The Yoruba Blog

Yorùbá ni bi wọn ti ma a nka nkàn ki wọ́n tó bẹ̀rẹ̀ si ka a ni èdè Gẹ̀ẹ́sì. Ẹ ṣe àyẹ̀wò kíkà ni èdè Yorùbá ni ojú ewé yi:

ENGLISH TRANSLATION

Counting or numbers in Yoruba before the introduction of counting in English. Check out counting or numbers’ pronunciation on this page.

Originally posted 2016-03-18 01:15:22. Republished by Blog Post Promoter

Ìjọba Ológun àkọ́kọ́ ni abẹ́ Olóògbé Ọ̀gágun Aguiyi Ironsi, da gbogbo ipinlẹ̀ pọ si abẹ́ Ìjọba àpapọ̀. Ki wọ́n tó dá àwọn ipinlẹ̀ pọ̀, àwọn ipinlẹ̀ ndàgbà sókè gẹ́gẹ́ bi ohun ti ó ṣe kókó fún wọn. Ipinlẹ̀ Ìwọ̀-Oòrùn, ti ẹ̀yà Yorùbá ngbé, ni ìgbéga ni abẹ́ Olóri Òṣèlú Ipinlẹ̀, Olóògbé́ Olóyè Ọbáfẹ́mi Awólọ́wọ̀ àti ẹgbẹ́ Òṣèlú rẹ. Wọ́n pèsè ohun amáyédẹrùn igbàlódé bi ilé-ìwòsàn ọ̀fẹ́, ilé-iwé ọ̀fẹ́, ọ̀nà gidi, omi mi mun, iná mọ̀nàmọ́ná àti bẹ́ ẹ̀ bẹ́ ẹ̀ lọ ni gbogbo agbègbè ilẹ́ Yorùbá. Eleyi jẹ ki Yorùbá ri ohun mu yangàn.

Yàtọ̀ si Ìjọba Ológun lábẹ́ Ọ̀gágun Yakubu Gowon, ti ó lo ọ̀pọ̀ owó epo rọ̀bì dáradára lati pèsè ohun amáyédẹrùn ti igbàlódé ti ilú ngbádùn titi di ọjọ́ oni, ọ̀pọ̀lọpọ̀ àwọn Ìjọba Nigeria yókù ti ó ré kọjá lábẹ́ Ológun àti Òṣèlú kùnà nipa ipèsè ohun amáyédẹrùn fún orilẹ̀ èdè nitori iwà ibàjẹ́.

Gẹ́gẹ́ bi ọ̀rọ̀ ti ó sọ wi pé “Ni ilú afọ́jú, olójú kan lọba”, laarin Ìjọba àpapọ̀, nitori iwà-ibàjẹ́ ọ̀pọ̀lọpọ̀ ọdún, a lè sọ wi pé àwọn ipinlẹ̀ Ìwọ̀-Oòrùn, Èkìtì, Èkó, Ògùn, Ondó, Ọ̀ṣun àti Ọ̀yọ́ ṣe dáradára nipa ipèsè ohun amáyédẹrùn. Àmọ́, ‘ilọsiwájú’ yi kò tó nkankan lára ogún ti Olóògbé Olóyè Awólọ́wọ̀ ṣe silẹ̀. Kò si ipèsè ohun amáyédẹrùn pàtàki omi mi mun ni àwọn agbègbè tuntun lai yọ àdúgbò ọlọ́rọ̀ silẹ̀. Eleyi ló sọ gbi gbẹ́ ihò fún omi àti kànga lati wá omi fún mi mun di àṣà.

Àwọn ipinlẹ̀ Yorùbá́ ti gbádùn ohun amáyédẹrùn igbàlódé fún ọjọ́ ti pẹ́, nitori èyi ni a ṣe mbẹ̀ àwọn Gómìnà ipinlẹ̀ Yorùbá pé ki wọn pèsè ‘’omi mi mun’ fún ará ilú gẹ́gẹ́ bi ẹ̀tọ́ lati dá àṣà gbi gbẹ́ ilẹ̀ bi ti Òkété lati wa omi ti kò ṣe e mu ni ọ̀pọ̀ igbà.

ENGLISH TRANSLATION

The unitary system of government was introduced during the first military government under late General Aguiyi Ironsi, merging all the regions under the Federal Government. Before the merger, each region grew according to their priority. The Western Region occupied by the Yoruba speaking people made good progress under the leadership of the first Premier of Western Region, late Chief Obafemi Awolowo and his team. They provided modern infrastructure such as free health care, free education, good roads, safe water, electricity etc throughout the Western Region. This made the Yoruba people very proud.

With the exception of military government led by General Yakubu Gowon that used the oil boom to provide most of the modern infrastructure being enjoyed in Nigeria till today, most of the subsequent governments, both military and democratic dispensation have failed the people in terms of provision of basic infrastructure as a result of corruption.

Under the current democratic dispensation, as the saying goes, ‘In the country of the blind, one-eyed man is the king’, the Western States made up of Ekiti, Lagos, Ogun, Ondo, Osun and Oyo were said to have made progress in terms of provision of basic infrastructure for their electorate in the midst of years of corruption. However, this so called ‘progress’ is a far cry in comparison to the Awolowo legacy. Provision of basic infrastructure is lacking in the new development areas including the affluent areas, especially ‘safe water’. This has made digging of boreholes and well for private provision of water the norm.

Yoruba people have enjoyed modern infrastructure for a long time, hence the appeal to the Governors of Western States to provide ‘safe water’ for the people to prevent the current trend of digging of holes like bush rat in search of water which is not often potable.

Originally posted 2016-09-02 19:00:18. 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

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

Ni ayé àtijọ́ ẹsẹ̀ ni gbogbo èrò ma nlo lati rin lati ìlú kan si keji nigbati ọkọ̀ ìgbà̀lódé kò ti wọpọ. Ilé Ọba àti Ìjòyè ni a ti le ri ẹṣin nitori ẹṣin kò lè rin ninu igbó kìjikìji ti o yi ilẹ̀ Yorùbá ká. Ọrọ Yorùbá ayé òde òní ni “Ẹsẹ̀ yá ju mọ́tọ̀ (ọkọ̀) ara lo nfàbọ̀ si”. Ọ̀rọ̀ yi bá àwọn èrò ayé àtijọ́ mu nitori ìrìn-àjò ti wọn fi ẹsẹ̀ rin fún ọgbọ̀n ọjọ́, ko ju bi wákà̀̀tí mẹ́fà lọ fún ọkọ ilẹ̀ tàbi ogoji ìṣẹ́jú fún ọkọ̀-òfúrufú.

Ẹ ṣe àyẹ̀wò àwọn ohun ìrìnsẹ̀ ayé àtijọ́ àti ayé òde òní ni èdè Yorùbá, ohun àti àwòrán ti ó wà ni ojú ewé yi.

ENGLISH TRANSLATION

In the olden days, people move about by walking from one place to the other, this was before the advent of the modern means of transportation. Horses were only found in the Kings and Chief’s house due to the ecology of the Yoruba region which is surrounded by thick forest. According to the modern Yoruba adage “Legs are faster than vehicle wears the body out”. This can be applied to the ancient people because the journey that they had to walk for thirty (30) days is not more than six (6) hours journey in a car or forty (40) minutes by air.

View the slide below on this page for the Yoruba names of means of travelling in the olden and modern times:

OHUN ÌRÌNÀJO – Means of Transport Slides

View more presentations or Upload your own.

Originally posted 2013-08-02 17:36:34. Republished by Blog Post Promoter

Bi a bá wo iṣe àti àṣà Yorùbá, a o ri pe àwọn “Àlejò lati Òkè-Òkun” ti o ni “Inú Yorùbá ló dùn jù ni àgbáyé” kò jẹ̀bi.

Kò si ibi ti enia lè dé ni olú-ilú àti ìgbèríko/agbègbè Yorùbá ti kò ni ri ibi ti wọn ti ńṣe àpèjẹ/ayẹyẹ. Yoruba ni “Ọjọ́ gbogbo bi ọdún”, pataki ni ilú Èkó, lati Ọjọ́-bọ̀ titi dé Ọjọ́-Àìkú ni wọn ti ńṣe àpèjẹ, ilú miran ńṣe àpèjẹ ni Ọjọ́-Ajé fún àpẹrẹ – Ikẹrẹ-Ekiti. Ọpọlọpọ àpèjẹ/ayẹyẹ àti Ìjọ́sìn ló mú ìlù, orin, ijó àti àsè dáni. Ni gbogbo ilẹ̀ Yorùbá, àti Ọlọ́rọ̀ àti Òtòṣì ló ńṣe àpèjẹ/ayẹyẹ kan tàbi keji. Bi wọn ò kómọ-jade; wọn a ṣe ìsìnkú tàbi yi ẹ̀hìn òkú padà; ìṣílé; ọjọ́-ibi; igbéyàwó; Ìwúyè; àjọ̀dún àti bẹ̃bẹ lọ.

