Yorùbá ní “Bí ewé bá pẹ́ lára ọṣẹ, á dọṣẹ”,ọ̀rọ̀ yí bá ẹgbẹ́ Yorùbá ni Ìlúọba mu pàtàkì àwọn ti o ngbe ni Olú Ìlúọba.  Títí di bi ọgbọ̀n ọdún sẹhin, àti rí oúnjẹ Yorùbá rà ṣọ̀wọ́n.  Ní àpẹrẹ, àti ri adìẹ tó gbó rà lásìkò yi, à fi tí irú ẹni bẹ̃ bá lọ si òpópó Liverpool,  ṣùgbọ́n ní ayé òde òni, kòsí agbègbè ti ènìà kò ti lè rí ọ̀pọ̀lọpọ̀ oúnjẹ Yorùbá ra.

Lati bi ogún ọdún sẹ́hin, Yorùbá ti pọ̀si nidi àtẹ oúnjẹ títà ni Olú Ìlúọba.  Nitõtọ, oúnjẹ Yorùbá bi iṣu, epo pupa, èlùbọ́, gãri, ẹ̀wà pupa, sèmó, iyán, ẹran, adìẹ tógbó, ẹja àti bẹ̃bẹ wa ni àrọ́wọ́to lãdugbo.  Ṣùgbọ́n, bí ènìà bá fẹ́ àwọn nkan bí ìgbín, panla, oriṣiriṣi ẹ̀fọ́ ìbílẹ̀, bọkọtọ̃, edé gbígbẹ àti bẹ̃bẹ lọ tí kòsí lãdugbo, á rí àwọn nkan wọnyi ra ni ọjà Dalston àti Kingsland fún àwọn ti o ngbe agbègbè Àríwá àti ọja Pekham fún àwọn ti o ngbe ni agbègbè Gũsu ni Olú Ìlúọba.

Àwòrán àwọn ọjà wọnyi a bẹrẹ pẹ̀lú, Ọja Dalston àti Kingsland.  Ẹ fojú sọ́nà fún àwọn ọja yókù.

ENGLISH TRANSLATION

A Yoruba saying goes that “If a leaf is wrapped around the soap for too long, it will turn to soap” this adage is apt for Yoruba people living in the United Kingdom, particularly in London. About thirty years ago, it was difficult to source for Yoruba food in London.  For example, to get old layer chickens, one had to go to Liverpool Street market, but nowadays, there is Yoruba food in every nook and cranny.

For about twenty years however, market stores managed by Yoruba people have been on the increase in London.  Yoruba food stuff like: yam, palm oil, yam flour, brown beans, semovita, pounded yam, fresh meat, old layer chicken, fish is now common place in every neighbourhood. But for more delicacies such as: snail, various varieties of Nigerian vegetables, dry prawns and so on, that are not available in the neighbourhood stores, these can all be found at the Dalston and Kingsland Market in North London, and Pekham Market in South London.

This article is the first of a series and begins with pictures of Dalston and Kingsland Market.  Check back later on @theyorubablog for the other markets.

Originally posted 2013-04-05 21:06:49. Republished by Blog Post Promoter

Yorùbá ni “Ibi ti ẹlẹ́kún ti nsun ẹkún ni aláyọ̀ gbe nyọ́”.  Òwe yi fihan ohun tó nṣẹlẹ̀ ni àgbáyé.  Bi ọ̀pọ̀ àwọn ti ó wà ni Òkè-òkun ti nra ẹ̀bùn àti ọ̀pọ̀ oúnjẹ ni oriṣiriṣi fún ọdún, bẹni àwọn ti kò ni owó lati ra oúnjẹ pọ ni àgbáyé.  Eyi ti ó burú jù ni àwọn ti ó wà ninú ibẹ̀rù pàtàki àwọn Onígbàgbọ́ ti kò lè lọ si ile-ijọsin lati yọ ayọ̀ ọdún iranti ọjọ́ ibi Jesu nitori ibẹ̀rù àwọn oniṣẹ ibi.

Gẹ́gẹ́ bi ọ̀rọ̀ Yorùbá ti ó ni “Ori bí bẹ́, kọ́ ni oògùn ori-fí fọ́”. Bawo ni pi pa èniyàn nitori kò gba ẹ̀sìn ṣe lè mú ki èrò pọ̀ si ni irú ẹ̀sìn bẹ́ ẹ̀?  Òkè-Ọya ni Àriwá Nàíjírià, Boko Haram npa èniyàn pẹ̀lú ibọn àti ohun ijà ti àwọn ti ó ka iwé ṣe, bẹni wọn korira, obinrin, iwé kikà, ẹlẹ́sìn- ìgbàgbọ́ ni Òkè-Ọya àti ẹni ti ó bá takò wọn pé ohun ti wọn nṣe kò dára.  Pi pa èniyàn kọ ni yio mu ki àwọn ará ilú gba ẹ̀sìn.

Nigerian women protest against Government’s failure to rescue the abducted Chibok School Girls

A ki àwọn iyá àti bàbá àwọn ọmọ obirin ilú Chibok ti wọn ji kó lọ́ ni ilé-iwé, àwọn ẹbi ti ó pàdánù ọmọ, iyàwó, ọkọ, ẹbi, ará àti ọ̀rẹ́ lọ́wọ́ àwọn oníṣẹ́ ibi – Boko Haram, pé ki Ọlọrun ki ó tù wọn ninú.  A fi àsikò ọdún Keresimesi mú òbi àwọn ọmọbinrin ilé-iwé Chibok ti won ji ko, lọ́kàn le, pé ki wọn ma ṣe sọ ìrètí nù, nitori “bi ẹ̀mi bá wà ìrètí nbẹ”.

