Oúnjẹ òkèlè ni Yorùbá mọ̀ si oúnjẹ gidi. Ni ọ̀pọ̀ igbà oúnjẹ òkèlè ni oúnjẹ àjẹsùn, ṣùgbọ́n ìpanu ni ohun amú inú dúró ni ọ̀sán. Àwọn ìpanu bi gúgúrú àti ẹ̀pà, bọ̃li àti ẹ̀pà, gaàrí àti ẹ̀pà àti bẹ̃bẹ lọ ni Yorùbá njẹ ni ọ̀sán lati mu inu dúró ki wọn tó jẹ́ oúnjẹ alẹ́. Ẹ ṣe àyẹ̀wò àwòrán àwọn ìpanu wọnyi ni ojú iwé yi.
Solid food are what many Yoruba people regard as the real food. On many occasion, solid meals are eaten as diner, but snacks are eaten as stop gap in the afternoon. Snacks such as popcorn and peanuts; roasted plantain and peanuts, soaked coarse cassava flour and peanuts etc are eaten by most Yoruba people in the afternoon as a stop gap between lunch and dinner.
Originally posted 2014-10-31 17:33:49. Republished by Blog Post Promoter
Gifts at a modern Yoruba Traditional wedding — courtesy of @theYorubablog
Ìgbéyàwó ìbíle ní Ilẹ̀ Yorùbá jẹ́ àsìkò ti ẹbí ọkọ àti ì̀yàwó ma nparapọ. Ìyàwó ṣíṣe ni ilẹ̀ Yorùbá kò pin sí ãrin ọkọ àti ìyàwó nikan, ohun ti ẹbí nparapọ ṣe pẹ̀lú ìdùnnú nípàtàkì lati gbà wọ́n níyànjú àti lati gba àdúrà fún wọn.
A lè ṣe gbogbo ètò ìgb́eyàwó ìbílẹ̀ ni ọjọ́ kan tàbí ọjọ́ púpọ̀ fún àpẹrẹ: mọ̀mí-nmọ̀ẹ lọjọkan ati idana lọ́jọ́ keji tàbi ọjọ miran. Ní ayé àtijọ́, nígbàtí Yorùbá ma nṣe ayẹyẹ níwọ̀ntúnwọ̀sín, ilé ẹbí tàbi ọgbà bàbá àti ìyá iyawo ni wọn ti nṣe ayẹyẹ ìgbéyàwó, ṣùgbọ́n láyé òde òní, àyè ọ̀tọ̀ bi ilé ìlú, pápá ìṣeré, ilé àlejò àti bẹ̃bẹ lọ ni wọ́n nlo. Àṣà gbígba àyè ọ̀tọ tógbòde bẹ̀rẹ̀ nítorí àwọn adigun jalè àti àwọn ènìyàn burúkú míràn ti o ma ndarapọ pẹ̀lú àwọn àlejò tí a pè sí ibi ìyàwó lati ṣe iṣẹ́ ibi. Owó púpọ ni ọ̀pọ̀lọpọ̀ ma nfi gba à̀yè ibi ṣíṣe ìyàwó.
Bí òbí ba ti lọ́lá tó ni wọn ma náwó tó, nitori ìdùnnú ni fún òbí pé a tọ́mọ, wọ́n gbẹ̀kọ́, wọn fẹ di òmìnira lati bẹ̀rẹ̀ ẹbí tíwọn, ṣùgbọ́n àṣejù ati àṣehàn ti wa wọ́pọ̀ jù. Nítorí ìnáwó ìgbéyàwó, ilé ayẹyẹ pọ̀ju ilé ìkàwé lọ láyé òde òní. Kí ṣe bi a ti náwó tó níbi ìgbéyàwó lo nmu àṣeyorí ba ọkọ àti ìyàwo, ọ̀pọ̀lọpọ̀ ntuka láìpẹ́ lẹ́hin ariwo rẹpẹtẹ yi. Yorùbá ni “A ki fọlá jẹ iyọ̀”, nínú ìṣẹ layika ni ilẹ̀ Aláwọdúdú, ó yẹ ki a ṣe ayẹyẹ ìgbéyàwó níwọ̀ntúnwọ̀nsìn. Ẹ fojú sọ́nà fún ètò ìgbéyàwó ibilè.
ENGLISH TRANSLATION
Traditional Marriage in Yoruba land is a period when the groom and the bride’s family come together, and it is not just an affair between the bride and groom. It is a joyous event that brings both families together to advice and to pray for the bride and groom.
All the marriage ceremonies can be conducted in a day or spread over many days as in the old days when the family Introduction would often be on one day while the traditional marriage was expected to occur on another date. In the olden days, when Yoruba marriage were most often conducted moderately, the ceremony was held in the family house or in the bride’s parent’s home, but nowadays, it is mostly conducted in a rented place such as community hall, sport field, hotel, etc. The culture of hiring a neutral venue began as a result of armed robbery attacks and unscrupulous elements infiltrating the invited guests to cause havoc. These venues are often secured with a lot of money.
The wealth of the parents often determines how expensive the marriage could be, because it is a thing of joy that children have been trained and they now want to be independent to start their family, but there is now a lot of excesses and show off. As a result of the huge cost of marriage, there are more event places than libraries. It is not how expensive that makes a marriage successful, as many marriages are dissolved almost immediately after the huge ceremony. There is a Yoruba saying that “salt is not consumed according to wealth”, in the midst of poverty in Africa, it is better to conduct a moderate marriage ceremony. Look out for more series on traditional marriage…
Originally posted 2013-04-12 21:00:05. Republished by Blog Post Promoter
“ỌJỌ GBOGBO NI TI OLÈ, ỌJỌ KAN NI TOLÓHUN”: “EVERYDAY IS FOR THE THIEF, ONE DAY FOR THE OWNER”.