Òwò tò gbòde ni “Ilé-apejọ” àti gbogbo ohun èlò rẹ. Ọpọlọpọ àwọn ti o jade ni ilé-iwé giga ti kò ri iṣẹ́ ti bẹ̀rẹ̀ si kọ́ṣẹ́ bi wọn ti ńwé gèlè, rán aṣọ, àsè sisè àti iṣẹ́ Olù-palèmọ́ àpèjẹ/ayẹyẹ nigbati ẹlẹgbẹ́ wọn ni Òkè-òkun ńṣe àṣe yọri ninú ẹ̀kọ-ijinlẹ. Fún akiyesi, ilé-àpèjọ pọ̀ ju ilé-ìkàwé lọ. Ọpọlọpọ àwọn ti ó ńṣe àpèjẹ/ayẹyẹ yi ló ńjẹ igbèsè lati ṣé. Omiran kò ni ri owó ilé-iwé ọmọ san lẹhin ìsìnkú, tàbi ki wọn ma ri owó lati pèsè oúnjẹ tàbi aṣọ fún ọmọ-tuntun ti wọn ná owó rẹpẹtẹ lati kó jade.

Bi ọjọ gbogbo bá jẹ bi ọdún, àyè àti ronú dà? Ewu ti ó wà ninú òwe Yorùbá ti ó ni “Fi ọ̀ràn sínú pète ẹ̀rín; fi ebi sínú sunkún ayo”, ni pé, ki jẹ́ ki irú ilú bẹ̃ ri ãnu gbà tàbi ni ìlọsíwájú. Bawo ni a ti lè ṣe àlàyé pé kò si owó lati rán ọmọ lọ si ilé-iwé tàbi bèrè pé ki Ìjọba Òkè-òkun wá pèsè iná mọ̀nàmọ́ná, omi, ilé-ìwòsàn àti bẹ̃bẹ lọ fún àwọn ti “Inú rẹ dùn jù ni àgbáyé?” Fún idi eyi, Yorùbá ẹ jẹ́ ki á ronú lati ṣe àyipadà. Ọ̀pọ̀ owó ti Ọlọ́rọ̀ fi ńṣe ìsìnkú wúlò fún alàyè lọ; nipa pi pèsè ilé-iwé, omi-ẹ̀rọ, ọ̀nà, ilé-ìkàwé ni orúkọ olóògbé ju ki gbogbo owó bẹ̃ lọ fún àpèjẹ/ayẹyẹ.

ENGLISH LANGUAGE

If the Yoruba activities and culture are observed, one would not blame “Oversea Visitors” that said “Yoruba are the happiest people in the world”.

There is no place in Yoruba land that one would not see people celebrating. Yoruba adage said “Every day is like a feast”, particularly in Lagos, there is one celebration/party or another from Thursday through Sunday. Some towns celebrate even on Monday example is Ikere-Ekiti. Many of these celebrations or worship entails drumming, singing, dancing and feasting. In all the Yoruba areas, both the rich and the poor celebrates one thing or the other. If it is not naming ceremony, it will be burial; remembrance; house warming; birthday; wedding; Chieftaincy celebration; anniversary etc.

The current business is “Event Place” and all about celebrations/party paraphernalia. As a result of lack of employment, many Graduates are learning the trade of tying head ties/scarf, Fashion Designing, Catering, event-planning, while their counterparts abroad are having scientific breakthroughs. For example: there are more Event Place than Libraries. Many of the celebrants end up in debt or not able to provide food and clothing for the new born that so much was spent for his/her naming ceremony.

“If every day is like Christmas, where is the time to think? Yoruba proverb as translated by Oyekan Owomoyela in his book “Yoruba Proverbs” said “Keep your troubles inside and laugh heartily; keep your hunger hidden and pretend to weep from satiation”. The danger of this proverb is that such people cannot expect favour or progress. How do you explain there is no money to send a child to school or request aide from abroad for the provision of basic amenities like constant power supply, pipe borne water, hospitals etc. when “You are the happiest in the world”? For these reasons, Yoruba should have a re-think for a change. Most of the expenses on funeral are more useful to the living. Providing schools, pipe borne water, road, library in the name of the deceased, is better than spending all on ceremonies.

Originally posted 2014-02-14 20:27:33. Republished by Blog Post Promoter

Ìdábẹ́ jẹ ìkan nínú àṣà Yorùbá tí ólòdì si ẹ̀tọ́ àwọn obìnrin. Gẹ́gẹ́bí ìtàn ìdábẹ́, Yorùbá ndabẹ fún ob̀nrin ní àti ìkókó títí dé ọmọ ọdún kan, nwọn ní ìgbàgbọ́ wipe yio da ìṣekúṣe dúró lára obìnrin.

Tiítí òde òní, àṣà Yorùbá ṣì nfi ìyàtọ̀ sí àárín obìnrin ati ọkùnrin, ní títọ́ àti ní àwùjọ. Gẹ́gẹ́bí Olókìkí Oló́rin Jùjú Ebenezer Obey ti kọ́ lórin: “Àwa ọkùnrin le láya mẹ́fà, kò burú, ọkùnrin kan ṣoṣo lọba Olúwa mi yàn fún obìnrin”.

Gẹ́gẹ́bí Ìwé Ìròyìn Ìrọ̀lẹ́ ti ìlú London, ọjọ́ kẹfà oṣù kẹta, ọdún ẹgbẹ̀rún méji léní mẹ́tàlá, wọn ṣe àkíyèsí wípé àṣà ìdábẹ́ wọ́pọ̀ lãrin àwọn ẹ̀yà tó kéréjù ní Ìlú-Òyìnbó. Wọ́n ṣe àlàyé àlébù tí àṣà burúkú yi jẹ́ fún àwọn obìnrin tí wọ́n bá dábẹ́ fún, ara àlébù bi: ọmọ lè kú ikú ẹ̀jẹ̀ dídà, ìṣòro tí irú ẹni bẹ bá fẹ tọ̀, ìsòro ní ìgbà ìbímọ àti bẹbẹ lọ. Ìjọba ti pèsè owó pùpọ̀ lati fi òpin sí àṣà ìdábẹ́ ní Ìlú-Ọba.

Bí a ti nṣe àjọ̀dún “Ọjọ́ áwọn Obìnrin lagbaaye,” oṣe pàtàkì kí Yorùbá ní ilé àti ní àjò, di àṣà tí ó bùkún àwọn ọmọ mú, kí a sì ju àṣà tí ó mú ìpalára dání dànù. Ìdábẹ́ kò lè dá ìṣekúṣe dúró, nítorí kò sí ìwáìdí pé bóyá ó dá tàbí dín ìṣekúṣe dúró lãrin obìnrin. Ẹ̀kọ́ áti àbójútó lati ọ̀dọ́ òbí/alabojuto ló lè dá ìṣekúṣe dúró, ki ṣe ìdábẹ́.

English translation below:

THE CULTURE OF FEMALE GENITAL MUTILATION

Female Genital Mutilation (FGM) is an aspect of Yoruba Culture that does not conform with contemporary notions of women’s right. Female circumcision is widely practiced among the Yoruba people from birth till about first birthday. And it is believed to prevent promiscuity among women.

Till this this day, there is still discrimination in the upbringing and society’s perception towards female children as against male children. As the Juju Musician Ebenezer Obey once sang, “men can marry six wives at a time, it is not bad, only one man is chosen by God for a woman”.

London Evening Standard Article on female genital mutilation in the UK. An issue to be discussed on International Women’s Day — Somali model and advocate against female circumcision.

According to the London Evening Standard of Wednesday 6 March, 2013, it was observed that Female Genital Mutilation is rife among minority ethnic groups in Europe. Some of the consequences of this horrible culture to women who have been so mutilated include: the victim could bleed to death, difficulty passing urine, painful childbirth etc. The British Government has pledged £35 million towards eradication of Female Genital Mutilation in Britain.

As we celebrate International Women’s Day, it is important for Yoruba indigenes at home and abroad to hold on to culture that is dignifying and do away with culture that abases people. Female Genital Mutilation has not empirically been shown to prevent promiscuity. Parental training, nurture and caring is a better way to prevent promiscuity and not female genital mutilation.

Happy International women’s day.

[Ifedunni1]

Originally posted 2013-03-08 17:47:03. Republished by Blog Post Promoter

Ni ìlú Ayégbẹgẹ́, ìyàn mú gidigidi, eleyi mu Ọba ìlú bẹ̀rẹ̀ si sá pamọ́ fún àwọn ará ìlú nitori kò mọ ohun ti ohun lè ṣe. Òjò kò rọ̀ fún ọ̀pọ̀lọpọ̀ ọdún, oorun gbóná janjan, nitorina, kò si ohun ọ̀gbìn ti ó lè hù. Ìrònú àti jẹ àti mun bá gbogbo ará ìlú – Ọba, Olóyè, Ọmọdé àti àgbà.