ENGLISH TRANSLATION

According to Yoruba saying “As some are mourning, some are rejoicing”.  This adage is apt to describe the happenings around the world.  As many Oversea or in the developed World are spending huge sum for gifts and so much food for the yuletide, so also are many people in the world facing starvation as they have no money to buy food.  The worst, are those living in fear particularly the Christians that cannot go to places of worship to celebrate Christmas because of fear of the terrorists.

As said by another Yoruba adage “Ori bí bẹ́, kọ́ ni oògùn ori-fí fọ́”.  How does killing people of different faith endear people to the faith of the terrorists?  Across River Niger, the Northern part of Nigeria, Boko Haram are unleashing terror with the guns and other weapons manufactured by Western educated people, yet they despised girls/women, education, Christians in the North as well as whoever opposed or condemned their terrorists act.  Killing people is not the solution to building a Caliphate.

We seize the opportunity of this festive season to commiserate with the mothers and fathers of the abducted Chibok School Girls, families of children, wife, husband, relations, contemporaries and friends that lost their lives as a result of the Boko Haram mayhem, that God should console them.  As Christmas is being celebrated, The Yoruba Blog Team use this opportunity to encourage the families of the abducted Chibok School Girls, not to lose hope because “Once there is life, there is hope”.

Originally posted 2014-12-23 21:35:53. Republished by Blog Post Promoter

Àṣà ilẹ̀ Yorùbá títí di àsìkò yi, ọ̀pọ̀lọpọ̀ ọkùnrin ma nni iyawo pupọ́ wọn si ma mbi ọmọ púpọ̀, wíwọ irú aṣọ kan naa fun ṣíṣe ma nfi ẹbi han.  Aṣọ ẹbí bẹ̀rẹ̀ nípa ki ọkọ àti ìyàwó dá irú aṣọ kan nigba ìgbéyàwó àti wíwọ irú aṣọ kan naa lẹhin ìgbéyàwó lati fi han wípé wọn ti di ara kan.   Bàbá ma nra aṣọ  irú kan naa fun àwọn ọmọ nítorí ó dín ìnáwó kù láti ra irú aṣọ kan naa fún ọmọ púpọ̀ nípa ríra ìgàn aṣọ ju ríra ni ọ̀pá.   Aṣọ ẹbí tún wa fún ẹbí àti ọmọ oloku, ìyàwó ṣíṣe, ẹgbẹ́ ìlú àti bẹ̃bẹ lọ.

Nígbàtí wèrè ko ti wọ àṣà aṣọ ẹbí, ẹnití o ṣe ìyàwó, ṣe òkú, sọ ọmọ lórúkọ àti ṣiṣe yoku ma npe aṣọ ni.  Kò kan dandan ki ènìá ra aṣọ tuntun fún gbogbo ṣíṣe, fún àpẹrẹ, aṣọ funfun ni wọn ma sọ wípé ki àwọn ẹbí àti ọ̀rẹ́ wọ̀ fún òkú ṣíṣe, aṣọ ibilẹ̀ bi aṣọ òfi àti àdìrẹ fún ìgbéyàwó. Ẹbí ìyàwó le sọ wípé ki ẹgbẹ́ wọ aṣọ aláwọ ewé lati ba ohun yọ ayọ ìgbéyàwó, ki ẹbí ọkọ ni ki àwọn ẹgbẹ́ wọ àdìrẹ ti wọn  ti ra tẹ́lẹ̀ fún ìgbéyàwó.

Lati bi ogoji ọdun sẹhin, lẹhin ti ìlú ti bẹ̀rẹ̀ si naa owó epo, àṣejù ti wọ àṣà aṣọ ẹbí rírà.  Àṣà aṣọ ẹbí ti káári ìlú kọjá ile Yorùbá si gbogbo Nigeria.  Ọ̀pọ̀lọpọ̀ a ma jẹ gbèsè nítorí àti ra aṣọ ẹbí, pàtàkì ni Ìlúọba ti àwọn miran ti nṣiṣẹ àṣekú lati kó irú owó bẹẹ si aṣọ ẹbí, àwọn miran á kó owó oúnjẹ àti owó ilé ìwé lórí aṣọ ẹbí.

Ìlú nbajẹ si, kò síná, kò sómi, ìṣẹ́ pọ, aṣọ ẹbí ko le mu ìṣẹ́ kúrò tàbi sọ ẹnití o jẹ gbèsè láti ra aṣọ ẹbí di ènìyàn nla nítorí “Aṣọ nla, kọ lènìyàn nla – Yorùbá ni ilé lóko, ẹ dín wèrè aṣọ ẹbí kù.

ENGLISH TRANSLATION

Yoruba culture up till now, many men are engaged in “Polygamy” with children from many women, so to buy the same clothes is cheaper for the many wives and children for various festivities.  Family uniform are also used during Burial, Wedding, Naming and other ceremonial events.

When family uniform madness has not started, those preparing for burial, marriage and other traditional events normally call “colour code” of dressing or for invitees to wear one of the previous Family Uniforms, rather than buy new clothes for every event. Those days, those preparing for burial would ask families and friends to wear white attire, while the bride’s family could ask friends to wear green while the groom’s family would request for other locally produced fabrics.  Things were moderately done.

It is observed that since the oil boom about forty years ago, there has been a lot of excesses in the so called “Family Uniform” and this culture has spread beyond the Yoruba to other parts of Nigeria. The Nigerian’s abroad are also not excluded in spite of working to death with no time for family lives only to spend such income that could have been spent on education, food and other necessities on such frivolities as “Family Uniform”.

In the midst of decaying infrastructure and poverty, spending so much on “Family Uniform” would not make our nation great.  “The hood does not make the Monk, Yoruba at home and abroad should reduce the madness on “Family Uniform”.

