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Originally posted 2014-07-01 20:07:31. Republished by Blog Post Promoter

Àwọn Alágbàṣe ni Oko -Labourers in the farm

Ni ayé igbà kan ri ki ṣe oye ọkọ, ilé gogoro, aṣọ àti owó ni ilé-ìfowó-pamọ́ ni a fi nmọ Ọlọ́rọ̀ bi kò ṣe pé oye Ẹrú, Ìyàwó, Ọmọ, Ẹran ọsin àti oko kòkó rẹpẹtẹ ni a fi n mọ Ọlọ́rọ̀.   Ni àsikò yi, Bàbá kan wa ti ó ni Iyawo púpọ̀, Oko rẹpẹtẹ, ogún-lọ́gọ̀ ohun ọsin, ọ̀pọ̀lọpọ̀ Ẹrú tàbi Alágbàṣe, Ọmọ púpọ̀, ṣùgbọ́n ninú gbogbo ọmọ wọnyi, ikan ṣoṣo ni ọkùnrin.  Bàbá fi ikan ninú gbogbo Ẹrú ti ó ti pẹ́ pẹ̀lú rẹ, ṣe Olóri fún àwọn Ẹrú yoku.  Ẹrú yi fẹ́ràn Bàbá, ó si fi tọkàn-tọkàn ṣe iṣẹ́ fún.

Nigbati Bàbá ti dàgbà, ó pe àwọn àgbà ẹbí lati sọ àsọtẹ́lẹ̀ bi wọn ṣe ma a pín ogún ohun lẹhin ti ohun bá kú nitori kò si iwé-ìhágún bi ti ayé òde oni.  Ó ṣe àlàyé pé, ohun fẹ́ràn Olóri Ẹrú gidigidi nitori o fi tọkàn-tọkàn sin ohun, nitori na a, ki wọn kó gbogbo ohun ini ohun fún Ẹrú yi.  Ó ni ohun kan ṣoṣo ni ọmọ ọkùnrin ohun ni ẹ̀tọ́ si lati mu.

Lẹhin ọ̀pọ̀lọpọ̀ ọdún, Bàbá re ibi àgbà nrè, ó ku.  Lẹhin ìsìnkú, àwọn ẹbí àti àwọn ọmọ Olóògbé pé jọ lati pín ogún.  Ni àsikò yi, ọmọ ọkùnrin ni ó n jogún Bàbá, pàtàki àkọ́bí ọkùnrin nitori ohun ni Àrólé.  Gẹgẹ bi àsọtẹ́lẹ̀, wọn pe Olóri Ẹrú jade, wọn si ko gbogbo ohun ini Bàbá ti o di Oloogbe fún.  Wọn tún pe ọmọ ọkùnrin kan ṣoṣo ti Bàbá bi jade pé ó ni ẹ̀tọ́ lati mu ohun kan ti ó bá wu u ninú gbogbo ohun ini Bàbá rẹ, nitori eyi wọn fún ni ọjọ́ meje lati ronú ohun ti ó bá wù ú jù.  Àwọn ẹbí sun ìpàdé si ọjọ́ keje.  Inú Ẹrú dùn púpọ̀ nigbati inú ọmọ Bàbá bàjẹ́. Eyi ya gbogbo àwọn ti ó pé jọ lẹ́nu pàtàki ọmọ Bàbá nitori ó rò pé Bàbá kò fẹ́ràn ohun. Lẹhin ìbànújẹ́ yi, ó gbáradi, ó tọ àwọn àgbà lọ fún ìmọ̀ràn.

Ẹbí pé jọ lati pín Ogún – Family gathered to share inheritance

Ni ọjọ́ keje, ẹbí àti ará tún péjọ lati pari ọ̀rọ̀ ogún pin-pin, wọn pe ọmọ Bàbá jade pé ki ó wá mú ohun kan ṣoṣo ti ó fẹ́ ninú ẹrù Baba rẹ.  Ó dide, ó dúpẹ́ lọ́wọ́ gbogbo àwọn ti ó joko, ó yan Olóri Ẹrú  gẹgẹ bi àwọn àgbà ti gba a ni ìyànjú.  Inú Ẹrú bàjẹ́, ṣùgbọ́n o ni ki Ẹrú má bẹ̀rù, Ẹrú na a ṣe ìlérí lati fi tọkàn-tọkàn tọ́jú ohun ti Bàbá fi silẹ̀.  Idi niyi ti Yorùbá ṣe ma npa a lowe pe “Ẹni tó ni Ẹrú ló ni Ẹrù.”

Lára ẹ̀kọ́ itàn yi ni pé, ó dára lati lo ọgbọ́n ọlọ́gbọ́n nitori “Ọgbọ́n ọlọ́gbọ́n ni ki i jẹ ki á pe àgbà ni wèrè”. Ẹ̀kọ́ keji ni pé, ogún ti ó ṣe pàtàki jù ni ki á kọ ọmọ ni ẹ̀kọ́ lati ilé àti lati bójú tó ẹ̀kọ́ ilé-iwé.

ENGLISH TRANSLATION

In time past, Wealthy people are not regarded by the number of cars, skyscrapers, clothing and the amount in the Bank, rather they are regarded as wealthy because of the numerous number of, Wives, Children, Slaves or Labourers, Domestic Animals and their expance Farm land. During that time, there was a man who was well regarded because he owned numerous Wives, lots of Domestic Animals, Slaves or Labourers working for him in the large expanse of Farm and many children but only one was a male child.  He appointed one of the most trusted and loyal Slave who had served him selflessly for a longer time as the Slaves’ General Over-sear.

When the Father was becoming old, he invited the family elders in order to give instruction on how to share his property after his demise as Will Writing was not as common as nowadays.  He explained his confidence on the Leader of the Slaves because of his meritorious service and dedication, hence he instructed that all his property be given to him.  He said his Next of Kin, his only son is entitled to only one item from all his properties.

After many years, the Man joined his Ancestors in death.  After his burial, the family and his children gathered to divide his inheritance.  During that time, only male children particularly the first son, is entitled to inherit their Father.  In accordance with the deceased earlier instruction, the Head of the Slaves was invited and all his Master’s property were handed over to him.  Likewise, the deceased’s only son was invited but was told he could only choose one item from all his father’s properties, hence he was given seven days to think over his choice.  The next gathering was then postponed.  The Head of the Slaves was very happy but the Next of Kin was very sad.  Many of the family members including the only son expressed shock.   After his grief, he summoned up courage and went out to seek the elders’ wise counsel on the matter.

