Orin yi ni Olùkọ́ ma fi ńkọ́ àwọn ọmọ ilé-ìwé alakọbẹrẹ nigbà “ilé-ìwé ọ̀fẹ́” ti àwọn Òṣèlú ilẹ̀ Yorùbá ti Olóyè Ọbáfẹ́mi Awólọ́wọ̀ ṣe olórí rẹ. Ni ayé ìgbà wọnyi, ọ̀pọ̀lọpọ̀ òbí a ma fi ebi panú, ṣiṣẹ́ kárakára tàbí ta ohun ìní lati pèsè fún àwọn ọmọ àti lati rán ọmọ lọ sí ilé-ìwé gíga. O yẹ ki ọmọ bọ̀wọ̀ fún irú àwọn òbí wọnyi.

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Download: Omo to moya iya loju – Respect for parents

Ọ́mọ tó mọ̀ yà rẹ lóju ò

Oṣí yo tá mọ náà pàa

Ọ́mọ tó mọ̀ bà rẹ lóju o

Oṣí yo tá mọ náà pàa

Iyà rẹ̀ jiyà pọ̀ lorí rẹ

Bàbà rẹ̀ jiya pọ̀ lorí rẹ

Ọ́mọ tó mọ̀ yà rẹ lóju ò

Oṣí yo tá mọ náà pàa

Ọ́mọ tó mọ̀ bà rẹ lóju o

Oṣí yo tá mọ náà pàa

ENGLISH TRANSLATION

During the “Free Education Programme in the Western State of Nigeria” that was created by the Politicians led by Chief Obafemi Awolowo, Primary School pupils are thought the song below to teach respect for parents. At that period, many parents denied themselves of food, worked hard or even sell their properties in order to provide for their children and to educate them in the Higher Institutions. It is only apt for such children to respect such parents.

The child that disobey his/her parent

Will suffer poverty in the end

The child that disobey his/her father

Will suffer poverty in the end

Your mother suffered so much for you

Your father suffered so much for you

A child that disobey his/her parent

Will suffer poverty in the end

A child that disobey his/her father

Will suffer poverty in the end

Originally posted 2013-07-26 20:21:43. Republished by Blog Post Promoter

Ẹ kú ipalẹ̀mọ́ ọdún o. Bi ọdún bá sún mọ́ etílé, oúnjẹ àti ohun èlò gbogbo maa nwọn nitori àwọn ọlọ́jà yio ti fi owó kún ọjà nitori èrò ti ó fẹ́ ra ọjà maa n pọ̀ si ni àsikò yi. Pa pọ̀ mọ́ ipari ọdún ni àwọn ti ó fi ayẹyẹ iyàwó, òkú, ọdún Kérésìmesì àti ṣíṣe miràn si àsikò yi.

Kò si ẹni ti kò ni nkankan. Pé èniyàn ni ara li le tàbi ó lè jẹun, ó tó nkan. Ilẹ̀ Yorùbá ni ohun ọrọ̀ ajé àti oúnjẹ ni oriṣiriṣi tẹ́lẹ̀, ṣùgbọ́n lati igbà ti Ìjọba àpapọ̀ ti da gbogbo ẹ̀yà orilẹ̀ èdè Nigeria pọ̀ ti wọn si bẹ̀rẹ̀ si pin owó epo rọ̀bì ni ìfẹ́ oúnjẹ àti ọjà òkèèrè/òkè-òkun ti sọ ọ̀pọ̀lọpọ̀ di ọ̀lẹ àti ẹni ti kò ni ìrònú.

Oúnjẹ ilẹ̀ wa – Home grown food. Courtesy: @theyorubablog

Àsikò tó lati ṣe àyípadà, ki a jẹ ohun ti a ba gbin ni ilẹ̀ wa, nitori owó epo rọ̀bì ti gbogbo ilú gbójúlé ti fidi janlẹ̀. Ki owó epo rọ̀bì tó dé, a nfi ìrẹsì ṣe ọdún pàtàki fún àwọn ọmọdé, ṣùgbọ́n iresi ti wọn gbin ni ilẹ̀ wa ni a njẹ. Bi a ra oúnjẹ ilẹ̀ wa dipò oúnjẹ òkè-òkun, àgbẹ̀ yi o ri owó, a o si mọ irú oúnjẹ ti a njẹ ju ìrẹsì oníke ti wọn nkó wọ ilú.

Ki ṣe dandan ni ki a se ìrẹsì fún ọdún, a lè fi oúnjẹ ẹ̀yà miràn ṣe ọdún fún àwọn ọmọ. Fún àpẹrẹ, Ìjẹ̀bú lè se ọbẹ̀ ẹ̀fọ́ rirò àti iyán dipò ìkọ́kọrẹ́ fún ọdún tàbi ki Èkìtì se ìkọ́kọrẹ́ fún ọdún dipò iyán àti ẹ̀fọ́ rirò àti bẹ́ ẹ̀ bẹ́ ẹ̀ lọ. Ẹ jẹ́ ki a gbé oúnjẹ ilẹ̀ wa lárugẹ.

ENGLISH TRANSLATION

Season greetings. When the festive period is close by, marketers often raise the price of foodstuff and other goods in response to higher demand. In addition to the end of year celebration, people often celebrate marriages, burial, Christmas and other events at this period.

There is no one who can claim to have nothing. The fact that one has life and can eat, is something. In the past, Yoruba had a thriving commerce and various types of foodstuff, but since the Federal Government introduced the unitary system of government in place of regionalism, and began to share crude oil revenue, the love of foreign food and goods increased, people became lazier and could not think of ways of improving our own products.

It is now time for ‘change’ to begin consuming our home grown food, because the revenue from crude oil that the entire country is depending on has crashed. Before crude oil became the mainstay of the economy, rice was a meal prepared during festive season for the children, but it was home grown rice not imported. If we patronise our local food, then we would be sure of the kind of food being consumed, it will boost the income of local farmers and prevent importation of plastic rice.

It is not compulsory to cook rice during celebration, food from other ethnic groups can be prepared for the children to explore during the festive season. For example, Ijebu people can prepare vegetable and pounded yam instead of water yam pottage (ikokore), while Ekiti can cook water yam pottage (ikokore) instead of pounded yam and vegetable soup etc. Let us join hands to promote our foods.

Originally posted 2016-12-13 18:51:54. Republished by Blog Post Promoter

ỌRỌ ÌYÀNJÙ (WORD OF ADVICE)

Ẹyin ọmọ Odùduwà ẹjẹ ki a ran rawa létí wípé “Ẹni tólèdè lóni ayé ibi ti wọn ti nsọ”. Mo bẹ yin ẹ maṣe jẹki a tara wa lọpọ nitorina ẹ maṣe jẹki èdè Yorùbà parẹ. Èdè ti a kọ silẹ, ti a ko sọ, ti a ko fi kọ ọmọ wa, piparẹ ni yio parẹ. Ẹjẹ ki a gbiyanju lati ṣe atunṣe nipa sísọ èdè Yorùbà botiyẹ kasọ lai si idaru idapọ pẹlu èdè miran.