Originally posted 2013-05-31 22:53:11. Republished by Blog Post Promoter

Ọmọ bibi ni ewu púpọ̀, nitori eyi ni Yorùbá fi ma nki “ìyá ọmọ kú ewu”.  Ni ọjọ́ ìsọmọ lórúkọ tàbi ìkómọ, Bàbá, Ìyá, ẹbi àti ọ̀rẹ́ òbí ọmọ tuntun á fi ìdùnnú hàn nipa ṣíṣe ọpẹ́ pataki fún Ọlọrun

Ẹ ṣe àyẹ̀wò àwọn orúkọ wọnyi ti òbí lò lati fi ẹmi imõre hàn.

ENGLISH TRANSLATION

Child birth is fraught with danger, as a result, Yoruba people often greet the mother of a new born, “well done for escaping the danger”.  On the day of the naming ceremony or child dedication, both the father, mother, family and friends of the new baby’s parent would show their gratitude by giving thanks to God.

See below some of the names that parents give to show their gratitude:

Originally posted 2014-06-27 12:10:46. Republished by Blog Post Promoter

Bi a bá wo òwe yi, a o ri pe Agbe pọn bi aró, Àlùkò pupa bi osùn nigbati Lékeléke funfun bi ẹfun. Nitori eyi, bi wọn kò ti ẹ̀ lọ si ilé Aláró, Olósùn àti Ẹlẹ́fun, àwọ̀ wọn á si wa bẹ̃, síbẹ-síbẹ, àwọn ẹiyẹ wọnyi gbiyànjú lati lọ si ibi ti wọn ti lè ri ohun ti yio tú ara wọn ṣe ki ó ma ba ṣa.

A lè fi òwe Yoruba ti o ni “Bi ojú bá mọ́, Agbe á yalé Aláró, Àlùkò á yalé Olósùn, Lékeléke á yalé Ẹlẹ́fun” bá ilú, agbójúlógún àti ọ̀lẹ enia wi. Kò si bi owo ilú, òbi, tàbi ẹbí ti lè pọ̀ tó, bi enia kò bá ṣiṣẹ́ kun á parun. Irú ilú ti ó bá ńná iná-kuna, agbójúlógún àti ọ̀le wọnyi yio ráhùn ni ikẹhin. Ẹ gbọ́ orin ti àwọn ọmọ ilé iwé ńkọ ni àsikò eré-ìbílẹ̀ ni ojú iwé yi.

Agbe ló laró, ki ráhùn aró,
Àlùkò ló losùn, ki ráhùn osùn
Lékeléke ló lẹfun, ki ráhùn ẹfun,
Ka má rahùn owó,
Ka má rahùn ọmọ
Ohun táó jẹ, táó mu kò mà ni wọn wa o) (lẹmeji)

ENGLISH TRANSLATION

Examining the above Yoruba proverb, it would be observed that the Blue Touraco as the name indicated is naturally dark like the dye, the red Woodcock is red like camwood resin, while the cattle egret is as white as chalk. As a result, even if these birds did not seek after the dye, camwood resin and chalk Dealers, their natural colours are permanent, yet these birds still diligently seek after whatever will enhance their beauty so that it will not fade off.

We can use the Yoruba proverb translated as “At the dawn of the day, the blue-touraco makes for the home of the indigo dealer; the red woodcock seeks out the dealer of the camwood resin; the cattle egret heads for the home of the dealer of chalk” to advice a Nation, Fortune Hunters, and an indolent person. No matter how wealthy a nation, a parent or family could be, if people refused to work to increase such wealth, it will vanish. Such nation, fortune hunters or the indolent would come to poverty in the end. Check on this page the cultural song relating to this proverb as often sang during the traditional play by School children.

Originally posted 2015-08-18 17:10:07. 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 22^nd 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

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

Iyán àti ẹ̀fọ́ rírò – Pounded Yam and mixed stewed vegetable soup. Courtesy: @theyorubablog

Ni asiko ọdún, pataki, asiko ọdún iranti ọjọ ibi Jesu, bi oúnjẹ ti pọ̀ tó fún ọ̀pọ̀lọpọ̀ ti o wa ni Òkè-okun àti àwọn díẹ̀ ni ilẹ̀ aláwọ̀ dúdú, bẹ̃ ni o ṣọ̀wọ́n tó fún ọ̀pọ̀lọpọ̀ ni àgbáyé.

Ò̀we Yorùbá ni, “Ọ̀kánjúwà-á bu òkèlè, ojú rẹ à lami”.  Bi enia ò bá ni ọ̀kánjúwà, á mọ irú òkèlè ti ó lè gba ọ̀nà ọ̀fun rẹ, ṣùgbọ́n ọ̀kánjúwa á bu  lai ronu pe òkèlè ti ó ju ọ̀nà ọ̀fun lọ á fa ẹkún.  Òwe yi bá àwọn ti ó ṣe jura wọn lọ tàbi ki ó jẹ igbèsè lati ra ẹ̀bùn, oúnjẹ ti wọn ò ni jẹ tán, aṣọ, bàtà àti oriṣiriṣi ti wọn ri ni ìpolówó lai mọ̀ pé ọdún á ré kọjá.  Lẹhin ọdún, ọ̀pọ̀ a fi igbèsè bẹ̀rẹ̀ ọdún titun,  eyi a fa ìrora àti ọ̀rọ̀ ti ó ṣòro si ayé irú ẹni bẹ̃.

