The Yoruba Blog

Foreign nationals stand with stones and bricks after a skirmish with locals in Durban.

Pí pa Àjòjì ni Gúsù ilẹ̀ Aláwọ̀-dúdú – South Africa’s xenophobic attacks

Òwe Yorùbá kan sọ pé “Amúkun, ẹrù ẹ́ wọ́, ó ni ẹ̃ wò ìsàlẹ̀”. Òwe yi ṣe é lò lati ṣe àyẹ̀wò ìṣẹ̀lẹ̀ pí pa àjòjì ilẹ̀ Aláwọ̀-dúdú yoku, ti ó bẹ́ sílẹ ni Gúsù ilẹ̀ Aláwọ̀-dúdú ni oṣù kẹrin ọdún Ẹgbãlémẹ̃dógún.

Èniyàn dúdú ni Gúsù ilẹ̀ Aláwọ̀-dúdú, jẹ ìyà lábẹ́ Ìjọba amúnisìn fún ọ̀pọ̀lọpọ̀ ọdún. Ìfẹ́ Àlejò/Àjòjì ju ara ẹni, jẹ ki ọ̀pọ̀lọpọ̀ ilẹ̀ Aláwọ̀-dúdú jẹ ìyà lábẹ́ Aláwọ̀-funfun lati Òkè-òkun fún ìgbà pi pẹ́. Ojúkòkòrò Aláwọ̀-funfun si ohun ọrọ̀ ti ó wà ni ilẹ̀ Aláwọ̀-dúdú pọ̀ si, nigbati ọkàn wọn balẹ̀ tán, wọn ṣe Ìjọba ti ó mú onílé sìn. Ìjọba amúnisìn yi fi ipá gba ilẹ̀ Aláwọ̀-dúdú lati pin fún Aláwọ̀-funfun, wọn ṣe òfin lati ya dúdú sọ́tọ̀, pé dúdú kò lè fẹ́ funfun, wọn bẹ̀rẹ̀ si lo èniyàn dúdú bi ẹrú lóri ilẹ̀ wọn àti bẹ́ ẹ̀ bẹ́ ẹ̀ lọ. Àwọn èniyàn dúdú kò dákẹ́, wọn jà lati gba ara wọn sílẹ̀ ninú ìyà àti ìṣẹ́ yi, nitori eyi wọn pa ọ̀pọ̀lọpọ̀ bẹni wọn gbé àwọn Olóri Aláwọ̀dúdú púpọ̀ si ẹ̀wọ̀n ọdún àimoye. Lára wọn ni “Nelson Mandela” ti ó lo ọdún mẹ́tàdínlọ́gbọ̀n ni ẹ̀wọ̀n nitori ijà àti tú àwọn èniyàn rẹ sílẹ̀ lọ́wọ́ Ìjọba amúnisìn.

Ki ṣe ẹ̀yà Zulu tàbi ará ilu Gúsù ilẹ̀ Aláwọ̀-dúdú nikan ló jà lati gba òmìnira lọ́wọ́ Ìjọba Amúnusìn. Gbogbo àgbáyé àti ilẹ̀ Aláwọ̀-dúdú yoku dide pọ lati pa ẹnu pọ̀ bá olè wi. Ni àsikò ijiyà yi, Ìjọba àti ará ilú Nigeria ná owó àti ara lati ri pé èniyàn dúdú ni Gúsù ilẹ̀ Aláwọ̀-dúdú gba òmìnira lóri ilẹ̀ wọn.

Gẹ́gẹ́ bi òwe Yorùbá ti ó sọ wi pé “A kì í fi Oníjà sílẹ̀ ká gbájúmọ́ alápẹpẹ”, àwọn ọ̀dọ́ ti ó npa àjòjì lati ilú dúdú yoku fi Ìjọba ti kò ṣe ẹ̀tọ́ sílẹ gbájúmọ́ àjòjì. A ri pé lẹhin ti dúdú ti gba Ìjọba lati ọdún mọ́kànlélógún sẹhin, ìṣẹ́ àwọn èniyàn dúdú kò din kù tó, pàtàki laarin àwọn ọ̀dọ́. Òṣèlú ilẹ̀ Aláwọ̀-dúdú kò kọ́ ọgbọ́n ninú ọ̀pọ̀lọpọ̀ ọdún ti àwọn Aláwọ̀-funfun fi mu Aláwọ̀-dúdú sìn. Ọ̀pọ̀lọpọ̀ Òṣèlú ilẹ̀ Aláwọ̀-dúdú n ja ilú lólè, wọn nkó ọrọ̀ ilú lọ si Òkè-òkun, wọn hu iwà ti ó burú bi ti àwọn Amúnisìn si àwọn èniyàn wọn. Eleyi ló fa si sá kiri àwọn ọ̀dọ́ lati ilẹ̀ Aláwọ̀-dúdú kan si ekeji tàbi lọ si Òkè-òkun lọ́nà-kọnà.