Yorùbá lọkunrin ati lobirin ẹ ranti wipe “Odò to ba gbagbe orisun rẹ, gbigbe lo ma ngbe” Lágbára Ọlọrun, aoni tajo sọnu sajo o, ao kere oko délé o (Àṣẹ).

ENGLISH TRANSLATION

Children of Odùduwà, let us remind ourselves that “He who owns the Language owns those speaking it” — “Ẹni tólèdè lóni ayé ibi ti wọn ti nsọ”. I appeal to you not to let us sell ourselves cheap, therefore, do not let Yorùbá language go into extinction. A Language that is not written, not spoken, not taught to our children will surely be extinct. Let us try to make amend by speaking Yorùbá as it should be spoken without mixture with other languages.

Yoruba sons and daughters, remember that “A river that is cut off from its source will dry up” — “Odò to ba gbagbe orisun rẹ, gbigbe lo ma ngbe”. By the power of the God of heaven, we will not be lost in sojourn; we shall bring our harvest home” (Amen).

Originally posted 2013-01-31 20:18:56. Republished by Blog Post Promoter

Ni àtijọ́, àwọn ọmọ ilé-iwé ló ńran àgbàlagbà ti kò lọ ilé-iwé lọ́wọ́ lati kọ iwé, pataki ni èdè abínibí. Ẹ ṣe àyẹ̀wò àwọn iwé-àkọ-ránṣẹ́ wọnyi ni ojú iwé yi:

Ìwé ti Ìyá kọ sí ọmọ

Èsì iwé ti ọmọ kọ si iyá

Iwé ti ọkọ kọ si iyàwó

Èsi iwé ti aya kọ si ọkọ

ENGLISH TRANSLATION

In the olden days, school children often helped the elderly who were not literate to write letters particularly in the ethnic language. See samples of letters written in Yoruba below:

Letter from mother to child

20 Afunbiowo Street Akure

20 February, 1969

My dearest child,

Hope you are well as I am here? Your Father and your younger ones are fine. Hope your studies are going on fine?

My child “Akanki” do not forget your home. You will not disappear in your land of sojourn (Amen). Face your studies. You will bring in your harvest home.

Extend greetings to your friends. We shall be expecting your response.

May our meeting be as sweet as honey.

Yours truly, Your mother – Wale’s mother.

Child’s response to mother

Room 24 Fagunwa Hall University of Lagos Akoka, Lagos

March 13, 1969

My Dearest Mother,

How are you and my father? How is everyone at home?

I am very glad to inform you that I got to my School safely, my studies are going on fine. School is good, we are fed thrice daily, a big ocean is near our School. I met one our town’s man whose name is Kayode – from Aro’s family compound. He has helped me a lot to settle down in School.

I promise you and my father that I will not forget home.

Extend my special greetings to my younger ones ant to my brother Wale too. Also extend my greetings to my father and everyone at home.

We shall meet joyfully.

Yours truly, Your Son Ibukunolu

Husband’s letter to wife

12 Onabola Street Somolu, Lagos

12 October, 1978

My Dearest wife,

Hope you are well as I am here? How are my children? Hope their school is going on well?

I am glad to write you this letter, because I have been allocated an official car and I have secured an accommodation too. As a result, I will be sending for you all soon.

My love, hope the children are not stressing you? Tell Aduke that I love her dearly, if I see anyone coming home, I will send her toys.

Take care of the children very well. Extend my greetings to your mother and my father too. Greetings to everyone at home.

We shall meet joyfully very soon because I am eager to see my special wife and the children

Goodbye, we meet with happiness.

Your husband truly, Segun’s father

Wife’s response letter to husband in Yoruba

Ajamajebi’s ompound, Ilorin

16-11-78

My true husband,

I am glad to receive your letter. We are all fine. The children are doing well at School.

I am also glad to hear the joyful news that you have been allocated a car in your office and also that you have found an accommodation. By God’s grace, you will not record an accident with the vehicle.

The children are not giving me too much trouble but Aduke has been asking of her father always.

People at home are all fine.

We shall be getting ready because once the children begins their holiday we would love to join you in Lagos.

My mother sent her greetings. Father is a bit ill but he getting better little by little. Greetings from everyone at home.

I am eagerly looking forward to see my husband.

Do take care at work. We shall with joyfully.

Yours truly, Your wife Ibadi-ileke

Originally posted 2014-03-11 01:14:25. Republished by Blog Post Promoter

Oni – kẹ́tẹ́kẹ́tẹ́ – The Horseman & his son

Ni aiyé àtijọ́, ẹsin àti kẹ́tẹ́kẹ́tẹ́ ló dàbi ọkọ̀ igbàlódé ti wọn ńpè ni mọ́tò. Ẹni ti ó jẹ́ ọlọ́rọ̀, ló lè ni ẹsin tàbi kẹ́tẹ́kẹ́tẹ́. Ẹsẹ̀ ni ọ̀pọ̀lọpọ̀ fi ńrin irin àjò.

Ìtàn yi dá ló̀ri Bàbá àti ọmọ rẹ ti wọn ńsin kẹ́tẹ́kẹ́tẹ́. Wọn múra lati rin irin àjò. Gẹ́gẹ́ bi àṣà Yorùbá lati bu ọ̀wọ̀ fún àgbà, Bàbá ló gun kẹ́tẹ́kẹ́tẹ́, ọmọ rẹ bẹ̀rẹ̀ si rin tẹ̀lé kẹ́tẹ́kẹ́tẹ́. Àwọn enia ti o ri wọn ni “Bàbá, iwọ gun kẹ́tẹ́kẹ́tẹ́, ọmọ ńrin ni ilẹ̀”. Nitori ọ̀rọ̀ yi, Bàbá bọ́ silẹ̀, ó gbé ọmọ rẹ gun kẹ́tẹ́kẹ́tẹ́. Àwọn aiyé tún ri wọn ni “Bàbá ńrin nilẹ̀, ọmọ ńgun kẹ́tẹ́kẹ́tẹ́”. kẹ́tẹ́kẹ́tẹ́ wọn ti dàgbà, ṣùgbọ́n tori ẹnu aiyé, Bàbá àti ọmọ bá mú kẹ́tẹ́kẹ́tẹ́ gùn. Wọn ko ti rin jinà nigbati àwọn ti ó ri wọn tún ni “Ẹ wo Bàbá àti ọmọ tó fẹ́ pa kẹ́tẹ́kẹ́tẹ́”. Nitori àti tẹ́ aiyé lọ́run, Bàbá àti ọmọ bọ́ silẹ̀, wọn bẹ̀rẹ̀ si fi ẹsẹ̀ rin tẹ̀lé kẹ́tẹ́kẹ́tẹ́. Àwọn arin irin àjò yókù tún ri wọn, wọn ni “Ẹrú aiyé ni àwọn eleyi, bawo ni wọn ṣe lè ni kẹ́tẹ́kẹ́tẹ́, ki wọn ma fi ẹsẹ̀ rin?”

