Bi a ba fi eti si ọ̀rọ̀ ti àgbà Yorùbá Ọ̀jọ̀gbọ́n Ọmọlolú Olunlọyọ ni ori ẹ̀rọ “Amóhùnmáwòrán Òpómúléró”, ni ori ayélujára, a o ṣe àkíyèsí àwọn nkan wọnyi:
Ọ̀jọ̀gbọ́n Olunlọyọ fi àṣà Yorùbá ti ó ti ńparẹ́ hàn nipa bi bẹ̀rẹ̀ ọ̀rọ̀ rẹ pẹ̀lú “Oríkì”
Nínú ìtàn lati ẹnu agba, a o ri pé Bàbá loye lati kékeré. Nkan bàbàrà ni ki ọmọ jade ni ilé ìwé giga ni ọmọ ọdún mẹ́tàlélógún, ki ó si gba oyè Ọ̀jọ̀gbọ́n ni ọmọ ọdún mẹ́rìndínlọ́gbọ̀n. Ni ọdún Ẹgbàádínméjìdínlógójì, Gẹ́gẹ́ bi Ọ̀jọ̀gbọ́n Ẹ̀kọ́ Ìṣirò, Ìjọba Ipinlẹ Ìwọ Oòrùn ayé ìgbà yẹn kò sọ pé Ọ̀jọ̀gbọ́n Ọmọlolú Olunlọyọ kéré jú lati fún ni ipò Alaṣẹ lóri iṣẹ́ Ìdàgbàsókè Ìtọ́jú Owó.
Ọ̀jọ̀gbọ́n Ọmọlolú Olunlọyọ fihàn pé, lai si ni ẹgbẹ́ Òṣèlú kan naa, kò ni ki á di ọ̀tá bi ti ayé òde òní. A ri àpẹrẹ bi Ọ̀jọ̀gbọ́n Olunlọyọ ṣe súnmọ́ Olóògbé Olóye Ọbáfẹ́mi Awólọ́wọ̀ tó, bi ó ti jẹ́ wi pé wọn kò si ninú ẹgbẹ́ Òṣèlú kan naa, àwọn méjèèji jẹ olootọ ti ó si ni ìgboyà.
Ọgbọ́n ki i tán, bi Ọ̀jọ̀gbọ́n Ọmọlolú Olunlọyọ ti kàwé tó, Bàbá ṣi ńkàwé lati wá ìmọ̀ kún ìmọ̀. Ọgbọ́n púpọ̀ wà ni ọ̀rọ̀ àgbà yi, ẹ ṣe àyẹ̀wò ọ̀rọ̀ yi lóri Amóhùnmáwòrán Òpómúléró.
ENGLISH TRANSLATION
Listening to the words of one of the distinguished Yoruba elders, Dr. Omololu Olunloyo on an online Opomulero TV, the following were observed:
Dr. Olunloyo began by reciting his family lineage odes (Oriki) one of the Yoruba culture that is almost extinct.
Deducing from the words of the elder, one would notice a man who had always been brilliant from his young age. It was a big deal/mean fit to graduate from the University/College at age twenty-three (23) and obtain a Doctoral Degree (PhD) at age twenty-six (26) in those days and even now. In 1962, Dr. Victor Omololu Olunloyo became Commissioner at age twenty seven (27). As a distinguished Mathematician, the Western Region Politicians did not regard him as too young before giving him the portfolio as a Commissioner for Economic Development.
Dr. Omololu Olunloyo showed that not being in the same political party does not have to lead to enmity as it is common nowadays. For example, he was not in the same political party with Late Chief Obafemi Awolowo, yet he was very close to him because they had a lot in common as they were both forthright and fearless.
Dr. Omololu Olunloyo declared that knowledge is unlimited as he still continued to seek more knowledge through reading. There is a lot of lessons from this elder video, watch this on Opomulero TV.
Originally posted 2018-03-30 20:39:07. Republished by Blog Post Promoter
David Cameron’s ‘corrupt’ countries remarks to Queen branded ‘unfair’ By PRESS ASSOCIATION David Cameron called Nigeria ‘fantastically corrupt’ before the Queen
Ìròyìn ti o jade ni ọjọ́ Ìṣẹ́gun, ọjọ́ kẹwa, oṣú karun, ọdún Ẹgbàá-le-mẹ́rìndínlógún, sọ wi pé Olóri Òṣèlú Ilú Ọba, David Cameron pe orilẹ̀ èdè Nigeria ni ilú ti ó hu iwà ibàjẹ́ jù ni àgbáyé. Kò ṣe àlàyé bi Ì̀jọba ilú rẹ ti ngba owó iwà ibàjẹ́ pamọ́ lati fi tú ilú wọn ṣe.
Ẹni gbé epo lájà, bi kò bá ri ẹni gba a pamọ́, kò ni ya lára lati tún ji omiran. Bi kò ri ẹni gba a, ó lè jẹ epo na a tàbi ki ẹni tó ni epo ri mú ni wéré. Gẹgẹ bi òwe Yorùbá ti sọ pé “Ẹni gbé epo lájà, kò jalè̀ tó ẹni gba a”, bi àwọn ti ó n fi ọna èrú àti iwà ibàjẹ́ ja ilú lólè, kò bá ri àwọn Ilú Ọba gba owó iwà ibàjẹ́ lọ́wọ́ wọn, iwá burúkú á din kù.
Ogun ti Ìjọba tuntun ni Nigeria gbé ti iwà ibàjẹ́ lati igbà ti ará ilú ti dibò yan Ìjọba tuntun -Muhammadu Buhari àti Yẹmi Osinbajo, ni bi ọdún kan sẹhin ni lati jẹ ki àwọn tó hu iwa ibaje jẹ èrè iṣẹ́ ibi, ki wọn si gba owó iwà ibàjẹ́ padà si àpò ilú. Eyi ti ó ṣe pàtàki jù ni ki Ìjọba Ilú Ọba ṣe àlàyé bi wọn yio ti da àwon owó Nigeria padà ni ipàdé gbi gbógun ti iwa ibaje, ki wọn lè fihan pé àwọn kò fi ọwọ́ si iwà ibàjẹ́.
ENGLISH TRANSLATION
The news on Tuesday, the tenth day of May, 2016, quoted the British Prime Minister, David Cameron calling Nigeria one of the most corrupt nation in the world. He did not explain that his country has been aiding and abetting corruption by keeping looted funds and making United Kingdom a safe haven for the looters.
Palm Oil is an agricultural produce of economic value particularly in West Africa, hence it was kept often on the ceiling in time past. If anyone stole palm oil from the ceiling where it is kept, and there is no one to receive it, it is either he/she personally consume it or could have been caught quicker. According to Yoruba proverb that can be interpreted thus, “An accomplice is worse than the offender”. If the corrupt treasury looters have no accomplice in the UK, such wicked act could have been minimized.
The war being waged against corruption since the newly elected government nearly a year ago, by Muhammad Buhari and Yemi Osinbajo led administration, for treasury looters to face the consequences for their corrupt practices and the stolen fund to be refunded to the Nigerian purse, is commendable. The British government should pledge during the Anti-corruption Summit schedule to take place in the UK on Thursday, May 12, 2016, their support at recovering the various looted funds and refunding such funds to Nigeria to show that the UK is not an accomplice.
Originally posted 2016-05-10 23:45:13. Republished by Blog Post Promoter
Gbogbo Ẹranko (Ajá, Àmọ̀tẹ́kùn, Ẹkùn, Kìnìún, Ọ̀bọ, Akátá, Ológbò, Kẹ́tẹ́kẹ́tẹ́, Ìjàpá/Àjàpá àti bẹ̃bẹ lọ) kó ara jọ lati gbèrò lórí àlébù tí wọ́n rí lára ìyàwó wọn. Ajá ní ìyawó òhun nṣe àgbèrè, Ẹkùn ní ìyàwó òhun nṣe àfojúdi, Ológbò ní ìyàwó òhun njale, Ọ̀bọ ní ìyàwó òhun lèjàjù àti bẹ̃bẹ lọ. Àwọn Ẹranko yókù ṣe àkíyèsí wípé,
Àjàpá/Ìjàpá kàn mi orí ni lai sọ nkankan ju un!
Kìnìún wa bèrè lọ́wọ́ Ìjàpá wípé ṣe Yáníbo (ìyàwó Ìjàpá) kòní àlébù ni? Àjàpá/Ìjàpá dìde ó wá fọhùn wípé gbogbo àlébù ti gbogbo wọn sọ nípa ìyàwó wọn kéré lára ti ìyàwó ohun nítorí “Yáníbo kò ní ìtìjú”. Ẹni ti kó ni ìtìjú a jalè, a purọ́, a ṣe àgbèrè, a ṣe àfojúdi àti bẹ̃bẹ lọ.