Ní ọjọ Ẹti ọjọ keji lelogun oṣu keji ọdún yi, Ẹrọ amóhùn máwòrán Iluọba (BBC 1) tu asiri ọmọkunrin kan ti o ni iwe ijẹri irina ọmọ Naijeria ni oruko ọtọtọ mẹta ti o fi nlu ìjọba ní jìbìtì gba iranlọwọ ti ko tọ si. O ti gba owó rẹpẹtẹ ki wọn to ri mu.
Ni Ìlú Ọba (United Kingdom) Ìjọba pese ilé fún awọn abirùn ati aláìní ti o jẹ ọmọ onilu ati iranlọwọ miran lati mu ayé dẹrùn fún wọn. Àwọn àjòjì ti o fi èrú ati irọ gba àwọn iranlọwọ yi, wọn a dẹ tún fi ma yangan titi ọjọ ti olóhun yio fi muwọn. Irú iwa burúkú bi ka fi èrú gba ohun ti ko tọ wọnyi mba orúkọ jẹ.
Ẹ jẹ ki a fi owé Yorùbá to wipe “Ọjọ gbogbo ni tolè, ọjọ kan ni tolóhun” se ikilo fun iru awọn oníjìbìtì bẹ ere jibiti, nitori bi o ti wu ko pẹ to, ọjọ kan ọwọ òfin a ba iru àwọn bẹ. Nigbati wọn ba ri wọn mu, wọn a ko ìtìjú ba orúkọ idile ati ìlú wọn.
ENGLISH TRANSLATION
On Friday 22nd February 2013, BBC 1 Television Channel exposed a man with 3 Nigerian Passports in different names that he was using to defraud the Government by collecting benefits that he was not entitled to claim. He had collected large sums of money before he was caught.
In the United Kingdom, the government provides housing and other benefits for the disabled and less privileged citizens. These benefits are not meant for non-citizens or privileged Citizens. Sadly, some immigrants that obtained such benefits fraudulently, often boast until they are caught. This kind of fraud tarnishes names and countries of such immigrants.
Let us apply the Yoruba proverb that says “Every day is for the thief, and one day for the owner” to warn such fraudsters of the consequences because no matter how long it takes, the long arm of the law will catch up with them. And when they are caught in the act it brings disgrace to their family name and nation.
Originally posted 2013-02-22 20:58:21. 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:
Kòkòrò jẹ́ ohun ẹ̀dá kékeré tó ni ìyẹ́, ti ó lè fò, òmíràn kò ni iyẹ́, ṣugbọn wọn ni ẹsẹ̀ mẹfa. Ẹ ṣe àyẹ̀wò àpẹrẹ, àwòrán àti pi pè ni ojú ewé wọnyi.
ENGLISH TRANSLATION
Insects & Bugs are small creatures, many of them have feathers, some have no feathers, but they have six legs. Check out the examples in the pictures and the pronunciation on the slides below:
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
Ọjọ́ ti pẹ́ ti Yorùbá ti ńkúrò ni ilú kan si ilú keji, yálà fún ọrọ̀ ajé tàbi fún ẹ̀kọ-kikọ́. Ni ayé àtijọ́, ọjọ́ pípẹ́ ni wọn fi ńrin irin-àjò nitori irin ti ọkọ̀ òfúrufú lè rin fún wákàtí kan, lè gba ọgbọ̀n ọjọ́ fun ẹni ti ó rin, tàbi wákàtí mẹrin fún ẹni ti ó wọ ọkọ̀-ilẹ̀ igbàlódé. Eyi jẹ ki à ti gburo ẹbi tàbi ará ti ó lọ irin àjò ṣòro, ṣùgbọ́n lati igbà ti ọkọ̀ irin àjò ti bẹ̀rẹ̀ si wọ́pọ̀ ni à ti gburo ara ti bẹ̀rẹ̀ si rọrùn nitori Olùkọ̀wé le fi iwé-àkọ-ránṣé rán awakọ̀ si ọmọ, ẹbi àti ará ti ó wà ni olú ilú/agbègbè miran tàbi Òkè-òkun.
Ninu oko ofurufu – On the plane. Courtesy: @theyorubablog
Yorùbá ni “Iṣẹ́ ajé, sọ ọmọ nù bí òko”. Ki ṣe ọmọ nikan ni iṣẹ́-ajé sọnù bi òkò ni ayé òde oni, nitori ọkọ ńfi aya àti ọmọ silẹ̀; aya ńfi ọkọ àti ọmọ silẹ́, bẹni òbi ńfi ọmọ silẹ̀ lọ Òkè-òkun fún ọrọ̀ ajé. Ẹ̀rọ ayélujára àti ẹ̀rọ-isọ̀rọ̀ ti sọ ayé dẹ̀rọ̀ fún àwọn ti ó wá ọrọ̀ ajé lọ ni ayé òde oni, lati gburo àwọn ti wọn fi silẹ̀.
ENGLISH TRANSLATION
It has been a long time that Yoruba people having been leaving one town to another, either for trade or for acquiring education. In the olden days, movement from one place to another often takes a long time because the journey that could be covered by the aeroplane within minutes would take like thirty days for someone travelling by foot or four hours travelling by car. This made communication with those abroad difficult for friends and family, but since the improvement of transportation communication has become easier since one can send letters through commercial drivers to family members in other cities.
Yoruba adage said, “Working for survival throws away the child like a stone”. Nowadays, not only the child is thrown out like stone, as husband leave their wife and children in pursuit of economic gains; women also leave husband and children; parents abandon their children to travel abroad for economic reasons. However, the Internet and the telephone has made communication with the family left behind easier.
Originally posted 2014-03-18 22:54:12. Republished by Blog Post Promoter
Ni àtijọ́, àwọn ọmọ ilé-iwé ló ńran àgbàlagbà ti kò lọ ilé-iwé lọ́wọ́ lati kọ iwé, pataki ni èdè abínibí. Ẹ ṣe àyẹ̀wò àwọn iwé-àkọ-ránṣẹ́ wọnyi ni ojú iwé yi:
In the olden days, school children often helped the elderly who were not literate to write letters particularly in the ethnic language. See samples of letters written in Yoruba below:
Letter from mother to child
20 Afunbiowo Street Akure
20 February, 1969
My dearest child,
Hope you are well as I am here? Your Father and your younger ones are fine. Hope your studies are going on fine?