Nigbati Bàbá ti gbìyànjú titi, ti kò mọ ohun ti ó tún lè ṣe mọ́, lati tẹ́ aiyé lọ́rùn ni ó ránti ọ̀rọ̀ Yorùbá tó ni “Kò si ọgbọ́n ti o lè dá, kò si iwà ti o lè hù, ti o lè fi tẹ́ aiyé lọ́rùn”.

Yorùbá ni “Ẹni à ḿbá ra ọjà là ńwò, a ki wó ariwo ọjà̀”. Lára nkan ti itàn yi kọ́ wa ni pé: ohun ani là ńlò; ibi ti à ńlọ ni ká dojú kọ lai wo ariwo ọjà àti pé enia ni lati ni ọkàn tirẹ̀ nitori kò si ẹni ti ó lè tẹ́ aiyé lọ́rùn.

Ẹ gbọ bi ògúná gbòngbò ninú àwọn ọ̀gá ninú olórin ilẹ̀ Yorùbá àti ilẹ̀ aláwọ̀ dúdú – “Chief Ebenezer Fabiyi” ti a mọ si “Olóyè Adarí” ti fi itàn yi kọrin.

Ebenezer Obey – The Horse, The Man and The Son

ENGLISH LANGUAGE

In the olden days, horses and donkeys were like the modern day’s motor vehicles. It is only the rich that were able to own a horse or a donkey.

This story is based on a Father and Son raising a donkey. They prepared to embark on a journey. According to Yoruba culture of respecting the elders, it was the Father that mounted the donkey while the son was walking after the donkey. When people saw them, they said “Father you are riding on a donkey while living your son to walk”. As a result of this accusation, the father disembarked and asked his son to embark on the donkey. Passer bye saw the old man walking and his son riding and remarked “Look, the son is riding on a donkey while his father is walking”. In reaction to this comment the father disembarked and he decided that both of them should mount on the donkey. They have not gone far on their journey when people saw both of them on the old donkey, and they accused him “Look the father and son that wanted to ride the donkey to death”. In order to please the people/world, father and son disembarked and began to walk after the donkey. Again, co-travellers saw them walking after the donkey and berated them saying “These are world slaves, how can they own a donkey and yet be trekking?”

After a continuous attempt to please the world, and he did not know what else to do, he remembered the Yoruba proverb that said “No amount of wisdom or character displayed can please the world.”

Yoruba adage said “One’s concentration should be on the seller, not the noise in the market”. Part of the lessons learnt from this story are: make use of what you have; concentrate on your goal without the distraction of the market noise and one should have a target because there is no one that can please the world.

Listen to the erudite, prominent Musician in Yoruba land and Africa – Chief Ebenezer Fabiyi known as “Chief Commander” as he told this story with song.

Originally posted 2014-04-15 22:41:38. 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

Oriṣiriṣi wèrè ló wà, nitori pé ki ṣe wèrè ti ó wọ àkísà ni ìgboro tàbi já sita nikan ni wèrè. Ẹnikẹni ti o nhu ìwà burúkú tàbi ṣe ìpinnu burúkú ni Yorùbá npè ni “wèrè”.

Wèrè – Mad person

Ìpinnu ṣi ṣe, ṣe pàtàki ni ayé àtijọ́ àti òde òní. Òwe Yorùbá sọ wi pé “Bi ará ilé ẹni bá njẹ kòkòrò búburú, hẹ̀rẹ̀-huru rẹ̀ kò ni jẹ́ ki a sùn ni òru”. Àbáyọrí ìpinnu tàbi èrò burúkú kò pin si ọ̀dọ̀ ẹbi àwọn ti ó wà ni àyíká elérò burúkú, ó lè kan gbogbo àgbáyé. Fún àpẹrẹ, kò si ìyàtọ̀ laarin wèrè tó já sita nitori wèrè ni Yorùbá npe ọkọ tàbi ìyàwó ti ó ni ìwà burúkú, ẹbi burúkú, ọba ti ó nlo ipò rẹ lati rẹ́ àwọn ènìyàn rẹ̀ jẹ àti òṣèlu ti ó nja ilú ni olè lati kó owó ti wọn ji lọ si òkè òkun nibiti ohun amáyédẹrùn ti ilú wọn kò ni wà.

Gẹ́gẹ́ bi òwe Yoruba ti ó sọ wi pé “A ki sọ pé ki Wèrè ṣe òkú ìyá rẹ̀ bi ó bá ṣe ri, bi ó bá ni òhun fẹ́ sún jẹ nkọ́?” Ìtumọ̀ òwe yi ni wi pé ìpinnu pàtàki bi ìyè àti ikú kò ṣe é gbé lé wèrè lọ́wọ́. Ó yẹ ki àwọn ènìyàn gidi ti ori rẹ pé dásí ọkọ tàbi ìyàwó, ọba tàbi àwọn ti ó wà ni ipò agbára, òṣèlu ti o nfi ipò wọn jalè àti àwọn ti ó nhu ìwà burúkú yi lati din àbáyọrí ìwà burúkú lóri ẹbí, alá-dúgbò àti àgbáyé kù.

ENGLISH TRANSLATION

There are various types of madness, because not all the people with mental problem are in rags or in a chronic state that is often noticeable on the street. Yoruba would refer to anyone with personality disorder or irrational behaviour or making irrational decision as a “Mad person”.

Decision making is as important in the olden days and even now. Irrational decision often affect the people around or the entire world. For example abusive husband or wife, wicked relations, unpredictable person, a king oppressing his people, politicians stealing from their people and syphoning such to where there are basic infrastructure are all referred to as “mad” just as the chronic one on the street.

According to a Yoruba proverb literarily translated thus “One cannot trust a mad person with the decision of handling the demise of his/her mother, what if he/she decides to roast her for consumption?” This adage simply means that a mad person or an irrational mind should not be trusted with life and death critical decision. There should be intervention by people with sound mind, to stop an abusive wife or husband, an oppressive king, politicians from looting the treasury and anyone with irrational or unpredictable behaviour, in order to curb the consequences of their decision/action on the person at the receiving end such as the immediate family, neighbours and the world.

Originally posted 2017-11-03 22:47:56. Republished by Blog Post Promoter

Yorùbá ni ètò àti òfin ti àwọn Àgbà, Ọba àti Ìjòyè fi nto ilú ki aláwọ̀-funfun tó dé. Onirúurú ọ̀nà ni wọn ma fi nṣe idájọ́ ìkà laarin àwùjọ. Wọn lè fi orin tú àṣiri òṣìkà ni igbà ọdún ibilẹ, tàbi ki wọn fa irú ẹni bẹ ẹ si iwájú Àgbà idilé, Baálẹ̀ tàbi Ọba fún ìdájọ́ ti ó bá tọ́ si irú ẹni bẹ ẹ. Lati agbo ilé dé ilé iwé àti àwùjọ ni Yorùbá ti ma nlo òwe, ọ̀rọ̀ àti orin ṣe ikilọ fún ọmọdé àti àgbà pé ẹ̀san wà fún oniṣẹ ibi tàbi òṣìkà.