A lérò wi pé àwọn àjòjì yio hu iwà ti ó tọ́, ki onilé na a mọ̀ pé “Ki á rin ká pọ̀ ló yẹni”, pi pa àjòjì kọ ni yio gbà wọn ninú ìṣẹ́. A si tún lérò wi pé Òṣèlú ilẹ̀ Aláwọ̀dúdú yio ni àyipadà ọkàn lati pèsè iṣẹ́ fún àwọn ọ̀dọ́, pèsè ohun améyédẹrùn igbàlódé àti lati hu iwà rere si ará ilú.

ENGLISH LANGUAGE

One of the Yoruba proverb translated thus, “Lame, your load is crooked, the lame pointed downward”. This proverb can be used to examine the killing of Black African immigrants that erupted in South Africa in April, Twenty fifteen.

For many years, Black South Africans suffered under the Apartheid Regime. Love of Visitors/Immigrants more than one’s people, led to many African Countries’ suffering under the White immigrant from Europe for many years. The White immigrants’ greed over the mineral wealth of Africans increased as they settled in, they then imposed Government that enslaved their hosts. Apartheid Government forcefully acquired African land to share for themselves, enacted law to segregate against the Blacks, law that forbade Black from marrying the White and began to enslave the Blacks within their communities etc. The Africans were not complacent with this situation, they fought to free themselves from suffering and poverty imposed by apartheid. As a result, many were killed and many African leaders were thrown into many years prison. Prominent among those imprisoned was “Nelson Mandela” who spent twenty-seven years in prison for daring to fight to set his people free from the bondage of Apartheid Regime.

It was not only the Zulu ethnic group or the South African people that fought for freedom from Apartheid Government. People all over the World and other African Countries stood together to condemn apartheid. During this period, Nigerian Government and her people, committed resources and emotional support to free South Africans from Apartheid Government on their land.

According to one of the Yoruba Proverbs as translated by (Oyekan Owomoyela), “One does not leave the person one has a quarrel with and face his lackey”, the youths that turned their focus on killing immigrants from other African Countries rather than focussing on the Political Class that are renegading on their political promises. It is observed that since the Black Africans have taken over leadership twenty one years ago, poverty among the Blacks particularly the youths has not been drastically reduced as anticipated. The African Politicians have not learnt lessons from the evil of apartheid imposed by the White. Many African Politicians are looting the Government treasury, siphoning their countries’ wealth abroad and perpetuating the evil act of apartheid on their people. This has contributed to the desperation of Africans to migrate between one African Country to the other and efforts at going abroad at all cost.

It is hoped that immigrants will behave humbly, that the hosts too will realize that “There is beauty in Unity”, killing other African immigrants is not an antidote to poverty. It is also hoped that African Politicians will have a change of heart in order to provide more employment for the youths, more modern infrastructure and respectful behaviour towards their citizens.

Originally posted 2015-04-21 18:18:36. Republished by Blog Post Promoter

Originally posted 2015-07-07 19:41:40. Republished by Blog Post Promoter

Ìgbà tàbi àsikò mèji ló wà ni ọ̀pọ̀ ilẹ̀ aláwọ̀-dúdú, ìgbà òjò àti ẹ̀rùn. Ni ayé àtijọ́, òjò ni ará ilú gbójúlé lati pọn omi silẹ̀ fún ọ̀gbẹlẹ̀. Àsikò òjò ṣe pàtàki fún iṣẹ́-àgbẹ̀, omi pi pọn pamọ́ fún li lò, àti fún ìtura lọ́wọ́ ooru.

Ẹ̀rọ wi wa epo rọ̀bì – Crude Oil Rig. Oil Price Drop Deepens Nigeria Economy Concerns

A lè fi ìgbà òjò wé ìgbà ti orilẹ̀ èdè Nigeria pa owó rẹpẹtẹ lori epo rọ̀bì lai fi owó pamọ́. Lati ìgbà ti epo rọ̀bì ti gbòde, ilú ko kọ ara si iṣẹ́ àgbẹ̀ àti àwọn iṣẹ́ miran ti ó lè pa owó wọlé. Àwọn Ìjọba Ológun àti Alágbádá, bẹ̀rẹ̀ si ná owó bi ẹni pé ìgbà ẹ̀rùn kò ni dé. Àbẹ̀tẹ́lẹ̀ gbigbà àti ji jà ilú ni olè, kò jẹ ki òjò owó epo rọ̀bì rọ̀ kári. Pẹ̀lú gbogbo owó epo rọ̀bì rẹpẹtẹ, iwà ibàjẹ́ pọ̀ si, kò si ọ̀nà ti ó dára, ilé-iwé bàjẹ́ si, ilé-iwòsàn kò ni ẹ̀rọ igbàlódé, ilú wà ni òkùnkùn nitori dákú-dáji iná-mọ̀nàmọ́ná àti ìnira yoku.

Òwe Yorùbá sọ wipé “Òjò nrọ̀, Orò nké, atọ́kùn àlùgbè ti ò láṣọ méji a sùn ihòho” Ìtumọ̀ òwe yi ni pé “Ẹni ti kò bá pọn omi de òùngbẹ nigbà òjò , a jẹ ìyà rẹ ni ìgbà ẹ̀rùn”. A lè fi òwe yi ṣe ikilọ fún àwọn Òṣèlú Alágbádá ti ó nkéde fún ibò ni lọ́wọ́lọ́wọ́ pé àtúnṣe ṣi wà lati rán aṣọ kọjá méji fún ará ilú. Ni àsikò ẹ̀rùn ti owó epo rọ̀bì fọ́ yi, ó yẹ ki àwọn Òṣèlú lè ronú ohun ti wọn lè ṣe lati yi ìwà padà kúrò ni inákuná àti lati ronú ohun ti wọn lè ṣe lati pa owó wọlé kún owó epo rọ̀bì, ki ilú lè rọgbọ lọ́jọ́ iwájú.