My child “Akanki” do not forget your home. You will not disappear in your land of sojourn (Amen). Face your studies. You will bring in your harvest home.
Extend greetings to your friends. We shall be expecting your response.
May our meeting be as sweet as honey.
Yours truly, Your mother – Wale’s mother.
Child’s response to mother
Room 24 Fagunwa Hall University of Lagos Akoka, Lagos
March 13, 1969
My Dearest Mother,
How are you and my father? How is everyone at home?
I am very glad to inform you that I got to my School safely, my studies are going on fine. School is good, we are fed thrice daily, a big ocean is near our School. I met one our town’s man whose name is Kayode – from Aro’s family compound. He has helped me a lot to settle down in School.
I promise you and my father that I will not forget home.
Extend my special greetings to my younger ones ant to my brother Wale too. Also extend my greetings to my father and everyone at home.
We shall meet joyfully.
Yours truly, Your Son Ibukunolu
Husband’s letter to wife
12 Onabola Street Somolu, Lagos
12 October, 1978
My Dearest wife,
Hope you are well as I am here? How are my children? Hope their school is going on well?
I am glad to write you this letter, because I have been allocated an official car and I have secured an accommodation too. As a result, I will be sending for you all soon.
My love, hope the children are not stressing you? Tell Aduke that I love her dearly, if I see anyone coming home, I will send her toys.
Take care of the children very well. Extend my greetings to your mother and my father too. Greetings to everyone at home.
We shall meet joyfully very soon because I am eager to see my special wife and the children
Goodbye, we meet with happiness.
Your husband truly, Segun’s father
Wife’s response letter to husband in Yoruba
Ajamajebi’s ompound, Ilorin
16-11-78
My true husband,
I am glad to receive your letter. We are all fine. The children are doing well at School.
I am also glad to hear the joyful news that you have been allocated a car in your office and also that you have found an accommodation. By God’s grace, you will not record an accident with the vehicle.
The children are not giving me too much trouble but Aduke has been asking of her father always.
People at home are all fine.
We shall be getting ready because once the children begins their holiday we would love to join you in Lagos.
My mother sent her greetings. Father is a bit ill but he getting better little by little. Greetings from everyone at home.
I am eagerly looking forward to see my husband.
Do take care at work. We shall with joyfully.
Yours truly, Your wife Ibadi-ileke
Originally posted 2014-03-11 01:14:25. Republished by Blog Post Promoter
Yorùbá ma ńṣe ọdún Egúngún/Eégún ni ọdọ-dún lati ṣe iranti Bàbánlá/Ìyánlá wọn ti ó ti di olóògbé nitori wọn ni iṣẹ́ lati ṣe laarin alàyè lati rán ará ilú leti pé ki wọn di àjogúnbá ẹ̀kọ́ iwà rere mú. Yorùbá má ńpe Egúngún/Eégún ni “Ará Ọ̀run”.
Egúngún/Eégún ma ńgbé ọ̀pá tàbi ẹgba lati na ẹni ti ó bá hu iwà burúkú ni àwùjọ. Fún àpẹrẹ, obinrin ti kò múra dáradára tàbi ẹni ti ó bá wọ bàtà, Eégún á le lati naa.
Òwe Yorùbá ti ó ni “Bi Egúngún/Eégún bá ńlé ni ki a má rọ́jú, bi ó ṣe ńrẹ ará ayé, ló ńrẹ ará Ọrun”, ṣe gba ẹni ti ó bá wà ninú ìṣòro ni ìyànjú pé, ìṣòro yi ki ṣe ohun ti kò ni tán tàbi ni òpin. Èyi tùmọ́ si pé, ìṣòro yi á ré kọjá bi enia bá lè rọ́jú.
ENGLISH TRANSLATION
Image may be NSFW. Clik here to view.
ọdún Egúngún/Eégún – Yoruba Masquerade Festival
Yoruba Masquerade Festival is held annually in memory of the Ancestors that have passed on, because they have responsibility among the living to remind them to continue with the moral ethics left by the Ancestors. Yoruba Masquerades are regarded as “Spirits or Alien”.
Masquerades carry a rod or cane in order to beat anyone found to have misbehaved in society. For example, scantily dressed ladies or someone wearing shoe, could attract being pursued by the Masquerade for beating.
The Yoruba proverb says: “If one is being pursued by the Yoruba Masquerade, one should persevere, because as the living do get tired, so also are the spirits”, can be used to encourage anyone passing through difficult time to persevere, because such situation is not unending. This means, difficult situations will surely pass away if one can persevere.
Originally posted 2015-08-07 03:30:43. Republished by Blog Post Promoter
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
Ẹ fọ ẹja, edé àti irú, ẹ dàápọ̀ pẹ̀lú ẹran bibọ, ẹja gbígbẹ, iyọ̀, irú, iyọ̀ igbàlódé àti omi sinú ikòkò kan. Ẹ gbe ka iná fún sisè. Bi ẹ ti nse lọ, ẹ da epo-pupa sinú ikòkò keji. Ẹ yọ epo díẹ̀, ki ẹ da àpọ̀n si lati yọ àpnọ̀ yi, bi ó ba ti gbónọ́ díẹ̀, ẹ da gbogbo èlò ọbẹ̀ inú ikòkò kini ni gbí-gbónọ́ sinú ikòkò keji ti epo àti àpọ̀n wa. Ẹ ro pọ, ẹ yi iná rẹ silẹ̀ díẹ, ki ẹ ro titi yio fi jiná. Ti ọbẹ̀ na bá ki jù, ẹ bu omi gbi-gbónọ́ díẹ si titi yio ri bi ẹ ṣe fẹ́.
