The Yoruba Blog

The Mido Macia Story courtesy of NEWSY reporting from multiple sources and giving a broader view

Yorὺbá nί “Bί a bá ránni nί iṣẹ ẹrú, a fi tọmọ jẹ”. Ọlọpa tί o yẹ ki o dãbo bo ará àti ẹrú nί ìlú, nhuwa ìkà sί àwọn tί o yẹ ki wọn ṣọ. Ọlọpa South Africa so ọdọmọkunrin ọmọ ọdún mẹta dinlọgbọn – Mido Gracia, mọ ọk`ọ ọlọpa, wọ larin ìgboro, lu, lẹhin gbogbo eleyi, ju si àtìm`ọle tίtί o fi kú. Ọlọpa wọnyi hὺ ìwà ìkà yί nίgbangba lai bìkίtà pe aye ti lujára. Eleyi fi “Ìwà ìkà ọmọ enia sί ọmọ enia han”. Ọlọpa South Africa ṣi àṣẹ ti wọn nί lὸ, wọn rán wọn niṣe ẹrú, wọn o fi tọmọ jẹ. Sὺnre o Mido Macia.

ENGLISH TRANSLATION

Yoruba proverb says that, “One sent on a slavish errand, should deliver the message with the discretion of an heir”. The Police whose duty it is to protect the people and their property, displayed wickedness towards those they are supposed to protect. Even though they are civil servants, they servants expected to carry out their duties with the discretion of an heir.

The South African Police, tied a twenty seven year old man to their van, dragged him openly on the road, beat him and subsequently threw him in the cell. They displayed their utter wickedness without care for the effects of their action in this internet age. The South African police surely misused their authority, they were sent on slavish errand and did not use their discretion to exercise their authority. Rest in peace Mido Macia.

Originally posted 2013-03-02 00:25:30. Republished by Blog Post Promoter

Ọbẹ̀ àpọ̀n jẹ́ ọbẹ̀ yíyọ̀ bi ọbẹ̀ ilá, ṣùgbọ́n fún ẹni ti kò bá mọ̃ se, kò ni yọ̀. Ọbẹ̀ ti enia lè yára sè ju ọbẹ̀ ilá ni, nitori bi a bá ni àpọ̀n kíkù nile, a din àkókò ti ó yẹ ki enia fi rẹ́ ilá kù. Ọbẹ̀ ti a lè fi owó díẹ̀ sè ni.

Ọ̀rọ̀ Yorùbá ti ó ni “Ẹ jáwọ́ lápọ̀n ti kò yọ̀, ẹ lọ dá omi ilá kaná” jẹ́ ọ̀rọ̀ ìyànjú fún ẹni ti ó ba ńṣe iṣẹ́ ti kò ni èrè tàbi ilọsiwájú, pé ki irú ẹni bẹ gbiyànjú àti ṣe iṣẹ́ miran ki ó má ba fi àkókò ṣòfò. Ẹ yẹ èlò àti sise ọbẹ̀ àpọ̀n ni ojú iwé yi.

Èlò fún ikòkò Ọbẹ̀ Àpọ̀n: Ingredients for the wild-mango seed soup

Epo-pupa – Ṣibi ijẹun mẹfa Palm Oil – 6 Table Spoons

Ata-gigún – Ṣibi ijẹun kan Ground Pepper – 1 Table Spoon

Iyọ̀ – Ṣibi ijẹun kékeré kan Salt – 1 Teaspoon

Iyọ̀ ìgbàlódé – Sibi ijeun kan tabi horo meji Seasoning Salt – 1 Table Spoon or 2 Cubes

Irú – Ṣibi ijẹun meji Locust Beans seed – 2 Table Spoons

Edé – Ṣibi ijẹun mẹfa Dry Prawns/Crayfish – 6 Table Spoons

Omi – Ìgò omi kan Water – 1ltr bottle

Ẹran bí-bọ̀ tàbi din-din, Ẹja tútù tàbi gbígbẹ, Cooked/fried meat, Fresh/Dry Fish, Cow skin,

Pọ̀nmọ́, Ṣàki àti bẹ̃bẹ lọ Tripe etc.

ENGLISH TRANSLATION

The wild-mango seed soup is a kind of slimy soup just like okra, but for someone who does not know how to prepare it, it would not be slimy. It is easy and quick to prepare because once you have the ground powder, it saves the time spent on slicing the okra. It can be prepared on a minimal budget.

The Yoruba adage that said “Stay off cooking a non-slimy wild-mango seed powder, and prepare for okra” can be used to advise someone doing a non-progressive or non-profitable job to try another venture in order not lose out completely. Check the ingredients and the preparation of the wild-mango seed powder on this page.

