Lẹhin ọdún mẹẹdọgbọn ti Ijoba Ologun Ibrahim Babangida fagilé ìbò ti gbogbo ilú dì lai si ìjà tàbi asọ̀ tó gbé Olóògbé Olóyè Moshood Káṣìmáawòó Ọláwálé Abíọ́lá wọlé, Ìjọba Muhammadu Buhari sọ ọjọ́ kejilá oṣù kẹfà di “Ọjọ́ Ìsimi Ìjọba Alágbádá” fún gbogbo orílẹ̀-èdè Nigeria.

Ìjọba Ológun àti Ìjọba Alágbádá ti o ti ṣèlú́ lati ọdún mẹẹdọgbọn sẹhin rò wi pé ó ti pari, nitori wọn fẹ́ ki ọjọ́ yi di ohun ìgbàgbé, ṣùgbọ́n gẹ́gẹ́ bi ọ̀rọ̀ Yorùbá ti ó ni “Bi irọ́ bá lọ fún ogún ọdún, òtítọ́ á ba lọ́jọ́ kan”. Òtítọ́ ti bá irọ́ ọdún mẹẹdọgbọn ni ọjọ́ òní ọjọ́ kejila oṣù kẹfà, ọdún Ẹgbàáléméjìdínlógún. Olórí Òṣèlú Muhammadu Buhari dójú ti àwọn onírọ́ ti ó gbá gbogbo ẹni ti ó dìbò lójú.

Ki Ọlọrun kó dẹlẹ̀ fún Olóògbé Olóyè MKO Abíọ́lá, gbogbo àwọn ti ó kú lai ri àjọyọ̀ ọjọ́ òní.

ENGLISH TRANSLATION

Twenty-five years after a peaceful and fair election of late Chief MKO Abiola was annulled by the military Junta Ibrahim Babangida, the government of President Muhammadu Buhari declared “June 12 Democracy Day and National Public Holiday”.The previous military and democratic government in the last twenty-five years thought June 12 could be swept under the rug and will be a forgotten issue, but according to Yoruba adage “Even if takes twenty years for lies to thrive, the truth will catch up one day”. The truth has eventually catch up with the lies of twenty-five years on June 12, 2018. President Muhammadu Buhari has put the liars who deprived Nigerians of their mandate to shame.

May God grant Chief MKO Abiola and all who lost their lives as a result of a day like this eternal-rest.

Originally posted 2018-06-13 02:32:27. Republished by Blog Post Promoter

Ọmọ ki dédé rù lai ni idi. Lára àwọn idi ti ọmọ lè fi rù ni: àìsàn, ebi, òùngbẹ, ìṣẹ́, ai ni alabojuto, òbí olójú kòkòrò, ai ni òbí àti bẹ ẹ bẹ lọ.

Orilẹ̀ èdè Nigeria ti jẹ gbogbo ìyà àwọn ohun ti ó lè mú ki ọmọ rù yi, lọ́wọ́ Ìjọba Ológun àti Òsèlú fún ọ̀pọ̀ ọdún. Nigbati àwọn òbí ti ó fẹ́ràn ọmọ bi Olóògbé Olóyè Ọbáfẹ́mi Awólọ́wọ̀ àti àwọn àgbà ti ó bèrè fún Ominira lọwọ Ilú-Ọba, ṣe Òsèlú, ilú kò rù, pàtàki ọmọ Yorùbá. Wọn fi ọrọ̀ ajé àti iṣẹ́ àgbẹ̀ ni ipinlẹ̀, pèsè ohun amáyédẹrùn fún ilú, ilé-ìwòsàn ọ̀fẹ́, ilé-iwé ọ̀fẹ́, àwọn tó jade ni ilé-iwé giga ri iṣẹ́ gidi àti pé àwọn ará ilú tẹ̀ lé òfin. Eyi mú ìlọsíwájú bá ilẹ̀ Yorùbá ju ọ̀pọ̀lọpọ̀ ilẹ̀ Aláwọ̀dúdú.

Ilú bẹ̀rẹ̀ si rù lati igbà ti Ìjọba Ológun àkọ́kọ́ ti fi ipá kó gbogbo ipinlẹ̀ Nigeria si abẹ́ Ìjọba-àpapọ̀ ni ọdún mọ́kàndinlãdọta sẹhin . Lati igbà ti wọn ti kó ọrọ̀ ajé gbogbo ipinlẹ̀ si abẹ́ Ìjọba-àpapọ̀ ti a lè pè ni “Òbí” ti jinà si ará ilú ti a lè pè ni “Ọmọ” ti rù. Ojúkòkòrò àti olè ji jà Ìjọba Ológun àti Òṣèlú lábẹ́ Ìjọba-àpapọ̀ ti fa ebi, òùngbẹ àti àìsàn fún ará ilú.

Ni ọdún mọ́kànlélọ́gbọ̀n sẹhin, Olóri Òsèlu tuntun Muhammadu Buhari àti àtẹ̀lé rẹ Túndé Ìdíàgbọn ṣe Ìjọba fún ogún oṣù gẹgẹ bi Ìjọba Ológun. Nigbati wọn gba Ìjọba lọ́wọ́ àwọn Òṣèlú ti ó ba ilú jẹ́ pẹ̀lú iwà ìbàjẹ́ ti wọn fi kó ilú si igbèsè lábẹ́ Olóri Òṣèlú Shehu Shagari, wọn fi ìkánjú ṣe idájọ́ fún àwọn tó hu iwà ibàjẹ́, eleyi jẹ ki ilú ké pé Ìjọba wọn ti le jù. Ká ni ilú farabalẹ̀ ni àsikò na a, ilú ki bá ti dára si. Nigbati Olóri-ogun Badamasi Babangida gba Ìjọba, inú ilú dùn nitori àyè gba ará ilú lati ṣe bi wọn ti fẹ lati ri owó. Eleyi jẹ ki ọ̀pọ̀lọpọ̀ olówó ojiji pọ̀ si lati igbà na a titi di oni. Àyè àti ni owó ojiji nipa ifi owó epo-rọ̀bì ṣòfò, ki kó owó ìpèsè ohun amáyédẹrùn jẹ, gbi gba àbẹ̀tẹ́lẹ̀ àti iwà ìbàjẹ́, ló pa ilé-iwé giga, ilé-ìwòsàn, pàtàki ìpèsè iná-mọ̀nàmọ́ná, ìdájọ́ àti bẹ ẹ bẹ lọ.

A lè lo òwe “A ki i fi ọjọ́ kan bọ́ ọmọ tó rù” ṣe àlàyé pé iwà ìbàjẹ́ àti ohun tò bàjẹ́ fún ọdún pi pẹ́ kò ṣe tún ṣe ni ọjọ́ kan, nitori eyi, ki ará ilú ṣe sùúrù fún Ìjọba tuntun lati ṣe àtúnṣe lati ìbẹ̀rẹ̀. Ki Ìjọba tuntun na a mọ̀ pé “Ori bi bẹ́, kọ́ ni oògùn ori fi fọ́”, nitori eyi ki wọn tẹ̀ lé òfin lati ṣe ìdájọ́ fún àwọn ti ó ba ilú jẹ́.