Ọ̀pọ̀lọpọ̀ Eléré àti Olórin, pàtàki àwọn Ọ̀gá ninú Eléré àti Olórin Yorùbá ni ó fi ẹ̀san òsìkà hàn ninú eré àti orin. Ọ̀gá Eléré bi: Lere Paimọ, Olóògbe Kọla Ogunmọla, Olóògbe, Oloye Ogunde àti ọpọ ti a kò dárúkọ, àti àwọn ọ̀gá Olórin bi: Olóògbé, Olóyè I.K. Dairo, Oloogbe Adeolu Akinsanya (Baba Ètò), Olóyè (Olùdari) Ebenezer Obey, Olóògbe Orlando Owoh, Dele Ojo, Olóògbe Sikiru Ahinde Barrister àti ọ̀pọ̀ ti a kò dárúkọ nitori àyè. Ẹ gbọ́ ikan ninú àwọn orin ikilọ fún òsìkà ti àwọn ọmọ ilé-iwé ma nkọ ni ojú ewé yi bi Olùkọ̀wé yi ti kọ:

Ṣìkà-ṣìkà gbàgbé àjọbí
Adániloró gbàgbé ọ̀la
Ẹ̀san á ké, á ké o
Ẹ̀san á ké lorí òsìkà
Ṣe rere ò, ko tó lọ ò.

ENGLISH TRANSLATION

Yoruba ethnic group had their law and order that are used by the Elders, the King and the Chiefs to govern the people before the advent of colonisation. There are various means of judging the wicked within the Community. During the traditional festivals, they could be exposed through songs that reveals them and their evil act, or arraign such person before Family Elder, Community Leader or the King to mate out the appropriate punishment fit for such person. From the family to Schools and the Community, Yoruba had been using proverbs, adage and song to fore-warn both the children and the adult on the consequence of evil or wickedness.

Many Actors and Musicians, particularly the prominent Yoruba Actors and Musicians often reflected through acting and song the consequence of evil and wickedness. Prominent Actors such as Lere Paimo, Late Kola Ogunmola, Late Chief Hubert Ogunde, and a host of others not mentioned here. Prominent Musicians such as Late Chief I. K. Dairo, Late Adeolu Akinsanya (Father of Orderliness), Chief (Commander) Ebenezer Obey, Late Orlando Owoh, Dele Ojo, Late Sikiru Ayinde Barrister and a host of others not mentioned as a result of space. Listen to one of the common songs among School children that is used to warn the wicked ones as recorded on this page by the writer.

Originally posted 2014-11-04 18:35:39. Republished by Blog Post Promoter

Kòró/Kòrọ́nà – Ogun ti a kò rí: Coronavirus – the invisible war

Àjàkálẹ̀ àrùn ma ńṣẹlẹ̀ láti ìgbà-dé-ìgbà. Ni igba kan ri, àjàkálẹ̀ àrùn bi Ṣọ̀pọ̀ná/Olóde, Ikọ́-ife, Onígbáméjì àti bẹ́ẹ̀ bẹ́ẹ̀ lọ, ló kári ayé. Ni ọdún kẹtàlélógòji sẹhin, Ìkójọ Ètò-Ìlera Àgbáyé (WHO) ṣe ikéde òpin àrùn Ṣọ̀pọ̀ná/Olóde. Ọ̀pọ̀lọpọ̀ àwọn àjàkálẹ̀ àrùn àgbáyé yi, kò jà ju ọdún kan lọ, nigbati àwọn àjàkálẹ̀ àrùn àgbáyé miràn ṣi wa titi di àsikò yi. Àrùn Ikọ́-ife kò ti tán pátápátá ni àgbáyé nigbati àrùn Onígbá-meji ti kásẹ̀ ni Òkè-Òkun ṣùgbọ́n kò ti kásè kúrò ni àwọn orilẹ̀-èdè miràn.

Ni igbà ogun àgbáyé, wọn kò ṣe òfin onílé-gbélé. Ẹni ti àjàkálẹ̀ àrùn bi Ṣọ̀pọ̀ná/Olóde tabi Ikọ́-ife, ba nse ni wọn ńsé mọ́lé, ki ṣe gbogbo ilú. Ninu itan, ko ti si àjàkálẹ̀ àrùn ti o se gbogbo agbaye mọle bi ti eyi ti ó njà lọ́wọ́lọ́wọ́, ti Yorùbá sọ ni “Kòró” yi, nitori olóko kò lè re oko, ọlọ́jà kò lè re ọjà, oníṣẹ́-ọwọ́ tàbi oníṣẹ́ ìjọba, omo ilé-ìwé àti bẹ́ ẹ̀ bẹ́ ẹ̀ lọ wà ni àhámọ́. Àwọn Onímọ̀-ijinlẹ ṣe àkíyèsí pé inú afẹ́fẹ́ ni àrùn yi ńgbé, o si ńtàn ni wéré-wéré ni ibi ti ọ̀pọ̀ ènìyàn bá péjọ si. Ìjọba ṣe òfin “onílé-gbélé” ti kò gba àpèjọ ti ó bá ju èniyàn mẹwa lọ, èniyàn mẹwa yi ni lati fi ẹsẹ̀ bàtà mẹfa si àárin ẹni kan si èkeji, èyi ni kò jẹ́ ki ẹlẹ́sin Jesu àti Mùsùlùmi péjọ fún ìjọsin ni ọjọ́ ìsimi tàbi ọjọ́ Ẹti. Ọmọ lẹhin Jesu ko le péjọ lati ṣe ikan ninu ọdún ti ó ṣe pàtàki jù fún Ọmọ lẹhin Jesu, ọdún Ajinde ti ọdún Ẹgbàálélógún, Àrùn yi ti mú ẹgbẹgbẹ̀rún ẹmi lọ, o si ti ba ọrọ̀-ajé jẹ́ fún gbogbo orilè-èdè àgbáyé.

Ki Ọlọrun sọ “kòró” di kòrọ́nà gbe gbà lai pẹ́. Àwọn Onímọ̀-ìjìnlẹ̀, Oníṣègùn àti àwọn alabojuto-aláìsàn ńṣe iṣẹ́ ribiribi lati dojú ìjà kọ arun “kòró”. Ninu ìtàn àjàkálẹ̀ àrùn àgbáyé nigbati ko ti si abẹ́rẹ́ àjẹsára, a ṣe àkíyèsí pé àwọn iṣọ́ra ti wọn ṣe wọnyi wúlò lati gbógun ti àrùn Kòró.