Ni Ìlúọba, bi Òṣèlú bá ṣe ohun ìtìjú bi: àgbèrè, jalè, gba àbẹ̀tẹ́lẹ̀, bi wọn bá ka mọ tàbí kó rò wípé aṣírí fẹ́ tú, á gbé ìwé sílẹ̀ pé òhun kò ṣe mọ nítorí ki ipò òhun má ba di ìdájọ́ lọ́wọ́, ṣùgbọ́n apàniyàn, olè, alágbèrè àti bẹ̃bẹ lọ., pọ nínú Òṣèlú Nigeria nítorí wọn kò ni ìtìjú. Ipò Òṣèlú tiwọn fún wọn láyè lati ni àlébù àti lati tẹ ìdájọ́ mọ́lẹ̀.
Ọ̀rọ̀ Yorùbá tó ni “Àìnítìjú lọba gbogbo Àlébù” gba èrò lati ri wípé ará ìlú dìbò fún Afínjú Òṣèlú kí wọ́n lè ṣe àtúnṣe nkan tí aláìnítìjú Òṣèlú ti bàjẹ́.
ENGLISH TRANSLATION
All the animals (Dog, Panther, Leopard, Lion, Monkey, Jackal, Cat, Donkey/Ass, Tortoise etc.) gathered together to discuss the vices they noticed in their wives. Dog’s wife was said to be committing adultery, Leopard’s wife was insolent, Cat’s wife was stealing, while Monkey’s wife was quarrelsome etc.
All the animals noticed that there was no comment from the Tortoise other than nodding and sighing. The Lion then asked what Yanibo (Tortoise’s wife) vice was? The Tortoise rose up and said to the other animals that all the vices they have mentioned could not be compared with his wife’s only vice because “Yanibo has no shame”.
In the United Kingdom, when a Politician commits any act of shame like adultery, stealing, taking bribe, on or before he/she is caught would resign in order not to perverse the cause of justice but killers, thieves, adulterers etc. are common among the Nigerian Politicians because they have no shame. They use their position to perverse the cause of justice.
This Yoruba Folklore that depicted that “Shamelessness is the king of all Vices” is worthy of note for the people to be mindful of the kind of Politician by casting their votes to elect “Decent” Politicians to repair what the” Shameless” ones has destroyed.
Originally posted 2014-05-13 10:15:03. 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
Ọkunrin kan wa láyé àtijọ́, Ògbójú-ọdẹ ni, ṣùgbọ́n bi ó ti pa ẹran tó, kò fi dá nkan ṣe. Ọ̀pọ̀ igbà, ki ri ẹran ti ó bá pa tà, o ma ńpin fún ará ilú ni. Nigbati kò ri ẹran pa mọ́, ó di o Ọdẹ-apẹyẹ.
Ni ọjọ kan, ògbójú-ọde yi ri ẹyẹ Òfú kan, ṣùgbọ́n ọta ibọn kan ṣoṣo ló kù ninú ibọn rẹ. Gẹgẹbi Ògbójú-ọdẹ, o yin ẹyẹ Òfú ni ibọn, ọta kan ṣoṣo yi si báa. Ó bá wọ igbó lọ lati gbé ẹyẹ ti ó pa, lai mọ̀ pé ẹyẹ yi kò kú. Ó ṣe akitiyan lati ri ẹyẹ́ yi mu, kẹ̀rẹ̀kẹ̀rẹ̀ ó bẹ̀rẹ̀ si wọ igbó lọ titi ó fi ṣi ọ̀nà dé ilẹ̀ àwọn Ará-Ọ̀run – àwọn ti wọn ńpè ni Abàmi-ẹ̀dá. Inu bi àwọn Ará-Ọ̀run nitori Ògbójú-ọdẹ yi jálu ipàdé wọn. Wọn gbamú, wọn ni ki ó ṣe àlàyé bi ó ṣe dé ilẹ̀ wọn, ki àwọn tó pá. Ọdẹ ṣe àlàyé ohun ti ojú rẹ ti ri nipa iṣẹ́ àti jẹ àti gbogbo ohun ti ojú rẹ ti ri lẹ́nu iṣẹ́ ọde. Àwọn Ará-Ọ̀run ṣe àánú rẹ, wọn bèrè pé ṣe ó lè dá ẹmu, ó ni ohun lè dá ẹmu diẹ-diẹ. Wọn gbaa ni iyànjú pé ki o maṣe fi ojú di iṣẹ kankan, nitori naa, ki ó bẹ̀rẹ̀ si dá ẹmu fún àwọn.
Wọn ṣe ikilọ pe, bi ó bá ti gbé ẹmu wá, kò gbọdọ̀ wo bi àwọn ti ńmu ẹmu, ki ó kàn gbé ẹmu silẹ ki o si yi padà lai wo ẹ̀hin. Bi ó bá rú òfin yi, àwọn yio pa. Ọdẹ bẹ̀rẹ̀ si gbé ẹmu lọ fún ara orun. Bi ó bá gbé ẹmu dé, a bẹ̀rẹ̀ si kọrin lati jẹ ki àwọn Ará-Ọ̀run mọ̀ pé ohun ti dé, lẹhin èyi á gbé ẹmu silẹ á yi padà lai wo ẹ̀hin gẹgẹ bi ikilọ Ará-Ọ̀run. Ni ọjọ́ keji, á bá owó ni idi agbè ti ó fi gbé ẹmu tàná wá. Ògbójú-ọdẹ á má kọrin bayi:
Ará Ọ̀run, Ará Ọ̀run
Ìnọ̀mbà téré, tere múdè, ìnọ̀mbà
Ará Ọ̀run, Ará Ọ̀run o,
Ìnọ̀mbà téré, tere múdè, ìnọ̀mbà
Ki lo wá ṣe n’ilẹ̀ yi o
Ìnọ̀mbà téré, tere múdè, ìnọ̀mbà
Ẹmu ni mo wá dá,
Ìnọ̀mbà téré, tere múdè, ìnọ̀mbà
Èlèló lẹmu rẹ
Ìnọ̀mbà téré, tere múdè, ìnọ̀mbà
Ọ̀kànkàn ẹgbẹ̀wá,
Ìnọ̀mbà téré, tere múdè, ìnọ̀mbà
Gbẹ́mu silẹ ko maa lọ
Ìnọ̀mbà téré, tere múdè, ìnọ̀mbà
Ará Ọ̀run, Ará Ọ̀run o,
Ìnọ̀mbà téré, tere múdè, ìnọ̀mbàaa
Àyipadà dé fún Ògbójú-ọdẹ ti ó di Ẹlẹ́mu tóó bẹ̀ ti àwọn ará ilú ṣe akiyesi àyipadà yi. Yorùbá ni “ojú larí, ọ̀rẹ́ ò dénú”. Àjàpá, ọlọ́gbọ́n ẹ̀wẹ́, sọ ara rẹ̀ di ọrẹ kòrí-kòsùn pẹ̀lú Ògbójú-ọdẹ nitori àti mọ idi ọrọ̀ rẹ. Laipẹ, àrùn Ṣọ̀pọ̀ná bo Ògbójú-ọdẹ, eleyi dá iṣẹ́ àti gbé ẹmu fún àwọn Ará-Ọ̀run dúró. Gẹgẹbi ọ̀rẹ́, ó bẹ Àjàpá pé ki ó bá ohun bẹ̀rẹ̀ si gbé ẹmu lọ fún àwọn Ará-Ọ̀run. Ó ṣe ikilọ fún Àjàpá, bi ikilọ ti àwọn Ará-Ọ̀run fi silẹ̀. Àjàpá, bẹ̀rẹ̀ si gbé ẹmu lọ, ni ọjọ́ keji ti ó ri owó rẹpẹtẹ ti àwọn Ará-Ọ̀run kó si idi agbè ẹmu àná, ó pinu lati mọ idi abájọ. Àjàpá, fi ara pamọ́ si igbó lati wo bi àwọn Ará-Ọ̀run ti ńmu ẹmu. Ohun ti ó ri yàá lẹ́nu, ó ri Ori, Ẹsẹ̀, Ojú, Apá àti àwọn ẹ̀yà ara miran ti wọn dá dúró, ti wọn si bẹ̀rẹ̀ si mu ẹmu. Àjàpá, bẹ̀rẹ̀ si fi àwọn Ará-Ọ̀run ṣe yẹ̀yẹ́. Nigbati wọn gbọ, wọ́n le lati pá ṣùgbọ́n, Àjàpá, sá àsálà fún ẹmi rẹ, ó kó wọ inú ihò, wọn kò ri pa.