Yorùbá ni “Àgbà kii wà lọ́jà ki orí ọmọ tuntun wọ”, nitori èyí, Ọba sáré pe gbogbo àgbà ìlú àti “Àwòrò-Ifá” lati ṣe iwadi ohun ti ìlú lè ṣe ki òjò lè rọ̀. Àwòrò-Ifá dá Ifá, ó ṣe àlàyé ẹbọ ti Ifá ni ki ìlú rú. Ifá ni “ki ìlú mu Erin lati fi rúbọ ni gbàgede ọjà”.

Gẹ́gẹ́bi Ọba-orin Sunny Ade ti kọ́ “Ìtàkùn ti ó ni ki erin ma wọ odò, t’ohun t’erin lo nlọ”. Ògb́ojú Ọdẹ ló npa Erin ṣùgbọ́n Olórí-Ọdẹ ti Ọba yan iṣẹ́ ẹ mi mú Erin wọ ìlú fún, sọ pé ko ṣẽ ṣe nitori “Ọdẹ aperin ni àwọn, ki ṣe Ọdẹ a mu erin”. Ọba paṣẹ fún Akéde ki ó polongo fún gbogbo ara ilu pe “Ọba yio da ẹnikẹni ti ó bá lè mú Erin wọ ìlú fun ìrúbọ yi lọ́lá”. Ọ̀pọ̀ gbìyànjú, pàtàki nitori ìlérí ti Ọba ṣe fún ẹni ti ó bá lè mu Erin wọ̀lú, wọn sọ ẹmi nu nínú igbó, ọ̀pọ̀ fi ara pa lai ri Erin mú.

Laipẹ, Ìjàpá lọ bà Ọba àti Olóyè pé “ohun yio mú Erin wálé fún ẹbo rírú yi”. Olú-Ọdẹ rẹrin nigbati o ri Ìjàpá, ó wá pa òwe pé “À nsọ̀rọ̀ ẹran ti ó ni ìwo, ìgbín yọjú”. Olú-Ọdẹ fi ojú di Àjàpá, ṣùgbọ́n Ìjàpá kò wo bẹ̀, ó fi ọgbọn ṣe àlàyé fún Ọba. Ọbá gbà lati fún Ìjàpá láyè lati gbìyànjú.

Ìjàpá lọ si inú igbó lati ṣe akiyesi Erin lati mọ ohun ti ó fẹ́ràn ti ohun fi lè mu. Ìjàpá ṣe akiyesi pé Erin fẹ́ràn oúnjẹ dídùn àti ẹ̀tàn. Nigbati Ìjàpá padá, o ṣe “Àkàrà-olóyin” dání, o ju fún Erin ki ó tó bẹ̀rẹ̀ si sọ ohun ti ó báwá pé “àwọn ará ìlú fẹ ki Erin wá jẹ Ọba ìlú wọn nitori Ọba wọn ti wọ Àjà”. Àjàpá pọ́n Erin lé, inú ẹ̀ dùn, ohun naa rò wi pé, pẹ̀lú ọ̀la ohun nínú igbó o yẹ ki ohun le jẹ ọba. Pẹ̀lú ìrànlọ́wọ́ Ọba àti ará ìlú, wọn ṣe gbogbo ohun ti Ìjàpá ni ki wọ́n ṣe. Ìjàpá àti ará ìlú mu Erin wọ ìlú pẹ̀lú ọpọlọpọ àkàrà-olóyin, ìlù, ijó àti orin yi:

Erin ká relé kó wá jọba)
Erin yẹ́yẹ́ ò, erin yẹ̀yẹ̀ ) lẹ meji
Ìwò yí ọ̀la rẹ̃,
Erin yẹ́yẹ́ ò, erin yẹ̀yẹ̀,
Agbada á má ṣe wéré,
Erin yẹ́yẹ́ ò, erin yẹ̀yẹ̀
Ààrò á máa ṣe wàrà,
Erin yẹ́yẹ́ ò, erin yẹ̀yẹ̀
Erin ká relé kó wá jọba)
Erin yẹ́yẹ́ ò, erin yẹ̀yẹ̀ ) lẹ meji

You can also download a recital by right clicking this link: Erin ká relé kó wá jọba

Inú Erin dùn lati tẹ̀ lé ará ìlú, lai mọ̀ pé jàpá ti gba wọn ni ìmọ̀ràn lati gbẹ́ kòtò nlá ti wọ́n da aṣọ bò bi ìtẹ Ọba. Erin ti wọ ìlú tán, ó rí àga Ọba níwájú, Ìjàpá àti ará ìlú yi orin padà ni gẹ́rẹ́ ti ó fẹ́ lọ gun àga Ọba:

A o merin jọba
Ẹ̀wẹ̀kún, ẹwẹlẹ ……

You can also download a recital by right clicking this link: A o merin jọba

Àjàpá àti ará ìlú yà kúrò níwájú Erin, ó yan lọ si orí ẹní lati lọ gun-àga Ọba, ó já sí kòtò nlá lai dé orí ìtẹ́. Inú kòtò yi ni Àwòrò-Ifá ti fi Erin rúbọ. Lẹhin ẹbọ, òjò rọ, ìlú bẹ̀rẹ̀ si tura, Ọbá dá Àjàpá lọ́lá, àwọn ará ìlú bẹ̀rẹ̀ sí bu iyì fún Àjàpá.

Ẹ̀kọ́ ìtàn yi ni pé: “ọgbọ́n ju agbára”; ká ṣọ́ra fún ẹ̀mí ìgbéraga; ki a má fi ojú di ẹnikẹni; ki á fi ara balẹ̀ ṣe iwadi nigbati ìṣòro bá dé; ká ṣọra fún àjẹkì; ká ṣọra fún ẹ̀tàn àti bẹ ẹ bẹ ẹ lọ.

ENGLISH TRANSLATION

There was great famine in “Ayegbege Town”, to the extent that the King began to hide from his people. There was no rain for many years, hence the sun became too hot hence no crop could grow under such intense heat. The thought of what to eat or drink came over all the people including the King, Chiefs, the children and the elders.

Yoruba proverb said “The elder cannot watch idly in the market while the new borne baby’s head is crooked”, hence, the King summoned the Elders and the Ifa Chief Priest to investigate from Ifa on what to do to bring down the rain. Ifa Chief Priest made enquiry from Ifa and told the people that “a live elephant has to be offered for sacrifice at the Market Square”.

According to the prominent Yoruba Musician – in one of King Sunny Ade’s song: “the King that will catch and tie the elephant has not yet been crowned”. Only the Chief Hunters has the skill of killing an elephant, but the Chief Hunter that the King appointed to carry out this responsibility told the King it was an impossible mission. The Chief Hunter said, they were “elephant killers not elephant enchanter”. So, the King then commanded the Town Crier to announce to everyone “that whoever could bring a live elephant to town for sacrifice would receive a handsome reward from the King”. As a result of this promise, many people went after this task and many lost their limbs and lives as a result.

After sometime, the Tortoise (the cunny animal) went before the King, Chiefs and the Elders to promise that if given the opportunity “he would bring a live elephant for the sacrifice”. This provoked laughter as the Chief Hunter berated him by saying “we are talking about animals with horns, the snail appeared”, but the Tortoise ignored them all and continued to convince the King with wisdom. The King agreed to give the Tortoise a chance to prove himself.

The Tortoise then went to the forest to observe the Elephant. He noticed that the Elephant loved sweet meals and flattery. When the Tortoise returned to the forest, he went with plenty of “fried beans fritter soaked in honey”. He began to praise the Elephant and threw him plenty of fried beans fritters soaked in honey, that the people wanted him to be their crowned King in the place of their late King. The Elephant was convinced that he was being invited by the people because of his strength in the forest. With the help of the King and the people, they got ready all that was required by the Tortoise for this task. The people joined him to escort the Elephant to town, with plenty of fried plantain fritters soaked in honey, drumming, dancing and songs of invitation.

The Elephant was happy as he saw the thrown without realizing a pit was dug before the throne but covered with beautiful clothes. The Tortoise and the people changed their song as he was approaching the throne.

Tortoise and the people gave way for the elephant to climb the throne, then he fell into the pit without getting to the throne. There, the Ifa Chief Priest carried out the sacrifice. After the sacrifice, the rain began to fall, the famine eased off, the King enriched the Tortoise and the people began to respect him.

Lessons learnt from this story include: “Wisdom is greater than strength”; be careful of pride; do not underrate anyone; be patient to investigate matters at the time of difficulty; be careful of gluttony; be careful of deceit; etc.

Originally posted 2015-02-27 09:10:22. Republished by Blog Post Promoter

Òwe Yorùbá ni “Ọbẹ̀ tó dùn, owó ló pá”, ṣùgbọ́n kò ri bẹ̃ fún ẹni ti kò mọ ọbẹ̀ se. Elomiran lè lo ọ̀kẹ́ àimọye owó lati fi se ọbẹ̀ kó má dùn nitori, bi iyọ̀ ò ja, ata á pọ̀jù tàbi ki omi pọ̀jù.