Ànìkàngbé/Àdádó – Isolation
Àhámọ́ – Quarantine
Ìmọ́tótó – Good personal hygiene such regular washing of hands
Li lo egbogi-apakòkòrò – Using disinfectants
Onílégbélé/Dín àpéjọ kù – Stay Home/Avoid large gathering
Bi bo imú àti ẹnu – Wearing mask

ENGLISH TRANSLATION

Pandemic is not new in the world, as it occurs from time-to-time. Smallpox, Tuberculosis, cholera Etc. were once upon a time a pandemic ravaging the world. The World Health Organization declared the eradication of Smallpox on December 9, 1979. Tuberculosis has not been completely eradicated while Cholera has been drastically contained in the developed world with some cases still occurring in the developing world.

There has never been in history, even during the world war, where a blanket “Stay-at-Home” order was enforced as during Covid-19. Only those affected by Smallpox, Tuberculosis were in isolation not the entire city. It has hindered free movement which has affected trade, regular employment, schools etc. Epidemiologists and Scientists observed that Coronavirus is airborne and it quickly spreads in the midst of crowd hence the enactment of “Stay-at-Home” order and a gathering not more than ten, each keeping six feet distance apart. This has affected religious gathering as Christians have been unable to hold Church services and Muslims could not attend Friday Jumat. Christians were not able to celebrate 2020 Easter, one of the most important Christian rituals. Coronavirus pandemic has caused thousands of lives and has affected world economy.

All through history, even when there was no vaccine, some public health interventions worked and are still important for combating Coronavirus.

Originally posted 2020-04-16 01:09:11. Republished by Blog Post Promoter

Ọdún Kérésì jẹ́ ọdún Onigbàgbọ́ lati ṣe iránti ọjọ́ ibi Jésù Olùgbàlà. Ọjọ́ kẹjọ lẹhin ọdún Kérésìmesì ni ọdún tuntun. Fún ayẹyẹ ọdún, kò si iyàtọ̀ laarin Ìgbàgbọ́ àti Mùsùlùmi ni ilẹ̀ Yorùbá nitori Yorùbá gbà wi pé “Ẹni ọdún bá láyé, ó yẹ kó dúpẹ́”. Ọpẹ́ ló yẹ ki èniyàn dá ju igbèsè ji jẹ lati ṣe àṣe hàn ni àsikò ọdún.

Ni ọ̀pọ̀lọpọ̀ ọdún sẹhin, àwọn Àgbẹ̀ á dari wálé pẹ̀lú irè oko pàtàki iṣu. Àwọn Oniṣòwò á ri ọjà tà nitori àsikò yi ni Bàbá àti Ìyá ma nrán aṣọ ọdún fún àwọn ọmọdé àti oúnjẹ rẹpẹtẹ fún ipalẹ̀mọ́ ọdún. Inú ọmọdé ma ndùn nitori asiko yi ni wọn nse irẹsi àti pa adiẹ fún ọdún. Àwọn ọmọdé á lọ lati ilé ẹbi kan si ekeji, ẹbi ti wọn lọ ki, á fún wọn ni oúnjẹ àti owó ọdún. Àwọn àgbàlagbà naa ma ndá aṣọ ẹgbẹ́ fún idúpẹ́ ọdún, ṣùgbọ́n ki owó epo rọ̀bi tó gba igboro, ki ṣe aṣọ olówó nla bi ti ayé òde òni.

Àsikò ti olè npọ̀ si niyi pàtàki ni ilú Èkó, nitori ọ̀pọ̀lọpọ̀ fẹ na owó ti wọn kò ni lati ṣe ọdún. Ìpolówó ọjà pọ̀ ni àsikò yi ni Òkè-Òkun, nitori eyi, ọ̀pọ̀ nlo ike-igbèsè tàbi ki wọn ya owó-èlè lati ra ọjà ti wọn kò ni owó rẹ. Lẹhin ọdún, wọn a fi ọdún tuntun bẹ̀rẹ̀ si san igbèsè, nitori eyi Ìyá àti Bàbá a ma a ti ibi iṣẹ́ kan lọ si ekeji lai ni ìsimi tàbi ri àyè àti bójú tó àwọn ọmọ.

Ọ̀rọ̀ Yorùbá sọ wi pé “Ṣe bi o ti mọ ki i tẹ́ ”, nitori eyi gbogbo ọmọ Yorùbá ni ilé, ni oko, ẹ ṣe bi ẹ ti mọ, ẹ ma tori odun na ọwọ́ si nkan ti ọwọ́ yin kò tó, ki ẹ ma ba a tẹ́. Ọ̀pọ̀lọpọ̀ Onigbàgbọ́ ayé òde oni ki i fẹ fi èdè Yorùbá kọrin ṣùgbọ́n ẹ gbọ́ bi ọmọ Òyinbó ti kọ orin àwọn “Obinrin Rere” ni ojú iwé yi.

ENGLISH TRANSLATION

Christmas is the Christian celebration in memory of the birth of Jesus Christ (Saviour) and is one of the two major end of year celebrations. A week after Christmas is the New Year. For the two festive celebrations, there is hardly any difference between Christians and Muslims because Yoruba in an adage said “Whoever is alive should be grateful”. Gratitude should be the mood of the season rather than going into debt in order to show off during the yuletide.

Many years ago, the Farmers would return home with their harvest particularly with plenty of yams (one of Nigerian’s staple food). The Traders’ business increases at this period as parents patronise tailors to sew new clothes for the children and also stock lots of food for the celebration. Children are usually happy because of the opportunity to eat rice and chicken which are slaughtered for the celebration. The older people identify with friends by buying uniform clothes for the annual thanksgiving, before the oil boom, the clothes were not as expensive as it is nowadays.

This is the time robbery increases, particularly in Lagos, because many people want to spend the money they have not earned to celebrate. Oversea, advertising is often intense at this period, as a result, many would use credit card or take a shark loan to buy what they cannot really afford. After the yuletide, they are confronted with paying debt from the beginning of the New Year, as a result, both parents would work back to back without a rest or time to care for the children.

According to a Yoruba adage that means “One who acts moderately will not be disgraced”, this should be applicable to Yoruba indigenes at home and abroad, to do things in moderation and not spend the money that they cannot afford so as not to be disgraced, when the yuletide is over. Nowadays, many Christians will not sing using Yoruba language, but watch below how a young white girl sings joyfully the “Good Women Choir’s song”.

Originally posted 2015-12-18 23:18:09. Republished by Blog Post Promoter

Òṣèlú Ilẹ̀ Aláwọ̀-dúdú African Union leaders

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

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

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

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

ENGLISH TRANSLATION

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

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

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

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

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

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

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

ENGLISH TRANSLATION

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

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

OHUN ÌRÌNÀJO – Means of Transport Slides

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Originally posted 2013-08-02 17:36:34. 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

Nitotọ àti ṣe ẹ̀yà orí tẹlẹ ṣugbọn a lérò wípé orúkọ gbogbo ẹ̀yà ara lati orí dé ẹsẹ á wúlò fún kíkà.