On the seventh day, the family gathered once again to complete the sharing of the inheritance, the deceased Next of Kin was invited to pick his only choice as instructed by his late father.  He got up, thanked all that were present, and then picked the Head of the Slaves or General Over-sear as advised by the Elder during consultation.  The Head of the Slave became sad, but his Master’s son asked him not to be afraid, the Slave in return pledged his loyalty to take care of all his Master had left behind.  This is why the Yoruba adage which means “One who owns the Slave owns the Slave’s property”.

One of the lessons learnt from this story is to always seek wise counsel because according to the Yoruba adage “Wisdom learnt from others, prevents one from regarding the Elders as madmen/women”.  The second lesson, the best legacy is to give children home training as well follow up with quality school education.

Originally posted 2015-10-30 08:30:22. Republished by Blog Post Promoter

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

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

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

ENGLISH TRANSLATION

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

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

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.

MP3 Below

Download: Omo to moya iya loju – Respect for parents

Ọ́mọ tó mọ̀ yà rẹ lóju ò                                                

Oṣí yo tá mọ náà pàa                                   

Ọ́mọ tó mọ̀ bà rẹ lóju o                               

Oṣí yo tá mọ náà pàa                                   

Iyà rẹ̀ jiyà pọ̀ lorí rẹ                              

Bàbà rẹ̀ jiya pọ̀ lorí rẹ                          

Ọ́mọ tó mọ̀ yà rẹ lóju ò                

Oṣí yo tá mọ náà pàa

Ọ́mọ tó mọ̀ bà rẹ lóju o

Oṣí yo tá mọ náà pàa

ENGLISH TRANSLATION

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

Ìtàn ti ó wọ́pọ̀ ni, bi iyá-ọkọ ti burú lai ri ìtàn iyá-ọkọ ti ó dára sọ.  Eyi dákún àṣà burúkú ti ó gbòde láyé òde òni, nipa àwọn ọmọge ti ó ti tó wọ ilé-ọkọ tàbi obinrin àfẹ́sọ́nà ma a sọ pé àwọn ò fẹ́ ri iyá-ọkọ tàbi ki iyá-ọkọ ti kú ki àwọn tó délé.

Ni ayé àtijọ́, agbègbè kan na a ni ẹbi má ngbé – bàbá-àgbà, iyá-àgbà, bàbá, iyá, ẹ̀gbọ́n, àbúrò, iyàwó àgbà, iyàwó kékeré, ìyàwó-ọmọ, àwọn ọmọ àti ọmọ-mọ.  Ṣùgbọ́n ni ayé òde òni, ọ̀pọ̀ kò fẹ́ ṣe iṣẹ́ àgbẹ̀ mọ, ẹbi ti fúnká si ilú nlá àti òkè-òkun nitori iṣẹ́ ajé àti iṣẹ́-ijọba.

Ni ọ̀pọ̀ ọdún sẹhin, iyá kan wà ti a o pe orúkọ rẹ ni Tanimọ̀la ninú ìtàn yi.  Ó bi ọmọ ọkùnrin meje lai bi obinrin. Kékeré ni àwọn ọmọ rẹ wà nigbati ọkọ rẹ kú.  Tanimọ̀la fi ìṣẹ́ àti ìyà tọ́ àwọn ọmọ rẹ, gbogbo àwọn ọkùnrin na a si yàn wọn yanjú.  Nigbati wọn bẹ̀rẹ̀ si fẹ́ ìyàwó, inú rẹ dùn púpọ̀ pé Ọlọrun ti bẹ̀rẹ̀ si dá obinrin ti ohun kò bi padà fún ohun.   Ó fẹ́ràn àwọn ìyàwó ọmọ rẹ gidigidi ṣùgbọ́n ọ̀pọ̀ ọmọ rẹ  kó lọ si ilú miran pẹ̀lú ìyàwó wọn nitori iṣẹ́.  Àbi-gbẹhin rẹ nikan ni kò kúrò ni ilé nitori ohun ló bójú tó oko àti ilé ti bàbá wọn fi silẹ.  Nigbati ó fẹ ìyàwó wálé, inú iyá dùn pé ohun yio ri ẹni bá gbé.  Ìyàwó yi lẹ́wà, o si ni ọ̀yàyà, eyi tún jẹ́ ki iyá-ọkọ rẹ fẹ́ràn si gidigidi.

Yorùbá ni “Ẹni a fẹ́ la mọ̀, a ò mọ ẹni tó fẹni”.  Tanimọ̀la kò mọ̀ pé àjẹ́ ni ìyàwó-ọmọ ti ohun fẹ́ràn, ti wọn jọ ngbé yi.  Bi Tanimọ̀la bá se oúnjẹ, ohun pẹ̀lú ọmọ àti ìyàwó-ọmọ rẹ ni wọn jọ njẹ ẹ.  Bi ìyàwó bá se oúnjẹ, á bu ti iyá-ọkọ rẹ.  Kò si ìjá tàbi asọ̀ laarin wọn ti ó lè jẹ ki iyá funra.

àsáró-iṣu – Yam Pottage. Courtesy: @theyorubablog

Yorùbá gbà pé ohun burúkú ni ki enia jẹun lójú orun.  Ni ọjọ́ kan, iyá ké lati ojú orun ni bi agogo mẹrin ìdájí òwúrọ̀, pe ìyàwó-ọmọ ohun ti fún ohun ni oúnjẹ jẹ ni ojú orun.  Ìyàwó-ọmọ rẹ kò sẹ́, bẹni kò sọ nkan kan.  Ọkọ rẹ kò gba iyá rẹ gbọ.  Lati igbà ti iyá ti ké pé ohun jẹ àsáró-iṣu ti ìyàwó-ọmọ ohun gbé fún òhun jẹ lójú orun ni inú rirun ti bẹ̀rẹ̀ fún iyá.  Inú rirun yi pọ̀ tó bẹ gẹ ẹ ti wọn fi gbé Tanimọ̀la kúrò ni ilé fún ìtọ́jú.  Wọn gbiyànjú titi, kò rọrùn, nitori eyi, Tanimọ̀la ni ki wọn gbé ohun padà lọ si ilé ki ohun lọ kú.