Àjẹ ìwẹ̀hìn ló ba Ẹlẹ́dẹ̀ jẹ́ – Eating without looking back, is the cause of disgrace for the Pig. Courtesy: @theyorubablog

Yorùbá ni “Ájẹ ìwẹ̀hìn ló ba Ẹlẹ́dẹ̀ jẹ”, nitori eyi ìkìlọ̀ fún ẹ̀yin ti ẹ ni ìfẹ́ àti gbé èdè àti àṣà̀̀ Yorùbá lárugẹ, pe ki ẹ ṣe ohun gbogbo ni ìwọ̀ntúnwọ̀nsì.

Ẹ kú ọdún o, ọdún titun ti o ḿbọ̀ lọ́nà á ya abo fún gbogbo wa.

ENGLISH TRANSLATION

During this yuletide, particularly during the remembrance of Jesus’ birth – Christmas celebration, as there is abundance of food for many people in the developed world and some in Africa so also is scarcity for many others all over the world. 

Yoruba Proverb as translated by “Oyekan Olowomoyela”- “A greedy person takes a morsel of food, and tears gush from his/her eyes”.  If a person is not greedy, he/she will be able to estimate rightly the size of morsel that will easily pass through his/her throat but the greedy person will take a big morsel that is too big for his/her throat without thinking of the pain it could cause.  This proverb is applicable to those over estimating their worth or go into debt to buy gifts; excessive food that he/she cannot finish; clothes and various advertised products without thinking of the consequences after the celebration.  After the yuletide, many will begin the New Year with debt that would cause them pain and other live complications for such people.

Yoruba adage said “Eating without looking back, is the cause of disgrace for the Pig” – as a caution for lovers of Yoruba language and culture to eat moderately during the Yuletide.

Happy Celebration, Merry Christmas, the forth coming New Year will be a year of peace for all.

Originally posted 2013-12-24 23:01:10. Republished by Blog Post Promoter

Originally posted 2016-12-31 23:30:32. Republished by Blog Post Promoter

Nigbati àwọn Òṣèlú gba Ìjọba ni igbà keji lọ́wọ́ Ìjọba Ológun, inú ará ilú dùn nitori wọn rò wi pé Ológun kò kọ iṣẹ́ Òṣèlú.  Ilú rò wi pé Ìjọba Alágbádá yio ni àánú ilú ju Ìjọba Ológun lọ.  Ó ṣe ni laanu pé fún ọdún mẹ́rìndínlógún ti Òṣèlú ti gba Ìjọba, wọn kò fi hàn pé wọn ni àánú ará ilú rárá.  Dipò ki wọn ronú bi nkan yio ti rọrùn fún ilú nipa ipèsè ohun amáyédẹrùn bi iná mọ̀nàmọ́ná, ilé-iwé, ilé-ìwòsàn, ojú ọ̀nà ti ó dára, òfin lati jẹ ki ilú tòrò, ṣe ni wọn bẹ̀rẹ̀ si ji owó ilú.  Bi ori bá fọ́ Òṣèlú, wọn á lọ si Òkè-Òkun nibiti wọn kó owó ti ó yẹ ki wọn fi tú ilé-ìwòsàn ṣe si.  Àwọn Òṣèlú Òkè-Òkun nfi owó Nigeria tọ́jú ará ilú wọn nitori eyi, gbogbo ọ̀dọ́ Nigeria ti kò ni iṣẹ́ fẹ́ lọ si Òkè-Òkun ni ọ̀nà kọnà.

Ọmọ Onilù – The Drummer. Courtesy: theyorubablog

Òwe Yorùbá ti ó sọ wi pé “Awọ kò ká Ojú ìlù, Ọmọ Onilù ni òhún fẹ́ má a sun Awọ jẹ” bá ìròyìn ti ó jáde ni lọ́wọ́-lọ́wọ́, bi àwọn Òṣèlú ti bá owó ọrọ̀ ajé Nigeria jẹ nipa bi wọn ti ṣe pin owó ohun ijà fún Ológun lati ra ibò.  ‘Epo Rọ̀bì’ ni ‘Awọ’ nitori ó lé ni idá ọgọrin ti owó epo rọ̀bì kó ni owó ọrọ̀ ajé ti ilú tà si Òkè-Òkun.  Fún bi ọdún mẹ̃dógún ninú ọdún merindinlogun ti Èrò Ẹgbẹ́ Òṣèlú (ti Alágboòrùn) fi ṣe Ìjọba ki ó tó bọ lọ́wọ́ wọn ni ọdún tó kọjá, owó epo rọ̀bì lọ si òkè rẹpẹtẹ, ọrọ̀ ajé yoku pa owó wọlé.  Dipò ki wọn lo owó ti ó wọlé lati tú ilú ṣe, wọn bẹ̀rẹ̀ si pin owó lati fi ra owó Òkè-Òkun lati kó jade lọ ra ilé nlá si àwọn ilú wọnyi lati sá fún ilú ti wọn bàjẹ́ ni gbogbo ọ̀nà.

Owó epo rọ̀bì fọ́, awọ kò wá ká ojú ilú mọ́.  Oníṣẹ́ Ìjoba kò ri owó-oṣ̀ù gbà déédé, àwọn ti ó fi ẹhin ti ni iṣẹ́ Ìjọba kò ri owó ifẹhinti wọn gba, owó ilú bàjẹ́, bẹni àwọn Òṣèlú bú owó oṣ́u rẹpẹtẹ fún ara wọn.  Eyi ti ó burú jù ni owó rẹpẹtẹ miran ti wọn bù lati ra ọkọ ti ìbọn ò lè wọ, olówó nla lati Òkè-Òkun fún Ọgọrun-le-mẹsan Aṣòfin-Àgbà.   Olóri Aṣòfin-Àgbà fẹ ra ọkọ̀ mẹsan fún ara rẹ nikan.