Ẹ̀yà Ara ni Èdè Yorùbá and the English Translation of names of part of the body

Though the names of parts of the head had earlier been published but we think the readers will find the names of the whole body from head to toe will be useful for reading

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Originally posted 2016-08-01 12:05:50. Republished by Blog Post Promoter

Yorùbá ka ọmọ bibi si ohun pàtàki fún ìdílé, nitori èyi, tijó tayọ̀ ni Yorùbá ma fi nki ọmọ titun káàbọ̀ si ayé. Gẹ́gẹ́bí Ọ̀gá ninu Olórin ilẹ̀-aláwọ̀ dúdú, Olóyè Ebenezer Obey ti kọ́ “Ẹ̀bùn pàtàki ni ọmọ bibi…”. Ìlú ti igbe ọmọ titun kò bá dún, ìlú naa ́a kan gógó. Eleyi lo ṣẹlẹ̀ ni ìlú Olúróhunbí.

Fún ìgbà pípẹ́, àwọn obinrin ìlú kò ri ọmọ bi, nitorina, gbogbo wọn lọ si ọ̀dọ̀ Òrìṣà Ìrókò lati lọ tọrọ ọmọ. Oníkálukú wọn jẹjẹ oriṣiriṣi ohun ti wọn ma fún Ìrókò ti wọ́n bá lè ri ọmọ bi. Ẹlòmiràn jẹ ẹ̀jẹ́ Ewúrẹ́, òmíràn Àgùntàn tàbi ohun ọ̀gbìn. Yorùbá ni “Ẹyin lohùn, bi ó bá balẹ̀ ko ṣẽ ko”, kàkà ki Olurohunbi, ìyàwó Gbẹ́nàgbẹ́nà, jẹ ẹ̀jẹ́ ohun ọ̀sìn tàbi ohun àtọwọ́dá, o jẹ ẹ̀jẹ́ lọ́dọ̀ Ìrókò pé ti ohun bá lè bi ọmọ, ohun yio fún Ìrókò lọ́mọ naa.

Lai pẹ́, àwọn obinrin ìlú bẹ̀rẹ̀ si bimọ. Oníkálukú pada si ọ̀dọ̀ Ìrókò lati lọ san ẹ̀jẹ́ wọn, ṣùgbọ́n Olúróhunbí kò jẹ́ mú ọmọ rẹ̀ silẹ lati san ẹ̀jẹ́ ti ó jẹ́.

Òwe Yorùbá ni “Bi ojú bá sé ojú, ki ohun má yẹ̀ ohun”, ṣùgbọ́n

: Ọmọ titun – a baby Courtesy: @theyorubablog

Olúróhunbí ti gbàgbé ẹ̀jẹ́ ti ó jẹ́.

Ni ọjọ́ kan, Olúróhunbí dágbére fún ọkọ rẹ̀ pé ohun fẹ́ lọ si oko ẹgàn/igbó, ó bá gba abẹ́ igi Ìrókò kọjá. Bi ó ti dé abẹ́ igi Ìrókò, Ìrókò gbamú, ó bá sọ di ẹyẹ. Ẹyẹ Olúróhunbí bẹ̀rẹ̀ si kọ orin lóri igi Ìrókò bayi:

Oníkálukú jẹ̀jẹ́ Ewúrẹ́, Ewúrẹ́
Ònìkàlùkú jẹjẹ Àgùntàn, Àgùntàn bọ̀lọ̀jọ̀
Olúróhunbí jẹ̀jẹ́ ọmọ rẹ̀, ọmọ rẹ̀ a pọ́n bí epo,
Olúróhunbí o, jain jain, Ìrókó jaini (2ce)

Nigbati, ọkọ Olúróhunbí reti iyàwó rẹ titi, ó bá pe ẹbi àti ará lati wa. Wọn wa Olúróhunbí titi, wọn kò ri, ṣùgbọ́n nigbati ọkọ rẹ̀ kọjá lábẹ́ igi Ìrókò to gbọ́ orin ti ẹyẹ yi kọ, ó mọ̀ pe ìyàwó ohun ló ti di ẹyẹ.

Gẹgẹbi iṣẹ́ rẹ (Gbénàgbénà), ó gbẹ́ èrè bi ọmọ, ó múrá fún, ó gbe lọ si abẹ́ igi Ìrókò. Òrìṣà inú igi Ìrókò, ri ère ọmọ yi, o gbã, ó sọ Olúróhunbí padà si ènìà.

Ìtàn yi kọ́ wa pé: igbèsè ni ẹ̀jẹ́, ti a bá dá ẹ̀jẹ́, ki á gbìyànjú lati san; ki a má da ẹ̀jẹ́ ti a kò lè san àti ki á jẹ́ ki ọ̀rọ̀ wa jẹ ọ̀rọ̀ wa.

ENGLISH TRANSLATION

Yoruba regards new born babies as special gift, hence, a new born is

welcomed with celebration. According to the prominent Yoruba Musician, Chief Ebenezer Obey’s song “A baby is a special gift”. A community where there is no cry of a new born is often in despair. This is what happened in Olurohunbi’s community.

For a very long time, the women in the community were unable to bear children, hence, they all went to the Iroko (a very big African Tree) Spirit to seek spiritual assistance to be able to conceive. Each one made various vow/promise on what they would offer the Iroko Spirit in return for conceiving. Some promised goats, some sheep and other farm harvest. Yoruba proverb said “Word is like raw egg, once it dropped, it cannot be packed back as whole”, instead, Olurohunbi, the wife of Sculptor/Wood Carver, promised to give back the baby she would bear.

After some time, the women in the community began to bear children. Each one began to return to the Spirit of Iroko to redeem their promise/vow/covenant, but Olurohunbi refused to present her baby in redemption of her vow.

According to “Yoruba Proverb” publication by Oyekan Owomoyela, “If eyes no longer sees eyes, let the voice not miss the voice” meaning “though separated by distances, people should keep agreements they made), but Olorohunbi forgot the covenant/vow she made.

One day, Olurohunbi bade farewell to her husband that she was going to the forest, she then passed under the Iroko tree on her way. As she got under the Iroko tree, she was snatched by the Iroko Spirit that turned her into a bird. Olurohunbi the bird began to sing a song in Yoruba depicting her erroneous promise of her baby while others promised goats, sheep and other things.

According to his work (Sculptor/Wood carver), he carved a baby doll, dressed it up, and placed it under the Iroko tree in place of a life baby. The Iroko Spirit saw the baby doll, accepted it and then turned Olurohunbi back to a human.

This folklore, teaches us: that when we make a vow/covenant/promise, we must endeavour to keep it; we should never make a vow/covenant/promise we cannot keep; and let our word be our bond.

Originally posted 2015-03-27 09:20:46. Republished by Blog Post Promoter

Originally posted 2017-12-06 00:23:08. Republished by Blog Post Promoter

Ọjọ́ keje, oṣù kọkanla ọdún Ẹgbàá, ìròyìn kàn pé Joe Biden àti Igbakeji rẹ Kamala Harris ni wọ́n yàn si ipò Àrẹ kẹrindinlaadọta ti yio gun ori oyè lati Ogún ọjọ́, oṣù kini ọdún Ẹgbàálékan.