ENGLISH TRANSLATION

A child does not become malnourished without a reason. Among the causes of malnourishment are: illness/sickness; hunger, thirst, poverty, neglect, greedy parents, orphanage etc.

Nigerian Nation for many years has suffered all that is associated with the cause of a malnourished child, under both the Military and Democratic Government. When a parent that loved the child like leaders as Late Chief Obafemi Awolowo and the elders that fought for independence from British Empire, were in Government, the Country was not malnourished, particularly Yoruba Region. Revenue and Agriculture from the Regions were used to provide infrastructure, free Health Care, free Education, Graduates got good jobs and people followed the rule of law. This brought about progress for Yoruba Region more than many African Countries.

Forty-nine years ago, the Country began to decline since the first Military Government introduced the Unitary System. Since, Revenue from the Regions were harnessed under the Federal Government (known as Parent in this scenario), the Government at the Centre has been farther from the people, Nigerians, (known as a Child in this scenario) became malnourished. Greed and looting public treasury by the Military and Democratic Government under the Federal Government has caused hunger, thirst and sickness for the people.

Thirty-one years ago, the newly elected President Muhammadu Buhari and his former Deputy Head of State Late General Tunde Idiagbon were in power for twenty months as Military Head of State. When they took over power from the Democratic Government led by President Shehu Shagari, which turned the Country to a debtor Nation as a result of corruption, they were quick in sentencing those perceived to be corrupt, this caused people’s outcry that the Government was too strict. The people were happy when General Ibrahim Babangida seized the opportunity to take over power and relaxed the rules to enable people enrich themselves by all means. This brought about more ill-gotten wealth till today. The opportunity to sudden wealth by squandering Crude Oil Revenue, Infrastructure Development fund embezzlement, bribery and corruption caused the decay in educational institutions, hospitals, particularly power supply, justice system etc.

The proverb that said “It takes more than One Day to Nourish a Malnourished child” explained that long years of corruption and moral decadence cannot be addressed in one day, as result, Nigerians should be patient with the newly elected Government to address these problems from its root. The newly elected Democratic Government should realize also that “Cutting off the head is not the cure for headache”, as a result, rules of law must be used to prosecute those who have contributed to the decadence.

Originally posted 2016-01-12 10:09:45. Republished by Blog Post Promoter

Ki gbogbo Nigeria tó gba ominira ni àwọn Òṣèlú lábẹ́ olùdari Olóyè Ọbáfẹ́mi Awolọwọ ti fi owó kòkó àti iṣẹ́-àgbẹ̀ dá nkan ṣe fún gbogbo ilẹ̀ Yorùbá. Yorùbá jẹ èrè àwọn ohun gidi, amáyé-dẹrùn bi ilé-iwé ọ̀fẹ́, ilé-ìwòsàn ọ̀fẹ́, ilé iṣẹ́ amóhùn-máwòrán àkọ́kọ́, ilé àwọn àgbẹ̀ (olókè mẹrin-lé-lógún – ilé giga àkọ́kọ́), ọ̀nà ọlọ́dà, omi, iná mọ̀nà-mọ́ná àti bẹ́ẹ̀bẹ́ẹ̀ lọ. Àwọn ohun ipèsè wọnyi jẹ èrè lati ọ̀dọ̀ Òṣèlú tó fẹ́ràn ilú ti ó gbé wọn dé ipò, eleyi jẹ àwò kọ́ iṣe fún àwọn Òṣèlú ẹ̀yà ilẹ̀ Nigeria yókù.

Ìjọba Ológun fi ibọn àti ipá gbé ara wọn si ipò Òṣèlú, wọn fi ipá kó gbogbo ohun amáyé-dẹrùn si abẹ́ Ìjọba àpapọ̀. Lati igbà yi ni ilé-iwé kékeré àti giga, ilé-ìwòsàn àti ohun amáyé-dẹrùn ti Òṣèlú pèsè fún agbègbè wọn ti bẹ̀rẹ̀ si bàjẹ́. A lè fi ibàjẹ́ ohun amáyé-dẹrùn ti àwọn Òṣèlú àkọ́kọ́ pèsè fún ara ilú wọnyi wé ọbẹ̀ tó dànu,̀ ti igbẹhin rẹ já si òfò fún onilé àti àlejò.

Òwe Yorùbá ni “Ọbẹ̀ tó dànù, òfò onilé, òfò àlejò” Àpẹrẹ pataki ni ọna àti ilé-iwosan ti ó bàjẹ́. Òfò ni ọ̀nà ti ó bàjẹ́ mú bá ara ilú nipa ijàmbá ọkọ̀ fún onilé àti àlejò. Ibàjẹ́ ile-iwosan jẹ òfò fún onilé àti àlejò nitori ọ̀pọ̀ àisàn ti kò yẹ kó pani ló ńṣe ikú pani, fún àpẹrẹ, itijú ni pé, Ọba, Ìjòyè àti Òṣèlú ńkú si àjò fún àìsàn ti kò tó nkan. Dákú-dáji iná mọ̀nà-mọ́ná ti ó sọ ilú si òkùnkùn jẹ́ òfò fún olówó àti aláini nitori, yàtọ̀ si ariwo àti òórùn, ai mọye enia ni ikú ẹ̀rọ mọ̀nà-mọ́ná ti pa. À ì sí Iná Mọ̀nà-mọ́ná àti Epo Ọkọ̀ bá Onílé pẹ̀lú Àlejò. Ìwà ìbàjẹ́, àbẹ̀tẹ́lẹ̀ gbi gbà fún ọ̀pọ̀lọpọ̀ ọdún ló da ọbẹ̀ ohun amáyédẹrùn danu.

Bi ọbẹ̀ bá dànù, kò ṣe kó padà, à fi ki enia se ọbẹ̀ tuntun, bi ó bá fẹ jẹ ọbẹ̀. Yorùbá ni “Ẹ̀bẹ̀ là nbẹ òṣikà, ki ó tú ilú ṣe”. Fún àtúnṣe, ó ṣe pàtàki ki gbogbo ará ilú parapọ̀ lati tún ohun ti ó ti bàjẹ́ ṣe nipa gbi gbé ogun ti iwà ìbàjẹ́ àti àbẹ̀tẹ́lẹ̀ gbi gbà.