Ògbójú-ọdẹ reti titi ki Àjàpá kó owó ẹmu dé. Nigbati Àjàpá dé, ó gbé irọ́ kalẹ̀ pé olè dá ohun lọ́nà, wọn gba gbogbo owó ẹmu lọ ni ohun ṣe pẹ́.
Ara Ògbójú-ọdẹ ya, ó gbé ẹmu lọ fún ara-orun gẹgẹbi iṣe rẹ tẹ́lẹ̀ lai mọ iwà àkóbá ti Àjàpá, ti hù silẹ̀. Àwọn Ará-Ọ̀run wọ ijàkàdi pẹ̀lú Ògbójú-ọdẹ, nitori ó rú òfin ikilọ ti wọn fun. Nitori imọ̀ ti ó ni lẹ́nu iṣẹ Ọdẹ, Ará-Ọ̀run ko ri Ògbójú-ọdẹ pa. Lẹhin ijàkàdi, ó ṣe àlàyé pé ara ohun ni kò yá, ó fi àpá han, pé nitori eyi ni ohun ṣe bẹ ọ̀rẹ́ ohun Àjàpá, ki ó bá ohun gbé ẹmu lọ fún wọn. Wọn ṣe àlàyé ohun ti Àjàpá ti ó pè ni ọ̀rẹ́ rẹ ṣe fún wọn. Ará-Ọ̀run dariji Ògbójú-ọdẹ pẹ̀lú ikilọ pé ki o maṣe gbára lé ọ̀rẹ́. Wọn ni ọpọlọpọ ọrẹ o ṣe fi okùn ọlà han, nitori ọ̀pọ̀ ọ̀tá ló ńṣe bi ọ̀rẹ́ nitori àti jẹ.
ENGLISH TRANSLATION
In the olden days, there was a man, a valiant Hunter, but as competent as he was, his job could not sustain him. Many times, he was unable to sell his kills, hence he shared it for the people. When there was no more animal to kill, he became a Bird-Hunter.
One day, the valiant-hunter saw a Pelican Bird, but only one bullet remained in his gun. As a Valiant Hunter, he aimed and shot the Pelican with the only bullet. He then went on to retrieve his kill, without realizing that the bird did not die. In his effort to retrieve the Pelican he continued his journey to the forest until he got lost and strayed into the land of the Spirits – known as Strange Creatures. On seeing him, the Spirits were angry because he bumped into their meeting. The seized him and asked him to explain how he got to their land before he would be killed. The Valiant Hunter explained all he has had to suffer for the sake of survival and all his encounter while hunting. The Spirits had pity on him and asked if he knew how to tap Palm-wine, he responded that he had little knowledge. He was then advised not to underrate any job, hence he should become their Palm-wine Tapper.
He was warned that he must never wait to see them drinking the palm-wine he supplied, so he should just place his supply at a particular spot and turn back immediately. The consequence of disobeying this rule is death. The Hunter began to supply the Spirits palm-wine. In order to alert the Spirits of his arrival, he would begin to sing, then he would place his keg of palm-wine in the designated place, then turn back without looking back, just as the Spirits has instructed. On the next day supply, he would meet payment for the last supply and the empty keg at the designated place.
Visible change came for the Valiant Hunter that became a Palm-wine Tapper to the extent that, his success became noticeable to the people in his town. According to Yoruba adage “Only facial expression is seen, friend’s thought is unseen”. Tortoise the Trickster, became a sudden intimate friend of the Valiant Hunter, in order to know the secret of his wealth. In no distant time, the Valliant Hunter was plagued with Smallpox, which disrupted his palm-wine supply to the Spirits. As he regarded the Tortoise as a friend, he appealed to him to assist him continue supplying palm-wine to the Spirit. He warned the Tortoise of the need to obey the instructions given by the Spirits. The Tortoise began the palm-wine supply, on the second day, he saw a lot of money and the empty keg, left by the Spirits at the designated place but was tempted to know the secret. The Tortoise then hid in the nearby bush until the Spirits began to drink. He was shocked at what he saw as Head, Legs, Eyes, Arms and other parts of the body were all standing separately. The Spirits were enraged at the mocking of Tortoise, hence they pursued him in order to kill him, but he made a quick escape to hole.
The Valiant-Hunter waited a long time for the Tortoise to bring payment received for the palm-wine supplied. When the Tortoise eventually returned, he came up with the story of how he was robbed of the payment received by thieves as reason for his delayed arrival.
The Valiant Hunter recovered from sickness, he resumed the supply of palm-wine to the Spirits, without a clue to the implication of Tortoise bad behaviour. The Spirits wrestled with the Valiant Hunter for disobeying their warnings. They were unable to kill the Hunter as a result of his hunting experience. After the wrestling contest, he explained to the Spirits that he sent his friend – the Tortoise to supply palm-wine in his stead, because he was very ill and he showed them the scars sustained. The Spirits in return told him what Tortoise – his friend did to disobey their rules. The Spirits forgave the Valliant Hunter, with a warning that he should never depend on friends as many friends cannot be trusted with the secret to one’s source of wealth because many enemies do pretend to be friends for the sake of survival.
Originally posted 2014-07-18 20:50:09. Republished by Blog Post Promoter
Lati ọjọ́ ti aláyé ti dá ayé ni Yorùbá ti ni ìgbàgbọ́ ninu ki a gba àdúrà nitori pe ohun gbogbo fẹ́ àdúrà “Ohun ti o dára fẹ́ àdúrà ki ó bà lé dára si, eyi ti kò dára na fẹ́ àdúrà ki ó bà lé yanjú”. Bi àwọn “Ìgbàgbọ́ tàbi ilé-àdúrà aláṣọ funfun” ti ńlo “Àbẹ́là” gba àdúrà a ni Yorùbá ma ńlo àwọn ohun ọ̀gbin bi: Orógbó, Obì, Atare àti Oyin nibi ètò ìgbéyàwó, ìsọmọ lórúkọ, ìṣílé, àjọ̀dún àti bẹ̃bẹ lọ. Ẹ jẹ ki a ṣe akiyesi bi Yorùbá ti ńlo wọn fún àdúrà:
Orógbó: Bitter-kola
Orógbó: Bitter-kola. Courtesy: @theyorubablog
Ọpọlọpọ ìgbà ni a ki mọ ẹni ti o gbin igi orógbó nitori igi rẹ lè pé igba ọdún, nitori eyi, Yorùbá ma ńlo lati gbàdúrà nibi ṣiṣe fún ẹmi gigun pe “wa gbó wa tọ́”.
Obì: Kola-nut
Obì: Kola-nut. Courtesy: @theyorubablog
Obì wulo fún ọrọ ajé. Yorùbá ni “ọdọdún la nri orógbó, ọdọdún la nri obì lori atẹ” nitori eyi wọn a lo fún àdúrà pe “obì a bi iku, àti pé ẹni na a ṣe àmọ́dún”.
Ọmọ/èso pọ ninu atare, nitori eyi wọn a fi gba àdúrà, pataki fún ẹni ti o nṣe ìgbéyàwó pe “ilé wọn á kún fún ọmọ” tàbi nibi ìsọmọ lórúkọ pe “bi wọn ṣe bi ọmọ na, ilé tirẹ̀ na á kún fún ọmọ”.
Oyin: Honey
Oyin – Honey. Courtesy: @theyorubablog
Òwe Yorùbá ni “Dídùn là ḿbá láfárá oyin”, nitori eyi wọn a lo oyin lati gba àdúrà nibi ìgbéyàwó, ìsọmọ lórúkọ àti ṣiṣe yoku pe ayé ẹni ti o nṣe nkan á dùn bi oyin.
ENGLISH TRANSLATION
Since creation, Yoruba people had always believed in praying because all things require prayer “What is good require prayer for sustenance, what is bad requires prayer for solution”. As the “Christians or the white garment Churches” use “Candles” for praying, so do Yoruba people use agricultural produce such as: Bitter-kola, Kola-nut, Alligator pepper and Honey to pray during traditional marriage, naming ceremony, house warming, anniversaries etc. Let us note some ways Yoruba people use these items for prayer:
Most often the planter of bitter-kola tree is unknown because the tree can live for two hundred years, hence Yoruba used this to pray during ceremony for long live “the celebrant will long and old”.
Kola-nut is useful as cash crop. Yoruba adage said “Bitter-kola is found yearly, kola-nut is found annually on market display”, as a result of this adage it is believed and reflected in the prayer that said “kola-nut will push away death and the person will live to see another year”.
Alligator pepper often carry many seeds, hence it used during prayer, particularly during traditional marriage that “the couple’s home will be full of children” or during naming ceremony that “as the baby was born so also his/her house will be full children”.