Originally posted 2014-02-22 01:38:39. Republished by Blog Post Promoter

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

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

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

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

ENGLISH TRANSLATION

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

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

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

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

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

Yoruba, other Nigerian languages on the verge of extinction, Prof Akinwunmi Isola warns

Nínú ìwé ìròyìn “Vanguard”, ti ọjọ́ Àìkú, oṣù kẹta, ọjọ́ , ọdún kẹrinlélógún, Ẹgbaalémétàlá, Olùkọ́ àgbà ti Èdè ati Àṣà, Akínwùnmí Ìṣọ̀lá, kébòsí wípé èdè Yorùbá àti èdè abínibí miran le parun ti a ko bá kíyèsára. Ìkìlọ̀ yí ṣe ìrànlọ́wọ́ fún akitiyan Olùkọ̀wé yi lati gbé èdè àti Yorùbá ga lórí ẹ̀rọ Ayélujára.

Àwọn Òṣèlú tó yẹ ki wọn gbé èdè ìlú wọn lárugẹ n dá kún pí pa èdè rẹ. Òṣèlú ilẹ̀ Yorùbá ko fi èdè na ṣe nkankan ni Ilé-òsèlú, wọn o sọ́, wọn ò kọ́, wọn ò ká. Àwọn Òṣèlú ayé àtijọ́ bi Olóyè Ọbáfẹ́mi Awólówọ̀, Olóyè Ládòkè Akíntọlá, àti bẹ̃bẹ lọ gbé èdè wọn lárugẹ bi ó ti ẹ̀ jẹ́ wípé wọn kàwé wọn gboyè rẹpẹtẹ. Yorùbá ní “Àgbà kì í wà lọ́jà kórí ọmọ tuntun wọ́”. Ó yẹ ki àwọn àgbà kọ́ ọmọ lédè, kí à si gba àwọn ọmọ wa níyànjú wípé sí sọ èdè abínibí kò dá ìwè kíkà dúró ó fi kún ìmọ̀ ni. Ó ṣeni lãnu wípé àkàkù ìwé ló pọ̀ laarin ọ̀pọ̀lọpọ̀ ọmọ, wọn ò gbọ́ èdè Yorùbá wọn ò dẹ̀ tún gbọ́ èdè gẹ̀ẹ́sì.

Yorùbá ní “Ẹ̀bẹ̀ la mbẹ òṣìkà pé kí ó tú ìlú rẹ ṣe”, A bẹ àwọn Òṣèlú́ Ilẹ̀ Yorùbá ni agbègbè Èkìtì, Èkó, Ògùn, Ondó, Ọ̀ṣun àti Ọ̀̀yọ́, lati ṣe òfin mí mú Kíkọ àti Kíkà èdè Yorùbá múlẹ̀ ní gbogbo ilé ìwé, ní pàtàkì ní ilé-ìwé alakọbẹrẹ ilẹ̀ Yorùbá nitori ki èdè Yorùbá ma ba a parẹ́.

ENGLISH TRANSLATION

In the publication of “Vanguard Newspaper” on Sunday, March 24, 2013, Professor of Language and Culture, Akinwunmi Isola raised the alarm of the possibility of the extinction of Yoruba and other ethnic languages. This warning is in support of the effort of this Blogger to promote Yoruba language on the Internet.

The Politicians that ought to promote Yoruba language are contributing to its extinction. Politicians in Yoruba land are not using the language for any political transactions in the House, it is not spoken, not written or read. The Politicians of old such as Chief Obafemi Awolowo, Chief Ladoke Akintola, etc promoted Yoruba language in spite of being highly educated with many qualifications. Yoruba proverb said, “An elder will not watch idly while a child’s head bent at the mother’s back in the market”. In support of this proverb, it is necessary for the elders to teach children and advice, that speaking their mother tongue would not disturb their education but rather enhance it. It is a pity that many children are now half-baked, not literate in Yoruba or English language.

In accordance with another Yoruba adage that said “We need to plead with the wicked to take care of his/her Town”. We need to plead with the Politicians in Ekiti, Lagos, Ogun, Ondo, Osun and Oyo to enact a law to make the study of Yoruba language compulsory in all Schools, particularly in Primary Schools in Yoruba land to save Yoruba language from extinction.

Originally posted 2013-03-26 21:44:54. Republished by Blog Post Promoter

Oríkì* jẹ ọ̀rọ̀ ìwúrí ti Yorùbá ma nlò lati fi sọ ìtàn àṣà àti ìṣe ìdílé lati ìran dé ìran. Ninú oríkì ni a ti lè mọ ìtàn ìṣẹ̀dálẹ̀ ẹbí ẹni àti ohun ti a mọ ìdílé mọ́, bí i irú iṣẹ ti wọn nṣe ni ìdílé, oriṣiriṣi èdè ìbílẹ̀ Yorùbá, oúnjẹ ti wọn njẹ àti èyí ti wọn ki i jẹ, ẹ̀sìn ìdílé, àdúgbò ti wọ́n tẹ̀dó si tàbi ìlú ti a ti ṣẹ̀ wá, àṣeyọrí ti wọn ti ṣe ni ìran ẹni àti bẹ́ ẹ̀ bẹ́ ẹ̀ lọ.

