣùgbọ́n kò ri owó raa, nitori èyi “Ojú ni Àjàpá fi nri àkàrà, ètè rẹ ko baa”. Àjàpá wá ronú ọgbọ́n ti ó lè dá lati pèsè àkàrà fún òhun àti idilé rẹ. Ó ronú bi wọn ti lè dá ẹ̀rù ba ọmọ alákàrà ki ó lè sá fi igbá àkàrà, rẹ silẹ̀. Ó gbé agọ̀ wọ̀, ìyàwó àti ọmọ rẹ̀ fi pápá́ bora. Bi alákàrà ba ti kiri kọjá, Àjàpá a bẹ si iwájú ọmọ alákàrà, wọn a ma ko orin bayi:
Ọlirae ma gbọ̀nà, The Spirit has taken over the Road Tobini tobini to 2ce Tobini, tobini to Olóri yara lọ, Corn meal seller go quickly Tobini tobini to Tobini, tobini to Alákàrà dá dànù Fried bean fritter seller abandon it Tobini tobini to. Tobini, tobini to
Ẹ̀rù ba alákàrà, á da àkàrà dà nù. Àjàpá àti ẹbí rẹ á bẹ̀rẹ̀ si kó àkàrà. Yorùbá ni “Wọ́n mú olè lẹẹkan, ó ni ohun ò wá ri, tani fi ọ̀nà han olè?”. Ọmọ alákàrà sunkún lọ si ilé, inú Ìya-alákàrà kò dùn si ọmọ rẹ nitori o pàdánù àkàrà àti owó ti o yẹ ki ó pa. Kò gba ìtàn ọmọ rẹ̀ gbọ́, nitorina, ó gbé àkàrà fún ni ọjọ́ keji ati ọjọ́ kẹta, ọmọ tún padà pẹ̀lú ẹkún. Ohun fúnra rẹ̀ tẹ̀lé ọmọ rẹ̀, iwin tún yọjú, àwọn mejeeji sá eré padà si ìlú lai ranti gbé igbá àkàrà. Ìyá alákàrà gba ọ̀dọ̀ Ọba àti àgbà ìlú lọ lati sọ ohun ti ojú wọn ri. Ọba pe awọn òrìṣà ìlú lati ṣe iwadi ohun ti ó fẹ́ ba ọrọ̀ ìlú jẹ yi. Ninu gbogbo òrìsà, Ọ̀sanyìn nikan ló gbà lati yanjú ọ̀rọ̀ yi.
Ìyá alákàrà tungbe àkàrà fún ọmọ rẹ̀, ṣùgbọ́n ohun àti Ọsanyin tẹ̀lé. Bi alákà̀rà ti bẹ̀rẹ̀ si polówó, Àjàpá tún jade gẹgẹ bi iṣe rẹ̀. Yoruba ni “Ọjọ́ gbogbo ni ti olè, ọjọ́ kan ni ti olóhun”. Ìyá alákàrà àti ọmọ rẹ̀ tún méré, ṣùgbọ́n Ọ̀sanyin ti o fi ara pamọ́ dúró lati wo ohun ti ó fẹ́ ṣẹlẹ̀. Àjàpá àti àwon idile rẹ̀ jade nwọn bọ ohun ti nwọn fi bora silẹ̀ lati tún bẹ̀rẹ̀ si kó àkàrà. Orí ti Àjàpá yọ jade lati jẹ àkàrà, Ọ̀sanyin fọ igi ẹlẹgun mọ lórí, awọn ẹbi rẹ̀ sálọ. Ọ̀sanyin gbé òkú Àjàpá lọ si ọ̀dọ̀ Ọba. Inú ará ìlú dùn nitori àṣiri olè tú. Ọba pàṣẹ pe Àjàpá ni ki nwọn bẹrẹ fi rúbọ si Ọ̀sanyin.
Ẹ̀kọ́ ìtàn yi ni pe ojúkòkòrò kò lérè, bó pẹ́, bóyá àṣírí olè á tú. Ikú lèrè ẹ̀ṣẹ̀ – Àjàpá pàdánù ẹ̀mí nitori àkàrà.
ENGLISH TRANSLATION
Fried bean fritter is one of the popular snacks of the Yoruba people. It is made from beans (white or brown), the skin is removed, then grinded and seasoned before frying. It can be eaten with other meals such as corn meal, soaked grated cassava flour or as snack. Not everyone knows how to fry, hence people love those who knows how to fry the bean fritter. Fried bean fritters is loved by both young and old. The children have a song for it.
Not only people love fried bean fritters, the tortoise do too, but he had no money to buy “he can only see, his lips cannot taste”. The Tortoise then devised a scheme to provide fried bean fritters for himself and family. He then devised a trick to frighten the fried bean fritter seller so that he/she will abandon her stuff. He masked himself and taught his wife and children to hide under the bush shrubs. As soon as the fried bean fritter seller begins to advertise, the tortoise will hop in front suddenly, while his family begin to sing fearful song.
As planned by Tortoise, the fried bean fritter seller becomes fearful, abandon her tray and ran off, crying home. The Tortoise and his family just come out of hiding to pick up the fried bean fritters left. Yoruba proverb said “A thief was caught once, he/she claimed never to have stolen, who showed him/her the way? The fried bean fritter sellers got home to her mum in tears to narrate her experience. Her mother did not believe hence she fried more bean fritters for her daughter to sell the second and third day. She still came home crying, so her mother decided to follow her, seeing the same experience they both took to their heels. However, the mother went to report the incidents to the King and the elders. The King then approached the Spirits for solution. Osanyin the Spirit volunteered to solve the problem.
According to Yoruba proverb “Every day is for the thief, one day for the owner” The mother and daughter in the company of Osanyin went to sell again, but took to their heels as soon as they sight the object of their fear. The Tortoise and his family did the usual thing without knowing the Spirit of Osanyin was laying siege for the thieves. As soon as the Tortoise brought out his head to enjoy the abandoned fried bean fritters, his head was pinned down with spiked wood by Osanyin till he died. His family quickly took to their heels. His corpse was taken to the King and the people who were very happy to see the end of the thief that was tormenting the economy of the town. The King then rewarded Osanyin by declaring that henceforth, the Tortoise will be offered as sacrifice to the Osanyin.
Lessons of this story are: greed does not pay; no matter how long it takes, the thief will be exposed; death is the reward for sin – the Tortoise lost his life for fried bean fritters.
Originally posted 2014-04-11 21:40:58. Republished by Blog Post Promoter