Àsìkò tó ki àwọn èrò ji lati bá àwọn olè wọnyi wi, nitori àwọn Òṣèlú Òkè-Òkun nibiti wọn nkó owó ilú lọ, kò fi owó ilú wọn tọ́jú ara wọn, wọn nwọ ọkọ̀ pẹ̀lú àwọn ará ilú, àyè kò si fún wọn lati ja ilú ni olè bi ti àwọn Òṣèlú Nigeria.

ENGLISH TRANSLATION

When the Politicians took over from the Military Government the second time, the people were very happy because they believed the Military were not trained to govern.  The people thought the Civilian Government will be more concerned for the people than the Military.  It is a pity that for sixteen years of Democratic Government, there was no sign of concern for the people.  Instead of being people-centred by providing basic amenities such as stable electricity, quality Schools, well equipped Hospitals, good roads, law to guide a stable country, they became self-centred by looting the treasury.  With a minor headache, the Politicians would fly abroad, where they stashed looted funds for treatment instead of maintaining or providing local hospitals.  Such looted funds are being utilised by the countries abroad for their own people therefore, making the jobless youths more desperate to migrate abroad by all means.

Yoruba proverb that is translated thus “There is not enough Leather for drum making, the drummer boy is craving for leather meat delicacy” is in line with the recent news, on how the Politicians had devalued Nigerian currency by diverting the budget for military equipment to their cronies to buy the 2015 election.  “Crude Oil” can be compared as the “Leather Skin – drum making raw material”, as Crude Oil generates over eighty per cent of the total revenue from export.  For fifteen years out of the sixteen years of the ‘Peoples Democratic Party’ (PDP with umbrella symbol) 1999 to 2015, the price of Crude Oil went up so high before it slumped a year ago and other natural resources brought in revenue.  Instead of using the Crude Oil windfall to provide infrastructure, they began to chase after foreign currency with looted public funds to buy expensive private properties abroad to escape from the country they have destroyed.

Crude Oil price crashed, hence the leather is no longer enough to make the drum.  Government workers were not paid salary regularly, retired Civil Servants were unable to collect their retirement benefits and paid monthly pensions promptly while the Politicians paid themselves huge salaries and allowances.  The worst is the recent allocation of billions of Naira to buy luxury bullet proof vehicles for the one hundred and nine Senators.  In addition, nine luxury bullet vehicles is to be bought for the Senate President.

It is time for people to rise and confront the rogue Politicians.  Their contemporaries in the Western world, would never use public funds for themselves, as they are not ashamed to take public transport and because their people demand more accountability from their leaders, hence there is no room to loot public funds like the Nigerian Politicians.

Originally posted 2016-02-19 10:12:16. Republished by Blog Post Promoter

Yorùbá ni “Ọmọdé ò jobì, àgbà ò jẹ oye”, òwe yi bá àwọn òbí ti ó kọ ọmọ sílẹ̀, ìyá ti ó ta ọmọ, bàbá ti ó sá fi ọmọ sílẹ̀ àti àwọn ti o fi ìyà jẹ ọmọ, irú ọ̀pọ̀lọpọ̀ òbí bayi ni òṣì má ta pa.  Kò sí àyè fún ọmọ irú àwọn bayi lati mọ wọn lójú nítorí wọn o si nílé lati ṣe ojuṣe wọn gẹ́gẹ́bí òbi ati lati kọ́ ọmọ aláìgbọràn.   Irú orin bayi ló tọ́ sí irú òbí bẹ̃:

MP3 Below:

Download: Ise obi fun omo – Parental responsibilities

Íya tó kọ̀ ọ̀mọ̀ rẹ sílẹẹ̀

Oṣí yo tà yà na paá

Bába tó kọ̀ ọ̀mọ rẹ́ silẹ̀

Oṣí yo tà bà nà paá

Ìyà tò fiyà jẹ ọmọ́ rẹ

Bàbà tò fiyà jẹ ọmọ́ rẹ

Íya tó kọ̀ ọ̀mọ̀ rẹ sílẹẹ̀

Oṣí yo tà yà na paá

Bába tó kọ̀ ọ̀mọ rẹ́ silẹ̀

Oṣí yo tà bà nà paá

ENGLISH TRANSLATION

According to the “Yoruba Proverbs” by Oyekan Owomoyela’s translation, “The youth does not eat kola nuts; the elder does not win the chieftaincy title” meaning (If you do not cultivate others, even those lesser than yourself, then you cannot expect any consideration from them).  This is apt to describe the consequence for a mother that sells her child, a father that abandon his children and those abusing their children.  Many children has no privilege of seeing their parents when they are young let alone disobey or refuse correction, hence such parents would be the ones to suffer poverty in the end.  The song below is for parents that have abandoned their role:

Mother that abandoned her child

Will suffer poverty in the end

Father that abandoned his child

Will suffer poverty in the end

Mother that abuses her child

Father that abuses his child

Mother that abandoned her child

Will suffer poverty in the end

Father that abandoned his child

Will suffer poverty in the end

Originally posted 2013-07-26 20:30:36. 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

Bàbá, iyá àti ọmọ ni wọn mọ si Idilé ni Òkè-òkun ṣùgbọ́n ni ilẹ̀ Yorùbá kò ri bẹ́ ẹ̀, nitori ẹbi Eg bàbá, ẹ̀gbọ́n àti àbúrò ẹni, ọmọ, ọkọ àti aya wọn ni a mọ̀ si Idilé.  Yorùbá fẹ́ràn lati má a bọ̀wọ̀ fún àgbà nitori eyi, ẹni ti ó bá ju Bàbá àti Ìyá ẹni lọ Bàbá tàbi Ìyá la n pè é, wọn ki pe àgbà ni orúko nitori eyi, wọn lè fi orúkọ ọmọ pe àgbà tàbi ki wọn lo orúkọ apejuwe (bi Bàbá Èkó, Iyá Ìbàdàn).  Ẹ ṣe à yẹ̀ wò àlàyé àti pi pè ibáṣepọ̀ idilé ni ojú iwé yi.