Ki Tanimọ̀la tó kú, ó pe gbogbo ilé lati ge ẹgun fún ìyàwó-ọmọ rẹ pé “Òhun jẹ ìyá lóri ọmọ, nigbati àsikò àti jẹun ọmọ tó, ìyàwó-ọmọ ṣe ikú pa ohun.  Nitori eyi, ìyàwó-ọmọ yi ko ni jèrè ọmọ rẹ, ẹlòmiràn ni yio wo ọmọ rẹ dàgbà. Ó ni à fi ti ó bá jẹ ẹ̀ṣẹ̀ ni lati ni ifẹ́ ìyàwó-ọmọ”.  Bi ó ti ge ẹ̀gún tán ni o mi imi ikẹhin ti ó si kú.

Yorùbá ni “Ọlọrun àtijọ́, ló npẹ́ dájọ́”, oṣù meje lẹhin ikú Tanimọ̀la (iyá-ọkọ), ìyàwó bẹ̀rẹ̀ si rù nitori kò lè jẹun, kò pẹ́, ó bẹ̀rẹ̀ àisàn.  Ó ni ohun kò lè sùn bẹni ohun kò lè jẹun nitori iyá-ọkọ kò jẹ́ ki ohun gbádùn. Lóri àisàn ni ó ti bẹ̀rẹ̀ si jẹ́wọ́ pé tòótọ́ ni ohun gbé oúnjẹ ti ohun gbà ninú ẹgbẹ́ àjẹ́ fún iyá-ọkọ ohun.  Ó pariwo titi ó fi kú.

Ìtàn yi fihàn pé ẹ̀san mbọ̀ fún oniṣẹ́ ibi.  Ẹ̀kọ́ ni fún àwon ọmọge òde òni pé, ki ṣe gbogbo iyá-ọkọ ló burú, bó pẹ́ bóyá, ẹ̀san mbọ̀ fún ìyàwó ti ó ni ohun kò fẹ́ ri iya-oko, tàbi ki iyá-ọkọ kú ki ohun tó délé.

ENGLISH TRANSLATION

The common stories often told, are all about wicked mother-in-laws, rarely are stories of good mother-in-laws told.  This has contributed to the bad modern day culture, where spinsters are declaring that they would not tolerate any mother-in-law in their future home or fiancé wishing their mother-in-law dead before they tie the knot.

In the olden days, families live together within the same community – grand-father, grandmother, father, mother, older and younger siblings, senior and younger wives, daughter-in-laws, their children and grandchildren.  But nowadays, many have abandoned agriculture/farming, families are migrating to the big cities and abroad in search of trade and government work.

Many years ago, there was a woman named in this story as Tanimola (meaning “who knows tomorrow).  She had seven sons without any female child.  The children were young when her husband died.   Tanimola raised her children in hardship and poverty, and they all became successful men.  When they began to marry, she was indeed very happy that the Lord has given her the female children she could not bear.  She loved her daughter-in-laws dearly but the sons began to move out of the community with their families in search of job.  Only her last son was left with the responsibilities of tending their father’s farmland and the home he left behind.  When he was old enough, he got married into the family which made his mother happy that she would now have company.  The woman was very beautiful and charming too, this made her mother-in-law to be madly in love with her the more.

According to one of the Yoruba adage meaning “We can only be sure of who we love, but not sure of who loves us”. Tanimola did not know that the daughter-in-law who she loved and share the house with is a witch.  When she cooked, she shared with her son and daughter-in-law.  The daughter-in-law in turn shared her meal with the mother-in-law.  There was no fight or quarrel between them, hence she had no reason for suspicion.

Yoruba believed that “eating in a dream” portend evil.  One day, Tanimola woke up suddenly at about four o’clock in the morning, with a cry that she had eaten the food presented by her daughter-in-law in her sleep.  The daughter-in-law neither denied nor responded.  Her husband did not believe his mother.  Since the woman cried out that she had eaten yam pottage in her sleep, stomach ache began.  The stomach-ache persisted to the extent that she had to be taken to various healers.  All the efforts, yielded no relief, hence Tanimola requested that she be taken back home to die.

In anticipation of death, she summoned all the family members to witness as she pronounced a curse on the daughter who she believed was the cause of her problem thus, “she recounted that she suffered so much to raise her children and now that the time has come for her to enjoy the fruits of her labour, she was being deprived by her daughter-in-law through mysterious circumstances.  As a result, she cursed that her daughter-in-law will not live to enjoy the fruits of her labour on her own children and that her children will be raised by others”.  Immediately after the curse, she took her last breath and died.

Another Yoruba adage said “God of yesteryears often delayed judgement”, after seven months the death of Tanimola (mother-in-law), the daughter-in-law began to lose weight as a result of her loss of appetite, she became sick.   She said she was unable to sleep or eat because her mother-in-law was preventing her.  She then began to confess on her sick bed as she owned up that she actually gave the food given to her at her coven to her mother-in-law in her sleep.  She continued to cry aloud till her death.

This story showed that there is consequence for evil doer.  It is also a lesson for modern day spinsters, that not all mother-in-law are evil, so sooner or later there are consequences or pay back for wives or daughter-in-laws that loathe their mother-in-law or wishing her death before their marriage.

Originally posted 2014-11-07 17:41:39. Republished by Blog Post Promoter

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

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

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

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

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

Iyọ̀                          – Ṣibi ijẹun kékeré kan                 Salt – 1 Teaspoon

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

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

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

Omi                        – Ìgò omi kan                                Water –  1ltr bottle

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

Pọ̀nmọ́, Ṣàki àti bẹ̃bẹ lọ                                   Tripe etc.

ENGLISH TRANSLATION

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

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

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

KÍKÀ ỌJÀ NIPARI Ọ̀SẸ̀ – END OF WEEK STOCK TAKING: LEARNING NUMBERS 1 TO 20

You can also download the Yoruba alphabets by right clicking this link: counting 1 -20 in Yoruba recited

Originally posted 2013-03-12 22:25:14. 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

Ẹ̀gẹ́/Gbaguda/Pákí fi ara jọ Iṣu nitori àwọn mejeeji jẹ oúnjẹ ti ó wọ́pọ̀ ni ilẹ̀ Yorùbá ti wọn ńkọ ebè fún lati gbin.  Wọn ma nwa wọn lati inú ebè ti wọn bá ti gbó, wọn ni eèpo ti wọn ma ḿbẹ.