Obinrin àkọ́kọ́ Igbakeji Àrẹ Kamala Harris di ẹni ìtàn – 1st American Female Vice President Kamala Harris

Obinrin àkọ́kọ́ Igbakeji Àrẹ Kamala Harris di ẹni ìtàn – inú ọ̀pọ̀lọpọ̀ ará ilú dún lati gbọ́ iroyin ayọ̀ yi. Èrò tu jade lati yọ̀.

Obinrin ti jẹ Àrẹ ni àwọn orilẹ̀-èdè míràn tàbi jẹ ọba ni ilú Òyinbó ṣùgbọ́n àkọ́kọ́ rè é ni orilẹ̀-èdè America ti obinrin di Igbakeji Àrẹ pàtàki ti ó tún jẹ aláwọ̀dúdú. Ni orile-ede Nigeria, ọkùnrin ló pọ̀ ni ipò Òṣèlú, kò ti si obinrin ti o di Gómìnà ki a má ti sọ ipò Àrẹ.

Yorùbá ni “Gbogbo lọ ọmọ”, èyi fihàn pé Yorùbá ka obinrin àti ọkùnrin si ọmọ, ṣùgbọ́n bi ìyàwó bá wà ti kò bi ọkùnrin, inú wọn ki i dùn pàtàki àwọn ti kò kàwé. Èyi yẹ kó kọ́ àwọn obinrin ti ó ḿbímọ rẹpẹtẹ nitori wọn fẹ́ bi ọkùnrin pé “Gbogbo lọ ọmọ”, èyi ti ó ṣe pàtàki ni ki Ọlọrun fún ni lọ́mọ rere.

ENGLISH LANGUAGE

The news of election of Joe Biden and Kamala Harris as the 46^th President/Vice President of America broke out on November Seven (07), 2020 and would be sworn in on January 20, 2021.

Kamala Harris made history as the First Female Vice-President. As soon as the good news broke out, many people trooped out to rejoice.

Women had become President in countries like Germany, Australia etc or Queen of England, but this is the first time America is electing a female Vice-President, particularly a woman of colour. In Nigeria, there are more men in political position than women, no woman has made it to governorship let alone become the President.

Yoruba adage said “All children are equal”, this showed that both male and female child are regarded, however, many women particularly the uneducated, belaboured themselves to bear male child. In line with the Yoruba adage, this historic event should serve as a lesson to women that it is not how many but praying to God for a good child.

Originally posted 2020-11-08 04:19:48. Republished by Blog Post Promoter

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

Esupofo, image is courtesy of Microsoft office images

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

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

ENGLISH TRANSLATION

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

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

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

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

(Olóògbé Ọ̀jọ̀gbọ́n Olikoye Ransome Kuti – Oníṣègùn-Ọmọdé ti gbogbo àgbáyé mọ̀, Òjíṣẹ́-Òṣèlú Nigeria ni ọdún keji-din-lọ́gbọ̀n si ọdún keji-lé-lógún sẹhin, ṣe irànlọ́wọ́ gidigidi nipa di-din “Ikú ọmọdé kù” nipa ẹ̀kọ́-ìlàjú fún gbogbo ilú àti abúlé. Ọ̀pọ̀lọpọ̀ ọmọ ni, ìlàjú lóri ẹ̀rọ amóhùn-máwòrán àti ẹ̀rọ asọ̀rọ̀-mágbèsi gbàlà lọ́wọ́ ikú igbẹ́-gburu, nipa ìmọ̀ “Omi Oni-yọ lati dipò omi ara”.

Ẹ ṣe àyẹ̀wò àpẹrẹ bi Àbíkú ti din-ku ni orilẹ̀ èdè Nigeria, nitori eyi orúkọ Àbíkú din-kù:

Ikú ọmọ ti kò ti pé ọdún marun ni ọdún mẹrin-lé-lógún sẹhin jẹ́ Igba-lé-mẹ́tàlá
Ikú ọmọ ti kò ti pé ọdún marun ni ọdún keji sẹhin ti din-kù si Mẹrin-lé-lọgọfa.

ENGLISH TRANSLATION

An Internationally acclaimed Paediatrician, Late Professor Olikoye Ransome-Kuti – Nigeria’s Minister of Health 1986 to 1992 contributed greatly to the reduction of Child Mortality in Nigeria through his Television/Radio Enlightenment Programme as well as promotion of Rural Health Education. Many children were saved from death through diarrhoea through his Television and Radio Enlightenment Programme on “Oral Dehydration Therapy – ORT”.

Check out example of how Child Mortality has reduced in Nigeria, hence names associated with Child Mortality has reduced. According to UNICEF statistics:

Under 5 Mortality Rate (U5MR) 1990 – 213
Under 5 Mortality Rate (U5MR) 2012 – 124

Orúkọ Yorùbá fú́n Àbíkú – Yoruba Name associated with child-mortality	Igé Kúrú Orúkọ Àbíkú – Short form of Name associated with child-mortality	Itumọ – Meaning in English
Gbókọ̀yi	Kọyi	The forest rejected this
Kòkúmọ́	Kòkú	Not dying again
Malọmọ	Malọ	Do not go again
Igbẹkọyi	Kọyi	The dungeon rejected this
Akisatan		No more rags (worn out clothes or rags were used as diapers)
Kòsọ́kọ́		No hoe (e.g. hoe is synonymous with any instrument used in digging the grave i.e. Digger, Shovel, etc
Ọkọ́ya		The hoe is broken (i.e. hoe is synonymous with any digging instruments)
Ẹkúndayọ̀	Dayọ̀	Weeping has turned to joy
Rẹ̀milẹ́kún	Rẹmi	Pacify me from weeping
Ògúnrẹ̀milẹ́kún	Rẹ̀milẹ́kún	The god of iron (Ogun) has pacified me from weeping
Olúwarẹ̀milẹ́kún	Rẹ̀mi/Rẹ̀milẹ́kún	God has pacified me from weeping
Bámitálẹ́	Tálẹ́	Remain with me till the evening/end
Fadaisi/Fadayisi	Daisi/Dayisi	“Ifa” has spared this
Ogundaisi/Ogundayisi	Daisi/Dayisi	“Ogun” has spared this
Mátànmijẹ	Mátànmi	Don’t deceive me
Jokotimi	Joko	Seat with me
Dúrójayé	Dúró/Jayé	Stay to enjoy the world
Dúró́sinmi	Dúró/Sinmi	Stay to bury me (Me here means the plea from the child’s parent)
Dúróorikẹ	Rikẹ	Stay to bury me (Me here means the plea from the child’s parent)
Dúrótimi	Rotimi	Stay with me
Bámidúró	Dúró	Stand with me
Jokotọla	Joko/Tọla	Seat with wealth
Adérọ́pò	Rọ́pò	He/she who came to replace
Olúwafirọ́pò	Rọ́pò/Firọ́pò	God’s replacement
Dúródọlá	Dúró/Dọlá	Wait for wealth
Kilanko	Lanko	What are we naming
Ajá		Dog
Ẹnilọlóbọ̀	Ẹnilọ	He/she who left has returned
Dúrójogún	Dúró/Jogún	Live/Stay to inherit.