Wash the fish, dry prawns/crayfish and these to the cooked meat, dry fish and add salt, locust beans and other seasonings, and add water into the first pot. Place the pot on the cooker to bring to boil. While cooking in the first pot, add palm oil to the second pot and warm the palm oil then add the wild mango seed powder and stir them together. While it is completely dissolved, pour the content of the first pot while it is still hot into the second pot. Slow cook it while stirring. If the soup is too thick then add hot water bit by bit till it reaches the right constituent.
Originally posted 2015-03-20 10:15:26. Republished by Blog Post Promoter
Yorùbá jẹ èrè àti ka Ìwé Mímọ́ ti a mọ̀ si “Bibeli Mímọ́” nitori iṣẹ́ ribiribi ti Olõgbe Olóri àwọn Àlùfáà Samuel Ajayi-Crowther ṣe lati túmọ Bibeli Mímọ́ si èdè Yorùbá ni Àádóje ọdún sẹhin. Lati igbàyi ni ọ̀pọ̀lọpọ̀ orúkọ ti yipadà si “Olúwa” dipò orúkọ Òrìṣà ibilẹ̀ bi “Ògún, Ọya, Ṣàngó, Ifá”, pàtàki laarin àwọn Onigbàgbọ́. Nitori eyi,ọ̀pọ̀lọpọ̀ orúkọ Yorùbá jade ninú Bibeli Mímọ́ ni èdè Yorùba. Fún àpẹrẹ, “Samueli” túmọ̀ si Mofifólúwa; “Imanueli” – túmọ̀ si Oluwapẹlumi; Grace – Oreọfe àti bẹ́ẹ̀bẹ́ẹ̀ lọ. Ẹ ṣe àyẹ̀wò díẹ̀ ninú orúkọ Yorùbá ti o wọ́pọ̀ laarin àwọn Onigbàgbọ́ ni ojú ewé yi:
ENGLISH TRANSLATION
Yoruba people benefitted from reading the Holy Book known as the “Holy Bible” as a result of the great work carried out by Late Bishop Samuel Ajayi Crowther who translated the “Holy Bible” into Yoruba Language about one hundred and thirty years ago (1884). From that time, many Yoruba names changed to include “God or Lord” in the place of the traditional belief in the Yoruba deities such as “Ogun – god of Iron; Oya – river goddess of Niger River; Sango – god of thunder; Ifa – Yoruba divination”, particularly among the Christians. As a result, many Yoruba names were coined from the “Holy Bible”. For example, “Samuel was translated to “Dedicated to God in Yoruba; Emmanuel – God is with me in Yoruba; Grace – free gift in Yoruba” etc. Check out some of these Yoruba names that are common, particularly among the Christians on this page.
Orúkọ Yorùbá – Yoruba names
Àgékúrú rẹ – Short Form
English meaning of Yoruba names
Àánúolúwapọ̀
Àánú
God’s mercy is much/Mercy
Adéolúwa
Adé/Déolú
God’s crown
Àyànfẹ́olúwa
Àyànfẹ́
God chosen one
Bólúwatifẹ́
Bólú
As God wish
Damilareoluwa
Damilare
Justify me God
Didesimioluwa
Dide
Rise for me God
Ẹ̀bùnolúwa
Ẹ̀bùn
God’s gift
Faramólúwa/Faramólú
Fara
Cleave to God
Fẹ̀hintolúwa
Fẹhin/Fẹ̀hintolú
Rely on God
Ibùkúnolúwa
Ibukun
God’s Blessing
Ìfẹ́olúwa
Ìfẹ́
God’s love
Ìkórèoluwa
Ìkórè
God’s harvest
Imọlẹoluwa
Ìmọ́lẹ̀
God’s light
Ìníolúwa
Ìní
God’s property
Ireolúwa
Ire
God’s goodness
Ìrètí
Ireti
Hope
Ìtùnúolúwa
Ìtùnú
God’s consolation
Iyanuoluwa
Iyanu
God’s wonder
Jadesimioluwa
Jade
Show up for me God
Lànàolú
Lànà
Open the way Lord
Mofẹ́molúwa
Mofẹ́/Mofẹ́molú
I want to know God
Mofẹ́tolúwa
Mofẹ́
I want God’s wish
Mofifólúwa
Mofifólú
Samuel/I dedicate him to God
Mofolúwaṣọ́/Mofolúṣọ́
Folúṣọ́
I use God to guide
Olumuyiwa
Muyiwa
God has brought this
Oluwadamilare
Dami
God has justified me
Olúwadémiládé
Démiládé
God has crowned me
Olúwafẹ́mi
Fẹ́mi
God loves me
Olúwafèyíkẹ́mi
Fèyi/Kẹ́mi
God used this to honour me
Olúwagbémiga/Oluwagbenga
Gbenga
God has lifted me
Olúwajọmilójú
Jọmilójú
God surprised me
Olúwakẹ́mi
Kẹ́mi
God cares for me
Oluwanifẹmi
Nifẹmi
God loves me
Olúwaṣẹ́gun
Ṣẹ́gun
God has given me victory
Oluwaṣeun
Ṣeun
Thank God
Oluwaṣeyi
Ṣeyi
God has done this
Oluwaṣijibomi
Ṣiji
God has shielded me
Oluwatamilọre
Tamilọre
God has given me gift
Olúwatóbi
Tóbi
God is great
Olúwatófúnmi
Tófúnmi
God is enough for me
Olúwatómi
Tómi
God is enough for me
Olúwatómilọ́lá
Tómilọ́lá
God is enough wealth for me
Olúwatóní
Tóní
God is enough to have
Oluwatosin
Tosin
God is worthy to be worshiped
Olúwawẹ̀mimọ́
Wẹ̀mimọ́
God has cleansed me
Oluwayẹmisi
Yẹmisi
God has honoured me
Oreọ̀fẹ́/Oreọ̀fẹ́olúwa
Oore
Grace/God’s grace
Oreolúwa
Oore
God’s present
Pamilẹrinoluwa
Pamilẹrin
Make me laugh God
Ṣadéfúnmiolúwa
Ṣadé
Give me a crown Lord
Ṣijúsimioluwa
Ṣijú
Look down on me God
Similólúwa
Simi/Similólú
Rest on God
Tanitoluwa
Tanitolu
Who is great as God?