Ẹ̀gẹ́/Gbaguda/Pákí ni wọn fi ńṣe gaàrí, bẹni wọn lè ló fún oriṣiriṣi oúnjẹ miran bi wọn ti lè lo iṣu, ṣùgbọ́n oúnjẹ bi iyán ati àmàlà mú iṣu gbayì ju ẹ̀gẹ́ lọ.  Fún ẹ̀kọ́ yi, ohun ti a lè fi iṣu ṣe yàtọ̀ si, iyán àti àmàlà ni a fẹ́ sọ. A lè fi iṣu din dùndú, tàbi se lati fi jẹ ẹ̀wà rirò/epo/ẹ̀fọ́ rirò/ọbẹ̀ ata, tàbi fi se àsáró́/àṣáró.

Àsè tàbi àpèjẹ Yorùbá ayé òde òni, kò pé lai si àśaró/àṣáró ni ibi àsè igbéyàwó, ìsìnkú, àjọ̀dún àti bẹ̃bẹ lọ.

ENGLISH TRANSLATION 

Cassava has no attraction, it only resemble yam in vain.

Cassava resembles yam because the two are types of food that are common in Yoruba land as they are planted under the heap of earth.  They are dug out of the heap of earth at maturity and both have skin that are peeled.

Cassava is used for cassava flour and can be used for other various meals just as yam, but meals like pounded yam and yam flour turned in hot water has made yam more popular than cassava meals.  For the purpose of this writing, the concentration is on other meals derived from yam rather than pounded yam.  Yam can be eaten as fried yam/yam chips that can be eaten with stewed beans/palm oil/stewed vegetable/stew or prepared as yam pottage.

Menu is not complete in the modern day’s feast/celebration/wedding, anniversaries etc., without yam pottage on the menu.

Originally posted 2014-01-14 23:23:32. Republished by Blog Post Promoter

Ni ayé igbà kan ri, àwọn ẹranko ni ọjà ti wọn.  Ni ọjọ́ ọjà, Kìnìún, Ajá, Ìgalà, Ikõkò, Kọ̀lọ̀kọ̀lọ̀, Erin, Ẹkùn,  Ìjàpá, Ọ̀kẹ́rẹ́, Eku-Asin, àti àwọn ẹranko yoku gbé irè oko àti ẹrù fún títà wá si ọjà.  Erin ni Olóri ọjà, Kìnìún ni igbá keji.  Gbogbo ẹranko mọ àlébù ara wọn.  Wọn mọ̀ pé Asin fẹ́ràn ijà, bẹni òfófó àti àtojúbọ̀ ni àlébù Ìjàpá.

Àjàpá, Ọ̀kẹ́rẹ́, Eku-Asin, àti àwọn ẹranko yoku – Tortoise and other animals.

Ni ọjọ́ kan, ijà bẹ́ silẹ̀ laarin Ọ̀kẹ́rẹ́ àti Asin.  Ki ṣe pé àwọn ẹranko yoku kò lè làjà yi, ṣùgbọ́n wọn rò pé Asin ti tún gbé iṣe rẹ̀ dé nitori ó fẹ́ràn ijà, nitori eyi, wọn kò dá si ijà.  Ìjàpá fi ìsọ̀ rẹ̀ silẹ̀, ó sá lọ wòran ijà.  Nigbati ó dé ibi ijà, ó rò pé Asin lágbára ju Ọ̀kẹ́rẹ́ lọ, ó kó si wọn laarin.  Eku-Asin kò fẹ́ràn Ìjàpá nitori ki gbọ tara ẹ, nitori eyi, inú bi i, ó fi Ọ̀kẹ́rẹ́ silẹ̀, ó kọjú ijà si Ìjàpá.  Ó fi ibinú gé imú Ìjàpá jẹ.  Ìjàpá bẹ̀rẹ̀ si ké igbe pẹ̀lú orin yi nitoÌri ki àwọn ẹranko yoku lè gba ohun lọwọ Asin:

Asín tòhun Ọ̀kẹ́rẹ́ —————– jo mi jo
Àwọn ló jọ njà ———————- jo mi jo
Ìjà ré mo wá là ———————-jo mi jo
Asín wá fi mí ni mú jẹ ———— jo mi jo
Ẹ gbà mí lọwọ́ rẹ̀ —————— jo mi jo
Àwò mí mbẹ lọ́jà ——————-jo mi jo

Àwọn ẹranko yoku kọ̀ lati gba Ìjàpá lọwọ Asin, dipò ki wọn làjà gẹ́gẹ́ bi orin arò Ìjàpá, yẹ̀yẹ́ ni wọn bẹ̀rẹ̀ si ṣe, pé Ìjàpá ri ẹ̀san òfófó.  Nigbati Ìjàpá ri pé àwọn ẹranko yoku kò ṣetán lati gba ohun, ó lo ọgbọ́n inú rẹ̀ lati tu ara rẹ̀ silẹ̀.  Ó fa imú rẹ àti ẹnu Asin wọ inú ikarawun rẹ, ó pa ikarawun dé mọ ẹnu Ọ̀kẹ́rẹ́.  Asin bẹ̀rẹ̀ si jà pàtàpàtà lati tú ẹnu rẹ̀ silẹ̀. Bi ó ti dura bẹni ẹnu rẹ̀ gùn si titi ó fi já.  Ìjà yi ló sọ Asin di ẹlẹ́nu gígùn, ti ó sọ  Ìjàpá di onímú kékeré titi di ọjọ́ òni.

Ẹ̀kọ́ itàn yi ni pé kò si èrè rere ninú ijà tàbi iwà òfófó nitori igbẹhin àlébù wọnyi ki i dára.