ENGLISH TRANSLATION

Before the Nigerian Independence, Politicians under the leadership of Chief Obafemi Awolowo used the income from Cocoa and agricultural export to develop Yoruba land. Yoruba people benefitted immensely from the quality provision of infrastructure such as: free education; free health-care, Western Nigeria Television (WNTV) – the first of its kind in the Tropical Africa; Cocoa House (twenty-four storey – first sky scrapper in tropical Africa); tarred roads, public water; electricity etc. All these infrastructures were provided by the Politicians who loved their electorate, and it became exemplary for the other regions in Nigeria.

The Military who seized power by gun to force their way to leadership in place of Politicians, began “Unitary System” in place of “Federalism”, thereby taking over the Regional infrastructure under the Central Government. Since then, education – Schools, hospitals and other infrastructure that were provided by the Politicians as dividend of democracy began to decay. The destruction of infrastructure provided by the olden days Politicians can be compared to “Spilled Stew” that became a loss to both the Host and the Visitors.

Yoruba proverb said “The stew that spilled is a loss to both the Host and the Visitor”. A good example are the Roads and Hospitals that have decayed. Bad roads are loss to both Yoruba and non-Yoruba alike as accidents caused by bad road is not limited to Yoruba alone. Destructions of Hospitals is a loss to both the workers and the patients, as many illness which could not have led to death caused death. For example, it is a shame that Kings, prominent Nigerians including Politicians die abroad for medical problems that could been treated on time if the Hospitals were equipped. Incessant power cut throws the country into darkness is a loss for both the rich and the poor, because apart from the noise and air pollution, electricity generators has led to many deaths. Power outage and petroleum product scarcity, caused by several years of bribery and corruption led to the spillage of the infrastructural soup/stew.

When the stew is spilled, it cannot be recouped, the option is to prepare new stew if one is still interested in eating stew. Yoruba adage said “The wicked is appeased to take care of his/her town”. For corrections, it is important for the country to come together to reconstruct the infrastructure by kicking out bribery and corruption.

Originally posted 2016-04-08 11:31:39. Republished by Blog Post Promoter

“ABD”, ìbẹ̀rẹ̀ iwé kikà ni èdè Yorùbá – Yoruba Alphabets “ABD” is the beginning of Yoruba education.

Bi ọmọdé bá bẹrẹ ilé-iwé alakọbẹrẹ, èdè Yorùbá ni wọn fi nkọ ọmọ ni ilé-iwé lati iwé kini dé iwé kẹta. Ìbẹ̀rẹ̀ àti mọ̃ kọ, mọ̃ ka ni èdè Yorùbá bẹ̀rẹ̀ pẹ̀lú ki kọ àti pipe ABD. Ẹ ṣe àyẹ̀wò kikọ àti kikà ABD pẹ̀lú àwòrán ni ojú iwé yi.

ENGLISH TRANSLATION

When children are enrolled for primary education, they are taught in Yoruba language from Primary one to three. Learning how to write or read Yoruba language begins with writing and pronouncing ABD (Yoruba Alphabets). Check out writing and pronouncing Yoruba Alphabets – ABD with picture illustration on this page.

Learn the Yoruba alphabets with illustrations and pronunciation.

EBENEZER OBEY – ABD Olowe

http://www.youtube.com/watch?v=ANUAiBkIAq4

Originally posted 2014-05-01 16:30:38. 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

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

Ise Alagba Yoruba, Ajayi Crowther fun ra re. A Yoruba dictionary to look up basic vocabulary

Originally posted 2013-05-23 05:38:56. Republished by Blog Post Promoter

Ògòngò – Ostrich. Courtesy: @theyorubablog

Ògòngò jẹ ẹiyẹ ti ó tóbi jù ninú gbogbo ẹiyẹ, ẹyin rẹ ló tún tóbi jù. Ọrùn àti ẹsẹ̀ rẹ ti ó gún jẹ́ ki ó ga ju gbogbo ẹiyẹ yoku. Ògòngò ló lè sáré ju gbogbo eiye lọ lóri ilẹ̀. Eyi ló jẹ́ ki Yorùbá pe Ògòngò ni Ọba Ẹiyẹ. Ọpọlọpọ ẹiyẹ bi Ògòngò kò wọ́pọ̀ mọ́ nitori bi ilú ti nfẹ si bẹni àwọn eiye wọnyi nparẹ́, a fi bi èniyàn bá lọ si Ilé-ikẹransi lati ri wọn.

Àwọn onírúurú ẹiyẹ ló wà ni ilẹ̀ Yorùbá, àwọn eyi ti ó wọ́pọ̀ ni ilú tàbi ilé (ẹiyẹ ọsin)ni, Adiẹ (Àkùkọ àti Àgbébọ̀ adiẹ), Pẹ́pẹ́yẹ, Ẹyẹlé, Awó, Ayékòótó/Odidẹrẹ́ àti Ọ̀kín. Àwọn ẹiyẹ ti ó wọ́pọ̀ ninú igbó ṣùgbọ́n ti ará ilú mọ̀ ni: Àṣá, Ìdì, Òwìwí, Igún/Àkàlàmàgbò àti Lekeleke. Àwọ̀ oriṣirisi ni ẹiyẹ ni, irú ẹiyẹ kan lè ni àwọ̀ dúdú bi aró, kó́ tun ni pupa tàbi funfun, ṣùgbọ́n orin Yorùbá ni ojú ewé yi fi àwọ̀ ti ó wọ́pọ̀ lára àwọn ẹiyẹ miran hàn. Fún àpẹrẹ, Lekeleke funfun bi ẹfun, Agbe dúdú bi aró, bẹni Àlùkò pọn bi osùn. Ẹ ṣe àyẹ̀wò àwòrán àti pipè orúkọ di ẹ ninú àwon ẹiyẹ ti ó wọ́pọ̀ ni ilẹ̀ Yorùbá, ni ojú ewé yi.

Agbe ló laró ————— ki rá ùn aró
Àlùkò ló losùn ———— ki rá ùn osùn
Lekeleke ló lẹfun ——– ki rá ùn ẹfun
Ka má rá ùn owó, ka má rá ùn ọmọ
Ohun tá ó jẹ, tá ó mu, kò mà ni wọn wa ò.

ENGLISH TRANSLATION

Ostrich is the biggest and has the largest eggs among the birds. The long neck and legs made it taller than all the other birds. Ostrich is also the fastest runner on land more than all the birds. This is why Yoruba crowned Ostrich as the King of Birds. Many wild birds such as Ostrich are almost extinct as a result of the expansion of towns and cities displacing the wild birds which can now be seen at the Zoo.

There are various types of birds in Yoruba land, the most common at home or in town (domestic birds) are: Chicken (Cock and Hen), Duck, Pigeon, Guinea Fowl, Parrot, and Peacock. The common wild birds that are known in the town or communities are: Falcon/Kite, Eagle, Owl, Vulture and Cattle-egret. Birds are of various colours, one species of bird can come in various colours, while some are black like the dye, some are red like the camwood, and some are white, but the Yoruba song on this page depicted the common colours that are peculiar with some species of birds. For example, Cattle-Egret are white like chalk, Blue Turaco are coloured like the dye and Red Turaco are reddish like the camwood. Check out the pictures and prononciation of some of the birds that are common in Yoruba land on this page.