Ni tõtọ, owó ni enia ma fi lọ ra èlò ọbẹ̀ lọ́jà, ṣùgbọ́n fún ẹni ti ó mọ ọbẹ̀ se, ìwọ̀nba owó ti ó bá mú lọ si ọjà, ó lè fi ra èlò ọbẹ̀ gẹ́gẹ́ bi owó rẹ ti mọ, ki ó si se ọbẹ̀ na kó dùn. Ẹ wo àwòrán àti pipè èlò ọbẹ ni abala ojú iwé yi.

Àwòrán àti pípè orúkọ Èlò Ọbẹ̀ Yorùbá

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ENGLISH TRANSLATION

Yoruba proverb said “Tasty soup cost money”, but this adage is not true for a poor cook. Some can spend a fortune on a pot of soup/stew and it may not be tasty, because it is either there is too much salt or pepper or it is watery.

In all honesty, soup ingredient has to be purchased, but for a good cook, the little money he/she takes to the market, could be used to buy the ingredients the money can afford, yet the soup/stew would be very tasty. Check out the pictures and pronunciation of Yoruba soup/stew ingredient on the slides.

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Originally posted 2015-12-08 16:30:36. Republished by Blog Post Promoter

Aṣọ-Òfì tàbi Aṣọ-Òkè jẹ́ aṣọ ilẹ̀ Yorùbá. Aṣọ òde ni, nitori kò ṣe gbé wọ lójojúmọ́. Ọ̀pọ̀lọpọ̀ Aṣọ-Òfì/Òkè wúwo, ṣùgbọ́n ti ìgbàlódé ti bẹ̀rẹ̀ si fúyẹ́ nitori òwú igbalode. Yorùbá ma nlo Aso-Oke fún Igbéyàwó, Ìkómọ, Òkú ṣi ṣe, Oyè ji jẹ, àti ayẹyẹ ìbílẹ̀ yoku. Ó dùn lati wé, ó si yẹ ni. Ẹ ṣe àyẹ̀wò wi wé gèlè Aṣọ-Òkè ninú àwòrán àti àpèjúwe ojú iwé yi:

ENGLISH TRANSLATION

Yoruba traditional woven clothes is indigenous to the Yoruba people. It is an occasional wear, as it cannot be worn as a daily casual wear. Many of these traditional fabrics are heavy, but the modern ones are light because it is woven with the modern light weight threads. It is often used during traditional marriage, Naming Ceremony, Burial, Chieftaincy Celebration and during other traditional festivals. It is easy to tie and it is very befitting. Check out the video on how to tie the traditional woven clothes as head tie on the video on this page.

Originally posted 2015-07-10 10:15:04. Republished by Blog Post Promoter

Erin jẹ ẹranko ti Ọlọrun da lọ́lá pẹlu titobi rẹ ninu igbo. Yorùbá ni “Koríko ti Erin bá ti tẹ̀, àtẹ̀gbé ni láyé”, oko ti Erin bá wọ̀, olóko bẹ wọ igbèsè tori ibajẹ ti o ma ṣẹlẹ̀ si irú oko bẹ. Gbogbo ẹranko bọ̀wọ̀ fún Erin, nitori Kìnìún ọlọ́là ijù kò lè pa Erin.

Bi Erin ti tóbi tó, ni ó gọ̀ tó. Ni ọjọ́ kan, gbogbo ẹranko pe ìpàdé lati pari ìjà fún Kọ̀lọ̀kọ̀lọ̀ àti Kìnìún. Kọ̀lọ̀kọ̀lọ̀ ni bi ohun ba pa ẹran, Kìnìún a fi ògbójú gba ẹran yi jẹ. Kàkà ki Erin da ẹjọ́ pẹ̀lú òye, ṣe ló tún dá kun. Ìhàlẹ̀ àti ìgbéraga ni àwùjọ yi bi awọn ẹranko yoku ninu. O bi Kọ̀lọ̀kọ̀lọ̀ ninu to bẹ gẹ ti kò lè fọhùn. Àjàpá nikan lo dide lati fún Erin ni èsì ọ̀rọ̀, ṣùgbọ́n gbogbo ẹranko yoku bú si ẹ̀rín nitori wọn fi ojú di Àjàpá. Dipo ki Àjàpá panumọ́, ó pe erin níjà.

Ni ọjọ́ ìjà, Erin kò múra nitori ó mọ̀ pé bi Àjàpá ti kéré tó, bi ohun bá gbé ẹsẹ̀ le, ọ̀run lèrọ̀. Àjàpa mọ̀ pé ohun ko ni agbára, nitori eyi, ó dá ọgbọ́n ti yio fi bá Erin jà lai di èrò ọ̀run. Àjàpá ti pèsè, agbè mẹta pẹlu ìgbẹ́, osùn àti ẹfun ti yio dà lé Erin lóri lati dójú ti. Ó tọ́jú awọn agbè yi si ori igi nitosi ibi ti wọn ti fẹ́ jà, ó mọ̀ pé pẹ̀lú ibinu erin á jà dé idi ibi ti yio dà le lori.

Awọn ẹranko péjọ lati wòran ijà lãrin Àjàpá àti Erin. Àjàpá mọ̀ pe bi erin bá subú kò lè dide, nigbati ti ijà bẹ̀rẹ̀, ẹhin ni Àjàpá wà ti o ti nsọ òkò ọ̀rọ̀ si erin lati dá inú bi. Pẹ̀lú ibinú, ki ó tó yípadà dé ibi ti Àjàpá wa, Àjàpá a ti kósi lábẹ́, eleyi dá awọn ẹranko lára yá.

Yorùbá ni “Bi ìyà nla ba gbeni ṣánlẹ̀, kékeré á gorí ẹni” ni ikẹhin, Àjàpá bori erin pẹ̀lú ọgbọ́n, gbogbo ẹranko gbé Àjàpá sókè pẹ̀lú ìdùnnú gun ori ibi ti erin wó si.

Ìtàn Yorùbá yi fihan pé kò si ẹni ti a lè fi ojú di. Ti a bá fẹ́ ka ìtàn yi ni ẹ̀kún rẹ́rẹ́ ni èdè Gẹẹsi, ẹ ṣe àyẹ̀wò rẹ ninu iwé “Yoruba Trickster Tales” ti Oyekan Owomoyela kọ.

ENGLISH TRANSLATION

The Elephant, was created by God with her giant status in the forest. As the Yoruba adage goes, “The grass trampled by the Elephant, is destroyed forever”. All animals respect the Elephant, because even a Lion, the king of the forest, cannot kill the Elephant on its own.

The Elephant is as foolish as her big size. One day, all animals gathered to settle a quarrel between the Tiger and the Lion. The Tiger accused the Lion of snatching the prey he had killed. Instead of the Elephant settling this quarrel with wisdom, she added more. Her boasting and pride angered the other animals. The Tiger was so angry that he became dumbfounded. Only the Tortoise got up to respond to the Elephant, but all the other animals busted into laughter because they under-rated the Tortoise. The Tortoise was undeterred but challenged the Elephant to a fight.

On the day of the fight, the Elephant was unprepared because she knew the Tortoise was so small that stamping on the Tortoise with one leg would result to an untimely death. Tortoise realized that she had no strength, hence, she invented the trick to confront the Elephant without ending up with untimely death. Tortoise prepared three gourds, filled with mixture of stool, the other with camwood (that is as red as blood) and the third with lime. He placed the gourds on the nearby trees closest to the venue of the fight, knowing fully that the Elephant out of rage would reach under the trees that would spill the concussion on her.

All the animals gathered to watch the fight between the Tortoise and the Elephant. Tortoise knew that once the Elephant falls, she cannot rise, so he began to taunt her to anger. In anger, before turning around to reach where the Tortoise was taunting, the Tortoise must have gone under her, this entertained the other animals.

According to the Yoruba saying, “When one is fell by small affliction, bigger ones will ride”, in the end, the Tortoise defeated the Elephant with wisdom, all the animals carried the Tortoise shoulder high with joy jumping on the Elephant where she fell.

Lessons from this story are one cannot underrate anyone, wisdom is mightier than might, boasting and pride brings shame etc. To read this story fully in English, check it in the book titled “Yoruba Trickster Tales” written by Oyekan Owomoyela.

Originally posted 2013-10-25 17:02:09. Republished by Blog Post Promoter

Ọjọ́ itàn ni ọjọ́ kọkàndinlógún, oṣù karun, ọdún Ẹgbãlemẹ̃dógún jẹ fun orilẹ̀ èdè Nigeria àti gbogbo ilẹ̀ Aláwọ̀dúdú. Kò wọ́pọ̀ ki Ìjọba Ológun tàbi Ẹgbẹ́ Òṣèlú gbà lati gbé Ìjọba silẹ̀ ni ilẹ̀ Aláwọ̀dúdú nitori eyi àwọn Olóri Òṣèlú lati orilẹ̀ èdè bi mẹrinléladọta pé jọ si Abuja, olú-ilú Nigeria lati ṣe ẹlẹri gbi gbé Ìjọba lati ọ̀dọ̀ Olóri kan si ekeji.