ENGLISH TRANSLATION

Once upon a time, the animals had their own market.  On Market Days, the Lion, Dog, Deer, Hyena, Fox, Elephant, Leopard, Squirrel, Rat (with long mouth) and other animals brought their farm produce to the market for sale.  Elephant was the Market Leader while Lion was the Deputy.  All the animals knew the vices of each other.  Rat was known to love fighting, while gossiping and poke-nosing was the Tortoise’s vice.

One day, a fight broke out between the Squirrel and the Rat.  The Rat loved fighting hence the other animals did not intervene when the fight began.  Tortoise left his stall, ran as fast as he could to watch the fight.  On getting there, he thought the Rat was prevailing on the Squirrel, so in sympathy for the Squirrel, he jumped in their midst.  The Rat disdained the Tortoise for not minding his business, hence, he was angry, he then left the Squirrel to face the Tortoise.  In anger he then bite Tortoise’ nose.  Tortoise began to cry out with a song on the situation he found himself to attract the other animals to save him from the Rat.

The other animals refused to safe the Tortoise from the Rat.  Instead of separating the fight according to his song, they made mockery, believing he deserved the consequence of his poke-nosing.  When the Tortoise realised that they were not ready to save him, he relied on his innate wisdom to bail himself out.  He then made effort to pull his nose together with the Squirrel’s mouth into his shell, thereafter closing his shell on the Squirrel’s mouth.  The Squirrel now began a serious struggle to free his mouth.  As he was struggling, so was his mouth getting longer till it was free. The fight resulted in the Rat’s mouth becoming longer and the Tortoise nose becoming smaller till this day.

Lesson from this folklore showed that there is no good reward from incessant quarrel or in gossiping, because the consequence of both vices never portend a good end.

Originally posted 2015-05-01 06:30:37. Republished by Blog Post Promoter

Originally posted 2014-10-17 13:00:55. Republished by Blog Post Promoter

Ìtàn fi yé wa wi pé Yorùbá ka ọ̀rọ̀ obinrin si ni àṣà Yorùbá  bi ó ti ẹ jẹ wi pé obinrin ki jẹ Ọba nitori ni àṣà ilú, ọkunrin ló njẹ olóri.  Obinrin kò pọ̀ ni ipò agbára.  Àwọn ipò obinrin ni ‘Ìyáálé’, eyi jẹ́ iyàwó àgbà tàbi iyàwó àkọ́fẹ́ ninú ẹbí, pàtàki ni ilé o ni iyàwó púpọ̀ ṣùgbọ́n ọkùnrin ni ‘olóri ẹbí’.  Ipò obinrin kò pin si idi àdìrò àti inú ilé yókù gẹ́gẹ́ bi Olóri Òṣèlú Nigeria, Muhammadu Buhari ti sọ.

Obinrin Yorùbá ti ni àyè lati ṣe iṣẹ́ ti pẹ́, bi ó ti ẹ̀ jẹ́ wi pé àwọn iṣẹ́ obinrin bi oúnjẹ ṣí ṣe, ẹní hí hun, aṣọ hí hun, aró ṣi ṣe, òwú gbi gbọ̀n, ọjà ti tà (ẹ̀kọ́ ọrọ̀ ajé díẹ̀), oúnjẹ sí sè àti itọ́jú ẹbi ni obinrin nṣe.  Àwọn ọkùnrin nṣe iṣẹ́ agbára bi iṣẹ́ ọdẹ, alágbẹ̀dẹ, àgbẹ̀ tàbi iṣẹ́ oko (iṣẹ́ fún ji jẹ àti mimu ẹbí).  Obinrin ni ògúná gbongbo ni oníṣòwò òkèèrè, eyi jẹ ki obinrin lè ni ọrọ̀ àti lati lè gba oyè ‘Ìyálóde’.  Fún àpẹrẹ, àwọn Ìyálóde ni ó njẹ Olóri ọjà ni gbogo ilẹ̀ Yorùbá àti alá-bójútó fún ọ̀rọ̀ obinrin.

Gẹ́gẹ́ bi àṣà ibilẹ̀ Yorùbá, àwọn ọkùnrin gbà ki iyàwó  wọn ṣe iṣẹ́ lati ran ẹbí lọ́wọ́, eyi lè jẹ́ nitori àwọn ọkùnrin ni iyàwó púpọ̀, nitori èyi, kò nira bi iyàwó kan tàbi méji bá lọ ṣòwò ni òkèèrè, àwọn iyàwó yókù yio bójú tó ilé.   Àṣà òkè-òkun fi fẹ́ iyàwó  kan àti ẹ̀sìn òkèère ti Yorùbá gbà ló sọ àdìrò di ipò fún obinrin àti “Alá-bọ́dó, Ìyàwóilé tàbi Oníṣẹ́-ilé” ti ó di iṣẹ́ obinrin.  Obinrin ayé òde òní kàwé, ṣùgbọ́n bi wọn kò ti ẹ kàwé, gbogbo ẹni ti ó bá ni làákàyè fún àṣà, kò gbọdọ̀ já obinrin si ipò kankan ni ilé nitori obinrin ló ni gbogbo ilé.

ENGLISH TRANSLATION

Historically women have always had a recognized voice in Yoruba culture even though they cannot be crowned as a King as it is a patriarchal society.  Their representation in terms of numerical strength in position of authority are very few.  The preferred leadership role for women are home based that is the older woman most often the most senior wife, particularly in a polygamous set up, takes on the leadership of the other wives and the children in the household, while the man still remains the head of the family.  However, the position of Yoruba women are not limited to the “kitchen, the living room and the other room” as stated by President of Nigeria, Muhammadu Buhari.

Yoruba women had always been able to work even though the types of labour was along gender lines in occupations such as food processing, mat and clothes weaving, cloth dyeing, cotton spinning, trading (micro economics), cooking and caring for the family.  Men took on more skilled labour occupations such as hunting, blacksmith and farming (subsistence economy).  Women were the major figures in long distance trade with enormous opportunity to accumulate wealth and acquire title such as Iyalode (Women Leader).  For example, Iyalode have responsibility for all markets in Yoruba land in Western Nigeria. Additionally, they are traditionally in charge of women’s affairs.