Originally posted 2014-10-17 12:27:16. Republished by Blog Post Promoter

Èkó jẹ́ olú ìlú Nigeria fún ọpọlọpọ ọdún, ki wọn tó sọ Abuja di olú ìlú Nigeria, ṣùgbọ́n Èkó ṣi jẹ́ olú ìlú fún iṣẹ ọrọ̀ gbogbo Nigeria. Nitori eyi, gbogbo ẹ̀yà Nigeria àti àwọn ará ìlú miran titi dé òkè-òkun/ìlú-òyinbó ló wà ni Èkó.

Yorùbá ni èdè ti wọn nsọ ni ìgboro Èkó, ṣùgbọ́n ọpọlọpọ gbọ èdè Gẹẹsi, pataki àwọn ti ki ṣé ọmọ Yorùbá. Ẹ wo díẹ̀ ni àwọn ìṣe àti ọ̀rọ̀ ni ìgboro Èkó:

ENGLISH TRANSLATION

Lagos was the capital of Nigeria for many years before the capital was moved to Abuja, but Lagos remains the commercial capital of Nigeria. As a result, every ethnic group in Nigeria and people from abroad/Europe are present in Lagos.

Ọ̀rọ̀ àti Ìṣe Ìgboro – Ayé Èkó – Lagos Street Life

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Originally posted 2013-09-24 19:43:17. 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

Lati ọjọ́ ti aláyé ti dá ayé ni Olówó tàbi Ọlọ́rọ̀ ti wà. Ilẹ̀ Aláwọ̀dúdú kún fún ọrọ̀ oriṣiriṣi, ṣùgbọ́n, iwà àpà, ojúkòkòrò, ki kó ti ilé dà si ita, àti ìfẹ́ àjòjì ju ara ilé ẹni lọ, ló fa iṣẹ́ ti ó pọ̀ ni Ilẹ̀-Aláwọ̀dúdú. Iwà burúkú wọnyi, pàtàki laarin àwọn Olóri ilú tàbi alágbára ló fa ti ta ara ẹni lẹ́rú si Òkè-Òkun, ogun abẹ́lé àti òwò ẹrú ti ayé òde òni ṣi wà. Àwọn Òṣèlú àti Olóri ilú kò ti kọ́ ọgbọ́n, nitori wọn nṣe àṣiṣe si nipa li lo iṣẹ ti wọn gbà lai ṣe kó owó ilú jẹ, àbẹ̀tẹ́lẹ̀ gbigbà àti iwà ibàjẹ́ ló fa ibàjẹ́ ohun amáyédẹrùn àti ìṣẹ́ laarin ọrọ̀ ni orilẹ̀ èdè Nigeria.

Melo ninú ọmọ ayé òde òni ló ránti àwọn Ọlọ́rọ̀ ilẹ̀ Yorùbá ni aadọta ọdún sẹhin? Òmíràn kò mọ itumọ̀ ọ̀rọ̀ Èkó/Yorùbá pé “Bi ó ti ẹ lówó bi Da Rocha” lai bèrè pé tani Da Rocha? Àwọn Ọlọ́rọ̀ àná bi Candido Joao Da Rocha, Ọlọ́rọ̀ owó ọ̀kẹ́ aimoye àkọ́kọ́ ni orilẹ̀ èdè Nigeria ti ilú Èkó, Olóyè Adéọlá Odùtọ́lá ọ̀gá Oníṣòwò ti Ìjẹ̀bú-Òde ti ìpínlẹ̀ Ògùn, Oloye Àjàó, S. Bọlaji Bakare, I.O. Àjànàkú Iléṣà, Olóyè T.A. Oni & ati àwọn ọmọ-kunrin rẹ ni Ìbàdàn ìpínlẹ̀ Ọ̀yọ́, Oṣinọwọ oníṣòwò ọkọ̀ irinna ni Èkó, Mobọ́láji Bank-Anthony, Asábọ́rọ̀, ọmọ Ìkárọ̀ ni ẹ̀gbẹ́ Ọ̀wọ̀ ni ìpínlẹ̀ Ondo àti bẹ́ ẹ̀ bẹ́ ẹ̀ lọ ti wọn ti gbàgbé wọn pẹ̀lú ọrọ̀ ti wọn fi silẹ̀. Àwọn ti wọn ránti, ki ṣe nitori ọrọ̀ ti wọn fi silẹ̀ láyé ni èrò ránti ṣùgbọ́n àwọn ọmọ tó gba ẹ̀kọ́ ni ó lè jẹ ki wọn ṣe iránti wọn àti bi wọn ti lo ọrọ̀ na a fún lati ṣe oore fún àwọn aláìní.

Àwọn Ọlọ́rọ̀ Ilẹ̀ Aláwọ̀dúdú kò kọ́ ọgbọ́n ninú itàn igbẹhin Ọba àti Ìjòyè ti kò lo ipò wọn dáradára, àwọn ti ó fi èrú kó ọrọ̀ jọ, tàbi ti ó lo ipò wọn lati fi tẹ ará ilú mọ́lẹ̀ ni àtijọ́. Irú ọrọ̀ bẹ́ ẹ̀ kò bá wọn kalẹ́ bẹni ìrántí wọn kò dára.

Ni ọjọ́ keji ọ̀sẹ̀, ọjọ́ keje oṣù kẹfà, ọdún Ẹgbàá-lémẹ́rìndínlógún, ilé-iṣẹ́ Amóhùn-máwòrán Kẹrin ni Ilú-Ọba fi àpẹrẹ hàn bi àwọn ọmọ Ọlọ́rọ̀ lati Nigeria ti mba owó ninú jẹ́ ni Ilú-Ọba. Yorùbá ni “Ohun ti a kò bá jiyà fún, ki i lè tọ́jọ́”. Wọn nná owó ti ọgọrun enia lè ná ni ọdún kan ni alẹ́ ọjọ́ kan lai ronú ọ̀pọ̀ aláìní ni orílẹ̀ èdè wọn, ti Bàbá wọn ti fa ijiyà fún lati kó ọrọ̀ ti wọn nná dànù jọ. Kò si ìyàlẹ́nu ni irú iwà ti àwọn ọmọ ọlọ́rọ̀ Nigeria wọnyi hù nitori ọ̀pọ̀lọpọ̀ wọn bàjẹ́, wọn kò ni ẹ̀kọ́, wọn kò mọ iyi owó nitori wọn kò ṣiṣẹ́ fun.