Yoruba Proverb as translated by Oyekan Owomoyela “One finds only sweetness in a honey comb”. This can be applied to the prayer that “The celebrant’s affairs will always be characterized by pleasantness”.
Originally posted 2013-12-13 21:05:33. Republished by Blog Post Promoter
Gbogbo olólùfẹ́ èdè àti àṣà Yorùbá ti ó tẹ̀lé wa ni àwọn ọdún ti ó kọjá, a ki yin fún ọdún tuntun ti ó wọlé. Èdùmàrè á jẹ́ ki ọdún na a tura o. Inú wa yio dùn ti ẹ bá lè darapọ̀ mọ́ wa lati kọ nipa àṣà ati itàn àdáyébá ni agbègbè yin ni ilẹ̀ Yorùbá fún àkọọ́lẹ̀ ki èdè àti àṣà Yorùbá ma ba parẹ́.
Èdè àti Àṣà Yorùbá kò ni parẹ́.
ENGLISH TRANSLATION
Season greetings to all the followers of The Yoruba Blog in the years past, congratulations on making it to the New Year. It will be appreciated if you can team up with us to submit writings on the culture and ancient Folklores peculiar to your community in Yoruba land, in order to preserve Yoruba language and culture by documenting it.
Yoruba Language and Culture will not be obliterated.
Originally posted 2016-01-05 10:30:24. Republished by Blog Post Promoter
Adarí Ètò Ijoko àti “Adarí Ètò Ìdúró – Traditional Master of Ceremony. Courtesy: @theyorubablog
A ṣe àkíyèsí pé wọn ti sọ iṣẹ́ ìyàwó-ilé di òwò nibi ìgbéyàwó ìbíl̀̀̀̀̀̀ẹ̀, pàtàki ni àwọn ilú nlá, nítorí èyí “ó ju alaga méjì tó ngbe inú ọkọ̀ bẹ ẹ. Wọn pè ìkan ni “Alaga Ìdúró” wọn pe ìkejì ni “Alaga Ijoko”. Gẹgẹbi àṣà ilẹ Yorùbá, kòsí bí “Ìyàwó ilé ti lè jẹ “Alaga” lórí ẹbí ọkọ tàbí ẹbí ìyàwó ti a ngbe. Ọkunrin ti o ti ṣe ìyàwó ti o yọri fún ọpọlọpọ ọdún, ti o si gbayí láwùjọ, yálà ni ìdílé ìyàwó tàbí ìdílé ọkọ ni a nfi si ipò “ALAGA” tàbí “OLÓRÍ ÀPÈJỌ.
Ìyàwó àgbà ni ìdílé ọkọ àti ti ìyàwó ni o ma nṣe aṣájú fún áwọn ìyàwó ilé yoku lati gbé tàbí gba igbá ìyàwó ni ibi ìgbéyàwó ìbílẹ. Ni ayé òde oni, a ṣe àkíyèsí wipé, ìdílé ìyàwó àti ọkọ, a san owó rẹpẹtẹ lati gba àwọn ti o yẹ ki a pè ni “Adarí Ètò Ijoko” fún ẹbi Ìyàwó àti “Adarí Ètò Ìdúró” fún ẹbi Ọkọ-ìyàwó”. Lẹhin ti àwọn obìnrin àjòjì yi ti gba owó iṣẹ́, wọn a sọ ara wọn di “Ọ̀GÁ”, wọn a ma pàṣe, wọn a ma ṣe bí ó ti wù wọn lati tún rí owó gbà lọ́wọ́ àwọn ẹbí mejeeji. Nípa ìwà yí, wọn a ma fi àkókò ṣòfò. Yorùbá ni “Alágbàtà tó nsọ ọjà di ọ̀wọ́n”.
“Ṣe bí wọn ti nṣe, ki o ba le ri bi o ṣe nri”, o yẹ ki á ti ọẃọ àṣàkasà yi bọlẹ̀. Ko ba àṣà mu lati sọ “Aṣojú awọn ìyàwó-Ilé” di “ALAGA”. Ipò méjèjì yàtọ sira, ó dẹ yẹ ki o dúró bẹ ẹ nítorí ọ̀gá méjì kò lè gbé inú ọkọ̀ kan.
ENGLISH TRANSLATION
It can easily be observed that Traditional marriages have turned largely commercial in nature and as a result of this there are more than two captains in such a ship. One is called “SEATING IN CHAIRMAN” while the second is called “STANDING IN CHAIRMAN”. In Yoruba culture, “a Housewife” cannot be made the CHAIRMAN over her husband’s family in either the Bride or the Groom’s Family. The Chairman in the Traditional Marriage is often an honourable man with many years of married life, carefully chosen from either the Bride or Groom’s family.
The most senior wife in both the bride and groom’s family are the ones that lead the other wives to present or receive bridal gifts from the groom’s family. In recent times, it was observed that both the bride and Groom’s Family engage these professional “Senior Wives” and they are paid handsomely for their service to moderate at such events, hence they should be referred to as “Master of Ceremony” rather than “Chairman, Bride’s Family” and “Chairman, Groom’s Family”. These women in addition to collecting their fees, they often turn themselves into “SUPERIORS”, dictating the pace and wasting time in order to rake in additional money. According to a Yoruba idiom they can be referred to as “The Middlemen inflating cost”.
It is advisable to “do things according to how it should be done”, hence it is necessary to curb this bad practice. It is not cultural to turn “the Representative of the Housewives of the Bride & Groom” to the “CHAIRMAN”. The two roles are separate and should remain separate because two masters cannot steer a ship.
Originally posted 2015-02-24 23:25:22. Republished by Blog Post Promoter
Kò si ilú, ẹ̀yà tàbi àwọ̀ ti kò ni ẹni burúkú tàbi ẹni rere. Àti ẹni burúkú àti ẹni rere ló wà ninú ẹbi, ilú, àti gbogbo ẹ̀yà àgbáyé ninú èniyàn dúdú àti funfun, ọkùnrin, obinrin, ọmọdé àti àgbà.
Bi èniyàn bá pàdé ẹni kan tàbi meji ni àkọ́kọ́, ti ó ti ẹ̀yà tàbi ilú kan jade, ti ó si hùwà rere, ni ọ̀pọ̀ igbà, ó wọ́pọ̀ lati rò wi pé gbogbo ará ilú bẹ́ ẹ̀ ló dára, ni ida keji, ti irú ẹni bẹ́ ẹ̀ ba hùwà burúkú, ó wọ́pọ̀ lati rò wi pé gbogbo ẹni ti ó ti irú ẹ̀yà yi jade ni ẹni burúkú.
Courtesy: @theyorubablog
Ọ̀pọ̀ igbà, lai pàdé enia ri, ẹlòmiràn lè ni lọ́kàn pe ẹni burúkú tàbi ẹni rere ni ohun pàdé nitori itàn ti ó ti gbọ́. Itàn yi lè nipá lóri irú iwà ti èniyàn yio hu si ẹni ti a bá pàdé. Fún àpẹrẹ, wọn a ni Ìjẹ̀bú fẹ́ràn owó ju ẹmi lọ, Ondó njẹ Ajá, Ọ̀yọ́ ‘ayọ́mọọ́lẹ̀’’, Èkìtì ni agidi, Ìjẹ̀shà – Òṣómàáló’ àti bẹ́ ẹ̀ bẹ́ ẹ̀ lọ. Ki ṣe gbogbo àwọn ará ilú wọnyi ló bá àpèjúwe yi mu.
Ọ̀pọ̀lọpọ̀ ti fọ́jú nitori iwà burúkú ẹni kan tàbi itàn burúkú. Ó wọ́pọ̀ laarin ẹbi ọkùnrin àti obinrin àfẹ́sọ́nà, ki obi kọ̀ ki wọn fẹ́ra nitori itàn pé idilé tàbi ilú ti ikan ninú ọkùnrin tàbi obinrin ti jade kò dára. Lára ewu ti ó wà ninú ki èniyàn tori ẹni burúkú fọ́jú, ọ̀pọ̀ ti tàsé iyàwó tàbi ọkọ rere lai farabalẹ̀ wo iwà ẹni ti ọmọ wọn mú wálé tàbi tàsé ẹni rere. Nitori òwe Yorùbá ti ó sọ pé “Bi a bá tori Ẹni burúkú fọ́jú, a kò ni ri ojú ri ẹni rere”, ó yẹ ki a farabalẹ̀ wo iwà ẹni ti a bá pàdé ju ki itàn tàbi iwà awọn diẹ ba gbogbo ẹni ti ó bá ti ẹbi, ilú tàbi ẹ̀yà kan jẹ́, ki á lè ri ojú ri ẹni rere.