Traditionally, Yoruba men did allow their wives to work to support the family but this could be largely due to the culture of marrying many wives hence there is no stress as there are other wives to take on the household chores if one or two are away on long distance trading.  The adoption of Western tradition of monogamy and imported religion has however had its effect on the idea of limiting women to the kitchen as ‘Housewife or Homemaker’ since they do not live in a communal live.  Nowadays, women are highly educated, even for women that are not educated, we as a culturally sensitive people, should not imply that our women are relegated to any particular place in the home, the whole house belongs to the women.

Originally posted 2016-10-25 21:42:34. Republished by Blog Post Promoter

Yorùbá ní “Ã ò pé kámá jọ Baba ẹni timútimú, ìwà lọmọ àlè”.   Òwe yi bá ọpọlọpọ Yorùbá tí o nyi orúkọ ìdílé wọn padà nítorí ẹ̀sìn lai yi ìwà padà̀ lati bá orúkọ titun áti ẹ̀sìn mu.  Yorùbá ni “ilé lanwo ki a tó sọmọ lórúkọ” nítorí èyí, ọpọlọpọ orúkọ ìdílé ma nbere pẹ̀lú orúkọ òrìṣà ìdílé bi: Ògún, Ṣàngó, Ọya, Èṣù, Ọ̀sun, Ifá, Oṣó àti bẹ̃bẹ lọ.  Fún àpẹrẹ: Ògúnlànà, Fálànà, Ṣólànà ti yi padà sí Olúlànà.  Ìgbà míràn ti wọn bá lò lára orúkọ àwọn òrìṣa yi wọn a ṣe àyípadà si, fún àpẹrẹ: “Eṣubiyi” di “Èṣúpòfo”.

“Esupofo”? Njẹ Èṣù pòfo bí, nígbàtí ẹni ti o yi orúkọ padà sí “Èṣúpòfo” njale. . .

Njẹ Èṣù pòfo bí, nígbàtí ẹni ti o yi orúkọ padà sí “Èṣúpòfo” njale, ṣiṣẹ́ gbọ́mọgbọ́mọ, purọ́, kówó ìlú jẹ, àti bẹ̃bẹ lọ? Ótì o, Èṣù o pòfo, ìwà lọmọ àlè.  Ọmọ àlè ti pọ si nítorí ìwà Èṣu ti pọ si ni ilẹ̀ Yorùbá. Kò sí nkan tí óburú ninú orúkọ yíyí padà, èyí ti o burú ni kí a yí orúkọ padà lai yi ìwà padà.  Ẹ fi ìwà rere dípò ìporúkodà.

ENGLISH TRANSLATION

The Yoruba people have a saying that “It is not enough to have a striking resemblance to one’s father, character distinguishes a bastard”.  This proverb refers to Yoruba people that replace their family names without matching change of character to go with the name or religion.  Another Yoruba saying goes that: “home is observed before naming a child” as a result of this, and so family names are derived with a prefix of the name of the gods and goddesses worshiped in the family such as Ò̀̀̀̀̀̀gun – god of iron/war, Ṣango – god of thunder, Oya – Sango’s wife, Eṣu – Satan, Osun – river goddess, Ifa – Divination, Oso – Wizard etc.  For example names like: Ogunlana, Falana, Solana have mostly been changed to “Olulana”.  Sometimes, when part of these gods/goddess names are used it is often changed, for example: “Esubiyi – delivered by Satan” is turned “Esupofo – satan has lost”.

Has Satan really lost, when a name meaning Satan has lost is engaged in stealing, kidnapping, lying, embezzling government funds etc.?

Oh no, Satan has not lost, by their fruits you shall know them, it is character that distinguishes a bastard.  There are now many bastards as a result of satanic character in Yoruba land.  There is nothing wrong with a change of name, the problem is a change of name without a change of character. Use good character to replace a change of name.

Originally posted 2015-01-23 10:15:54. Republished by Blog Post Promoter

Yorùbá ma nlo òwe yi nigbati èniyàn bá ṣẹ̀ tàbi ṣe nkan burúkú si ẹni keji, ti wọn bẹ̀rẹ̀ si bẹ ẹni ti wọn ṣẹ̀ lai mọ bóyá ẹni ti ó ṣẹ̀ ni àyipadà ọkàn kúrò ni iwà ìbàjẹ́ tàbi iṣẹ́ ibi.  A tún lè ṣe àpẹrẹ pé wọn mbẹ Adájọ́ ki ó ṣe àánú fún ọ̀daràn lai jẹ ki ó ronú ohun burúkú ti ó ṣe, ki ó lé yi padà.

Agbejọ́rò mbẹ Adájọ́ – The Lawyer representing the Accused before the Judge.

Oníṣègùn ninú òwe yi lè jẹ́, Òbi, Ọ̀gá ilé-iṣẹ́, Adájọ́, Ọlọpa, Ọ̀rẹ́, Ẹ̀gbọ́n, Àbúrò àti bẹ́ ẹ̀ bẹ́ ẹ̀ lọ, nigbati Aláìsàn jẹ ẹni ti ó ṣẹ̀.  Lai si ìbáwí tàbi ijiyà fún ẹ̀ṣẹ̀, ẹlẹ́sẹ̀ tàbi ọ̀daràn kò ni yi padà.  Nitori eyi, ó yẹ ki á bẹ alaisan, ki ó lè lo oògùn ti Oníṣègùn ṣe, ki ó bà lè ri ìwòsàn, ki wọn tó bẹ Oníṣègùn.

ENGLISH TRANSLATION

The above Yoruba adage is often used when a person has offended or has committed a wicked act to another person, and an intermediary begins to plead with the person that has been offended without ensuring that the culprit is remorseful or willing to turn away from wickedness.  Another example, can also be pleading with the Judge to show mercy for an accused without making him/her realize the gravity of the offence, so that he/she can change from such ways.

The Doctor/Chemist in this proverb can be Parents, a Boss, Judge, Police, Friend, Older or younger siblings, etc. while the Offender or Criminal represent the Patient.  Without corrections or repercussion or consequences for bad behaviour or evil act, the offender or the criminal would not realize the gravity of the offence, or change their ways.  As a result, before pleading with the Doctor, it is necessary to plead with the Patient, so that he/she will abide with the Doctor’s prescription in order to be healed.