ENGLISH TRANSLATION

The rich or wealthy people have been around since the beginning of times. Africa is blessed with various natural resources, but wastefulness, greed, squandering, preference for foreigners than indigenes, has contributed to the level of poverty in Africa. These wicked behaviours, particularly, among African Leaders or the powerful, who engaged in the sale of fellow Africans to slave traders abroad, ethnic war and modern day slavery is still prevalent. Since African leaders have not learnt from history the same mistakes are being made, looting of public treasury through bogus contracts, bribery and corruption have all contributed to the decay in infrastructure and poverty in the midst of plenty especially in Nigeria.

How many younger generations of today, remember the richest people of just fifty years ago in Yoruba land? The younger ones often ask “who is Da Rocha” whenever, the Yoruba or Lagos adage that says “Even if you are as rich as Da-Rocha” is used. The rich ones of yesterday such as: Candido Joao Da Rocha, the acclaimed first Nigerian millionaire based in Lagos, Chief Adeola Odutola a great entrepreneur, based in Ijebu-Ode, Ogun State, Ajao based in Lagos, I.O. Ajanaku of Ilesa, Chief T. A. Oni & Sons a successful indigenous Construction Contractor based in Ibadan, Oyo State, Osinowo successful transporter, Mobolaji Bank-Anthony, Asaboro from Ikaro, near Owo in Ondo State etc whose legacy have been completely forgotten as a result of litigation on the properties left behind or lack of continuity. For those that are still remembered, it is not because of the wealth they left behind, but for their well-trained children and how they have used wealth to touch the lives of the poor.

The wealthy ones in Africa have not learnt any lesson from history, the end of Kings and Chiefs who did not use their position of authority in a good way or those who used crooked means to acquire wealth, or those who used their wealth to oppress their people in the past. Such wealth did not last till the end and there is no good memory of such people.

On Tuesday, seventh of June, 2016, TV Chanel 4 in the United Kingdom, broadcasted a documentary on how the children of rich Nigerians were squandering money in the UK. It brings to mind the Yoruba adage that says “Whatever one has not laboured for cannot endure”. They squand amounts that hundreds of people could have spent in a year in just a night, without thinking of the poor majority in their home country. The behaviour of these spoilt brats is not surprising because they did not work for the money being squandered, they lack home training and thus no value is attached to the money they spend since they did not work for it.

Originally posted 2016-06-21 23:57:06. Republished by Blog Post Promoter

Emperor Dele Ojo & His Star Brothers Band – Ilu Oyinbo Dara

Gẹgẹbi, àgbà ninu olórin Yorùbá “Délé Òjó” ti kọ ni ọpọlọpọ ọdún sẹhin pe “Ilú Oyinbo dára, ọrẹ mi òtútù pọ̀, à ti gbọmọ lọwọ èkùrọ́ o ki ma i ṣojú bọ̀rọ̀”. Àsikò òtútù ni àlejò ma ńṣe iranti ilé. Òtútù ò dára fún arúgbó, a fi ti onilé nã bá lówó lati san owó iná ti o gun òkè nitori àti tan ẹ̀rọ-amúlé gbónọ́.

Yinyin – Snow. Courtesy: @theyorubablog

Ìmọ̀ràn fún àwọn ti ó gbé ìyá wọn wá si ìlú-oyinbo, ni ki wọn gbiyànjú lati ṣe ètò fún àwọn ìyá-àgbà lati lọ si ilé ni asiko òtútù lati fara mọ́ àwọn enia wọn. Òtútù o dára fún eegun àgbà.

ENGLISH TRANSLATION

According to an elder Yoruba musician’s “Dele Ojo” song many years ago, “Europe is very beautiful but my friend it is too cold, cracking palm kernel is no mean task”. Visitors or migrants often remember home during winter. Cold is not good for the elderly, except if the home owner can afford the high bill spent in heating the home at this period.

Winter begins to creep in at about October till about March in the following year. During this period, from 4.00 p.m. in the evening, it becomes as dark as eight o’clock at night in African Countries. Day often does not break until around eight 8.00 a.m. the morning. Many citizens often suffer from depression at this period let alone migrants/visitors, especially grand mothers who came to care for their grand-children. The worse affected, are grand mothers who are unable to speak English, hence they have no one to talk to at home since many people stay indoor as a result of the cold. Many Yoruba children cannot speak Yoruba language even within Nigeria let alone children born abroad. On the other hand, husband and wife would have gone to work that gave little time for grand-mother.

Advice to those who bring in their parents abroad, they should endeavour to arrange for their parents to visit home during the cold period to enable them enjoy the warmth of their people. Cold is not good the bones of the old.

Originally posted 2016-01-22 06:43:52. Republished by Blog Post Promoter

Ẹ̀kọ́ kíkọ́ ni ó lè fún àgbà ni ọgbọ́n àti òye lati lè sọnú. Oriṣiriṣi ọ̀nà ni a lè fi gbà kọ́ ẹ̀kọ́, ṣugbọn ni ayé òde òni, ohun gbogbo ni a lè ri kọ́ ni orí ayélujára.

Bi ayélujára ti sọ ayé di ẹ̀rọ̀ tó bẹ̃ ló tún bayé jẹ́ si. Àwọn ọmọ ìgbàlódé mọ èlò ẹ̀rọ ayélujára ju àgbàlagbà lọ. Àgbà ti kò bá ni ìfura, ki o si kọ ẹ̀kọ́ lilo ẹ̀rọ ayélujára á sọnù.

Ki ṣe orí ẹ̀rọ ayélujára nikan ni ó ti yẹ ki àgbà ma fura ki o ma ba sọnù. Àgbà ni lati ṣe akiyesi àwọn ohun wọnyi: ṣọ́ra fún àwọn Òṣèlú nipa ṣi ṣọ́ ìbò ti a di dáradára; owó ni ilé ifowó-pamọ́; wi wo àyíká fún amin ewu ti o le wa ni àyíká; ṣi ṣọ irú ounjẹ ti o yẹ ki a jẹ; àti bẹ̃bẹ̃ lọ.

A lè fi òwe Yorùbá ti ó ni “Ìfura loògùn àgbà, àgbà ti kò sọnú, á sọnù” yi ba gbogbo ọmọ Yorùbá (ọmọde àti àgbà) wi pé ki a fura, ki á si mã ronú jin lẹ̀ ki á tó ṣe ohunkohun. Àgbà, ẹ ṣọ́ra, ẹ ṣi ọkàn yin silẹ lati kọ ẹkọ nitori kò si ẹni ti o dàgbà lati kọ ẹ̀kọ́. Àgbà ti kò lè lo ẹ̀rọ ayélujára lè gbọ́ tàbi wo iṣẹlẹ ti o nlọ ni àyíká àti gbogbo àgbáyé lóri ẹ̀rọ Asọ̀rọ̀-má-gbèsì tàbi ẹ̀rọ Amuóhùn-máwòrán, lati kọ ọgbọ́n ti àgbà le fi sọnú, ki ó ma ba sọnù.