Tẹjúmólúwa
Tẹjú
Concentrate on God
Tèmilolúwa
Temi/Tèmilolú
God is mine
Tẹniolúwa
Tẹni
God’s person
Tẹramólúwa
Tẹra
Persist with God
Tẹ́tisolúwa
Tẹti
Listen to God
Tirẹnioluwa
Tirẹni
It is yours Lord
Titobioluwa
Tító
God’s greatness
Tojúolúwa
Tojú
Apple of God’s eyes
Tọ́miolúwa
Tọ́mi
Train me God
Originally posted 2014-08-12 20:59:28. Republished by Blog Post Promoter
Ìbẹ̀rù tó gbòde ayé òde òni ni pé “Ayé Móoru”, nitori iṣẹ̀lẹ̀ ti o nṣẹlẹ̀ ni àgbáyé bi òjò àrọ̀ irọ̀ dá ni ilú kan, ilẹ̀-riru ni òmìràn, ọ̀gbẹlẹ̀, omíyalé, ijà iná àti bẹ́ ẹ̀ bẹ́ ẹ̀ lọ. Eleyi dá ìbẹ̀rù silẹ̀ ni àgbáyé pàtàki ni àwọn ilú Òkè-Òkun bi Àmẹ́ríkà ti ó ka àwọn iṣẹ̀lẹ̀ wọnyi si àfọwọ́fà ọmọ ẹda. Wọn kilọ̀ pé bi wọn kò bá wá nkan ṣe si Ayé Móoru yi, ayé yio parẹ́.
Àpẹrẹ miran ti a lè fi ṣe àlàyé pé “Ọ̀run nyabọ̀, ki ṣé ọ̀rọ̀ ẹnìkan”, ni ẹni ti ó sọ pé ohun ri amin pé ayé ti fẹ parẹ́, àwọn kan gbàgbọ́, wọn bẹ̀rẹ̀ si ta ohun ìní wọn. Àti ẹni ti ó ta ohun ìní àti ẹni ti ó ra, kò si ninú wọn ti ó ma mú nkankan lọ ti ayé bá parẹ ni tootọ. Elòmíràn, kò ni ṣe iwadi ohun ti àwọn èniyàn fi ńsáré, ki ó tó bẹ̀rẹ̀ si sáré. Ọpọlọpọ ti sa wọ inú ewu ti wọn rò wí pé àwọn sá fún. Fún àpẹrẹ, nigbati iná ajónirun balẹ̀ ni àgọ́ Ológun ni Ikẹja ni ìlú Èkó ni bi ọdún mẹwa sẹhin. Bi àwọn kan ti gbọ́ ìró iná ajónirun yi, wọn sáré titi ọpọ fi parun si inú irà ni Ejigbo ni ọ̀nà jínjìn si ibi ti ìṣẹ̀lẹ̀ ti ṣẹlẹ̀.
Òwe Yorùbá yi ṣe gba àwọn ti o nbẹ̀rù nigba gbogbo níyànjú wí pé ó yẹ ki èniyàn fara balẹ̀ lati ṣe iwadi ohun ti ó fẹ́ ṣẹlẹ̀ ki ó tó “kú sílẹ̀ de ikú”. Bi èniyàn bẹ̀rù á kú, bi kò bẹ̀rù á kú, nitori gẹ́gẹ́ bi itàn àdáyébá, gbogbo ohun ti ó nṣẹlẹ̀ láyé òde òni ló ti ṣẹlẹ̀ ri.
ENGLISH TRANSLATION
The fear of the modern day is on “Global Warming”, because of the news of disasters occurring in various places such as rain storm in one place, earthquake in another, drought, flood, fire outbreak etc. These has caused fear all over the world particularly in the developed world like America that regards these disasters as manmade, hence they warned that if nothing is done to address Global Warming, the world will end.
Another example that can be used to explain the Yoruba proverb that said “Heaven will fall is not a problem limited to one person”, such as the person who proclaimed that he saw the signs that the world is coming to an end, some believed his proclamation and began to sell off their properties. Both the person selling property and the person buying, none will take anything along were the world to actually end. Some people will not find out why some are running before picking race. Many have ended up in the danger they were trying to avoid. For example, ten years ago, the bomb blast at Ikeja Cantonment, Lagos. As some heard the blast, they began to run without identifying the problem, hence they perished at the Ejigbo swamp, a far distance from the incident.
The above Yoruba proverb can be used to pacify those who are always fearful to be calm in finding out the root cause of a problem before “Dying before death”. According to ancient history, all that is happening now had happened in the past, so whether one is afraid or not, death is certain.