Originally posted 2015-08-11 21:24:06. Republished by Blog Post Promoter

Ọọni Ifẹ̀ Kọkànlélaadọta gba Adé – Ooni of Ife Oba Enitan Ogunwusi after receiving the AARE Crown from the Olojudo of Ido land on Monday PHOTOS BY Dare Fasub

Ilé-Ifẹ̀ tàbi Ifẹ̀ jẹ ilú àtijọ́ ti Yorùbá kà si orisun Yorùbá.  Lẹhin ọjọ mọ́kànlélógún ni Ilofi (Ilé Oyè) nigbati gbogbo ètùtù ti ó yẹ ki Ọba ṣe pari, Ọba Adéyẹyè Ẹniitàn, Ògúnwùsi gba Adé  Aàrẹ Oduduwa ni ọjọ́ kẹtàlélógún oṣù kọkànlá ọdún Ẹgbàálemẹ͂dógún ni Òkè Ọra nibiti Bàbá Nlá Yorùbá Oduduwa ti kọ́kọ́ gba adé yi ni ọ̀pọ̀lọpọ̀ ọdún sẹhin.

Ọba Ogunwusi, Ọjaja Keji, di Ọba kọkànlélaadọta Ilé Ifẹ̀, lẹhin ti Ọba Okùnadé Sijúwadé pa ipò dà ni ọjọ́ kejidinlọgbọn, oṣù keje odun Ẹgbàálemẹ͂dógún.

Gẹ́gẹ́ bi àṣà àdáyébá, ẹ͂kan ni ọdún nigba ọdún  Ọlọ́jọ́ ti wọn ma nṣe ni oṣù kẹwa ọdún ni Ọba lè dé Adé Aàrẹ Oduduwa.

Adé á pẹ́ lóri o, bàtà á pẹ́ lẹ́sẹ̀.  Igbà Ọba Adéyẹyè Ẹniitàn, Ògúnwùsi á tu ilú lára.lè dé Adé Àrẹ Oduduwa.

ENGLISH TRANSLATION

Ile-Ife or Ife is an ancient Yoruba Town that is regarded as the origin of the Yoruba people.  After twenty-one days when all the rituals that should be performed for a new king were completed at Ilofi (Coronation House), on 23^rd of November, 2015, King Adeyeye Enitan Ogunwusi received the Crown at Oke Ora where the Oduduwa the fore-father of the Yoruba people was first crowned several years ago.

King Ogunwusi, Ojaja II, was elected as the fifty-first King of Ile Ife, after Oba Okunade Sijuwade joined his ancestors on the 28^th day of July, 2015.

According to ancient tradition, Are Oduduwa crown received can only be worn during the annual Olojo Festival that is held sometime in October.

Long live the King, May the reign of Oba Adeyeye Enitan Ogunwusi be peaceful for the town.

Originally posted 2015-11-24 20:04:10. Republished by Blog Post Promoter

Ìsimi ọdún Àjíǹde tó kọjá dùn púpọ̀ nitori mo lọ lo ìsimi náà pẹ̀lú ẹ̀gbọ́n Bàbá mi àti ẹbí rẹ ni ilú Èkó.

Èkó jinà si ilú mi nitori a pẹ́ púpọ̀ ninú ọkọ̀ elérò ti àwọn òbí mi fi mi si ni idikọ̀ ni Ìkàrẹ́-Àkókó ni ipinlẹ̀ Ondó.  Lára ilú ti mo ri ni ọ̀nà ni Ọ̀wọ̀, Àkúrẹ́, Ilé-Ifẹ̀ àti Ìbàdàn.  A dúró lati ra àkàrà ni ìyànà Iléṣà.  Ẹ̀gbọ́n Bàbá mi àti ìyàwó rẹ̀ wa pàdé mi ni idikọ̀ ni Ọjọta ni Èkó lati gbémi dé ilé wọn.

Èkó tóbi púpọ̀, ilé gogoro pọ̀, ọkọ̀ oriṣiriṣi náà pọ̀ rẹpẹtẹ ju ti ilú mi lọ.  Ilé ẹ̀gbọ́n Bàbá mi tóbi púpọ̀.  Wọ́n fún èmi nikan ni yàrá.  Yàrá mi dára púpọ̀, ó ni ilé-ìwẹ̀ àti ilé-ìgbẹ́ ti rẹ̀ lọ́tọ̀.

Ojojúmọ́ ni ẹ̀gbọ́n bàbá mi àti ìyàwó rẹ̀ ngbé mi jade lọ si oriṣiriṣi ibi ni Èkó.  Ni ọjọ́ Ẹtì (Jimọ) Olóyin wọ́n gbé mi lọ si ilé-ìjọ́sìn, ẹsin ọjọ náà fa ìrònú nitori wọn ṣe eré bi wọn ṣe kan Jésù mọ́gi, ṣùgbọ́n ni ọjọ́ Aj̀íǹde, èrò ti ó múra dáradára pọ̀ ni ilé-ìjọsìn, ẹ̀sìn dùn gidigidi.  Mo wọ̀ lára aṣọ tuntun ti ìyàwó ẹ̀gbọ́n Bàbá mi rà fún mi fún ọdún Àjíǹde.  Lati ilé-ìjọ́sìn ọmọdé, àwa ọmọdé jó wọ ilé-ìjọ́sìn  àwọn àgbàlagbà.  Wọn fún gbogbo wa ni oúnjẹ (ìrẹsì àti itan adìyẹ ti ó tóbi) lẹhin isin.  Ni ọjọ́ Ajé, ọjọ́ keji Àjíǹde, a lọ si etí òkun lati lọ gba afẹ́fẹ́.  Ẹ̀rù omi nlá náà bà mi lakọkọ, ṣùgbọ́n nitori èrò àti àwọn ọmọdé pọ̀ léti òkun, nkò bẹ̀rù mọ.  A jẹ oriṣiriṣi oúnjẹ, a jó, mo si tún gun ẹsin leti òkun.

Lẹhin ọ̀sẹ̀ meji ti ilé-iwé ti fẹ́ wọlé, ẹ̀gbọ́n Bàbá mi àti ìyàwó rẹ̀ gbé mi padà lọ si idikọ̀ lati padà si ilú mi pẹ̀lú ẹ̀bún oriṣiriṣi lati fún ará ile.  Inú mi bàjẹ́, kò wù mi lati padà, mo ké nitori mo gbádùn Èkó gidigidi.