ENGLISH TRANSLATION

There are two main seasons in most African Countries, rain and dry season. In the olden days, people depended mostly on the rain in order to fetch and store water for the dry season. Raining season is very crucial for farming, storage of water for subsequent use and cooling off the heat.

Raining season can be compared with when Nigeria made a lot of revenue from Crude Oil without saving. Since the discovery of Crude Oil in commercial quantity, farming and other skilful jobs that could have contributed to the national revenue has been neglected. Both the military and democratic government began to squander the revenue as if there will never be dry season such as the crude oil price crash. Corruption and public fund looting did not allow the rainfall of crude oil revenue reach the populace. Despite the huge crude oil revenue, indiscipline increased, no good road, schools became dilapidated, hospitals lacked modern equipment and the country remained in darkness as a result of the constant power outage and other problems.

Yoruba proverb said “The rain is falling and the call of the secret cult is sounding loudly outside, the shuttle that lacks a change of clothing will sleep naked”. This means, “If one does not make provision during the raining season, one is bound to suffer hardship during the dry season”. This proverb can be used to caution the politicians that are currently canvassing for the peoples’ votes that there is still room for improvement to increase the number of the people’s clothing. As it is now the dry season, caused by the crude oil price crash, it is apt for the politicians to think of the strategies of changing the attitude of squandering public funds and come up with ideas of increasing revenue from other sources in addition to the crude oil revenue so as to secure the future.

Originally posted 2015-02-06 09:30:04. Republished by Blog Post Promoter

Ọbabinrin Elizabeth Keji ni ibi Ayẹyẹ Ọjọ́-ibi Aadọrun Ọdún – Queen Elizabeth II at her 90th Birthday celebration.

Ọbabinrin Elizabeth Keji, pé aadọrun ọdún láyé ni ọjọ́ kọkànlélógún, oṣù kẹrin ọdún Ẹgbàálémẹrindinlólgún. Gbogbo ará ilú àti àwọn Ìjọ Onigbàgbọ́ pé jọ lati ṣe ayẹyẹ à ṣe pọ̀ fún Ọbabinrin ni ọjọ́ Ìsimi, ọjọ́ kejila, oṣù kẹfà ọdún. Eleyi bọ si àsikò ti ọkọ rẹ Philips pé ọgọrundinmarun ọdún.

Lẹhin ti Ọbabinrin Elizabeth keji gun ori oyè ni ọdún mẹtalelọgọta sẹhin, ó bẹ ilú Èkó wò ni ọgọta ọdún sẹhin, nigbati Ilú Èkó jẹ́ Olú-Ilú orilẹ̀ èdè Nigeria ki a tó gba Òminira lábẹ́ Ilú-Ọba ni odun Ẹdẹgbaalelọgọta. A ṣe yi ṣe àmọ́dún o. Ẹ ṣe àyẹ̀wò àwòrán wọnyi.

ENGLISH TRANSLATION

Queen Elizabeth II, was ninety years on 21 April, 2016. People and Churches all over the country came together for Street celebration on Sunday June 12. This day coincided with Prince Philip, Duke of Edinburgh’s ninety-fifth birthday.

After Queen Elizabeth II was crowned about sixty-three years ago (1952), she visited Lagos about sixty years ago in 1956, when Lagos was still the capital of Nigeria before Independence in 1960. Wishing her more years of celebration. Check some pictures of the day’s celebration.

Originally posted 2016-06-14 22:22:27. Republished by Blog Post Promoter

Atarodo, Tàtàṣé, Ilá (Habanero, Paprika and Okra)

Ẹ̀fọ́ Tẹ̀tẹ̀ - Vegetable known as Green in Nigeria

Bọ̀kọ́tọ̀/Ẹsẹ̀ Ẹran (Ẹsẹ̀ Baba N'kano) – Cow leg

Originally posted 2013-05-03 23:19:39. Republished by Blog Post Promoter

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

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

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

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

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

ENGLISH TRANSLATION

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

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

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

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

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

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

Òwe Yorùbá ni “Ọbẹ̀ tó dùn, owó ló pá”, ṣùgbọ́n kò ri bẹ̃ fún ẹni ti kò mọ ọbẹ̀ se. Elomiran lè lo ọ̀kẹ́ àimọye owó lati fi se ọbẹ̀ kó má dùn nitori, bi iyọ̀ ò ja, ata á pọ̀jù tàbi ki omi pọ̀jù.

Ni tõtọ, owó ni enia ma fi lọ ra èlò ọbẹ̀ lọ́jà, ṣùgbọ́n fún ẹni ti ó mọ ọbẹ̀ se, ìwọ̀nba owó ti ó bá mú lọ si ọjà, ó lè fi ra èlò ọbẹ̀ gẹ́gẹ́ bi owó rẹ ti mọ, ki ó si se ọbẹ̀ na kó dùn. Ẹ wo àwòrán àti pipè èlò ọbẹ ni abala ojú iwé yi.