ENGLISH TRANSLATION
There is no ethnic group or race without the bad and the good people. Both the bad and good people exist in a family, towns and in all the nations of the world, either black or white, male, female, young and old.
At first meeting, if a person meets one or two people from the same ethnicity or town that behaved well, most times, it is common to assume that people from such places are good, on the other hand, if such person should behave wickedly, it is also common to think that people from their ethnicity are all bad.
Most times, without prior meeting, some are biased in determining whether the person is good or bad as a result of stories heard. The story could influence the kind of character displayed at reception. For example there are stereotype that Ijebu people value money than life, Ondo people love eating dogs, Oyo people are sneaky, Ekiti are very stubborn, Ijesha would not give their debtors breathing space etc.
Many have literarily gone blind because of one or two bad people or bad stories. It is common for a marriage proposal to be rejected by the would-be bride or groom’s parents as a result of stories that either the family or people from such ethnic group are bad. Part of the danger of profiling a group or going blind to avoid bad people, has caused many to miss a good wife or husband as a result of not being patient to study the character of the person involved. As a result of the Yoruba proverb that said “If one goes blind to avoid bad people, one would miss the opportunity of seeing the good ones”, it is important to patiently observe the character of anyone met rather than relying on preconceived stereotype or bad action of few to judge a family, town or race, in order to notice the good ones.
Originally posted 2015-11-03 21:19:40. Republished by Blog Post Promoter
Yorùbá fẹ́ràn àlejò púpọ̀. Ìwà ti ọmọ ilú lè hù ti yio fa ibinú, bi àlejò bá hu irú ìwà bẹ́ ẹ̀, wọn yio ni àlejò ni, ki wọn fori ji i. Òwe Yorùbá ti ó sọ wi pé “Ojú àlejò ni a ti njẹ igbèsè, ẹhin rẹ la nsaán”. Eyi fi hàn bi Yorùbá ti fẹ́ràn lati ma ṣe àlejò tó.
Ìbàdàn ni olú-ilú ipinlẹ̀ Yorùbá ni Ìwọ̀-Oorun Nigeria tẹ́lẹ̀ ki Ìjọba Ológun ti Aguiyi Ironsi ti jẹ Olóri tó kó gbogbo ipinlẹ̀ Nigeria pọ si aarin lẹhin ti wọn fi ibọn gba Ìjọba lọ́wọ́ Òṣèlú ni aadọta ọdún sẹhin. Lẹhin oṣù keje ni aadọta ọdún sẹhin, àwọn Ológun fi ibọn gba Ìjọba ni igbà keji. Ti àkọ́kọ́ ṣẹlẹ̀ nigbati wọn fi ibọn lé àwọn Òṣèlú àkọ́kọ́ lẹhin òmìnira kúrò ni ọjọ́ karùndinlógún, oṣù kini ọdún Ẹdẹgbaalemẹrindinlaadọrin. Lẹhin oṣù meje, àwọn Ológun tún fi ibọn gbà Ìjọba lọ́wọ́ àwọn Ológun ti wọn fi ibọn gbé wọlé ti Aguiyi Ironsi jẹ olóri rẹ. Lára Ìjọba Ológun àkọ́kọ ti Ọ̀gágun Aguiyi Ironsi ti jẹ́ Olóri Ìjọba ni wọn ti fi Ọ̀gágun Adékúnlé Fájuyi jẹ Olóri ni ipinlẹ̀ Yorùbá dipò Òṣèlú Ládòkè Akintọ́lá ti àwọn Ológun pa.
Military incursion in Nigeria – 1966
Ọ̀gágun Adékúnlé Fájuyi gba Olóri-ogun Aguiyi Ironsi ni àlejò ni ibùgbé Ìjọba ni Ìbàdàn nigbati àwọn Ológun dé lati fi ibọn gba Ìjọba ni igbà keji. Nigbati àwọn Ajagun dé lati gbé Olóri Ogun Aguiyi Ironsi lọ, gẹ́gẹ́ bi àṣà Yorùbá, Ọ̀gágun Adékúnlé Fájuyi bẹ̀bẹ̀ ki wọn fi àlejò òhun silẹ̀, ṣùgbọ́n wọn kọ. Ọ̀gágun Adékúnlé Fájuyi fi ara rẹ ji pé ti wọn ba ma a gbee, ki wọn gbé òhun pẹ̀lú. Nitori eyi àwọn Ológun gbe pẹ̀lú àlejò rẹ wọn si pa wọ́n pọ ni Ìbàdàn.
Ni ọjọ́ kọkandinlọgbọn oṣù keje ọdún Ẹgbàálémẹ́rindinlógún, ilú péjọ pẹ̀lú ẹbi àti ará ni Adó-Èkìtì lati ṣe iranti Olóògbé Ọ̀gágun Adékúnlé Fájuyi fún iranti iwà iṣòótọ ti ó hù titi dé ojú ikú pẹ̀lú àlejò àti ọ̀gá rẹ Olóri Ogun Aguiyi Ironsi ni aadọta ọdún sẹhin.
ENGLISH TRANSLATION
Yoruba people love visitors. The behaviour that cannot be tolerated from indigene is often waved aside for visitors on the excuse that the visitor did not know better. One of the Yoruba adage said “the debt owed while hosting a visitor, is often paid while the guest is gone”. This showed the extent that Yoruba people will go to ensure they make their guest comfortable.
Before the first Military incursion through a Coup, Ibadan was the capital of Western Region in Nigeria. Fifty years ago, the first Military Head of State, Late Maj. Gen Aguiyi Ironsi merged all the Regions into a Centralised Government to consolidate military rule after taking over from the first Democratic Government after independence from the Colonial Empire. The first military coup was staged on January fifteen, nineteen sixty-six, after seven months of military rule a counter coup was staged against the military government headed by Maj. General Aguiyi Ironsi. Late Lt. Col. Adekunle Fajuyi was then the Military Governor of the Western Region in replacement of the Premier of Western Region, late Chief Ladoke Akintola who was killed during the military coup.
Late Lt. Col. Adekunle Fajuyi was hosting the Head of State, Late Maj. Gen. Aguiyi Ironsi at the Government House Ibadan when the army began the counter coup. On arrival at the State House to arrest the Head of State, his host, Lt. Col. Adekunle Fajuyi in accordance with Yoruba culture of showing concern for their visitors, he pleaded with the military officers to spare his boss. When his plea was refused, he insisted that were they to take him away, they would have to arrest him as well. Both of them were then taken away and were executed together at Ibadan.
On the twenty-ninth of July, twenty sixteen, people gather to support his family at his hometown Ado-Ekiti to mark the fiftieth anniversary of his gallantry and loyalty to his guest and boss, Maj. Aguyi Ironsi to death.
Originally posted 2016-07-29 22:27:39. Republished by Blog Post Promoter
Oriṣiriṣi ènìyàn miran tiki sọmọ Yorùbá pọ ni ìlú nla bi ti Èkó tàbí àwọn olú ìlù nla miran ni agbègbè ilẹ Yorùbá (fun àpẹrẹ: Abéòkúta, Adó-Èkìtì, Akurẹ, Ibadan, Oṣogbo, àti bẹ́ẹ̀bẹ́ẹ̀ lọ). Gẹ́gẹ́bí Wikipedia ti kọ, ni orílẹ̀ èdè Nàíjírià, èdè oriṣiriṣi lé ni ẹ̃dẹgbẹta lélógún, meji ninu èdè wọ̀nyí ko si ẹni to nsọ wọn mọ, mẹsan ti parẹ́ pátápáta. Eleyi yẹ ko kọwa lọgbọn lati dura ki èdè Yorùbá maṣe parẹ.
Ilé-ìwé alakọbẹrẹ ti àwọn ènìà nda silẹ – Private Primary School. Courtesy: @theyorubablog
A ṣe àkíyèsí wipé ọ̀pọ̀lọpọ̀ ilé-ìwé alakọbẹrẹ ti àwọn ènìà nda silẹ ti ki ṣe ti Ìjọba, kò gba àwọn ọmọ láyè lati kọ tàbi sọ èdè Yorùbá ni ilé ìwè. Eleyi lo jẹ ikan ninu ìdí pípa èdè Yorùbá tàbi èdè abínibí yoku rẹ. Bí àwọn ọmọ ba délé lati ilé ìwè, èdè gẹẹsi ni wọn mba òbí sọ nítorí ìbẹrù Olùkọ wọn to ni ki wọn ma sọ èdè abínibí. Bi òbí ba mba wọn sọ èdè Yorùbá (tàbí èdè abínibí) àwọn ọmọ yio ma dahun lédè gẹẹsi. Ọ̀pọ̀lọpọ̀ Olùkọ́ ti o ni ki àwọn ọmọ ma sọ èdè Yorùbá wọnyi, èdè gẹ̀ẹ́sì ko ja gẽre lẹnu wọn, nítorí èyí àmúlùmálà ti wọn fi kọ́mọ, ni àwọn ọmọ wọnyi nsọ. Kíkọ, kíkà èdè Yorùbá ko di ọmọ lọ́wọ́ lati ka ìwé dé ipò gíga.