ENGLISH TRANSLATION

Learning or education is the source of knowledge and wisdom that would improve an elder’s thought. There are many ways of learning, but in the modern time, most things can be found on the internet.

It is not only on the internet that the elder should be suspicious or wary in order not to be lost. An elder must be observant about things such as: being watchful about the Politicians, by guiding their votes jealously; money in the bank; be watchful over the dangers that might be lurking around; the kind of food that is being eaten; etc.

The Yoruba proverb that said “Suspicion is the medicine of the elder, an unthoughtful elder will be lost”, can be used to instruct all the Yoruba people (both young and old) to be cautious, think deeply before embarking on any project.

Elders should be careful, open their minds for learning because no one is too old to learn. The elders that is unable to use the internet, can listen or watch past and current affairs on the Radio or Television. This will increase the elder’s awareness of happenings in the immediate environment and the whole world, thereby improving thoughts of avoiding being lost.

Originally posted 2014-12-09 10:30:49. Republished by Blog Post Promoter

Ẹ ṣe àyẹ̀wò bi a ti ńṣe Ìfọ́kọrẹ́/Ìkọ́kọrẹ́ lójú iwé yi.

Gbé epo kaná
Kó èlò bi ẹ̀jà tútù tàbi gbigbẹ, edé, pọ̀nmọ́ sinú ikòkò epo-pupa yi
Fi iyọ̀ àti iyọ̀ igbàlódé àti omi si inú ikòkò yi lati se omi ọbẹ ìkọ́kọrẹ́
Fọ Iṣu Ewùrà kan
Bẹ Ewùrà yi
Rin iṣu yi (pẹ̀lú pãnu ti a dálu lati fi rin gãri, ilá tàbi ewùrà)
Fi iyọ̀ bi ṣibi kékeré kan po ewùrà ri-rin yi
Ti ó bá ki, fi omi diẹ si lati põ
Lẹhin pi pò, dá ewùrà pi pò yi sinú omi ọbẹ̀ ti a ti sè fún bi iṣẹ́jú mẹdogun
Rẹ iná rẹ silẹ̀, se fún bi ogún iṣẹ́jú
Ro pọ
Lẹhin eyi bu fún jijẹ.

ENGLISH TRANSLATION

Water Yam pottage

Heat Palm Oil
Add dry or fresh fish, prawns or crayfish, cooked cow skin into a pot,
Add salt or other seasoning, palm oil and water into
the pot as the water yam pottage stock,
Wash the water yam,
Peel the water yam,
Grate the water yam (use the type of aluminium grater
used for cassava, okra or water yam)
Add a teaspoon of salt to mix the grated water yam
If it is too thick, add a little water to soften it
After mixing, begin to cut it either with spoon or hand to the
Boiling stock which has been cooked for about fifteen minutes,
Stir together,
Then serve.

Originally posted 2014-03-28 20:26:48. Republished by Blog Post Promoter

“A NGBA ÒRÒMỌDÌYẸ LỌWỌ IKÚ O NI WỌN O JẸ KI OHUN LỌ ATAN LỌJẸ”

A le lo òwe yi lati kilọ fun ẹni to fẹ lọ si Òkèokun (Ìlu Òyìnbó) lọna kọna lai ni ase tabi iwe ìrìnà. Bi ẹbi, ọrẹ tabi ojulumọ to mọ ewu to wa ninu igbesẹ bẹ ba ngba irú ẹni bẹ niyanju, a ma binu wipe wọn o fẹ ki ohun ṣoriire. Bi ounjẹ ti pọ to l’atan fun oromọdiyẹ bẹni ewu pọ to. Bi ọna ati ṣoriire ti pọ to ni Òkèokun bẹni ewu ati ibanujẹ pọ to fun ẹniti koni aṣẹ/iwe ìrìnà. Ọpọlọpọ nku sọna, ọpọ si nde ọhun lai ri iṣẹ, lai ri ibi gbe tabi lai ribi pamọ si fun Òfin. Lati pada si ile a di isoro nitori ọpọ ninu wọn ti ta ile ati gbogbo ohun ìní lati lọ oke okun. Bi iru ẹni bẹ ṣe npe si l’Òkèokun bẹni ìtìjú ati pada sile se npọ si.

Òwe yi kọwa wipe ka ma kọ eti ikun si ikilọ, ka gbe ọrọ iyanju yẹwo ki a ba le se nkan lọna totọ.

ENGLISH TRANSLATION

“WE ARE TRYING TO SAVE THE CHICK FROM DEATH, ITS COMPLAINING OF NOT BEING ALLOWED TO GO TO THE DUMPSITE” — “A NGBA ÒRÒMỌDÌYẸ LỌWỌ IKÚ O NI WỌN O JẸ KI OHUN LỌ ATAN LỌJẸ”

This proverb can be applied for someone going abroad by all means without a Visa or proper documentation. If family, friend or colleague that knows the danger in this type of footstep tries to advice such person, he/she will be angry of being prevented from prosperity. As much as there is plenty of food for the chick on the dumpsite so also is danger rife. Likewise, as much as there is room for prosperity away from home, so also are the danger/risk for anyone travelling abroad with no proper documentation/Visa. Many die on the way, some get there with no possibility of a job, accommodation or hiding place from the law. To return home becomes difficult because many have sold their home and properties to travel Oversea. The more such a person stays away from home the more the shame of returning home.

The above Yoruba Proverb teaches us not turn deaf ear to warnings and to consider words of advice in order to follow rightful procedures.

Originally posted 2013-02-19 22:08:02. Republished by Blog Post Promoter

Ni abúlé Yorùbá nigbati ko ti si ẹ̀rọ asọ̀rọ̀-mágbèsì tabi ẹ̀rọ amú-òhùn-máwòrán àti ẹ̀rọ ayélujára, àwọn ọmọdé má nkó ara jọ lati ṣe eré lẹhin iṣẹ́ oojọ Bàbá àti Ìyá wọn. Pataki, ni igba ọ̀gbẹlẹ̀ nigbati iṣẹ́ oko din kù.

Ọmọdé Mẹta – 3 young boys playing. Courtesy: @theyorubablog

Àwọn ọmọdé kunrin mẹta bẹ̀rẹ̀ si ṣe eré ìdárayá leti òkun lai bikità ohun ti ó nlọ ni àyíká. Ọmọ kini lérí pé ohun lè gun igi ọ̀pẹ pẹ̀lu ọwọ́ lásá̀n, ekeji ni ohun lè wẹ òkun yi já, ẹni kẹta ni ohun lè ta ọfà si ọ̀run. Àjàpá gbọ́ gbogbo ìlérí àwọn mẹta yi ṣe, ó gbé ìròyìn lọ fún Ọba, pé ohun ti ri àwọn ti ó lè ṣe nkan ti ẹni kan kò ṣerí. Ọba àti àgbà ìlú kò fẹ́ gba ohun ti Àjàpá wi gbọ́ nitori ọgbọ́n ẹ̀wẹ́ rẹ̀, ṣùgbọ́n o ni ki Ọba ṣe ohun ti ó bá fẹ́ fún ohun ti ìròyìn ti ohun mú wá kò bá ṣẹ.