Àwòrán àti pípè orúkọ Èlò Ọbẹ̀ Yorùbá

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ENGLISH TRANSLATION

Yoruba proverb said “Tasty soup cost money”, but this adage is not true for a poor cook. Some can spend a fortune on a pot of soup/stew and it may not be tasty, because it is either there is too much salt or pepper or it is watery.

In all honesty, soup ingredient has to be purchased, but for a good cook, the little money he/she takes to the market, could be used to buy the ingredients the money can afford, yet the soup/stew would be very tasty. Check out the pictures and pronunciation of Yoruba soup/stew ingredient on the slides.

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Originally posted 2015-12-08 16:30:36. Republished by Blog Post Promoter

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

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

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

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

ENGLISH TRANSLATION

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

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

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

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

Originally posted 2018-03-22 01:59:26. Republished by Blog Post Promoter

Olóri Ẹbi – Head of the Family connotes responsibiliies. Courtesy: @theyorubablog

Olóri Ẹbi jẹ àkọ́bi ọkùnrin ni idilé. Bi àkọ́bi bá kú, ọkùnrin ti ó bá tẹ̀le yio bọ si ipò. Iṣẹ́ olóri ẹbi ni lati kó ẹbi jọ fún ilọsiwájú ẹbi, nipa pi pari ijà, ijoko àgbà ni ibi igbéyàwó, ìsìnkú, pi pin ogún, ìsọmọ-lórúkọ, ọdún ìbílẹ̀ àti ayẹyẹ yoku.

Ni ayé òde òni, wọn ti fi owó dipò ipò àgbà, nitori ki wọn tó pe olóri ẹbi ti ó wà ni ìtòsí, wọn yio pe ẹni ti ó ni owó ninú ẹbi ti ó wà ni òkèrè pàtàki ti ó bá wà ni Èkó àti àwọn ilú nla miran tàbi Ilú-Òyinbó/Òkè-Òkun. Ai ṣe ojúṣe Ìjọba nipa ipèsè ilé-iwòsàn ti ó péye, Ilé-iwé, omi mimu àti ohun amáyédẹrùn yoku jẹ ki iṣẹ́ pọ fún olóri ẹbi.

Gẹ́gẹ́ bi ọ̀rọ̀ Yorùbá ti ó sọ wi pé “Olóri Ẹbi, Baba Bùkátà”, iṣẹ́ nla ni lati jẹ Olóri Ẹbi, ó gba ọgbọ́n, òye àti ìnáwó lati kó ẹbi jọ.

ENGLISH TRANSLATION

The first son of a family is usually the “Head of the Family”. In the demise of the first son, the next male child steps in. The duty of Head of Family is to coordinate the family to progress, by settling disputes, seating in during traditional marriage, burial, inheritance sharing, naming ceremony and other traditional events.

Nowadays, money has been used to replace the position of the Head of the Family, because, instead of calling on the Head of the family available within the community, invitation is extended to the money bags in Lagos or the big cities particularly those living abroad or Europe. Government’s neglect of her role in the provision of quality hospital, schools, portable water and other infrastructure has increased the responsibilities of the Head of the Family.

According to the Yoruba adage that said “Head of the Family, is the Father of Responsibilities”, it is a great role to Head a family as it requires, wisdom, knowledge and financial back up to coordinate a family.

Originally posted 2016-02-12 10:30:05. Republished by Blog Post Promoter

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

A lè lo òwe yi lati ṣe ikilọ̀ fún ẹni tó fẹ́ lọ si Òkè-òkun (Ìlu Òyìnbó) lọ́nà kọ́nà lai ni àṣẹ tàbi iwé ìrìnà. Bi ẹbi, ọ̀rẹ́ tàbi ojúlùmọ̀ tó mọ ewu tó wà ninú igbésẹ̀ bẹ ẹ bá ngba irú ẹni bẹ niyànjú, a ma binú pé wọn kò fẹ́ ki ohun ṣoriire.

More than 3,000 migrants died this year trying to cross by boat into Europe

An Italian navy motorboat approaches a boat of migrants in the Mediterranean Sea

Thirty dead bodies found on migrant boat bound for Italy

Bi oúnjẹ ti pọ̀ tó ni ààtàn fún òròmọ adìẹ bẹni ewu pọ̀ tó, nitori ààtàn ni Àṣá ti ó fẹ́ gbé adìẹ pọ si. Bi ọ̀nà àti ṣoriire ti pọ̀ tó ni Òkè-òkun bẹni ewu àti ìbànújẹ́ pọ̀ tó fún ẹni ti kò ni àṣẹ/iwé ìrìnà. Ọ̀pọ̀lọpọ̀ nkú sọ́nà, ọ̀pọ̀ ndé ọhun lai ri iṣẹ́, lai ri ibi gbé tàbi lai ribi pamọ́ si fún Òfin nitori eyi, ọ̀pọ̀ wa ni ẹwọn. Lati padà si ilé á di ìṣòro, iwájú kò ni ṣe é lọ, ẹhin kò ni ṣe padà si, nitori ọ̀pọ̀ ninú wọn ti ju iṣẹ́ gidi silẹ̀, òmiràn ti ta ilé àti gbogbo ohun ìní lati lọ Òkè-òkun. Bi irú ẹni bẹ́ ẹ̀ ṣe npẹ si ni Òkè-òkun bẹni ìtìjú àti padà sílé ṣe npọ̀ si.