Ọmọdé lo ma tètè gbọ èdè ti wọn si le yara kọ òbí. Ìjọ̀gbọ̀n ni èdè aiyede ma nda silẹ nitorina ẹ majẹ ki a di àwọn ọmọ lọ́wọ́ ṣùgbọ́n, ka ran wọn lọ́wọ́ fún ìlọsíwájú èdè Yorùbá. Ó sàn ki gbogbo ọmọ tó parí ìwé mẹfa le kọ, ki wọn le kà Yorùbá tàbi èdè abínibí ju pé ki wọn ma le kọ, ki wọn ma lèkà rárá. Bi ọ̀pọ̀lọpọ̀ oníṣé ọwọ́, oníṣòwò àti àgbẹ̀ bá lè kọ́ lati kọ àti lati ka èdè Yorùbá ni ilé-ìwé ẹ̀kọ́ àgbà tàbi lẹ́hìn ìwé-mẹ́fà, á wúlò fún ìlú. Fún àpẹrẹ, wọn a le kọ orúkọ ní Ilé Ìfowópamọ́, kọ ọjọ́ ìbí ọmọ wọn sílẹ̀, kọ nípa iṣẹ́ wọn sí ìwé àti bẹ̃bẹ̃ lọ. Ẹnití o le kọ, tó lè kà Yorùbá kúrò ní alãikàwé/alãimọ̀wé bí o tilẹ̀ jẹ́ pe ko le kọ tàbí ka gẹ̀ẹ́sì.
ENGLISH TRANSLATION
There are many people who are not of Yoruba parentage in major cities like Lagos and other big Cities in Yoruba geographical areas (for example: Abeokuta, Ado-Ekiti, Akurẹ, Ibadan, Oṣogbo etc). According to Wikipedia, there are more than 520 languages in Nigeria, 2 of these languages are no longer spoken by anyone, 9 is totally extinct. This should teach us a lesson to struggle to ensure Yoruba does not go into extinction.
It can be easily observed that some private Primary School pupils not Government established in Nigeria, do not permit their pupils to study or speak Yoruba in School. This is one of the factors that can obliterate Yoruba or other ethnic languages. When the children return home from school, they speak English with their parents for the fear of their Teachers instruction not to speak “Vernacular”. If the parents are speaking Yoruba (or in any other mother tongue) the children respond in English. It is unfortunate that many of the teachers instructing pupils not to speak their mother tongue, are not even proficient in the English language, hence they pass on an adulterated version of English. Reading and Writing Yoruba is not an obstacle to educational performance.
It is better for children to be able to read or write a language after Primary 6 (Primary Education) rather than not being able to read or write at all. Children are usually quicker to understand languages and can then teach their parents particularly parents from other ethnic group other than Yoruba. Lack of understanding of a language is a source of misunderstanding, as a result let us not discourage but encourage the children for the promotion of Yoruba language. It is more useful for the country if more artisan, traders and farmers can acquire the knowledge of reading and writing Yoruba through the Adult Literacy Class or after primary education than not being able to write or read any language at all, for example they will be able to sign their name in the Bank, document their children birth dates, write about business activities etc. Someone who can write and read Yoruba is not an illiterate even though the means of communication is not in English.
Originally posted 2014-12-30 22:40:42. Republished by Blog Post Promoter
Ọ̀gẹ̀dẹ̀ àgbagbà àti ọ̀gẹ̀dẹ̀ wẹ́wẹ́ – Bunch of unripe Plantains and Bananas Banana
Ọ̀gẹ̀dẹ̀ jẹ́ èso ti ó wọ́pọ̀ lára àwọn ohun ọgbin ti a lè ri ni ilẹ̀ Yorùbá pàtàki ni agbègbè Okitipupa ni ipinlẹ Ondo. Ọ̀gẹ̀dẹ̀ pé oriṣiriṣi, ọ̀gẹ̀dẹ̀ àgbagbà ni à nsè fun jijẹ, nigbati ọ̀gẹ̀dẹ̀ wẹ́wẹ́ dára fún jijẹ bi èso lai sè. Ọ̀gẹ̀dẹ̀ àgbagbà tóbi ju ọ̀gẹ̀dẹ̀ wẹ́wẹ́ lọ.
Ni ayé àtijọ́, ohun ọgbin ti ó bá pọ̀ ni agbègbè ni èniyàn ma njẹ, nitori ko si ọkọ̀ tàbi ohun irinna tó yá lati kó irè oko kan lọ si ekeji. Eleyi jẹ ki àwọn ti iṣu pọ ni ọ̀dọ̀ wọn lo iṣu lati ṣe oúnjẹ ni oriṣiriṣi ọ̀nà, àwọn ti o ni àgbàdo pupọ nlo fún onírúurú oúnjẹ ti a lè fi àgbàdo ṣe, àwọn ti ó ni ẹ̀gẹ́/gbaguda ma nlo lati ṣe oriṣiriṣi oúnjẹ àti bẹ́ẹ̀-bẹ́ẹ̀ lọ.
Ìyàtọ laarin iṣu ati ọ̀gẹ̀dẹ̀ ni pé, wọn wa iṣu ninú ebè nigbati wọn nbẹ́ ọ̀gẹ̀dẹ̀ lóri igi rẹ. Kò si iyàtọ̀ laarin Èlùbọ́ iṣu àti Èlùbọ́ ọ̀gẹ̀dẹ̀, ṣugbon bi a bá ro fun àmàlà, àmàlà iṣu dúdú díẹ ju èlùbọ́ ọ̀gẹ̀dẹ̀ gbigbẹ, àmàlà, ọ̀gẹ̀dẹ̀ tútù kò dúdú ó pọ́n fẹ́rẹ́fẹ́. Iṣu tútù kò ṣe e bùṣán nitori yio yún èniyàn ni ọ̀fun, nibi ti ó burú dé, bi omi ti wọn fi fọ iṣu bá ta si ni lára, yio fa ara yin yún. Gẹ́gẹ́ bi òwe Yorùbá ti ó ni “Ọ̀gẹ̀dẹ̀ dúdú/burúkú kò yá bù ṣán, ọmọ burúkú kò yá lù pa”, ọ̀gẹ̀dẹ̀ dúdú kò dùn lati jẹ ni tútù, eyi ti ó bá ti kẹ̀ naa kò ṣe é jẹ, ṣùgbọ́n ọ̀gẹ̀dẹ̀ ti ó pọ́n ṣe jẹ ni pi pọ́n lai sè nitori adùn rẹ. Àti ewé àti èso ọ̀gẹ̀dẹ̀ ni ó wúlò fún jijẹ.
ENGLISH TRANSLATION
Plantain also known as Banana is a common fruit among other farm produce in Yoruba land, particularly in Okitipupa in Ondo State. There are various types of Plantain/Banana, plantain is cooked in various form of meals while banana is often eaten as fruit without cooking. Plantains are bigger in size than most bananas.
In the olden days, people relied on local agricultural produce for their source of food, because of little or no transportation to move the agricultural products from one community to another. This made people look inward, by consuming in various form, the farm produce peculiar with their area. Those producing yam use it to prepare various meals, those who produce corn/maize in abundance use it for various corn meals, while the communities that produce cassava use it for various cassava meals etc.
The difference between yam and plantain is, yam is harvested by digging it out from the heap of soil it was planted, while plantain are cut down from its tree. There is little or no difference between Yam flour and plantain flour, but when both are prepared as solid meal, yam meal is a bit darker than dry plantain meal but raw plantain meal is lighter. Raw yam cannot be snacked on because it causes itchy throat while the water used in washing raw yam, causes serious itching if it touches the skin. According to Yoruba proverb “Unripe/rotten plantain is no easy snack, beating a bad behaved child to death is not an option”, unripe plantain is not sweet eaten raw, the rotten one too cannot be eaten, but a ripe plantain can be eaten raw because of its sweetness. Everything about Plantain or Banana are useful, both the leaves and the fruits are edible.
Originally posted 2014-12-02 19:09:48. Republished by Blog Post Promoter
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
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
Ìwà àti ìṣe ọ̀dọ́ ìgbàlódé, kò fi àṣà àti èdè Yorùbá hàn rárá.