The Western family is made up of, father, mother and their children but this is not so, as Yoruba family on the other hand is made up of extended family that includes; father, mother, children, half/full brothers/sisters, step children, cousins, aunties, uncles, maternal and paternal grandparents.  Yoruba people love respecting the elders, as a result, uncles and aunties that are older than one’s parents are called ‘Father’ or ‘Mother’ and elders are not called by their names as they are either called by their children’s name or by description (example Lagos Father, Ibadan Mother)  Check the explanation and prononciation below.

Originally posted 2015-10-27 22:57:10. Republished by Blog Post Promoter

Yorùbá ni kíkí fún gbogbo àsìkò ọjọ́, ìṣẹ̀lẹ̀ àti èto.̀  Fún àpẹrẹ: a lérò wípé àwọn ti a kọ si abala ojú     ìwé yi,  àti bi a ti le pe ìkíni kankan a wúlò  fún yin.

ENGLISH TRANSLATION

As a sign of respect, the Yoruba have greetings for any time of the day, special events and ceremonies. We hope you will enjoy some of the greetings below in the slides and voice recordings.

Originally posted 2013-07-04 23:41:35. Republished by Blog Post Promoter

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:

Originally posted 2014-01-29 01:18:16. Republished by Blog Post Promoter

Ni ayé àtijọ́, ki òbí tó gbà lati fi ọmọ fún ọkọ, wọn yio ṣe iwadi irú iwà àti àìsàn ti ó wọ́pọ̀ ni irú idile bẹ́ ẹ̀.  Nitori eyi, igbéyàwó ibilẹ̀ ayé  àtijọ́ ma npẹ́ ju ti ayé òde òni.  Bi ọmọ obinrin bá nlọ si ilé ọkọ, ikan ninu ẹrù tó ṣe pàtàki ni ki wọn gbé “ẹni” fún dáni lati fi han pé kò si àyè fun ni ilé òbi rẹ mọ nitori ó  ti di ara kan pẹ̀lú ẹbi ọkọ rẹ.

Ọkùnrin fi ìfẹ́ han obinrin – Couple in love

Ni idà keji, obinrin ayé òde òni, kò dúró ki òbí ṣe iwadi rara, pàtàki bi wọn bá pàdé ni ilú nla ti èrò lati oriṣiriṣi ẹ̀yà pọ̀ si tàbi ni ilé-iwé.  Ọkùnrin ri obinrin, wọn fi ìfẹ́ han si ara wọn, ó pari, ọ̀pọ̀ ki ṣe iwadi lati wo ohun ti àgbà tàbi òbí nwò ki wọn tó ṣe igbéyàwó.  Obinrin ti lè lóyún ki òbí tó gbọ́ tàbi ki wọn tó lọ si ilé Ìjọ́sìn lati ṣe ètò igbéyàwó.  Àwọn miran nkánjú, wọn kò lè dúró gba imọ̀ràn.  Irú imọ̀ràn wo ni òbí tàbi Alufa fẹ́ fún ọkùnrin àti obinrin bẹ́ ẹ̀?

Ki ṣe “ìfẹ́ ló fọ́jú”, ṣùgbọ́n “àwọn ti ó wọnú ìfẹ́ ló fọ́jú” nitori, bi obinrin tàbi ọkùnrin miran bá ti ri owó, ẹwà, ipò agbára, wọn á dijú si àlébù miran ti ó wà lára ẹni ti wọn fẹ́ fẹ́.   Igbéyàwó ki ṣe ọjà̀ òkùnkùn, ṣùgbọ́n àwọn ti ó nwọ̀ ọ́ ni ó dijú, nitori nigbati àlébù ti wọn dijú si bá bẹ̀rẹ̀ si jade lẹhin igbéyàwó, igbéyàwó á túká.

Ki ṣe “ìfẹ́ ló fọ́jú”, ṣùgbọ́n “àwọn ti ó wọnú ìfẹ́ ló fọ́jú” nitori, bi obinrin tàbi ọkùnrin miran bá ti ri owó, ẹwà, ipò agbára, wọn á dijú si àlébù miran ti ó wà lára ẹni ti wọn fẹ́ fẹ́.   Igbéyàwó ki ṣe ọjà̀ òkùnkùn, ṣùgbọ́n àwọn ti ó nwọ̀ ọ́ ni ó dijú, nitori nigbati àlébù ti wọn dijú si bá bẹ̀rẹ̀ si jade lẹhin igbéyàwó, igbéyàwó á túká.

Ìmọ̀ràn fún ọkùnrin àti obinrin ti ó nronú lati ṣe igbéyàwó ni ki wọn lajú, ki wọn si farabalẹ̀ ṣe iwadi irú iwa ti wọn lè gbà lati fi bára gbé lai wo ohun ayé bi ẹwà, owó àti ipò nitori ìwà ló ṣe kókó jù fún igbéyàwó ti yio di alẹ́.

ENGLISH TRANSLATION

In the olden days, before the parent of a girl would agree to give out the hands of their daughter in marriage, they would find out the family character traits or the kind of sickness peculiar to such family.  As a result of this enquiry, olden days traditional marriage often last longer than modern day marriage.  One of the traditional bridal gifts is a “a mat” which is a symbol that once a girl is married, she cannot no longer return to take a bedroom in her parent’s house since she is now part of the groom’s family.