Goodluck Ebele Jonathan gbé Ìjọba fún Muhammadu Buhari – Handing over

Yorùbá sọ wi pé “Melo la ó kà leyin Adépèlé”, a ó ṣe àyẹ̀wò di ẹ̀ ninú àpẹrẹ àwọn Olóri Òṣèlú Aláwọ̀dúdú tó jẹ Oyè “Akintọ́lá ta kú”: Ọ̀gágun Olóògbé Muammar Gaddafi ti Libya ṣe titi wọn fi pa si ori oyè lẹhin ọdún méjilélogóji; Hosni Mubarak ti Egypt wà lóri oyè titi ará ilú fi le kúrò lẹhin ọgbọ̀n ọdún; ará ilú gbiyànjú ṣùgbọ́n wọn ó ri Bàbá Robert Mugabe (arúgbó ọdún mọ́kànlélãdọrun) ti Zimbabwe lé kúrò lati ọ̀rùndinlógóji ọdún; Paul Biya ti Cameroon ti ṣe Olóri Òṣèlú lati ogóji ọdún; Omar al-Bashir ti Sudan ti wà lóri oyè fún ọdún méjilélógún. Àwọn ọ̀dọ́ ti a lérò wi pé yio tun yi iwà padà kò yàtọ̀ bi wọn bá ti dé ipò. Pierre Nkurunziza ti Burundi gbà ki àwọn ará ilú kú, ju ki ó ma gbe àpóti ibò ni igbà kẹta lẹhin ọdún mẹwa; Joseph Kabila – Olóri Òṣèlú Congo lati ọdún mẹrinla; Olóri Òṣèlú Togo Faure Gnassingbé ti wà lóri oyè fún ọdún mẹwa lehin iku Bàbá rẹ, kò dẹ̀ fẹ́ kúrò àti ọ̀pọ̀ tó ti kú si ori oyè.

Yorùbá sọ wi pé “Ni ilú Afọ́jú, Olójú kan Lọba”, ọ̀rọ̀ yi gbà ọpẹ́ fún orilẹ̀-èdè Nigeria, nitori Olóri Òṣèlú Goodluck Ebele Jonathan, gbà lati gbé Ìjọba fún Olóri Ogun Muhammadu Buhari ti ẹgbẹ́ míràn lai si ìjà. Irú eyi ṣọ̀wọ́n, pàtàki ni ilẹ̀ Aláwọ̀dúdú. Ẹgbẹ́ Òṣèlú Alágboòrùn ti ṣe Ìjọba fún ọdún mẹ́rindinlógún ki ilú tó fi ibò gbé wọn kúrò ṣùgbọ́n fún ọ̀pọ̀lọpọ̀ Olóri àti Ẹgbẹ́ Òṣèlú ilẹ̀ Aláwọ̀dúdú, ọdún mẹ́rindinlógún kéré. Ká ni Olóri Òṣèlú Goodluck Ebele Jonathan bá kọ̀ lati ki ẹni ti ilú yàn Olóri-ogun Muhammadu Buhari ku ori ire ni idije idibo, ijà ki ba ti bẹ́. Eleyi fi hàn pé Ọlọrun ni ifẹ Nigeria, ó ku ka ni ìfẹ́ ara. A lérò wi pé àwọn Olóri àti Ẹgbẹ́ Òṣèlú ilẹ̀ Aláwọ̀dúdú yoku yio fi eyi kọ́gbọ́n

A ki Òṣèlú Goodluck Ebele Jonathan ti ó gbé Ìjọba fún Olóri-ogun Muhammadu Buhari ti ilú fi ibò yàn, àwọn ọmọ Nigeria ti ó dibò fún àyipadà àti gbogbo ọmọ Nigeria ni ilé lóko kú ori ire ọjọ́ pàtàki yi ni itàn orilẹ̀ èdè Nigeria.

ENGLISH TRANSLATION

History is made in Nigeria on Friday, twenty-nine day of May, year Two thousand and fifteen and in the entire African Countries. It is uncommon in Africa for either the Military or Democratic Government to transfer power, as a result Leaders from about fifty four Countries gathered in Abuja to witness the transfer of power from an incumbent to the newly elected.

According to Yoruba adage “How many can be counted in the overcrowded teeth of Adepele”, hence example of African Leaders who have adopted “Akintola’s seat tight” style are being examined here. Late Colonel Muammar Gaddafi, President of Libya for forty two years (1969 to 2011) until he was killed as incumbent; Hosni Mubarak, President of Egypt for thirty years till he was chased out of office during the Arab Spring in 2011; people of Zimbabwe tried to end the thirty five years’ regime of the ninety-one year old President Robert Mugabe without success; Paul Biya, President of Cameroon has been there since forty years ago; while Omar al-Bashir President of Sudan has ruled for the past twenty two years to present. The younger Africans are not faring better in position of Authority. Pierre Nkurunziza, President of Burundi is pressing ahead with his third term bid after ten years in power in spite of his people’s violent protest; Joseph Kabila, has been President of the Democratic Republic of Congo for the past fourteen years; Togo’s President Faure Gnassingbé took over leadership after the death of his father since ten years ago and he has no intention of handing over; these and so many others that died in power.

According to a Yoruba adage “In the Country of the Blind, One-eyed person is the King”, this adage calls for thanksgiving in Nigeria and commendation of the outgoing President Goodluck Ebele Jonathan for conceding defeat to the people’s elect General Muhammadu Buhari of the opposition Party. This action has averted disaster and it is a rare feat, particularly in Africa. Peoples’ Democratic Party has been in power for sixteen years before they were voted out by the Nigerian people but for many African Leaders and Political Parties, sixteen years is nothing. If President Goodluck Ebele Jonathan has refused to concede defeat to the people’s elected General Muhammadu Buhari by calling to congratulate him, Nigeria would have been thrown into chaos. This has shown that God loves Nigeria, let the people of Nigeria love each other. It is hoped that other African Leaders and Political Parties would learn from this.

It is worth saluting the courage of the outgoing President Goodluck Ebele Jonathan for agreeing to hand over power to the duly elected President Muhammadu Buhari and congratulating the Nigerian Voters that voted for “Change”, and all Nigerians both at home and abroad on this special day in the history of Nigeria.

Originally posted 2015-05-29 15:28:02. Republished by Blog Post Promoter

Oríkì* jẹ ọ̀rọ̀ ìwúrí ti Yorùbá ma nlò lati fi sọ ìtàn àṣà àti ìṣe ìdílé lati ìran dé ìran. Ninú oríkì ni a ti lè mọ ìtàn ìṣẹ̀dálẹ̀ ẹbí ẹni àti ohun ti a mọ ìdílé mọ́, bí i irú iṣẹ ti wọn nṣe ni ìdílé, oriṣiriṣi èdè ìbílẹ̀ Yorùbá, oúnjẹ ti wọn njẹ àti èyí ti wọn ki i jẹ, ẹ̀sìn ìdílé, àdúgbò ti wọ́n tẹ̀dó si tàbi ìlú ti a ti ṣẹ̀ wá, àṣeyọrí ti wọn ti ṣe ni ìran ẹni àti bẹ́ ẹ̀ bẹ́ ẹ̀ lọ.

Ni inú oríkì ti a ó bẹ̀rẹ̀ si i kọ, a ó ri àpẹrẹ ohun ti Yorùbá ṣe ma a nsọ oríkì pàtàki fún iwuri nigbati ọkùnrin, obinrin, ọmọdé àti ẹbí ẹni bá ṣe ohun rere bi ìṣílé, ìgbéyàwó, àṣeyorí ni ilé-iwé, oyè jijẹ tàbi ni ayé òde òni, àjọyọ̀ ọjọ́ ìbí.

Oríkì jẹ ikan ninú àṣà Yorùbá ti ó ti nparẹ́, nitori ọ̀pọ̀lọpọ̀ ọmọ Yorùbá bẹ̀rẹ̀ si kọ èdè àti àṣà wọn sílẹ̀ fún èdè Gẹ̀ẹ́sí. Ẹ ṣe àyẹ̀wò àpẹrẹ oríkì ti ìyá Olùkọ̀wé yi sọ fún ni ibi ayẹyẹ ọjọ́ ìbí rẹ̀ ni ojú ìwé yi. A ó bẹ̀rẹ̀ si kọ oríkì oriṣiriṣi ìdílé Yorùbá.