Aṣọ àlòkù ti gbòde, dipò aṣọ ìbílẹ̀. Ọpọlọpọ aṣọ àgbàwọ̀ yi kò wà fún ara àti lilò ni ilẹ̀ aláwọ̀-dúdú. Ọ̀dọ́ miran a wọ asọ àti bàtà òtútù ninu ooru. Ọ̀pọ̀ Olùṣọ́-àgùntàn àti Oníhìnrere, ki wọ́ aṣọ ìbílẹ̀, wọn a di bi ìrẹ̀ pẹ̀lú aṣọ òtútù.
Èdè ẹnu wọn kò jọ Oyinbo, kò jọ Yorùbá nitori àti fi ipá sọ èdè Gẹẹsi.
Òwe Yorùbá ti ó ni “Ṣòkòtò àgbàwọ̀, bi kò ṣoni lẹsẹ á fúnni nítan”. Bi a bá wo òwe yi, àti tun ṣòkòtò àgbàwọ̀ ṣe lati báni mu, ni ìnáwó púpọ̀ tàbi ki ó má yẹni. Bi a bá fi òwe yi ṣe akiyesi, aṣọ àlòkù ti wọn kó wọ̀ ìlú npa ọrọ̀ ilẹ̀ wa. Àwọn ti ó rán-aṣọ àti àwọn ti ó hun aṣọ ìbílẹ̀, ko ri iṣẹ́ ṣe tó nitori aṣọ àlòkù/òkèrè ti àwọn ọdọ kó owó lé . A lè fi òwe yi bá àwọn ti ó nwọ aṣọ-alaṣọ àti àwọn ti ó fẹ́ gbàgbé èdè wọn nitori èdè Gẹẹsi wi. Òwe yi tún bá àwọn Òṣèlú ti ó nlo àṣà Òṣè́lú ti òkè-òkun/Ìlú-Oyinbo lai wo bi wọn ti lè tunṣe lati bá ìlú wọn mu.
Atunse aṣọ àlòku ju àti rán aṣọ ni titun lọ. Ki Òṣèlú bá àwọn ará ìlú jíròrò lati ṣe òfin àti àṣà àti dari ìlú, dára ju pé ki á gba àṣà aláṣà lọ.
ENGLISH LANGUAGE
Attitude and action of the youths of nowadays, is not portraying the Yoruba culture and the language.
Second hand clothing has taken over the place of traditional/local clothing. Many second hand/borrowed clothes are not fit for Africans in shapes and style. Some youths even wear winter jackets and shoes in the intense heat. Many of the Pastors and Evangelists, would not put on local/traditional clothes, instead they dressed like cricket in suit and tie.
Their language is not pure English or pure Yoruba all because of forcing themselves to speak English.
Yoruba proverb that said “A borrowed trouser/pant, if it is not too loose on the legs, it is too tight at the thigh”. If we examine this proverb, amending a borrowed/imported second hand trouser/pant is more tedious, expensive and may not even fit. If we use this proverb to support the fact that imported second hand clothing are impoverishing our people as it is killing our economy. Local fabric makers and dress makers’ sales are affected as a result of the youth’s investment on imported clothing. The proverb also applied to those whose fashion is dependent on borrowed clothes and those who have forgotten their language because of English. It also applied to the Politicians who copied the style of politics from abroad/Europe without the thought of tailoring it to the need of their people.
Amending imported second hand clothes is more expensive than some new clothes. The Politicians should reason with their citizens to fashion out the law and style of politics, suitable for leading their people than copying.
Originally posted 2013-09-13 16:33:18. Republished by Blog Post Promoter
Ẹ ṣe àyẹ̀wò bi a ti ńṣe Ọ̀jọ̀jọ̀ lójú iwé yi.
Fọ Iṣu Ewùrà kan Bẹ ewùrà yi Rin iṣu yi (pẹ̀lú pãnu ti a dálu lati fi rin gãri, ilá tàbi ewùrà) Po iyọ̀ àti iyọ̀ igbàlódé, ata gigún tàbi rẹ́ atarodo tútù, rin tàbi rẹ àlùbọ́sà si ewùrà rí-rin yi Ti ó ba ki, fi omi diẹ si lati po gbogbo ẹ pọ Gbe epo tàbi òróró kaná, Bi ó bá ti gbóná, a lè fi ṣibi tàbi ọwọ́ da ewùrà ri-rin ti a ti pò pẹ̀lú èlò́ yi si inú epo to gbóná lati din Wa kuro bi o ba ti jina.
ENGLISH TRANSLATION
Check out how to prepare Fried Water Yam Fritters on this page.
Wash the water yam, Peel it, Grate the water yam (with aluminium grater that can also be used to grate Cassava, okra or water yam), Mix with salt and seasoning, dry pepper or cut habanero, grate or cut onions into the grated water yam, If the grated water yam is too thick, add a little water to mix all together Heat oil, Cut with spoon or hand the mixed grated yam in small balls into the heated oil to fry Remove the fried water yam fritters when cooked.
Originally posted 2015-10-06 19:27:40. Republished by Blog Post Promoter
Yorùbá ni “Ọmọdé ò jobì, àgbà ò jẹ oye”, òwe yi bá àwọn òbí ti ó kọ ọmọ sílẹ̀, ìyá ti ó ta ọmọ, bàbá ti ó sá fi ọmọ sílẹ̀ àti àwọn ti o fi ìyà jẹ ọmọ, irú ọ̀pọ̀lọpọ̀ òbí bayi ni òṣì má ta pa. Kò sí àyè fún ọmọ irú àwọn bayi lati mọ wọn lójú nítorí wọn o si nílé lati ṣe ojuṣe wọn gẹ́gẹ́bí òbi ati lati kọ́ ọmọ aláìgbọràn. Irú orin bayi ló tọ́ sí irú òbí bẹ̃:
According to the “Yoruba Proverbs” by Oyekan Owomoyela’s translation, “The youth does not eat kola nuts; the elder does not win the chieftaincy title” meaning (If you do not cultivate others, even those lesser than yourself, then you cannot expect any consideration from them). This is apt to describe the consequence for a mother that sells her child, a father that abandon his children and those abusing their children. Many children has no privilege of seeing their parents when they are young let alone disobey or refuse correction, hence such parents would be the ones to suffer poverty in the end. The song below is for parents that have abandoned their role:
Mother that abandoned her child
Will suffer poverty in the end
Father that abandoned his child
Will suffer poverty in the end
Mother that abuses her child
Father that abuses his child
Mother that abandoned her child
Will suffer poverty in the end
Father that abandoned his child
Will suffer poverty in the end
Originally posted 2013-07-26 20:30:36. Republished by Blog Post Promoter
A gay couple rejoicing over the repeal of the Defense of Marriage Act — June 26, 2013. Image is from AP/BBC
Ẹ bá wa gbé ọ̀rọ̀ yi yẹ̀wò. Àwọn Ilé Ìdájọ́ Àgbà ni ìlú Amerika ṣe ìdájọ wípé “ìgbéyàwó ko di dandan kó jẹ́ laarin ọkùnrin àti obinrin”. Bi wọn ti s’alaiye oro na si, wọn ni kò dára ki àwọn Aṣòfin ti a mọ si “Congress”, sọ wípé “ìgbéyàwó lati jẹ́ laarin ọkùnrin àti obìnrin ni kan ṣoṣo”. Àkíyèsí ti wọn ṣe ni wípé, ìdí ti àwọn Aṣòfin ṣe sọ bẹ̃, ni pé wọn o fẹ́ràn àwọn ti o nṣe igbeyawo ọkùnrin si ọkùnrin tabi obìnrin si obìnrin.
Ẹ jẹ́ ki a yẹ ọ̀rọ̀ yi wo bó yá a fẹ́ràn ẹ, tàbi a o fẹ́ràn ẹ, ṣe àṣà àdáyébá Yorùbá kankan wa, bi òwe tàbí nkan bẹ̃, ti ó sọ ìdí ti a ṣe n fun àwọn ti ó bá ṣe ìgbéyàwó ni ọpọlọpọ ẹ̀tọ́ ti a n fun wọn?
Ẹ jọ̀wọ́, ẹyin ará Yoruba blog, ẹ bá wa da si. Ẹ sọ ìdí ti aṣe n fun àwọn ti ó bá ṣe ìgbéyàwó ni oriṣiriṣi ẹ̀tọ́, ẹ̀bùn lọ́jọ́, ìgbéyàwó àti àyẹ́sí fún àwọn tó bá wà ni ilé ọkọ.
Ìdájọ́ yi ṣe pàtàkì, bi o ti ẹ jẹ wípé Amerika lo yi òfin padà pe ìgbéyàwó ki ṣe laarin ọkùnrin àti obìnrin mọ́ lọ́jọ́ òní, ni ọjọ́ kan, Yorùbá, orílẹ̀ èdè Nigeria àti gbogbo ilẹ̀ aláwọ̀ dúdú yio ṣe ipinu ọ̀rọ̀ yi.