Òwe Yorùbá ti ó sọ pé “A ngba òròmọ adìẹ lọ́wọ́ ikú, ó ni wọn ò jẹ́ ki ohun lọ ààtàn lọ jẹ̀” yi kọ́wa pé ká má kọ etí ikún si ikilọ̀, ká gbé ọ̀rọ̀ iyànjú yẹ̀wò, ki á bà le ṣe nkan lọ́nà tótọ́.

ENGLISH TRANSLATION

This proverb can be applied to someone struggling at all cost to migrate Abroad/Oversea without a Visa or proper documentation. Even when family, friend or colleague that knows the danger in illegal migration, tries to warn such person of the danger, he/she will be angry of being prevented from prosperity.

As much as there is plenty of food for the chick on the dumpsite so also is danger of being struck by preying birds’ rife, because there are more Kites roving around to carry a chick at the dump. Likewise, as much as there is room for prosperity away from home, so also are the danger/risk for anyone travelling Oversea with no proper documentation/Visa. Many die on the way, some get there with no possibility of a job prospect, accommodation or hiding place from the law, thereby some have ended in various prisons. To return home becomes difficult because, many of them left behind lucrative jobs, some sold their home and properties in desperation to travel Oversea. The more, such a person stays away from home, the more the shame of returning home.

The Yoruba proverb that said “Struggling to save the chicks from untimely death and its complaining of being prevented from foraging at the dump”, can be used to caution that one should not turn deaf ear to warnings, to consider words of advice in order to do things in the right way.

Originally posted 2014-12-19 09:10:15. 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

Orúkọ ẹni ni ìfihàn ẹni, orúkọ Yorùbá fi àṣà, iṣẹ́ àti Òriṣà idile hàn tàbi àtẹsẹ̀bi ọmọ. Yorùbá gbàgbọ́ ninú Ọlọrun/Eledumare ki ẹ̀sin igbàgbọ́ àti imọ̀le tó dé. Ifá jẹ́ ẹ̀sin Yorùbá, nitori Ifá ni wọn fi ńṣe iwadi lọ́dọ̀ Ọlọrun ki Yorùbá tó dá wọ́ lé ohunkohun. Yorùbá gbàgbọ́ ninú àwọn iránṣẹ́ Ọlọrun ti a mọ̀ si “Òriṣà”. Àwọn Òriṣà Yorùbá pọ̀ ṣùgbọ́n pàtàki lára àwọn Òriṣà ni: Ògún, Ṣàngó, Ọya, Yemọja, Oṣó, Ọ̀ṣun, Olokun, Ṣọ̀pọ̀ná, Èṣù àti bẹ̃bẹ̃ lọ. Àwọn orúkọ ti ó fi ẹ̀sin àwọn Òriṣà wọnyi hàn ti ńparẹ́ nitori àwọn ẹlẹsin igbàlódé ti fi “Oluwa/Ọlọrun” dipò orúkọ ti ó bẹ̀rẹ̀ pẹ̀lú Ifá, Ògún, Èṣù àti bẹ̃bẹ̃ lọ. Ẹ ṣe àyẹ̀wò àwọn orúkọ wọnyi:

ENGLISH TRANSLATION

One’s name is one’s identity, Yoruba names reflect the culture, trade, gods being worshipped in the family as well as the situation in which a child was born. Yoruba had faith in the Almighty God of Heaven ever before the advent of Christianity and Islam. Ifa was then the religion of the Yoruba people, because “Ifa” was the medium of consulting God before embarking on any venture. Yoruba believed in the messengers of God known as mini gods called “Orisa”. There many mini gods but prominent among them are: Ogun – god or Iron; Sango – god of thunder and lightning; Oya – river Niger goddess, wife of Sango; Yemoja – goddess of all rivers; Oso – wizard deity, Osun – river goddess; Olokun – Ocean goddess; Sopona – deity associated with chicken pox; Esu – god of protector as well as trickster deity that generates confusion; etc. The names that were associated with all these Yoruba gods are disappearing because they are being replaced with “Olu, Oluwa, Olorun”, to reflect the modern beliefs. Check below names that associated with the traditional and modern faith:

IFÁ – Yoruba belief of Divination

Orúkọ idile Yorùbá	Orúkọ igbàlódé ti ó dipò orúkọ ibilẹ̀	English/Literal meaning – IFA –Yoruba Religion
Fábùnmi	Olúbùnmi	Ifa/God gave me
Fádádunsi	Dáhùnsi	Ifa responded to this
Fadaisi/Fadairo	Oludaisi	Ifa/God spared this one
Fadójú/Fadójútimi		Ifa did not disgrace me
Fádùlú		Ifa became town
Fáfúnwá	Olúfúnwá	Ifa/God gave me to search
Fágbàmigbé		Ifa did not forget me
Fágbàmilà/Fagbamiye		Ifa saved me
Fágbèmi	Olúgbèmi	Ifa/God supported me
Fagbemileke	Oluwagbemileke	Ifa/God made me prevail
Fágbénró	Olúgbénró	Ifa/God sustained me
Fágúnwà		Ifa straightened character
Fájánà/Fatona		Ifa led the way
Fájọbi		Ifa joined at delivery
Fájuyi		Ifa is greater than honour
Fakẹyẹ		Ifa gathered honour
Fálànà	Olúlànà	Ifa/God opened the way
Fálayé		Ifa is the way of the world
Fáléti		Ifa has hearing
Fálọlá		Ifa is wealth
Fálolú	Ọláolú	Ifa is god
Fámùkòmi/Fáfúnmi	Olúwafúnmi	Ifa/God gave to me
Fámúrewá		Ifa brought goodness
Farinre	Ọlarinre	Ifa/Wealth came in goodness
Fáṣeun	Olúwaṣeun	Thanks to Ifa
Faséùn/Fápohùndà		Ifa kept his words
Fáṣọlá	Olúṣọlá	Ifa/God created wealth
Fatimilẹhin	Oluwatimilẹhin	Ifa/God supported me
Fátúnàṣe		Ifa repaired morals
Faturoti		Ifa is worth waiting on
Fáyẹmi	Olúyẹmi	Ifa/God suits me
Fayoṣe		Ifa will perform it
Ọláifá	Ọláolú	Ifa’s wealth

Originally posted 2014-07-11 20:39:12. Republished by Blog Post Promoter

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

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

Yinyin – Snow. Courtesy: @theyorubablog

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

ENGLISH TRANSLATION

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

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

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

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

(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

BÍ ỌMỌDÉ BÁ ṢUBÚ Á WO IWÁJÚ, BÍ ÀGBÀ BÁ ṢUBÚ Á WO Ẹ̀HÌN

Òwe Yorùbá yi wúlò lati juwe òye àgbàlagbà lati wo ẹ̀hìn fún ẹ̀kọ́ nínú ìrírí tó ti kọjá lati yanjú ọ̀ràn tó ṣòro nígbàtí ọmọdé tí kò rí irú ìṣòro bẹ̃ lati kọ́ ọgbọ́n, má nwo iwájú.

Ọ̀rọ̀ Yorùbá miran ni “Ẹni tó jìn sí kòtò, kọ ará yókù lọ́gbọ́n”. Nitotọ ọ̀rọ̀ miran sọ wípé “Ìṣòro ni Olùkọ́ tó dára jù”, ṣùgbọ́n dí dúró kí ìṣòro jẹ Olukọ fún ni lè fa ewu iyebíye, nitorina ó dára ká kọ́ ọgbọ́n lati ọ̀dọ̀ àgbà. Ọlọ́gbọ́n ma nlo ọgbọ́n ọlọ́gbọ́n lati yẹra fún ìṣubú.

Ní àsìkò ẹ̀rọ ayélujára yi, òwe “Bí ọmọdé bá ṣubú á wo iwájú, bí àgbà bá ṣubú á wo ẹ̀hìn” ṣi wúlò fún àwọn ọmọdé tí ó lè ṣe àṣàyàn lati fi etí si àgbà, kọ́ ẹ̀kọ́, tàbí ka àkọsílẹ̀ ìrírí àgbà nínú ìwé tàbí lórí ayélujára lati yẹra fún àṣìṣe, kọ́ ibi tí agbára àti àilera àgbà wà fún lílò lọ́jọ́ iwájú.

ENGLISH TRANSLATION

IF A CHILD FALLS HE/SHE LOOKS FORWARD, IF AN ELDER FALLS HE/SHE LOOKS BACK

This Yoruba proverb is relevant to describe the ability of an adult to look back and draw from past experience to solve a problem while a child with no previous experience look forward since he/she has no previous experience to fall back on.

There is another Yoruba proverb that said “The one that fell into a ditch teaches the others wisdom”. Though there is an adage that said “Experience is the best Teacher”, often waiting to learn from personal experience may be too costly, so it is better to avoid the cost by learning a lesson from the Elders. The wise people would always learn from the experience of others to avoid pitfalls.

In this computer age, the proverb that said “if a child falls he/she looks forward, if an elder falls he/she looks back” is still relevant to encourage the young ones, who have more choices of listening and learning directly from the elder or reading the documented experience of others from books or the internet to avoid past mistakes, learn from the strength and weakness of the Elders for future use.

Originally posted 2013-05-03 19:29:24. Republished by Blog Post Promoter

Kòkòrò jẹ́ ohun ẹ̀dá kékeré tó ni ìyẹ́, ti ó lè fò, òmíràn kò ni iyẹ́, ṣugbọn wọn ni ẹsẹ̀ mẹfa. Ẹ ṣe àyẹ̀wò àpẹrẹ, àwòrán àti pi pè ni ojú ewé wọnyi.

ENGLISH TRANSLATION

Insects & Bugs are small creatures, many of them have feathers, some have no feathers, but they have six legs. Check out the examples in the pictures and the pronunciation on the slides below:

Kòkòrò – Insects & Bugs 2

View more presentations or Upload your own.