Ọba ránṣẹ́ pé àwọn ọmọdé kunrin mẹta yi, pé ki wọn wa ṣe ohun ti wọn ṣèlérí pé wọn lè ṣe. Yorùbá ni “Ẹnu àìmẹ́nu, ètè àìmétè, ló́ nmú ọ̀ràn bá ẹ̀rẹ̀kẹ́”. Ìbẹ̀rù ba àwọn ọmọ yi, ẹbí wọn bẹ Ọba pe eré ọmọdé lásán ni àwọn ọmọ yi fi sọ gbogbo ohun ti wọn sọ, ṣùgbọ́n ẹ̀pa ò bóró mọ́ gbogbo ará ìlú (àti Àjàpá) ti pé jọ lati wòran. Àwọn ọmọde mẹta yi bẹ̀rẹ̀ si kọ orin arò bayi:

Ọmọdé mẹ́ta nṣère

Éré o, érè ayọ̀ 2ce

Ọ̀kán lóhun yó gọ̀pẹ

Éré o, érè ayọ̀

Ọ̀gọ̀pẹ, ọ̀gọ̀pẹ, ọ̀gọ̀pẹ

Éré o, érè ayọ̀

Ọ̀kán lóhun yó wẹ̀kun

Éré o, érè ayọ̀

Ọ̀wẹ̀kun, ọ̀wẹ̀kun, ọ̀wẹ̀kun

Éré o, érè ayọ̀

Ọ̀kán lóhun ó tafà sọ́run,

Éré o, érè ayọ̀

Ọ̀tàfa, ọ̀tàfa, ọ̀tàfa

Éré o, érè ayọ̀.

Èyi ti ó ni ohun lè gun ọ̀pẹ, dé ìdí ọ̀pẹ pẹ̀lú ẹkún. O gun lẹ̃ kini, ó ṣubú, o gun lẹ̃ keji kọjá ibi tó dé ni àkọ́kọ́ ki ó tó ṣubú. Èyi jẹ ki àwọn ará ìlú bẹ̀rẹ̀ si pàtẹ́wọ́ lati ki láyà, ó bá mú ọ̀pẹ gùn ni ẹ̃kẹta, ó́ gun dé orí. Ariwo sọ, inú ará ìlú dùn. Nigbati ọmọdé keji ti o ni ohun lè wẹ́ òkun ja, gbọ́ ariwo ìdùn nú yi, eleyi ki láyà. Bi ti ẹni àkọ́kọ́, ọmọdé keji ti ó ni ohun lè wẹ òkun já, o wẹ dé odi keji, nibiti wọn ti fi ijó àti ayọ̀ pàdé rẹ. Eleyi ló fún ọmọdé kẹta ni ìgboiyà pe ohun na lè ṣe ohun ti ohun ti ṣe ìlérí rẹ. Ó ta ọfà lẹ̃ kini, ọfà na, kò rin jinà ki o to wálẹ̀. O tã lẹ̃ keji, ọfà yi lọ bi ẹni pé kòní padà̀ si ilẹ̀, ṣùgbọ́n ó tún wálẹ̀ . Ni igbà kẹta ọfà na lọ sókè ọ̀run lai padà. Ariwo sọ, ṣùgbọ́n ìtìjú bo Àjàpá.

Ọba pàṣẹ, pé ki wọn mu Àjàpá lọ si bodè lati ṣe ìdájọ́ ikú fún, nitori àkóbá ti ó ṣe fún àwọn ọmọde mẹta yi.

ENGLISH TRANSLATION

In the Yoruba Community when there was no Radio or Television and the Internet, children used to gather together to play after the return of the father and mother from the farm. Particularly, during the drought when there is less farming activities.

Three young boys were playing beside at the beach without a care. The first boy boasted that he could climb the palm tree to the top without a rope, the second said he could swim the entire length of the sea, the third boasted louder that he too could shoot arrow to the heaven. The Tortoise who was lurking around heard these conversations, sneaked to the Palace to inform the King and the Elders, that he had seen three boys who could do what has never been done before. His story was not believed, but he stressed that the King should mate out the appropriate punishment if the news he brought was untrue.

The King then sent for the three boys to back up their words. Yoruba said “A mouth that will not stay shut, the lips that will not stay closed, invites trouble for the cheek”. They became afraid and in the company of their families began to plead with the King that they were merely joking, but it was too late as the entire villagers (including the Tortoise) have gathered to watch. So the three boys began to sing sorrowfully about their boastful conversation.

The one that boasted that he could climb to the top of the palm tree began to attempt his climbing in tears. He fell at his first attempt, climbed further at the second attempt before falling. This made spectators to cheer him on, he succeeded at the third attempt and the crowd erupted with joy. His success encouraged the second boy who boasted he could swim the entire length of the sea. He too did not succeed at the first and second attempt but succeeded at the third attempt and the people were thrilled. Their performance made the third boy bold to believe that he could actually achieve what he has boasted about. He shot the arrow to the sky, the first and second time without success but succeeded at the third attempt, the entire community became agog while the Tortoise bowed in shame.

The King commanded, that the Tortoise should be executed at the Towns-gate for implicating the three boys.

Originally posted 2013-09-20 22:16:26. Republished by Blog Post Promoter

Iyan, Gari Elubo etc Yoruba Foodstuff (2)

Gẹ́gẹ́bí Ọba nínú Olórin ti ógbé àṣà àti orin Yorùbá lárugẹ lagbaaye (Ọba orin Sunny Ade) ti kọ wípé: “Kí iṣu tó di iyán a gún iṣu lódó”, òdodo ọ̀rọ̀ ni wípé a ni lati gún iṣu lódó kí ó tó di Iyán, ṣùgbọ́n fún ìrọ̀rùn àwọn tí ó ní ìfẹ́ oúnje abínibí tí ó wà ni Ìlúọba/Òkèòkun, a ò gún iṣu lódó mọ, a ro lórí iná bí ìgbà ti a ro Èlùbọ́ to di Àmàlà ni.

Ìyàtọ̀ tó wà laarin Èlùbọ́ tó di Àmàlà àti iṣu tó di Iyán tí a rò nínú ìkòkò ni wípé, Àmàlà dúdú, Iyán funfun, ṣùgbọ́n Àmàlà fẹ́lẹ́ ju Iyán lọ. A ní lati ṣe àlàyé fún àjòjì wípeí ara iṣu ni Èlùbọ́ tó di Àmàlà ti jáde gẹ́gẹ́bi Iyán ti jáde lára Iṣu.