ENGLISH TRANSLATION
Please add your comments on this matter. The elders of America have declared that marriage does not have to be between a man and a woman. As they explained in their opinion (the law of the land), the majority of the Court declared that it was wrong for law makers to decide that marriage must be between only a man and a woman. Their logic being that the only reason the law makers made such a declaration was for the wrong reasons — disliking people in same-sex marriages. And that such dislike was far from rational. Also, they held that the determination of what constitutes marriage should be made at the state level.
However, ignoring the issue of whether we love gay people or do not love gay people, the question is whether there are any Yoruba traditions, like proverbs or folk tales, that explain why we give so many benefits to those that are married. Why do we confer so many benefits on married couples?
Dear Yoruba bloggers, get involved in this discussion. Explain and opine on why we give people that get married so many benefits: like presents at marriage, that unspoken respect for those that stay married, or the benefits conferred through our governments.
This is a matter of grave importance, and while it is America that decides the issue today, one day, Yoruba people, Nigeria & Africa will have to decide.
Originally posted 2013-06-28 15:27:02. Republished by Blog Post Promoter
Bi inú ọpọ ti ndùn, ni inú ẹlòmíràn mbàjẹ́ ni àsikò òjò. Yorùbá ni orin fún igbà ti kò ba si òjò, igbà ti òjò bá ṣẹ̀ṣẹ̀ bẹ̀rẹ̀ si rọ̀, tàbi ti ó bá nrọ̀ lọ́wọ́ àti bi òjò bá pọ̀jù. Ẹ gbọ́ àwọn orin wọnyi pàtàki bi àwọn ọmọ ilé-iwé alakọbẹrẹ ti nkọ orin òjò.
Ọmọdé nṣeré ninú òjò – Children playing in the rain
ENGLISH TRANSLATION
As many are happy, so are many sad during the raining season. Yoruba has various songs to depict, requesting for rain, or when the rain has just begun, or when the rain is affecting outdoor activities particularly for children or when the rain is too much. Listen to some of the songs for the rain that Primary School children often sing.
Òjò rọ̀ ki ilẹ̀ tutù
Ọlọrun eji ò
Òjò má a rọ̀, òjò má a rọ̀
Ìtura lo jẹ́,
Òjò má a rọ̀, òjò má a rọ̀
Ìtura lo jẹ́.
Òjò nrọ̀ ṣeré ninú ilé
Má wọnú òjò
Ki aṣọ rẹ̀ má bà tutù
Ki òtútù má bà mú ẹ
Ójò dá kúrò́
Pada wá lọjọ́ míràn
Ọmọ kekere fẹ́ ṣèré
Originally posted 2015-02-17 19:37:00. Republished by Blog Post Promoter
Èkó ni olú ilú Nigeria fún ọ̀pọ̀lọpọ̀ ọdún ki àwọn Ijọba Ológun tó kó Olú Ilú Nigeria lọ si Abuja ni bi ọdún mẹrinlélógún sẹhin. Ki kó olú ilú kúrò ni Èkó kò din èrò ti o nwọ Èkó kù, ilú Èkó ngbòrò si ni, ṣùgbọn bi èrò ti npọ si, Ijọba àpapọ̀ kò ran Eko lọwọ nipa ipèsè owó tó tó ni àsikò fún ohun amáyédẹrùn.
Sún kẹẹrẹ fa kẹẹrẹ ọkọ̀ – Heavy Lagos traffic. Courtesy: @theyorubablog
Ká fi Èkó wé àwọn olú ilú yoku ni àgbáyé àti àwọn ilú nla ti omi yi ká, inira Èkó pọ̀ ju àwọn ilú wọnyi lọ. Kò si iná mọ̀nàmọ́ná ti ó ṣe deede, kò si omi mimu fún ará ilú pàtàki fún àwọn agbègbè titun. Eyi ti ó burú jù ni ki èniyàn jade, kó má mọ igbà ti ó ma padà wọlé nipa li lo bi wákàti mẹ́fà tàbi ju bẹ́ ẹ̀ lọ ninú sún kẹẹrẹ fa kẹẹrẹ ọkọ̀, nitori ọ̀nà kò tó, bẹni kò dára, iwà-kuwà pọ̀ fún awakọ̀, ọkọ̀ àti èrò pọ̀ ju òpópó ọ̀nà lọ.
Bi Ijọba àpapọ̀ Nigeria ti ri owó ori gbà ni Èkó ju gbogbo àwọn ilú yoku lọ tó, kò si irànlọ́wọ́ lati tú ọ̀nà Ijọba àpapọ̀ ṣe. Ni ọ̀pọ̀lọpọ̀ ọdún sẹhin, Ijọba Ológun di Èkó lọ́wọ́ lati pèsè ọkọ̀ ojú irin ti ó ngbé èrò púpọ̀ ti Gómìnà Lateef Jakande bẹ̀rẹ̀. Bi Èkó ti tóbi tó, ibùdókọ òfúrufú kan ló wà lójú kan naa ni Ìkẹjà fún àwọn ti ó nlọ si gbogbo àgbáyé àti àwọn ti ó fẹ́ lọ si ilú Nigeria miran. Lati igbà ti Ijọba Ológun ti lé àwọn àjòjì ti ó dá ilé ọjà nla silẹ fún ọ̀pọ̀lọpọ̀ ọdún, àwọn Olówó ilú kò ronú lati ṣe irú ilé ọjà bẹ́ ẹ̀ si gbogbo agbègbè Èkó fún irọ̀rùn ará ilú ju bi gbogbo ọjà nla ti kó ori jọ si Erékùṣù Èkó. Àwọn nkan wọnyi àti iwà ibàjẹ́ àti ojúkòkòrò Ijọba Ológun àti Alágbádá (Òṣèlú) ló sọ Èkó di aginjù laarin àwọn olú ilú àgbáyé.
A lérò wi pé Ijọba Òṣèlú ti àwọn ará ilú yàn fún “àyipadà” kúrò ninú iwà ibàjẹ́ tó gba orilẹ̀ èdè kan fún igbà pi pẹ́, yio wa àtúnṣe fún Èkó. Gómìnà Akinwunmi Àmbọ̀dé ni lati wá àtúnṣe si iyà ti ojú ará ilú nri nipa gbi gbé ọkàn lé ọkọ̀ ilẹ́ fún ohun irinna nikan, nipa pi pari iṣẹ́ ọkọ̀ ojú irin àti ibùdókọ̀ ojú omi ti Ijọba Gómìnà Babátúndé Raji Fáṣọlá bẹ̀rẹ̀, ki wọn si ṣe kun nipa ipèsè ibùdókọ òfúrufú àti ohun amáyédẹrùn yoku.
“Èkó kò ni bàjẹ́ o – ó bàjẹ́ ti”.
ENGLISH TRANSLATION
Lagos was the Nigerian capital for many years before the Military moved the capital to Abuja about twenty-four years ago. Moving the capital away from Lagos has not reduced the population, rather Lagos has continued to expand but in spite of the increase in population and expansion, the Federal Government has not assisted Lagos in terms of releasing enough budget timely for the provision of infrastructure.
Comparing Lagos with the other big Cities in the world and Cities that are surrounded by water, the hardship in Lagos is more. No stable power supply, no portable water for the people particularly in new settlements. The worst is the fear of going out without knowing when to return because one can spend six or more hours in the terrible vehicular traffic because of shortage in the network, bad road and indiscipline by drivers, less road network for many vehicles and over population.
Despite the huge tax revenue received by the Federal Government far and above any other City in Nigeria, there is neglect of the Federal roads. Many years ago, efforts made by Governor Lateef Jakande to provide Rail Road as a means of moving the masses was thwarted by the Military junta. As big as Lagos is, there is only one Federal Airport, both local and international were located in Ikeja for all international and local travels. Since the Military Government indigenised the foreign shopping malls (Kingsway, Leventis, UTC etc), no indigenous rich ones could think of investing on shopping malls to decongest concentration of expansive markets in Lagos Island. All these and corruption, greed by both the Military and Civilian Governments has turned Lagos to the jungle among other World Cities.
It is hoped that the Democratic Government elected based on Nigerians quest for “Change” from corruption that has evaded the Country for years will get to work for the good of Lagos and Nigerians. Governor Akinwunmi Ambode should seek a solution to reduce people’s suffering as a result of dependence on only road transportation by completing the Rail project and Jetties began by his predecessor Governor Babatunde Raji Fasola, and do more by embarking on the provision of a second Airport and other basic infrastructure.
“Lagos will not be destroyed – indestructible”.
Originally posted 2015-12-15 20:33:21. Republished by Blog Post Promoter