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

ÌJÀPÁ/Àjàpá JẸ ÈRÈ AIGBỌRAN ÀTI ÌWÀ Ọ̀KANJÚÀ: THE RESULT OF DISOBEDIENCE AND GREED

The tragic Tortoise — having eaten food made for his wife by the Herbalist — there really should have been a warning as to consequence. Image is courtesy of @theyorubablog

Ní ayé àtijọ, Yáníbo ìyàwó Ìjàpá/Àjàpá gbìyànjú títí ṣùgbọ́n kò rí ọmọ bí. Ọmọ bíbí ṣe pàtàkì ní ilẹ̀ Yorùbá, nítorí èyí ìrònú ma mba obìnrin tí kò bá ri ọmọ bi tàbí tí ó yà àgàn. Yáníbo ko dúró lásán, ó tọ Babaláwo lọ láti ṣe ãjo bí òhun ti le ri ọmọ bí.

Babaláwo se àsèjẹ fún Yáníbo, ó rán Ìjàpá láti lọ gba àsàjẹ yi lọ́wọ́ Babaláwo. Babaláwo kìlọ̀ fún Ìjàpá gidigidi wípé õgùn yí, obìnrin nìkan ló wà fún, pé kí o maṣe tọwò. Ìjàpá ọkọ Yáníbo ṣe àìgbọràn, ó gbọ õrùn àsèjẹ, ó tanwò, ó ri wípé ó dùn, nítorí ìwà wobiliki ọkánjúwà, o ba jẹ àsèj̀ẹ tí Babaláwo ṣe ìkìlọ̀ kí ó majẹ. Ó dé́lé ó gbé irọ́ kalẹ̀ fún ìyàwó, ṣùgbọ́n láìpẹ́ ikùn Ìjàpá bẹ̀rẹ̀ sí wú. Yorùbá ni “ohun ti a ni ki Baba mágbọ, Baba ni yio parí rẹ”. Bi ikùn ti nwu si bẹni ara bẹ̀rẹ̀ si ni Ìjàpá, ó ba rọ́jú dìde, ó ti orin bẹnu bi o ti nsáré tọ Babaláwo lọ:

Babaláwo mo wa bẹ̀bẹ̀, Alugbirinrin 2ce
Õgùn to ṣe fún mi lẹ́rẹkan, Alugbinrin
Tóní nma ma fọwọ́ kẹnu, Alugbinrin
Tóní nma ma fẹsẹ kẹnu, Alugbinrin
Mo fọwọ kan ọbẹ̀, mo mú kẹnu, Alugbinrin
Mofẹsẹ kan lẹ mo mu kẹnu, Alugbinrin
Mobojú wo kùn o ri gbẹndu, Alugbinrin
Babaláwo mo wa bẹ̀bẹ̀, Alugbinrin 2ce

Play the Tortoise’ tragic song here:

You can also download the Yoruba alphabets by right clicking this link: Babalawo mo wa bebe(mp3)

Nígbátí ó dé ilé́ Babaláwo, Babaláwo ni ko si ẹ̀rọ̀. Ikùn Ìjàpá wú títí o fi bẹ, tí ó sì kú.

Ìtàn yí kọ wa pe èrè ojúkòkòrò, àìgbọ́ràn, irọ́ pípa àti ìwà burúkú míràn ma nfa ìpalára tàbí ikú. Ìtàn Yorùbá yi wúlò lati ṣe ìkìlọ̀ fún àwọn ti o nwa owó òjijì nípa gbígbé õgùn olóró mì lati kọjá lọ si òkè okun/Ìlúòyìnbó lai bìkítà pé, bí egbògi olóró yí ba bẹ́ si inú lai tètè jẹ́wọ́, ikú ló ma nfa. Ìtàn nã bá gbogbo aláìgbọràn àti onírọ́ wí.

ENGLISH TRANSLATION

A long time ago, child birth played an even greater role in Yoruba society and women unable to give birth to a child went through great lengths to conceive. Frantic efforts by all the women to have babies was exemplified by Yanibo, the Tortoise’ wife. Yanibo was no exception at her time, so she went to seek fertility treatment from the Herbalist.

The Herbalist prepared a fertility treatment meal for Yanibo, who sent her husband to collect the meal on her behalf. The Herbalist warned Tortoise strongly not to taste the meal as it was strictly for women. Tortoise smelt the meal on his way home and was thereby tempted as a result of the sweet aroma, he therefore, ate the fertility meal.

On getting home he had to cover up with lies as if the fertility meal was not ready, but in a short while, his stomach began to swell. And so goes the Yoruba saying, “what is hidden from one’s father will eventually be settled by him”. The result of Tortoise disobedience and greed made him suffer unbearable pain, hence he summoned up his last energy and began to sing to attract pity on his way to the Herbalist’s place. Yoruba pleading song: “Babalawo mo wa bebe…”

By the time Tortoise got to the Herbalist, it was too late as the Herbalist had told him earlier that there was no antidote, so the Tortoise died.