Originally posted 2016-04-19 08:30:59. Republished by Blog Post Promoter
Àkàrà gbóná re, Here comes hot fried bean fritters Ẹ bámi ra àkàrà o Buy my fried bean fritters Àkàrà yi dùn, ó lóyin This fried bean fritters is sweet with honey Àkàrà gbóná re. Here comes hot fried bean fritters
Àkàrà jẹ ikan ninu ounjẹ aládùn ilẹ̀ Yorùbá. Ẹ̀wà (funfun tabi pupa) ni wọn fi nṣe àkàrà, wọn a bo ẹ̀wà, wọn a lọ, ki wọn to põ pẹ̀lú èlò ki wọn tó din. A lè fi àkàrà jẹ ẹ̀ko, fi mu gaàrí tabi jẹ fún ìpanu. Ki ṣe gbogbo enia ló mọ àkàrà din, awọn enia ma nfẹran ẹni ti ó ba mọ àkàrà din. Àti ọmọdé àti àgbà ló fẹ́rán àkàrà. Awọn ọmọde ma nkọrin bayi:
Taló pe ìyá alákàrà ṣeré, Who is calling fried bean fritters woman for fun Ìyá alákàrà 2ce Fried bean fritters seller Ó nta sánsán simi nímú Its smell is inviting to my nose Ìyá alákàrà Fried bean fritters seller Ó nta dòdò sími lọ̀fun Its smelling like fried plantain in my throat Ìyá alákàrà. Fried bean fritters seller
Ki ṣe enia nikan ló fẹ́ràn àkàrà, Àjàpá naa fẹ́ràn àkàrà, ṣùgbọ́n kò ri owó raa, nitori èyi “Ojú ni Àjàpá fi nri àkàrà, ètè rẹ ko baa”. Àjàpá wá ronú ọgbọ́n ti ó lè dá lati pèsè àkàrà fún òhun àti idilé rẹ. Ó ronú bi wọn ti lè dá ẹ̀rù ba ọmọ alákàrà ki ó lè sá fi igbá àkàrà, rẹ silẹ̀. Ó gbé agọ̀ wọ̀, ìyàwó àti ọmọ rẹ̀ fi pápá́ bora. Bi alákàrà ba ti kiri kọjá, Àjàpá a bẹ si iwájú ọmọ alákàrà, wọn a ma ko orin bayi:Image may be NSFW. Clik here to view.Image may be NSFW. Clik here to view.
Ọlirae ma gbọ̀nà, The Spirit has taken over the Road Tobini tobini to 2ce Tobini, tobini to Olóri yara lọ, Corn meal seller go quickly Tobini tobini to Tobini, tobini to Alákàrà dá dànù Fried bean fritter seller abandon it Tobini tobini to. Tobini, tobini to
Ẹ̀rù ba alákàrà, á da àkàrà dà nù. Àjàpá àti ẹbí rẹ á bẹ̀rẹ̀ si kó àkàrà. Yorùbá ni “Wọ́n mú olè lẹẹkan, ó ni ohun ò wá ri, tani fi ọ̀nà han olè?”. Ọmọ alákàrà sunkún lọ si ilé, inú Ìya-alákàrà kò dùn si ọmọ rẹ nitori o pàdánù àkàrà àti owó ti o yẹ ki ó pa. Kò gba ìtàn ọmọ rẹ̀ gbọ́, nitorina, ó gbé àkàrà fún ni ọjọ́ keji ati ọjọ́ kẹta, ọmọ tún padà pẹ̀lú ẹkún. Ohun fúnra rẹ̀ tẹ̀lé ọmọ rẹ̀, iwin tún yọjú, àwọn mejeeji sá eré padà si ìlú lai ranti gbé igbá àkàrà. Ìyá alákàrà gba ọ̀dọ̀ Ọba àti àgbà ìlú lọ lati sọ ohun ti ojú wọn ri. Ọba pe awọn òrìṣà ìlú lati ṣe iwadi ohun ti ó fẹ́ ba ọrọ̀ ìlú jẹ yi. Ninu gbogbo òrìsà, Ọ̀sanyìn nikan ló gbà lati yanjú ọ̀rọ̀ yi.
Ìyá alákàrà tungbe àkàrà fún ọmọ rẹ̀, ṣùgbọ́n ohun àti Ọsanyin tẹ̀lé. Bi alákà̀rà ti bẹ̀rẹ̀ si polówó, Àjàpá tún jade gẹgẹ bi iṣe rẹ̀. Yoruba ni “Ọjọ́ gbogbo ni ti olè, ọjọ́ kan ni ti olóhun”. Ìyá alákàrà àti ọmọ rẹ̀ tún méré, ṣùgbọ́n Ọ̀sanyin ti o fi ara pamọ́ dúró lati wo ohun ti ó fẹ́ ṣẹlẹ̀. Àjàpá àti àwon idile rẹ̀ jade nwọn bọ ohun ti nwọn fi bora silẹ̀ lati tún bẹ̀rẹ̀ si kó àkàrà. Orí ti Àjàpá yọ jade lati jẹ àkàrà, Ọ̀sanyin fọ igi ẹlẹgun mọ lórí, awọn ẹbi rẹ̀ sálọ. Ọ̀sanyin gbé òkú Àjàpá lọ si ọ̀dọ̀ Ọba. Inú ará ìlú dùn nitori àṣiri olè tú. Ọba pàṣẹ pe Àjàpá ni ki nwọn bẹrẹ fi rúbọ si Ọ̀sanyin.
Ẹ̀kọ́ ìtàn yi ni pe ojúkòkòrò kò lérè, bó pẹ́, bóyá àṣírí olè á tú. Ikú lèrè ẹ̀ṣẹ̀ – Àjàpá pàdánù ẹ̀mí nitori àkàrà.
ENGLISH TRANSLATION
Fried bean fritter is one of the popular snacks of the Yoruba people. It is made from beans (white or brown), the skin is removed, then grinded and seasoned before frying. It can be eaten with other meals such as corn meal, soaked grated cassava flour or as snack. Not everyone knows how to fry, hence people love those who knows how to fry the bean fritter. Fried bean fritters is loved by both young and old. The children have a song for it.
Not only people love fried bean fritters, the tortoise do too, but he had no money to buy “he can only see, his lips cannot taste”. The Tortoise then devised a scheme to provide fried bean fritters for himself and family. He then devised a trick to frighten the fried bean fritter seller so that he/she will abandon her stuff. He masked himself and taught his wife and children to hide under the bush shrubs. As soon as the fried bean fritter seller begins to advertise, the tortoise will hop in front suddenly, while his family begin to sing fearful song.