Ọmọ ẹlẹ́ja ò tú mù kẹkẹ
Ọmọ a mẹ́ja yan ẹja
Ọmọ ò sùn mẹ́gbẹ̀wá ti dọ̀ ara rẹ̀
Ọmọ gbàsè gbàsè kẹ́ ṣọbinrin lọyin
Ọmọ kai, eó gbé si yàn ún
Ọmọ a mú gbìrín eó b’ọ̀dìdẹ̀
Ìṣò mó bọ, òwíyé wàarè
Ọmọ adáṣọ bù á lẹ̀ jẹ
Ọmọ a má bẹ̀rẹ̀ gúnyán k’àdó gbèrìgbè mọ mọ̀
Ọmọ a yan eó meka run
Ọmọ a mẹ́ kìka kàn yan ẹsinsun t’ọrẹ
É e ṣojú un ríro, ìṣẹ̀dálẹ̀ rin ni
Ọmọ a mi malu ṣ’ọdún ìgbàgbọ́
Ọmọ elési a gbàrùnbọ̀ morun
Ọmọ elési a gbàdá mo yóko
Èsì li sunkún ètìtù kọ gbà àrán bora li Gèsan Ọba
Ọmọ Olígèsan òròrò bílẹ̀
Ọmọ alábùṣọrọ̀, a múṣu mọdi
Àbùṣọrọ̀ lu lé uṣu, mọ́ m’ẹ́ùrà kàn kàn dé bẹ̀
Kare o ‘Lúàmi, ku ọdún oni o, è í ra ṣàṣe mọ ri a (Àṣẹ)

ENGLISH TRANSLATION

Yoruba lineage odes are a way of passing down the family oral tradition from past generations to younger generations, as a means of inspiring them. Through these odes, one can identify one’s family roots, trades associated with one’s family, various types of Yoruba dialect, types of food consumed or forbidden in the family, religious practices, the town where the family is established or originated, successes recorded in the past etc.

As we begin to publish Yoruba odes to family lineages, it is hoped readers will understand why these odes are used, particularly when a man, woman, children and family members are celebrating during house warming, marriage, educational laurel, being honoured with titles or in recent times, birthday celebrations.

The lineage ode is a part of Yoruba culture that is fast disappearing, because many Yorubas are abandoning their language and culture in pursuit of English language and culture. Check out the example of lineage ode published above, from the writer’s mother to inspire the daughter during her birthday celebration.

* Editor’s note: we had a hard time coming up with the English word for “oríkì”. After extensive discussions, we agreed that the Yoruba word “oríkì” is a type of ode. At the same time, a simple translation of the word Oríkì to Ode, does not do the Yoruba word justice. As such, we agreed that the word “oríkì” is a particular type of ode that generally addresses familial lineage. Hence the translation, “lineage ode”.

Originally posted 2017-04-07 21:57:06. Republished by Blog Post Promoter

Yorùbá ma nṣe rúbọ Èṣù nigba gbogbo ki ẹ̀sìn ìgbàgbọ́ tó gbalẹ̀. Ounjẹ ni wọn ma fi ṣè rúbo ni ọ̀pọ̀lọpọ̀ ìgbà. Irú ounjẹ yi ni Yorùbá npè ni “ẹbọ”. Ìta gbangba ni wọn ma ngbe irú ẹbọ bẹ si, nitori eyi ounjẹ ọ̀fẹ ma npọ fún ajá, ẹiyẹ àti awọn ẹranko miran ni igboro.

Ajá ìgboro – Stray dog eats food on the street. Courtesy: @theyorubablog

Bi ènìyàn kò ti si ninu ìhámọ́ ni ayé òde òní, bẹni ajá pãpa kò ti si ni ìhámọ́. Ọ̀pọ̀lọpọ̀ “ajá igboro” ma jade lọ wa ounjẹ òjọ́ wọn kakiri ni. Alãdúgbò lè pe ajá lati gbe ounjẹ àjẹkù fún pẹ̀lú, eleyi fi idi ti wọn fi nkígbe pe ajá han. Bayi ni ará Àkúrẹ́ (olú ìlú ẹ̀yà Ondo) ti ma npe ajá fún ounjẹ ni ayé àtijọ́:

Kílí gbà, gbo, gbà, gbo

Ajá òréré́, gbà̀, gbo, gbà…

A lè fi òwe Yorùbá ti o ni “Ohun ti ajá mã jẹ, Èṣù á ṣẽ” yi ṣe àlàyé awọn ounjẹ ti Èṣù pèsè ni ayé òde òni wé: ẹjọ, àìsàn/àilera, ọtí/õgun-olóró tàbi ilé tẹ́tẹ́. Ni ida keji, ajá jẹ “Agbẹjọ́rò, Babaláwo/Oníṣègùn, ilé-ọtí àti ilé iṣẹ́/ero tẹ́tẹ́”.

Adájọ́ Obinrin ati Ọkunrin – Female and Male Judge
Courtesy: @theyorubablog

Bi a bá ṣe akiyesi, Yorùbá ni “Ọ̀gá tà, ọ̀gá ò tà, owó alágbàṣe á pé”. Bi Agbẹjọ́rò ba bori tàbi kò bori ni ilé-ẹjọ́, owó rẹ á pé, aláìs̀an ni ilera bi ko ni ilera, Babaláwo/Oníṣègùn á gbowó. Bi ọ̀mùtí yó tàbi kò yó, Ọlọti/Olõgun-olóró á gbowó àti bi ẹni tó ta tẹ́tẹ́ bá jẹ bi kò jẹ owó oni-tẹ́tẹ́ á pé.

ENGLISH TRANSLATION

Yoruba often offer sacrifice before the advent of Christianity. Food are often used for the sacrifice. This type of food is called “Sacrifice”. Such sacrifice are usually placed in the open, as a result, there are plenty of free meals for the dogs, birds and other animals on the Streets.

As people’s movement are not restricted like in the modern time, so also are the dogs not in restriction. Many “Street dogs” roam around to source their meal. Neighbours can beckon on the stray dog to offer left over meals, hence the reason for the various style of beckoning on dogs. Check out the above recording the way people in Akure (capital of Ondo State) beckons on the Street dogs in the olden days.

We can use the Yoruba proverb that said “What the dog will eat, the Devil will provide” to compare the kind of food provided by the Devil in the modern days as: Cases, sickness, alcoholism/hard drug or gambling shop. On the other hand, the dog can be parallel with: Lawyers, Doctors/Herbalists, Pub and Gambling House/machine.

If we observe another Yoruba proverb that “Whether the boss sells or not, the labourer will collect his/her wage”. This means, whether the Lawyer/Barrister wins a case in court or not, his/her legal fees must be paid, same as whether the sick person is well or not, the Doctor/Herbalist has to be paid. Whether the Drunkard/Drug addict is intoxicated or not, the Pub-owner’s will be paid.

Originally posted 2013-10-15 20:25:03. 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

Ni ọjọ́ Ẹti, ọjọ́ karun ti a ti bẹ̀rẹ̀ ilé-iwé ni ọ̀sẹ̀, inú mi ma ń dùn nitori ilé-iwé ti pari ni agogo kan ọ̀sán, ti ìsimi bẹ̀rẹ̀.

Mo fẹ́ràn ìsimi ipari ọ̀sẹ̀ nitori mo ma nri àwọn òbí mi. Lati ọjọ́ Ajé titi dé ọjọ́ Ẹti, mi o ki ri ìyá àti bàbá mi nitori súnkẹrẹ-fàkẹrẹ ọkọ̀ ni Èkó, wọn yio ti jade ni ilé ni kùtùkùtù òwúrọ̀ ki n tó ji, wọn yio pẹ́ wọlé lẹhin ti mo bá ti sùn.

Mo tún fẹ́ràn ìsimi ipari ọ̀sẹ̀ nitori mo ma ńsùn pẹ́, mo tún ma a ńri àyè wo eré lori amóhùn-máwòrán. Ni àkókò ilé-iwé, mo ni lati ji ni agogo mẹfa òwúrọ̀ lati múra fún ọkọ̀ ilé-iwé ti yio gbé mi ni agogo meje òwúrọ̀. Ṣùgbọ́n ní igbà ìsimi ipari ọ̀sẹ̀, mo lè sùn di agogo mẹjọ òwúrọ̀. Ni ọjọ́ Àbámẹ́ta, ìyá mi ma nṣe oriṣiriṣi oúnjẹ ti ó dùn, mo tún ma njẹun púpọ̀. Ni ọjọ́ Àikú (ọjọ́ ìsimi) bàbá mi ma ngbé wa lọ si ilé-ìjọ́sìn, lẹhin isin, a ma nlọ ki bàbá àti ìyá àgbà. Bàbá àti ìyá àgbà dára púpọ̀.

Ni ọjọ́ Àikú ti ìsimi ti fẹ́ pari, inú mi ki i dùn nigbati òbí mi bá sọ wi pé mo ni lati tètè sùn lati palẹ̀mọ́ fún ilé-iwé ti ó bẹ̀rẹ̀ ni ọjọ́ Ajé.

ENGLISH LANGUAGE

On Friday the fifth day of schooling, I am always very happy because school closes at one o’clock in the afternoon when the weekend begins.