This story is used to warn against the grave consequences of greed, disobedience, lying and other vices. It can also be used to warn people who engage in corrupt means to getting rich such as those swallowing wraps of hard drugs, without minding that it might lead to death if such wraps burst in the stomach. The story also serves as a warning to those lying, disobedient and those robbing either individual or government.

Originally posted 2014-11-21 10:45:28. Republished by Blog Post Promoter

Ọkùnrin kan pẹ̀lú iyàwó púpọ̀ wọ́pọ̀ ni ilẹ̀ Yorùbá. Àwọn obinrin ti ó bá́ fẹ́ ọkọ kan naa ni à ńpè ni “Orogún”. Ìwà oriṣiriṣi ni ó ma ńhàn ni ilé olórogún, àrù̀n iyàwó ti ó ńjalè, purọ́, ṣe àgbèrè, aláisàn, ti ó ńṣe òfófó, àti bẹ̃bẹ lọ, lè má hàn bi ó bá jẹ́ obinrin kan pẹ̀lú ọkọ rẹ ni ó ńgbe gẹ́gẹ́ bi ti ayé ode oni. Bi iyàwó bá ti pé meji, mẹta, bi àrù́n yi bá hàn si iyàwó keji, èébú dé, pataki ni àsikò ijà.

Ni ẹ̀sin ibilẹ̀, oye iyàwó ti ọkùnrin lè fẹ́, ko niye, pàtàki Ọba, Olóyè, Ọlọ́rọ̀ àti akikanjú ni àwùjọ. Bi àwọn ti ó ni ipò giga tabi òkìkí ni àwùjọ kò fẹ́ fẹ́ iyàwó púpọ̀, ará ilú á fi obinrin ta wọn lọ́rẹ. Ẹ̀sin igbàlódé pàtàki, ẹ̀sin igbàgbọ́ ti din àṣà ikó-binrin-jọ kù. Òfin ẹlẹ́sin igbàgbọ́ ni “ọkọ kan àti aya kan”. Bi o ti jẹ́ pé ẹ̀sin Musulumi gbà ki “Ọkùnrin lè fẹ́ iyàwó titi dé mẹrin”, ọ̀pọ̀lọpọ̀ ọkùnrin Musulumi igbàlódé ńsá fún kikó iyàwó jọ.

Fẹlá Kúti fẹ́ iyàwó mẹta-din-lọgbọn ni ọjọ kan – Fela Kuti married 27 wives in one day

Yorùbá ni “Òriṣà òkè jẹ́ ki npé meji obinrin kò dé nú”. Inú obinrin ti wọn fẹ́ iyàwó tẹ̀lé kò lè dùn dé inú, nitori eyi, kò lè fi gbogbo ọkàn rẹ tán ọkọ rẹ mọ, owú jijẹ á bẹ̀rẹ̀. Iyàwó kékeré lè dé ilé ri àbùkù ọkọ ti iyálé mú mọ́ra. Ọ̀pọ̀lọpọ̀ ilé oló-rogún kiki ijà àti ariwo laarin àwọn iyàwó àti àwọn ọmọ naa. Diẹ̀ ninú ọkùnrin ti ó fẹ́ iyàwó púpọ̀ ló ni igbádùn. Ọ̀pọ̀lọpọ̀ ọkùnrin ti ó kó obinrin jọ ni ó ńsọ ẹ̀mi wọn nù ni ọjọ́ ai pẹ́ nitori ai ni ifọ̀kànbalẹ̀ àti àisàn ti bi bá obinrin púpọ̀ lò pọ̀ lè fà. Nitori eyi, ọkùnrin ti ó bá fẹ́ kó iyàwó jọ nilati múra gidigidi fun ohun ti ó ma gbẹ̀hìn àṣà yi.

ENGLISH LANGUAGE

Polygamy is common among the Yoruba people. The women that are married to the same husband are called “Co-wives”. There are various characters in a polygamous home, defects such as: a wife that is stealing, lying, engaged in adultery, the sick ones, the tale bearers/gossiping etc; which may not be glaring if it is just one wife to a man living in the same house as common as it is nowadays. Once the wives becomes two or three, and the defect of one is exposed to the second wife, source of abuse is established especially during a quarrel/fight.

In the traditional religion, a man can marry as many women, particularly, a King, Chief, Wealthy men and men of valour in the society. Even if these prominent people in the society do not want to marry many wives, ladies are given to them as gift for a wife. The modern religion, particularly Christianity has caused a reduction in the culture of polygamy. The Christian Law advocates for “One man, one wife”. Even though the Islamic religion permits “A man to marry up to four wives”, many modern men are running away from polygamy.

According to the Yoruba adage “The prayer of a woman to the god of heaven to have a co-wife/rival is not sincere”. A woman whose husband took another wife cannot be said to be sincerely happy, as a result, she may no longer put her confidence in such a man, and jealousy has begun. The younger wife may join the home to discover their husband’s short comings which had been tolerated by the first wife. Many polygamous home is full of fighting and rancour between the wives and also the children. Only few polygamous men enjoy polygamy. Many polygamous men die untimely due to lack of peace of mind and sickness linked to multiple sex. As a result of this, men who want to engage in polygamy must be well prepared for the consequences of this culture.

Originally posted 2014-06-10 18:00:13. Republished by Blog Post Promoter

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