As planned by Tortoise, the fried bean fritter seller becomes fearful, abandon her tray and ran off, crying home. The Tortoise and his family just come out of hiding to pick up the fried bean fritters left. Yoruba proverb said “A thief was caught once, he/she claimed never to have stolen, who showed him/her the way? The fried bean fritter sellers got home to her mum in tears to narrate her experience. Her mother did not believe hence she fried more bean fritters for her daughter to sell the second and third day. She still came home crying, so her mother decided to follow her, seeing the same experience they both took to their heels. However, the mother went to report the incidents to the King and the elders. The King then approached the Spirits for solution. Osanyin the Spirit volunteered to solve the problem.
According to Yoruba proverb “Every day is for the thief, one day for the owner” The mother and daughter in the company of Osanyin went to sell again, but took to their heels as soon as they sight the object of their fear. The Tortoise and his family did the usual thing without knowing the Spirit of Osanyin was laying siege for the thieves. As soon as the Tortoise brought out his head to enjoy the abandoned fried bean fritters, his head was pinned down with spiked wood by Osanyin till he died. His family quickly took to their heels. His corpse was taken to the King and the people who were very happy to see the end of the thief that was tormenting the economy of the town. The King then rewarded Osanyin by declaring that henceforth, the Tortoise will be offered as sacrifice to the Osanyin.
Lessons of this story are: greed does not pay; no matter how long it takes, the thief will be exposed; death is the reward for sin – the Tortoise lost his life for fried bean fritters.
Originally posted 2014-04-11 21:40:58. Republished by Blog Post Promoter
Ẹlẹkọ-ìjìnlẹ̀ ṣe àkiyesi pe enia ndá kún yí yára bi ojú-ọjọ́ ti nyi padà nitori èérí-àyíká. Ojú-ọjọ́ ti nyí padà lati ìgbà ti aláyé ti dá ayé, ṣùgbọ́n àyípadà ojú-ọjọ́ ni ayé òde òní yára ju ti ìgbà àtijọ́ lọ.
Yorùbá sọ wi pé “Ogun à sọ tẹ́lẹ̀, ki i pa arọ tó bá gbọ́n”. Àsìkò tó lati fi etí si ìkìlọ̀ Ẹlẹkọ-ìjìnlẹ̀ lóri yí yára bi ojú-ọjọ́ ti nyi padà. Àwọn Ẹlẹkọ-ìjìnlẹ̀ ńké ìbòsí nipa ohun ti èérí àyíká ndá kún gbi gbóná àgbáyé àti ki ènìyàn ṣe àtúnṣe, lati din ìgbóná kù. Ìgbà gbogbo ni àwọn Ẹlẹkọ-ìjìnlẹ̀ Àyíká nṣe àlàyé yi ni Àjọ Ìfohùnṣọ̀kan Ìpínlẹ̀ Àgbáyé.
Lára ohun ti o ndá kún èérí àyíká, Ẹlẹkọ-ìjìnlẹ̀ tọ́ka si ọkọ̀, ẹ̀rọ mọ̀nà-mọ́ná, ẹ̀rọ-ilé-iṣẹ́, ṣ̀ugbọ́n èyí ti ó burú jù ni àwọn ohun ti wọ́n fi ike ṣe bi i: igò-ike, àpò-ike, ọ̀rá-ike, ike-ìṣeré àti bẹ́ ẹ̀ bẹ́ ẹ̀ lọ gẹ́gẹ́ bi ohun ti o ndá kún yi yára bi ojú-ọjọ́ ti nyi padà.
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Lára ohun ti o ndá kún èérí àyíká – Factors contributing to Environmental Pollution Courtesy@theyorubablog
Ewé, ìwé tàbi páálí ti a kó sọnù, wúlò fún àyiká ju ọ̀rá ati ike igbàlódé lọ. Bi wọ́n bá da àwọn ohun ti wọ́n fi ike ṣe dànù si ààtàn tàbi si odò, ki i jẹrà bi ewé. Bi wọn da ewé si ilẹ́, yio da ilẹ́ padà lai ni ewu fún ekòló, igbin àti àwọn kòkòrò kékeré yókù. Bi wọn da ewé, ìwé tàbi páálí si inú omi/odò, kò léwu fún ẹja àti ohun ẹlẹmi inú omi/odò, bi ti ọ̀rá àti ike igbàlódé to léwu fún ẹja àti ẹranko inú odò.
Àwọn ohun ti a lè ṣe lati fi etí si ìkìlọ̀ àwọn Ẹlẹkọ-ìjìnlẹ̀, ni ki a din li lo ọ̀rá ike àti ohun ti a fi ike ṣe kù bi a kò bá lè da dúró pátápátá. Ọ̀pọ̀lọpọ̀ orílẹ̀-èdè ni ìlú Òyìnbó ló ti ṣe òfin lati din li lò ike kù, àwọn miran ti bẹ̀rẹ̀ si gba owó fún àpò-ike ni ọjá lati jẹ́ ki àwọn enia lo àpò àlòtúnlò. Bi ó bá ṣe kókó ki á pọ́n oúnjẹ, a lè lo ewé fi pọ́n, jú ọ̀rá tàbi ike lọ. Ki a fi páálí tàbi apẹ̀rẹ̀ ọparun kó ẹrù, lo àpò àlòtúnlò lati ra ọjà, ka lo ìkòkò alámọ̀ lati ṣe oúnjẹ tàbi tọ́jú oúnjẹ kó lè gbóná, àti ki a din li lo ike kù yio din yi yára bi ojú-ọjọ́ ti nyí padà kù.
Lára àtúnṣe ti ìjọba lè ṣe, ni ki òṣè̀lú ṣe òfin lati din èérí kù, ìpèsè ilé iṣẹ́ ti ó lè sọ àwọn ohun ti a fi ike ṣe di àlòtúnlò àti ki kó ẹ̀gbin ni àsìkò.
Ohun ti gbogbo ará ilu,́ pàtàki àwọn ọ̀dọ́ tún lè ṣe, ni ṣi ṣa ọ̀rá tàbi ike omi àti ohun ti wọn fi ike ṣe, ti o ti dá èérí rẹpẹtẹ si inú odò àti àyíká kúrò. Gbi gbin igi àti ṣe ètò fún àyè ti omi lè wọ́ si ni ìgbà òjò na a yio din ìgbóná àgbáyé kù.