Ọbẹ̀ oriṣiriṣi bi ẹ̀fọ́ elegusi, ilá àsèpọ, àpọ̀n (Ọgbọnnọ), ewédú àti gbẹ̀gìrì, ẹ̀gúsí funfun àti bẹbẹ lọ la lè fi jẹ Iyán àti Àmàlà. Bi ẹ̀fọ́ ẹlẹgusi ti jẹ ọ̀rẹ́ gidi fún Iyán laarin gbogbo ọbẹ̀, bẹni gbẹgìrì pẹ̀lú Ewédú (Àbùlà) jẹ ọ̀rẹ́ gidi fún Àmàlà.

A ṣe àkíyèsí wípé àwọn Yorùbá ní ilé fẹ́ràn oúnje òkèrè ju oúnje ilẹ̀ wa lọ ju àwọn tí ó wà ni Òkèokun. Ọ̀pọ̀lọpọ̀ ti ẹ̀ bu ẹnu ẹ̀tẹ́ lu oúnje Yorùbá wípé o jẹ ki wọn sanra ṣùgbọ́n, ohun gbogbo ni ìwọ̀túnwọ̀nsìn ló yẹ, oúnjẹ ilẹ̀ wa ṣe ara lõre ju ki a gba àrà oúnjẹ òkèrè lọ.

Ẹ gbe oúnjẹ Yorùbá lárugẹ, Iyán àti ọbẹ̀ ẹ̀fọ́ ẹlẹgusi àti Àmàlà pẹ̀lú gbẹ̀gìrì àti Ewédú dún ládùnjù.

ENGLISH TRANSLATION

According to the King of Music, who promoted Yoruba culture and music worldwide (King Sunny Ade), his song lyrics said “Before Yam becomes Pounded Yam, it is pounded in a mortar”, this adage is true as Yam is pounded to turn it to Pounded Yam. However, for the convenience of lovers of traditional meals living in Europe/Oversea, Yam is no longer pounded in a mortar but cooked in a pot just like that of Yam Flour Meal.

The difference between Pounded Yam (Iyan) and Yam Flour Meal (Amala) prepared in the pot is that Yam Flour Meal comes out in dark colour while Pounded Yam comes out white, but Yam Flour Meal is lighter than Pounded Yam. The need to explain that both meals are by-products of Yam to Foreigners is because of the colour of the finished meal.

Many types of soup/sauce such as Vegetable with Melon, Mixed Okra, powdered wild mango fruit sauce, Ewedu/Craincrain/Cochorus mixed with Beans sauce, melon soup etc can all be used to accompany Pounded Yam and Yam Flour Meal.

It is observed that Yorubas living in Nigeria are showing more preference for foreign food than those living abroad. Many are even degrading these meals as a source of putting on weight, but if everything is done in moderation, Yoruba food is more, healthy than many foreign food.

Promote Nigerian food, Pounded Yam eaten with Vegetable soup/sauce, Yam Flour Meal with Ewedu/Cochorus mixed with Beans soup is very tasty.

Originally posted 2015-03-17 09:20:09. Republished by Blog Post Promoter

Àsè “Ọjọ́ Ọpẹ́” – Thanksgiving buffet table

Fún àwọn ti ó wà ni òkè-òkun – America, wọn ni ọjọ́ ti wọn ya si ọ̀tọ̀ gẹ́gẹ́ bi “Ọjọ́ Ọpẹ́”. Oúnjẹ pọ rẹpẹtẹ ni àsikò yi pàtàki ni “Ọjọ́ Ọpẹ́”, Keresimesi àti ọjọ́ ọdún tuntun. Ọ̀pọ̀ á jẹ àjẹ-bi, á tún dà yókù dànù.

Ni àṣà ibilẹ Yorùbá, ọjọ́ gbogbo ni ọpẹ́ pàtàki fún àwọn Yorùbá ti ó jẹ́ Onigbàgbọ́. Kò si ọjọ́ ti ilú yà sọ́tọ̀ fún “Ìdúpẹ́”, ṣùgbọ́n lati idilé si idilé, ọjọ́ ọpẹ́ pọ. Ki kómọ jade, iṣile, di dé lati àjò láyọ̀, ikórè ni Ìjọ Onigbàgbọ́, ọdún ibilẹ̀ bi Ìjẹṣu àti bẹ́ẹ̀bẹ́ẹ̀ lọ, mú ọpẹ́ àti ọ̀pọ̀ oúnjẹ dáni.

Ọ̀rọ̀ Yorùbá ti ó sọ pé “Ai jẹun Ológbò kọ́ ni kò jẹ́ kó tó Ajá, bẹni ki ṣe ai jẹun ajá ni kò jẹ́ kó tó Erin”. fihàn pé, ki ṣe bi a ti jẹun tó, ni a ṣe nga tó, nitori kò si bi Ológbò ti le jẹun tó, kó tó Ajá, tàbi ki Ajá jẹun titi kó tó Erin. Oúnjẹ púpọ̀ kò mú ara líle wá, nitori ọ̀pọ̀ àfoògùn-gbin oúnjẹ ayé òde òni lè fa àisàn.

A ki àwọn ti ó nṣe “Ìdúpẹ́” pé wọn kú ọdún o. A gbà wọn ni iyànjú ki wọn jẹun niwọn nitori ọ̀pọ̀ ló wà ni àgbáyé ti kò ri oúnjẹ lati jẹ.

ENGLISH TRANSLATION

For those living Oversea, in particular the Americans have a day dedicated as “Thanksgiving Day”. There is usually plenty to eat at this tie especially on “Thanksgiving Day”, Christmas and New Year Day. Many often eat themselves to a state of discomfort, and also shock the remaining in the bin.

In Yoruba culture, every day is “Thanksgiving”, particularly for the Yoruba Christians. There is no national dedicated day as “Thanksgiving Day”, but from family to family there are many days of thanksgiving. Events such as Naming Ceremony, House-warming, safe return from travels, Christian Harvest, traditional festival such as “Yam Eating” etc. all entailed celebration with thanksgiving and plenty of food.

According to Yoruba adage that said “Lack of food is not the cause of the Cat not being as big as the Dog, also, Dog’s lack of food is not the cause for not being as big as the Elephant”. This shows that it is not the amount of food we eat that will determine our height, because there is no amount feeding will make the cat as big as the dog, or the dog as big as the elephant. Too much food does not promote healthy living, because nowadays, many of the chemicals in food could cause sickness.

For those celebrating “Thanksgiving”, happy celebration. People are encouraged to eat moderately because many of the world population have nothing to eat.

Originally posted 2014-11-25 10:30:49. Republished by Blog Post Promoter

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

Goodluck Ebele Jonathan gbé Ìjọba fún Muhammadu Buhari – Handing over

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

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

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

ENGLISH TRANSLATION

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

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

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

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

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

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

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

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

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

ENGLISH TRANSLATION

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

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

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

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

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