I love the weekend break because I get to see my parents. From Monday to Friday, I do not get to see my mother/mummy and father/daddy because in order to beat the Lagos traffic, they leave home for work before I wake up and return very late when I am asleep.

I also love the weekend break because I get to sleep longer and watch television too. During the school day, I wake up at six o’clock in the morning to get ready for the school bus that picks me up at seven o’clock in the morning. But during the weekend, I get to sleep till eight o’clock in the morning. Mummy cooks different types of meal on Saturday and I get to eat more. On Sunday, Daddy drives us to Church and after Church, we go to visit my grandparent. Grandpa and grandma are very nice.

I am not usually happy when I am told by my parent to go to bed early on Sunday in order to get ready for school on Monday.

Originally posted 2018-07-06 01:10:04. Republished by Blog Post Promoter

Only a child’s hand can reach into this type of calabash. The image is from Wikipedia.

Ọ̀rọ̀ Yorùbá sọ wípé “ọwọ́ ọmọde ko to pẹpẹ, tagbalagba ko wọ̀ kèrègbè”, èyí tí a lè túmọ̀ sí wípé, ọmọdé kò ga to pẹpẹ láti mú nkan tí wọn gbé si orí pẹpẹ, bẹni ọwọ́ àgbàlagbà ti tóbi jù lati wọ inú akèrègbè lati mu nkan, nitorina àgbà̀ lèlo ìrànlọ́wọ́ ọmọdé.

Ní ayé, oníkálukú ló ní ohun tí wọ́n lè ṣe. Àwọn nkan wa ti àgbàlagbà lè ṣe bẹ̃ni ọpọlọpọ nkan wa ti ọmọdé lè ṣe. Láyé òde òní, ọmọdé le gbójúlé àgbàlagbà, ṣùgbọn ọ̀pọ̀lọpọ̀ àgbàlagbà gbójúlé ọmọdé láti kọ́ lílò ẹ̀rọ ayélujára.

Ò̀we yi fi èrè ifọwọsowọpọ laarin ọmọdé àti àgbà han nítorí kò sẹ́ni tí kò wúlò.

ENGLISH TRANSLATION

A Yoruba adage goes that “although the child’s hand cannot reach the shelf, the elder’s hand cannot enter into the calabash”. Literally translated, while the child or the young one is too short to pick up something placed on a high shelf, the adult’s hand is too big to pass through the neck of a calabash and needs the help of the child.

In life everyone has a role to play. There are roles that can be handled by the adult and there are many roles that are better handled by younger or less experienced ones. Nowadays, in as much as the younger ones are dependent on the adult, most adults are dependent on learning effective use of computers and the internet younger ones.

This proverb shows the advantage of cooperation between the young and the old, experienced and inexperienced, as no one is completely useless.

Originally posted 2013-04-23 19:15:31. Republished by Blog Post Promoter

Òṣèlú Ilẹ̀ Aláwọ̀-dúdú African Union leaders

Kò si oye ọdún ti ọ̀pọ̀lọpọ̀ Òṣèlú Ilẹ̀ Aláwọ̀-dúdú lè lò ni ipò ti wọn lè gbà lẹ́rọ̀ lati kúrò. Bi àyè bá gbà wọn, wọn fẹ kú si ori oyè. Bi a bá ṣe akiyesi ọ̀pọ̀lọpọ̀ Òṣèlú Òkè-Òkun, bi àwọn ará ilú bá ti dibò pé wọn kò fẹ́ wọn nipa yin yan ẹlòmíràn, wọn yio gbà lẹ́rọ̀, lati gbé Ìjọba fún ẹni tuntun ti ará ilú yan, ṣùgbọ́n kò ri bẹ ẹ ni Ilẹ̀ Aláwọ̀-dúdú.

Ohun ti ó jẹ́ ki àwọn Òṣèlú Ilẹ̀ Aláwọ̀-dúdú fẹ́ kú si ipò pọ. Ọ̀pọ̀lọpọ̀ Olóri Òṣèlú Nigeria, ki ba jẹ ti Ìjọba Ológun tàbi Alágbádá, kò si ẹni tó mọ bàbá wọn ni ilú, ṣùgbọ́n wọn kò kọ́ ọgbọ́n pé ọ̀pọ̀ ọmọ ti wọn mọ bàbá wọn ni àwùjọ kò dé ipó nla ti àwọn dé. Ó ṣe é ṣe ki ó jẹ́ wipé ìbẹ̀rù iṣẹ́ ti ó ṣẹ́ wọn ni kékeré ló jẹ́ ki wọn ni ojúkòkòrò lati fi ipò wọn ji owó ilú pamọ́ fún ara wọn, ọmọ àti aya wọn nitori ìbẹ̀rù iṣẹ́. Kò si oye owó ti wọn ji pamọ́ ti ó lè tẹ́ wọn lọ́rùn, eyi ló fa ìbẹ̀rù à ti kúrò ni ipò agbára. Ìbẹ̀rù ki ẹni ti ó bá má a gba ipò lọ́wọ́ wọn, ma ṣe ṣe iwadi wọn na a pẹ̀lú, nitori wọn ò mọ̀ bóyá yio bá wọn ṣe ẹjọ́ lati gba owó ilú ti wọn ji kó padà.

Kàkà ki ilú gbérí, ṣe ni ọlá ilú nrẹ̀hìn. Bi Òsèlú bá ji owó, wọn a ko ọ̀pọ̀ owó bẹ́ ẹ̀ lọ si Òkè-Òkun tàbi ki wọn ri irú owó bẹ́ ẹ̀ mọ́lẹ̀ lóri ki kọ ilé ọ̀kẹ́ aimoye ti ẹni kan kò gbé. Ọ̀pọ̀ owó epo-rọ̀bì ló wọlé, ṣùgbọ́n àwọn Òṣèlú àti àwọn olè bi ti wọn njẹ ìgbádùn nigbati ará ilú njìyà. Lára ìpalára ti ji ja ilú ni olè fa, ni owó Nigeria (Naira) ti ó di yẹpẹrẹ, àwọn ọdọ kò ri iṣẹ́ ṣe, àwọn ohun amáyé-dẹrùn ti bàjẹ́ tán, oúnjẹ wọn gógó àti bẹ́ ẹ̀ bẹ́ ẹ̀ lọ.

Òwe Yorùbá ti ó ni “Ohun gbogbo ki i tó olè” fi àlébù ojúkòkòrò, ifẹ́ owó, àti à ṣi lò agbára han ni ilú, pàtàki ni Nigeria.

ENGLISH TRANSLATION

There is no amount of years spent by African leaders or Politicians that would make them agree to step down easily. If given the chance, they would rather die than give up their position. Observing the Politicians in the Western world, if they are rejected at the poll by electing another leaders, they easily agree to hand over to the newly elected, but this is not the case in Africa.

There are many reasons why the African leaders would rather die than give up their position. Many of the Nigerian leaders, either Military of Civilian leaders have no class or pedigree, and they have not learned that many children from wealthy fathers or from privileged backgrounds never make it to the top. It is possible that the poverty they experienced while growing up might have been the driving force behind the greed to use their position to steal public funds in storage for themselves, their children and wives. No amount of wealth amassed, would ever satisfy them, hence the fear of giving up position of power. Perhaps they fear that a newly elected leader might probe them in order to recover stolen public funds.

Instead of prosperity the people are impoverished. When Politicians steal, such public loot is siphoned abroad or used to build many houses that are often empty. There is huge revenue from Crude Oil, but only the Leaders/Politicians and their cronies are enjoying while the people are left to suffer. Some of the consequences of stealing public funds are evident in the devaluation of the Nigerian Currency (Naira), Youth unemployment, infrastructural decay, very expensive cost of food, inflation, etc.

The Yoruba proverb that says “Nothing ever satisfies the thief”, depicts the ills of greed, love of money and misuse of power in a very glaring manner in Nigeria.