On the other hand, nowadays, ladies no longer wait for parents to enquire, particularly, if she meets her partner in the big city where there are people from different ethnic groups/nations or in School.  Man meets woman, they fall in love, end of story, as they no longer border to find out about character traits or care about elder/parent’s opinion.  Some ladies could even have become pregnant before informing parent or planning Religious marriage.  Some are in such a haste that they cannot wait to seek counsel.  What kind of counsel can a parent or Priest give such a couple?

It is not “Love that is blind” but “those who are in love blindly” because some couples predicate their love on materialism such as riches/money, beauty or position of authority, hence they close their eyes to their partner’s other character disorder.  Marriage is not a “Black Market”, but it is those entering into marriage that go in blindly, as a result, when the character disorder they turned blind eyes to begin to manifest, the marriage begins to fall apart.

Advice for men and women that are planning to tie the nut, is to open their eyes by patiently identifying the kind of character that can be tolerated after marriage without making “beauty, riches and position” the main consideration, as upright character is key to a marriage that will last a lifetime.

Originally posted 2015-01-06 09:00:19. Republished by Blog Post Promoter

Ọpọlọpọ ibere ni èdè Yorùbá bẹ̀rẹ̀ pẹ̀lu “ọfọ̀ – K”.  Yàtọ̀ fún li lò ọfọ̀ yi ninú ọ̀rọ̀, orúkọ enia tàbi ẹranko, ọfọ̀ yi wọ́pọ̀ fún li lò fún ibere.  Fún àpẹrẹ, orúkọ enia ti ó bẹ̀rẹ̀ pẹ̀lú ọfọ̀ – K ni: Kíkẹ́lọmọ, Kilanko, Kẹlẹkọ, Kẹ́mi, Kòsọ́kọ́ àti bẹ́ẹ̀bẹ́ẹ̀ lọ; orúkọ ẹranko – Kiniun, Kọ̀lọ̀kọ̀lọ̀, Kòkòrò àti bẹ́ẹ̀bẹ́ẹ̀ lọ. Ẹ ṣe àyẹ̀wò àwọn irú ibere àti èsì wọnyi ni ojú ewé yi.

Ìsọ̀rọ̀ ni igbèsi – Slides

[slideboom id=1069722&w=425&h=370]

Originally posted 2015-01-13 09:00:46. Republished by Blog Post Promoter

Ewé iran – Organic food wrapping leaves. Courtesy: @theyorubablog

Ki ariwo à-lò-tún-lò tó gbòde ni aiyé òde òni nipa àti dáàbò bo àyíká ni Yorùbá ti ńlo à-lò-tún-lò pàtàki li lo ewé lati pọ́n oúnjẹ.

Oriṣiriṣi ewé ló wà ni ilẹ̀ Yorùbá ti wọn fi má ńpọ́n oúnjẹ bi: ẹ̀kọ, ọ̀ọ̀lẹ̀/mọ́in-mọ́in, irẹsi sisè (ọ̀fadà), obì àti bẹ̃bẹ lọ.  Ewé iran/ẹ̀kọ ló wọ́pọ lati fi pọ́n ẹ̀kọ, ọ̀ọ̀lẹ̀/mọ́in-mọ́in, iyán, àmàlà, irẹsi sisè àti bẹ̃bẹ lọ.  Ewé obì, ewé ọ̀gẹ̀dẹ̀, ewé kókò, àti àwọn ewé yókù ni iwúlò wọn ni ilé tàbi lóko. Gbogbo ewé wọnyi wúlò fún àyiká ju ọ̀rá ti wọn ńlò lati pọ́n oúnjẹ láyé òde òni. Ewé li lo fún pi pọ́n àwọn oúnjẹ kò léwu rárá bi ọ̀rá igbàlódé.

Yorùbá ni “Bi a bà jẹ̀kọ à dári ji Ewé”.  Òwe yi túmọ̀ si pé, bi a jẹ oúnjẹ inú ewé tán, à ju ewé nù.  Ewé ti a kó sọnù wúlò fún àyiká ju ọ̀rá igbàlódé lọ.  Bi wọn da ewé si ilẹ́, yio da ilẹ́ padà, bi wọn da sinú omi/odò, kò léwu fún ẹja àti ohun ẹlẹmi inú omi/odò, bi  ọ̀rá àti ike igbàlódé ti ó ḿba àyiká jẹ́.  Ẹ ṣe àyẹ̀wò àwòrán lilo ewé lójú iwé yi.

ENGLISH TRANSLATION

Before the recycling campaign began in the recent times, in order to preserve the environment, Yoruba people had been recycling particularly in the use of leaves to wrap or preserve food. 

There are various types of leaves in Yoruba land that are used to wrap food such as corn-starch meal, steamed beans flour meal, pounded yam, yam flour meal, steamed rice etc.  Corn-starch meal leave is the most commonly used leaf in wrapping most Yoruba meals.  Kola-nut leaf, plantain/banana leaf, Cocoa leaf and all other leaves have their use both at home and in the farm.  All these leaves are useful to the environment than the use of various polythene that is now commonly used to wrap food.  Preserving food by wrapping in leaves has no danger like the processed plastics.

Yoruba proverb said “After eating the corn starch meal, forgive the leaf in which it is wrapped” This proverb can be applied to mean, when one has finished the meal wrapped with leaf, the leaf is thrown away.  Dumped leaves are useful for the environment as it is bio-degradable than the impact of the polythene on the environment.  When a leaf is disposed on the ground, it will decompose to soil, when thrown into the river/sea, it is not dangerous to the fishes and other living organism, unlike the man made polythene that is destroying the environment.  Check out the pictures of leaf and its use on this page.

Originally posted 2015-06-23 10:15:43. Republished by Blog Post Promoter

Ẹ wo àròkọ “Yí Yára bi Ojú-ọjọ́ ti nyí padà nitori Èérí Àyíká” lóri ayélujára ni ojú ewé yi: Check out the essay on “Effect of environmental pollution on rapid climate change” on our YouTube channel on the internet.