Originally posted 2014-09-23 09:01:44. Republished by Blog Post Promoter

Gẹ́gẹ́bí ọ̀rọ̀ Yorùbá ti ó ni “Iṣẹ́ ni oogun ìṣẹ́”, jẹ́ òtítọ́, bi òṣìṣẹ́ bá ri owó gbà ni àsìkò, tàbi gba ojú owó fún iṣẹ́ ti wọn ṣe. Òṣìṣẹ́ ti ó ṣiṣẹ́ fún ọ̀pọ̀lọpọ̀ wákàtí/àkókò lórí owó kékeré, kò lè bọ́ ninu ìṣẹ́, nitori, ọlọ́rọ̀ kò ni ìtìjú lati jẹ òógùn Òṣìṣẹ́. Ọ̀pọ̀ òṣìṣẹ́, a fi ìtìjú gé ara wọn kúrú nipa àti bèrè ẹ̀tọ́ wọn. Òṣìṣẹ́ míràn a ṣe iṣẹ́ ọ̀fẹ́ fún ọlọ́rọ̀ tàbi ki wọn fúnra wọn gé owó ise wọn kúru lati ri ojú rere ọlọ́rọ̀, nipa èyi, wọn á pa owó fún ọlọ́rọ̀ ni ìparí ọdún.

http://www.wptv.com/dpp/news/national/mcdonalds-taco-bell-wendys-employees-to-protest-fast-food-restaurant-wages

Òṣìṣẹ́ da iṣẹ́ silẹ – employees protest

Ọ̀rọ̀ Yorùbá ti o ni “Ọ̀dájú ló bi owó, ìtìjú ló bi igbèsè” ṣe ló lati ba oloro tàbi o ni ilé-iṣẹ́ ti á lo gbobo ọ̀nà lati ma gba “Ẹgbẹ́-òṣìṣẹ́” láyè. Ọlọ́rọ̀ kò ni ìtìjú lati lo òṣìṣẹ́ fún owó kékeré. A lè lo ọ̀rọ̀ yi lati gba Òṣìṣẹ́ ni ìyànjú ki wọn má tara wọn ni ọ̀pọ̀, nipa bi bèrè owó ti ó yẹ fún iṣẹ́ ti wọn ṣe àti pé ki òṣìṣẹ́ gbìyànju lati kọ iṣẹ́ mọ́ iṣẹ́ lati wà ni ipò àti bèrè ojú owó.

ENGLISH TRANSLATION

According to the Yoruba adage that said “Work is the antidote against poverty”, can be true if workers are paid timely a fair/living wage. A worker that works several hours to make ends meet on low wages cannot be said to be out of poverty. While the rich are shameless about exploiting the employees, some employees are shy of demanding for the right wage. Some would undercut themselves by working extra hours without the commensurate pay in order to please their employer who declares so much profit at the end of the year.

The Yoruba adage that is literarily translated as “Shrewdness gives birth to money/wealth and shyness gives birth to debt” is apt in addressing the rich or company owner who will do everything to deprive the employees the freedom of association such as joining “Workers Union”. Employers have no shame in undercutting the employees. It can also be used to enlighten the employees not to undercut themselves by negotiating the right wage and also to take advantage of improving their skills to give them better chance of negotiating.

Originally posted 2013-09-03 17:35:06. Republished by Blog Post Promoter

“Orin ẹ̀kọ́ lati bọ̀wọ̀ fún òbí ni ilé-ìwé alakọbẹrẹ”: Primary School song to teach respect for parents

“Bi o kò bá lágbára ohun ti o fẹ́, ni ìfẹ́ ohun ti o ni”: “If you cannot afford what you want, then love what you have”

ỌRỌ ÌYÀNJÙ (WORD OF ADVICE): Ẹni tólèdè lóni ayé ibi ti wọn ti nsọ

Iwé-àkọ-ránṣẹ́ ni èdè Yorùbá – Letter writing in Yoruba Language

Kò si ọgbọ́n to lè dá, kò si ìwà ti o lè hù, ti o lè fi tẹ́ aiyé lọ́rùn – Ìtàn Bàbá Oní-kẹ́tẹ́kẹ́tẹ́: “No amount of wisdom or character displayed can please the world.

ENGLISH LANGUAGE

“Ti ibi, ti ire la wá ilé ayé” –Ọ̀rọ̀ àti Ìṣe Ìgboro ni Èkó: “We came into the world with good and bad” – Street Talk and Activities in Lagos

A ki sọ pé ki wèrè ṣe òkú ìyá rẹ̀ bi ó bá ṣe ri, bi ó bá ni òhun fẹ́ sún jẹ nkọ́? – Never trust an unstable/unpredictable person with life and death decision making

“Ìkà gbàgbé Àjọbi, adánilóró̀ gbàgbé ọ̀la, ẹ̀san á ké lóri òṣìkà” – “The wicked forgets same parentage, an evil doer forgets tomorrow, there is consequence for the wicked”.

Kòró/Kòrọ́nà – Ogun ti a kò rí: Coronavirus – the invisible war

“Ṣe bi o ti mọ ki i tẹ́ – Ọdún wọlé dé”: “One who acts moderately will not be disgraced – The Festive Period is here”

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

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

Ọba titun, Ọọni Ifẹ̀ Kọkànlélaadọta gba Adé – The new Monarch, Ooni of Ife Received his Crown

Orúkọ Gbogbo Ẹ̀yà Ara ni Èdè Yorùbá – Names of part of Human Body in Yoruba

“Olúróhunbí jẹ́ ẹ̀jẹ́ ohun ti kò lè san”: “Olurohunbi made a vow/covenant she could not keep”

Ìtán ti a fẹ́ kà loni dá lóri Bàbá tó kó gbogbo Ẹrù fún Ẹrú – The story of the day is about a father who bequeathed all his inheritance to his Chief Slave

Ọjọ́ ayọ̀ lọjọ́ òni, America yan Kamala Harris Obinrin àkọ́kọ́ si ipò Igbakeji-Àrẹ – America celebrates the election of first Female Vice-President

“Ã Ò PÉ KÁMÁ JỌ BABA ẸNI…”: It is not enough to have a striking resemblance to one’s Father

“Orúkọ ti òbi Yorùbá nsọ Àbíkú” – “Yoruba parental names associated with Child Mortality”.

“Ọ̀dájú ló bi owó, ìtìjú ló bi igbèsè”: “Shrewdness gives birth to money while shyness gives birth to debt”.