Originally posted 2015-02-20 09:15:08. Republished by Blog Post Promoter

Orúkọ ẹni ni ìfihàn ẹni, orúkọ Yorùbá fi àṣà, iṣẹ́ àti Òriṣà idile hàn tàbi àtẹsẹ̀bi ọmọ. Yorùbá gbàgbọ́ ninú Ọlọrun/Eledumare ki ẹ̀sin igbàgbọ́ àti imọ̀le tó dé. Ifá jẹ́ ẹ̀sin Yorùbá, nitori Ifá ni wọn fi ńṣe iwadi lọ́dọ̀ Ọlọrun ki Yorùbá tó dá wọ́ lé ohunkohun. Yorùbá gbàgbọ́ ninú àwọn iránṣẹ́ Ọlọrun ti a mọ̀ si “Òriṣà”. Àwọn Òriṣà Yorùbá pọ̀ ṣùgbọ́n pàtàki lára àwọn Òriṣà ni: Ògún, Ṣàngó, Ọya, Yemọja, Oṣó, Ọ̀ṣun, Olokun, Ṣọ̀pọ̀ná, Èṣù àti bẹ̃bẹ̃ lọ. Àwọn orúkọ ti ó fi ẹ̀sin àwọn Òriṣà wọnyi hàn ti ńparẹ́ nitori àwọn ẹlẹsin igbàlódé ti fi “Oluwa/Ọlọrun” dipò orúkọ ti ó bẹ̀rẹ̀ pẹ̀lú Ifá, Ògún, Èṣù àti bẹ̃bẹ̃ lọ. Ẹ ṣe àyẹ̀wò àwọn orúkọ wọnyi:

ENGLISH TRANSLATION

One’s name is one’s identity, Yoruba names reflect the culture, trade, gods being worshipped in the family as well as the situation in which a child was born. Yoruba had faith in the Almighty God of Heaven ever before the advent of Christianity and Islam. Ifa was then the religion of the Yoruba people, because “Ifa” was the medium of consulting God before embarking on any venture. Yoruba believed in the messengers of God known as mini gods called “Orisa”. There many mini gods but prominent among them are: Ogun – god or Iron; Sango – god of thunder and lightning; Oya – river Niger goddess, wife of Sango; Yemoja – goddess of all rivers; Oso – wizard deity, Osun – river goddess; Olokun – Ocean goddess; Sopona – deity associated with chicken pox; Esu – god of protector as well as trickster deity that generates confusion; etc. The names that were associated with all these Yoruba gods are disappearing because they are being replaced with “Olu, Oluwa, Olorun”, to reflect the modern beliefs. Check below names that associated with the traditional and modern faith:

IFÁ – Yoruba belief of Divination

Orúkọ idile Yorùbá	Orúkọ igbàlódé ti ó dipò orúkọ ibilẹ̀	English/Literal meaning – IFA –Yoruba Religion
Fábùnmi	Olúbùnmi	Ifa/God gave me
Fádádunsi	Dáhùnsi	Ifa responded to this
Fadaisi/Fadairo	Oludaisi	Ifa/God spared this one
Fadójú/Fadójútimi		Ifa did not disgrace me
Fádùlú		Ifa became town
Fáfúnwá	Olúfúnwá	Ifa/God gave me to search
Fágbàmigbé		Ifa did not forget me
Fágbàmilà/Fagbamiye		Ifa saved me
Fágbèmi	Olúgbèmi	Ifa/God supported me
Fagbemileke	Oluwagbemileke	Ifa/God made me prevail
Fágbénró	Olúgbénró	Ifa/God sustained me
Fágúnwà		Ifa straightened character
Fájánà/Fatona		Ifa led the way
Fájọbi		Ifa joined at delivery
Fájuyi		Ifa is greater than honour
Fakẹyẹ		Ifa gathered honour
Fálànà	Olúlànà	Ifa/God opened the way
Fálayé		Ifa is the way of the world
Fáléti		Ifa has hearing
Fálọlá		Ifa is wealth
Fálolú	Ọláolú	Ifa is god
Fámùkòmi/Fáfúnmi	Olúwafúnmi	Ifa/God gave to me
Fámúrewá		Ifa brought goodness
Farinre	Ọlarinre	Ifa/Wealth came in goodness
Fáṣeun	Olúwaṣeun	Thanks to Ifa
Faséùn/Fápohùndà		Ifa kept his words
Fáṣọlá	Olúṣọlá	Ifa/God created wealth
Fatimilẹhin	Oluwatimilẹhin	Ifa/God supported me
Fátúnàṣe		Ifa repaired morals
Faturoti		Ifa is worth waiting on
Fáyẹmi	Olúyẹmi	Ifa/God suits me
Fayoṣe		Ifa will perform it
Ọláifá	Ọláolú	Ifa’s wealth

Originally posted 2014-07-11 20:39:12. Republished by Blog Post Promoter

Oriṣi mẹta ni Yorùbá ka igbà ẹ̀dá si. Gẹ́gẹ́ bi àgbà ninú Olórin ilẹ̀ Aláwọ̀dúdú Olóyè Ebenezer Obey (Fabiyi) ti kọ́ pé “Igbà mẹta ni igbà ẹ̀dá láyé, igbà òwúrọ̀, igbà ọ̀sán, igbà alẹ́, ki alẹ́ san wá ju òwúrọ̀ lọ”. Igbà meji ló wà fún ojú ọjọ́ – igbà òjò àti ẹ̀rùn.

Òjò ti fẹ́rẹ̀ kásẹ̀ kúrò ni ilẹ̀ ni oṣù kẹsan ọdún nitori àsikò ìkórè sún mọ́lé lẹhin òjò. Gẹgẹ bi ọ̀rọ̀ Yorùbá ti ó sọ pé “Igba …” ó yẹ ki enia kọ lati lo àsikò dáradára, nitori igbà kò dúró de ẹni kan. Kò yẹ ki enia fi àkókò ṣòfò, nitori ẹni kò gbin nkan, kò ni ẹ̀tọ́ àti kórè ni igbà ikórè. Ọ̀rọ̀ yi ṣe rán ẹni ti ó bá nfi àárọ̀ ṣeré leti pé bi igbà bá ti lọ, kò ṣe rà padà.

ENGLISH LANGUAGE

Yoruba belief groups a human’s time into three groups. One of the songs of the prominent African musician, Chief Ebenezer Obey (Fabiyi) reiterates this belief in his music. Spelling out the times into morning, afternoon and evening, and praying that the evening will be better than the morning. There are however, two seasons namely – rainy and dry Seasons.

The rainy season is almost over in the month of September as the harvest season is near after the rain. According to the Yoruba adage “Time passes bye and it does not wait forever”, people should learn to use time well, because time waits for no one. It is not wise to waste time, because whoever does not sow, does not deserve to reap during harvest season. It is apt to use this adage to remind the lazy one wasting his/her youth that once time is lost it cannot be redeemed.

Originally posted 2015-09-01 20:07:32. Republished by Blog Post Promoter

“Kí Kà ni Èdè Yorùbá” – “Counting or Numbers in Yoruba”

‘Gómìnà Ìpínlẹ̀ Yorùbá, ẹ pèsè omi mi mun fún ará ilú ki wọ́n yé gbẹ́lẹ̀ kiri bi Òkété’ – ‘Yoruba Governors, provide your people safe water to prevent the digging of holes like Bush Rats’

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

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

“Ẹsẹ̀ yá ju mọ́tọ̀ (ọkọ̀) ara ló nfàbò sí” – ohun ìrìn-àjò ni èdè Yorùbá: “Legs are faster than vehicle wears the body out” – Names of means of travelling in Yoruba Language

“Fi ọ̀ràn sínú pète ẹ̀rín; fi ebi sínú sunkún ayo” – “Keep your troubles inside and laugh heartily; keep your hunger hidden and pretend to weep from satiation”

ÀṢÀ ÌDÁBẸ́: A Culture of Female Genital Mutilation #IWD

“Ọgbọ́n ju agbára”: Ìjàpá mú Erin/Àjànàkú wọ ìlú – “Wisdom is greater than strength”: The Tortoise brought an Elephant to Town

“Ọbẹ̀ tó dùn, Owó ló pá: Àwòrán àti pi pè Èlò Ọbẹ̀”–“Tasty Soup, Cost Money – Pictures and pronunciation of Ingredients”

Wi wé Gèlè Aṣọ Òfì/Òkè – How to tie Yoruba Traditional Woven Fabric

Àjàpá rẹ Erin sílẹ̀ – “Ìjàlọ ò lè jà, ó lè bọ́ ṣòkòtò ni idi òmìrán”: The Tortoise humbled the Elephant – “Soldier ant cannot fight, but can cause the giant to remove pant”.

“Ni ilú Afọ́jú, Olójú kan Lọba”: Ìjọba Òṣèlú tuntun gba Ìjọba ni Orilẹ̀-èdè Nigeria – “In the Country of the Blind, One-eyed person is the King”: Transfer of Democratic Power from the incumbent to the Elected in Nigeria

Oríkì Àjọbí, Àṣà Yorùbá ti ó nparẹ́ lọ – Family Lineage Odes, a Dying Yoruba Culture

“Ohun ti ajá mã jẹ, Èṣù á ṣẽ”: “What the dog will eat, the Devil will provide”

“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”

Ohun ti mo fẹ́ràn nipa Ìsimi Iparí Ọ̀sẹ̀ – What I love about the Weekend Break

Ọwọ́ Ọmọdé Kòtó Pẹpẹ, Tagbalagba Ò Wọ Kèrègbè: The Child’s Hand Cannot Reach The Shelf, The Adult’s Hand Cannot Enter The Calabash

Ohun gbogbo ki i tó olè: Òṣèlú Ilẹ̀ Aláwọ̀-dúdú – Nothing ever satisfies the thief: African Leaders/Politicians

“Orúkọ idile Yorùbá ti ó ńparẹ́” – “Yoruba family names that are disappearing”

“Igbà kan nlọ, igbà kan nbọ̀, igbà kan kò dúró titi” – “Time passes by and does not wait forever”