Scientists observed that human activities are contributing to the rapid change of environment as a result of environmental pollution. From time immemorial, climate had always changed but the change in recent years has been more rapid than usual.
According to a Yoruba adage “a forewarn war does not kill a wise cripple”. It is time to heed the warnings on rapid climate change by Scientists. Scientist are sounding the alarm on the effect of environmental pollution on global warming and the need for human being to rectify the situation. The Environmental Scientist have been making presentation on climate change at the United Nations for sometime now.
Some of the factors contributing to environmental pollution are vehicles/automobile, electric generators, factory machines, but Scientist specifically pointed out among other things plastic or petrochemical products such as plastic bottles, plastic bags, plastic wraps, plastic toys etc as a major contributor to rapid climate change.
Leaf wrap, paper or cardboard boxes are more environmentally friendly unlike the plastic products that are used in modern time. Unlike plastic products, when leaf, paper or cardboard box are dumped on dumpsite, it decomposes without causing any danger to earthworm, snail and other small insects. Likewise, when various leaf wrap, paper or cardboard are dumped into the river/sea, it poses no danger like plastic products that are dangerous to fish and other sea creatures.
If the use of petrochemical products cannot be totally eradicated, some actions can be taken to address the warning by Scientist, to reduce drastically the use of plastic products such as plastic wrap/bags. Many European countries have enacted laws on the reduction of the use of plastic products, while some introduced tax on plastic bags in order to encourage the use of re-usable bags. If it is important to wrap food, leaf wrap should be used in place of plastic wrap. The use of re-usable bags should be encouraged, using bamboo basket, clay pots to cook and keep food warm and reducing the use of plastic products will contribute to reducing rapid climate change.
Some actions that can be taken by the government are, enacting laws that could reduce environmental pollution, creation of waste/garbage recycling plants to process plastic waste for reuse and timely waste/garbage disposal.
The people, particularly the youths should embark on clearing the plastic waste that has polluted the river and the environment. Planting of trees and creation of excess rain water collection pit in form of artificial lake could reduce the effect of global warming.
Originally posted 2019-01-15 00:58:39. Republished by Blog Post Promoter
Nitotọ àti ṣe ẹ̀yà orí tẹlẹ ṣugbọn a lérò wípé orúkọ gbogbo ẹ̀yà ara lati orí dé ẹsẹ á wúlò fún kíkà.
Ẹ̀yà Ara ni Èdè Yorùbá and the English Translation of names of part of the body
Though the names of parts of the head had earlier been published but we think the readers will find the names of the whole body from head to toe will be useful for reading
Ni ayé àtijọ́, kò si itẹdi à lò sọnù bi ti ayé òde òni. Bẹni wọn kò lo ìgò oúnjẹ lati fún ọmọ tuntun ni oúnjẹ.
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Ri rọ ọmọ – Yoruba Traditional baby feeding. Courtesy:@theyorubablog
Ọwọ́ ọlọ́mọ tuntun ki kúrò ni omi nitori omi ni wọn fi nto àgbo ti wọn nrọ ọmọ fún ìtọ́jú ọmọ tuntun. Aṣọ àlòkù Bàbá, Ìyá àti ẹbi ni wọn nya si wẹ́wẹ́ lati ṣe itẹdi ọmọ nitori kò si itẹdi à lò sọnú bi ti ayé òde òni.
Ọmọ tuntun a ma ya ìgbẹ́ àti ìtọ̀ tó igbà mẹwa tàbi jù bẹ́ ẹ̀ lọ ni ojúmọ́. Ọmọ ki i sùn ni ọ̀tọ̀, ẹ̀gbẹ́ ìyá ọmọ ni wọn ntẹ́ ọmọ si. Lẹhin ọsẹ̀ mẹ́fà tàbi ogoji ọjọ́ tàbi ó lé kan ti wọn ti bi ọmọ, ìyá àti ọmọ lè lọ òde, ìyá á pọn ọmọ lati jáde.
Nitori aṣọ ni itẹdi kò gba omi dúró, bi ọmọ bá tọ̀ tàbi ya ìgbẹ́, á yi aṣọ ìyá tàbi ẹni ti ó gbé ọmọ. Kò si ẹ̀rọ ifọṣọ igbàlódé nitori na a, ó di dandan ki wọ́n fọ aṣọ ọmọ àti ẹni ti ó gbé ọmọ ni igbà gbogbo ni ilé ọlọ́mọ tuntun. Eyi ni ó jẹ́ ki Yorùbá ma ki ẹni ti ó bá ntọ ọmọ lọ́wọ́ pé “Ẹ kú ọwọ lómi” nitori ọwọ́ ki kúrò ni omi aṣọ fí fọ̀.
ENGLISH TRANSLATION
In the old days, there were no disposable diaper as common as it has become in recent times. Also, babies were not bottle fed.
Nursing mother’s hands are always wet as a result of preparing the liquid herbs to bath and feed the baby as preventive care of childhood diseases. As there were no modern disposable nappies or diaper, old clothes of the baby’s father, mother and family are donated to the new mother to cut into pieces for use as diaper.
Babies pee or stool about ten or more times in a day. And in the old days, they slept beside their mother, since there was no separate bed or room for babies as common nowadays. After six weeks or forty to forty one days, both mother and child were free from the restriction of staying indoors and the mother would back her baby to go out.
Since clothes are used as diaper, the baby’s pee or stool often stained the mother’s clothes or whoever is carrying the baby. As there was no modern washing machines, it then becomes compulsory to hand wash the stained clothes that is common with carrying a new born. This is why Yoruba people greet nursing mothers, “well done keeping your hands wet”, recognising the fact that their hands are always wet.
Originally posted 2016-03-04 23:03:05. Republished by Blog Post Promoter
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
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