Originally posted 2019-01-21 17:55:15. Republished by Blog Post Promoter

IIé ihò inú àpáta – Cave House

Òrùlé wà lára ohun ini pàtàki ti ó yẹ ki èniyàn ni, ṣùgbọ́n èniyàn kò lè sun yàrá meji pọ̀ lẹ́ẹ̀kan.  Ki ṣe bi èniyàn bá fi owó ara rẹ̀ kọ́ ilé ni ìbẹ̀rẹ̀ ilé gbigbé.  Bàbá á pèsè òrùlé fún aya àti ọmọ, ki ba jẹ: ilé ẹbi, abà oko, ihò inú àpáta, ilé-àyágbé tàbi kọ́ ilé fún wọn.

Ni ayé òde oni, ilé ṣi jẹ ohun pàtàki fún èniyàn, ṣùgbọ́n á ṣe akiyesi pé ọ̀pọ̀lọpọ̀ Yorùbá, kò ránti ọ̀rọ̀ Yorùbá ti ó sọ pé “Ọ̀kọ́lé, kò lè mu ràjò” mọ́.  Ọ̀pọ̀ nkọ́ ilé àìmọye ti èniyàn ò gbé, lai ronú pé, bi àwọn bá ràjò, wọn ò lè gbé ikan ninú ilé yi dáni.  Ọ̀pọ̀ nkọ́ ilé fún àwọn ọmọ – fún àpẹrẹ, ẹni ti ó kọ ilé marun nitori ohun bi ọmọ marun si ilú ti wọn ngbé tàbi bi ọmọ si.

Ò̀we Yorùbá sọ pé “Ọ̀nà ló jin, ẹru ni Baba”.  Ẹ jẹ́ ki á fi òwe yi ṣe iranti pé, ayé ti lu jára, ọmọ, ẹbi àti ará kò gbé pọ̀ mọ́ bi igbà ayé-àgbẹ̀.  Bi wọn bá ti ẹ̀ gbé ilú kan naa, ìṣòro ni ki ọmọ bá Bàbá àti Ìyá gbé lọ lai-lai.  Bi ó pẹ́, bi ó yá, ọmọ tó dàgbà, á tẹ si iwájú nitori bi Bàbá bá kọ́ ilé rẹpẹtẹ si Agége, kò wúlò fún ọmọ ti o nṣiṣẹ ni Ìbàdàn, Àkúrẹ́ tàbi Òkè-òkun.  Bi Bàbá ti ó kọ ilé rẹpẹtẹ bá fẹ́ lọ ki àwọn ọmọ, ẹbi tàbi ọ̀rẹ́ ni ilú miran, ìṣòro ni ki ó gbé ikan ninú ilé rẹpẹtẹ yi dáni.

Ọ̀pọ̀ oníjìbìtì, Òṣèlú, Oníṣẹ́-Ìjọba ti ó ni ojúkòkòrò ló nkó owó ilé lọ sita lati lọ ra ilé si Òkè-Òkun lai gbé ibẹ̀, ju pé ki wọn lo o ni ọjọ melo kan lọ́dún.  Ìnáwó rẹpẹtẹ ni lati tọ́jú ilé si Òkè-Òkun tàbi ilé ti èniyàn kò gbé , nitori eyi, ọ̀pọ̀ ilé yi kò bá àwọn ti ó kọ́ ilé tàbi ra ilé kiri yi kalẹ̀. Àwọn Òṣèlu àti Oníṣẹ́ Ìjọba ti ó nja ilú lólè, lati fi owó ti wọn ji pamọ́ nipa ki kọ́ ilé rẹpẹtẹ tàbi ra ilé si Òkè-Òkun ni “Orúkọ ọmọ, òbí tàbi orúkọ ti kò ni itumọ”, kò lè gbé ilé wọnyi lọ irin àjò tàbi lọ si ọ̀run ti wọn bá kú.

ENGLISH TRANSLATION

Shelter is one of the important essentials for living things, but people cannot sleep in two separate rooms at the same time.  Putting up personal building is not the beginning of living in a house.  Fathers provide shelter for their wife and children, even if it is: family house, farm-hut, a cave, rented accommodation or build a house.

In modern times, housing is still very important for people, but it is observed that many Yoruba people no longer remember the Yoruba adage that said “Home-owner cannot travel with his/her house”.  Many, build uncountable houses that are not inhabited, without thinking that if they travel, none of the houses could be taken along.  Many also, built in reserve for their children – for example, a person who built five houses because he/she has five children in the town in which they live or where the children were born.

One of the Yoruba proverbs said “Though the distance is far, a slave has a father”.  Using this proverb as reminder that the world is now global, children, family and contemporaries no longer live together within the same community as it was in the Agricultural Era.  Even when they live within the same town or country, it is rare for the adult children to live with parents for ever.  Sooner or later, a grown up child, will move on, because father’s many houses in Agege (a Lagos Community) are of no use to the son/daughter that is employed in Ibadan, Akure or Overseas.  When the need arises for a father with so many houses, to travel to visit children, family or friends in other Cities, it is impossible to carry one of the many houses along.

Many greedy fraudsters, Politicians, Government Workers siphon money from home country to buy houses abroad without living in such houses except on a few days’ visit in a year.  It is very expensive to maintain houses abroad or empty homes, as a result many of these houses never lasted with the owners till the end.  Politicians and Government Workers that embezzle/steal public fund in order to invest such stolen fund in building many houses or buying houses Oversea using “Children’s names; parent’s name or fictitious names”, cannot take any of such houses along when travelling or to the grave at death.

Originally posted 2014-09-16 21:28:09. Republished by Blog Post Promoter