ENGLISH TRANSLATION

I really had a nice time during the last Easter/Spring holiday because I spent the holiday with my paternal uncle (my father’s older brother) and his family in Lagos.

Lagos is a very big city, with many tall buildings, so much various vehicles than in my home town.  My uncle’s house is very big.  I was given a room to myself.  My room had a bathroom and toilet of its own.

My father and mother took me to Ikare-Akoko garage in Ondo State where I boarded public transport to Lagos and from that experience, I discovered that Lagos is so far from my home town.  Among the towns I saw on the way were, Owo, Akure, Ile-Ife and Ibadan.  We stopped over at Ilesa junction to buy bean fritters. My uncle and his wife were at hand at Ojota motor-park in Lagos to drive me to their home.

Every day, my uncle and his wife took me on a visit to various places in Lagos.  On Good Friday, I was taken to church, the service was a sober one as a play on the crucifixion of Jesus was acted, but on Easter Sunday, the service was beautiful as there were many gaily dressed people in the church. I wore one of the newly clothes my uncle’s wife bought for me for Easter celebration.  From the Sunday school, we as children joined the main church with dancing.  At the end of the church service we were all served food (containing rice and big chicken lap).  On Easter Monday (known as Galilee), we went for picnic at the beach.  At first I was afraid of seeing such a large expanse of body of water, but later as I noticed that there were many people including children at the beach, my fear was gone.  We ate different types of food, we danced and I rode a horse at the beach.

The school holiday was almost over, after two weeks, my uncle and his wife took me back to the bus terminal with various gifts for people at my home town.  I was sad, I did not want to go back to my home town because I had so much fun in Lagos.

Originally posted 2018-06-15 19:28:13. Republished by Blog Post Promoter

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

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

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

These series of posts will center around learning the Yoruba words, phrases and sentences you might come across if you visited a Yoruba speaking city or state (here Lagos). A sample conversation is available for download. We will be posting more conversations. Please leave comments on the blog post, and anything you would like to see or hear covered in this conversation.

You can also download the Yoruba alphabets by right clicking this link: A conversation in Yoruba(mp3)

Use the table below to follow the conversation:

Originally posted 2013-03-22 22:06:42. Republished by Blog Post Promoter

Lati ọjọ́ ti aláyé ti dá ayé ni Yorùbá ti ni ìgbàgbọ́ ninu ki a gba àdúrà nitori pe ohun gbogbo fẹ́ àdúrà “Ohun ti o dára fẹ́ àdúrà ki ó bà lé dára si, eyi ti kò dára na fẹ́ àdúrà ki ó bà lé yanjú”.  Bi àwọn “Ìgbàgbọ́ tàbi ilé-àdúrà aláṣọ funfun” ti ńlo “Àbẹ́là” gba àdúrà a ni Yorùbá ma ńlo àwọn ohun ọ̀gbin bi: Orógbó, Obì, Atare àti Oyin nibi ètò ìgbéyàwó, ìsọmọ lórúkọ, ìṣílé, àjọ̀dún àti bẹ̃bẹ lọ. Ẹ jẹ ki a ṣe akiyesi bi Yorùbá ti ńlo wọn fún àdúrà:

Orógbó: Bitter-kola

Orógbó: Bitter-kola. Courtesy: @theyorubablog

Ọpọlọpọ ìgbà ni a ki mọ ẹni ti o gbin igi orógbó nitori igi rẹ lè pé igba ọdún, nitori eyi, Yorùbá ma ńlo lati gbàdúrà nibi ṣiṣe fún ẹmi gigun pe “wa gbó wa tọ́”.

Obì: Kola-nut

Obì: Kola-nut. Courtesy: @theyorubablog

Obì wulo fún ọrọ ajé.  Yorùbá ni “ọdọdún la nri orógbó, ọdọdún la nri obì lori atẹ” nitori eyi wọn a lo fún àdúrà pe “obì a bi iku, àti pé ẹni na a ṣe àmọ́dún”.

Atare: Guinea/Maleguetta/Alligator pepper

Atare: Guinea/Maleguetta/Alligator pepper. Courtesy: @theyorubablog

Ọmọ/èso pọ ninu atare, nitori eyi wọn a fi gba àdúrà, pataki fún ẹni ti o nṣe ìgbéyàwó pe “ilé wọn á kún fún ọmọ” tàbi nibi ìsọmọ lórúkọ pe “bi wọn ṣe bi ọmọ na, ilé tirẹ̀ na á kún fún ọmọ”.

Oyin: Honey

Oyin – Honey. Courtesy: @theyorubablog

Òwe Yorùbá ni “Dídùn là ḿbá láfárá oyin”, nitori eyi wọn a lo oyin lati gba àdúrà nibi ìgbéyàwó, ìsọmọ lórúkọ àti ṣiṣe yoku pe ayé ẹni ti o nṣe nkan á dùn bi oyin.

ENGLISH TRANSLATION

Since creation, Yoruba people had always believed in praying because all things require prayer “What is good require prayer for sustenance, what is bad requires prayer for solution”.  As the “Christians or the white garment Churches” use “Candles” for praying, so do Yoruba people use agricultural produce such as: Bitter-kola, Kola-nut, Alligator pepper and Honey to pray during traditional marriage, naming ceremony, house warming, anniversaries etc.  Let us note some ways Yoruba people use these items for prayer:

Most often the planter of bitter-kola tree is unknown because the tree can live for two hundred years, hence Yoruba used this to pray during ceremony for long live “the celebrant will long and old”.

Kola-nut is useful as cash crop.  Yoruba adage said “Bitter-kola is found yearly, kola-nut is found annually on market display”, as a result of this adage it is believed and reflected in the prayer that said “kola-nut will push away death and the person will live to see another year”.

Alligator pepper often carry many seeds, hence it used during prayer, particularly during traditional marriage that “the couple’s home will be full of children” or during naming ceremony that “as the baby was born so also his/her house will be full children”.

Yoruba Proverb as translated by Oyekan Owomoyela “One finds only sweetness in a honey comb”.  This can be applied to the prayer that “The celebrant’s affairs will always be characterized by pleasantness”.

Originally posted 2013-12-13 21:05:33. Republished by Blog Post Promoter

Ewùrà – Water Yam. Courtesy: @theyorubablog

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