Ni inú oríkì ti a ó bẹ̀rẹ̀ si i kọ, a ó ri àpẹrẹ ohun ti Yorùbá ṣe ma a nsọ oríkì pàtàki fún iwuri nigbati ọkùnrin, obinrin, ọmọdé àti ẹbí ẹni bá ṣe ohun rere bi ìṣílé, ìgbéyàwó, àṣeyorí ni ilé-iwé, oyè jijẹ tàbi ni ayé òde òni, àjọyọ̀ ọjọ́ ìbí.

Oríkì jẹ ikan ninú àṣà Yorùbá ti ó ti nparẹ́, nitori ọ̀pọ̀lọpọ̀ ọmọ Yorùbá bẹ̀rẹ̀ si kọ èdè àti àṣà wọn sílẹ̀ fún èdè Gẹ̀ẹ́sí. Ẹ ṣe àyẹ̀wò àpẹrẹ oríkì ti ìyá Olùkọ̀wé yi sọ fún ni ibi ayẹyẹ ọjọ́ ìbí rẹ̀ ni ojú ìwé yi. A ó bẹ̀rẹ̀ si kọ oríkì oriṣiriṣi ìdílé Yorùbá.

Ọmọ ẹlẹ́ja ò tú mù kẹkẹ
Ọmọ a mẹ́ja yan ẹja
Ọmọ ò sùn mẹ́gbẹ̀wá ti dọ̀ ara rẹ̀
Ọmọ gbàsè gbàsè kẹ́ ṣọbinrin lọyin
Ọmọ kai, eó gbé si yàn ún
Ọmọ a mú gbìrín eó b’ọ̀dìdẹ̀
Ìṣò mó bọ, òwíyé wàarè
Ọmọ adáṣọ bù á lẹ̀ jẹ
Ọmọ a má bẹ̀rẹ̀ gúnyán k’àdó gbèrìgbè mọ mọ̀
Ọmọ a yan eó meka run
Ọmọ a mẹ́ kìka kàn yan ẹsinsun t’ọrẹ
É e ṣojú un ríro, ìṣẹ̀dálẹ̀ rin ni
Ọmọ a mi malu ṣ’ọdún ìgbàgbọ́
Ọmọ elési a gbàrùnbọ̀ morun
Ọmọ elési a gbàdá mo yóko
Èsì li sunkún ètìtù kọ gbà àrán bora li Gèsan Ọba
Ọmọ Olígèsan òròrò bílẹ̀
Ọmọ alábùṣọrọ̀, a múṣu mọdi
Àbùṣọrọ̀ lu lé uṣu, mọ́ m’ẹ́ùrà kàn kàn dé bẹ̀
Kare o ‘Lúàmi, ku ọdún oni o, è í ra ṣàṣe mọ ri a (Àṣẹ)

ENGLISH TRANSLATION

Yoruba lineage odes are a way of passing down the family oral tradition from past generations to younger generations, as a means of inspiring them. Through these odes, one can identify one’s family roots, trades associated with one’s family, various types of Yoruba dialect, types of food consumed or forbidden in the family, religious practices, the town where the family is established or originated, successes recorded in the past etc.

As we begin to publish Yoruba odes to family lineages, it is hoped readers will understand why these odes are used, particularly when a man, woman, children and family members are celebrating during house warming, marriage, educational laurel, being honoured with titles or in recent times, birthday celebrations.

The lineage ode is a part of Yoruba culture that is fast disappearing, because many Yorubas are abandoning their language and culture in pursuit of English language and culture. Check out the example of lineage ode published above, from the writer’s mother to inspire the daughter during her birthday celebration.

* Editor’s note: we had a hard time coming up with the English word for “oríkì”. After extensive discussions, we agreed that the Yoruba word “oríkì” is a type of ode. At the same time, a simple translation of the word Oríkì to Ode, does not do the Yoruba word justice. As such, we agreed that the word “oríkì” is a particular type of ode that generally addresses familial lineage. Hence the translation, “lineage ode”.

Originally posted 2017-04-07 21:57:06. Republished by Blog Post Promoter

A compass showing the poles in Yoruba language. The image is courtesy of @theyorubablog

Originally posted 2013-04-16 19:01:07. Republished by Blog Post Promoter

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

Ọmọ Onilù – The Drummer. Courtesy: theyorubablog

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

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

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

ENGLISH TRANSLATION

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

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

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

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

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

Ìdábẹ́ jẹ ìkan nínú àṣà Yorùbá tí ólòdì si ẹ̀tọ́ àwọn obìnrin. Gẹ́gẹ́bí ìtàn ìdábẹ́, Yorùbá ndabẹ fún ob̀nrin ní àti ìkókó títí dé ọmọ ọdún kan, nwọn ní ìgbàgbọ́ wipe yio da ìṣekúṣe dúró lára obìnrin.

Tiítí òde òní, àṣà Yorùbá ṣì nfi ìyàtọ̀ sí àárín obìnrin ati ọkùnrin, ní títọ́ àti ní àwùjọ. Gẹ́gẹ́bí Olókìkí Oló́rin Jùjú Ebenezer Obey ti kọ́ lórin: “Àwa ọkùnrin le láya mẹ́fà, kò burú, ọkùnrin kan ṣoṣo lọba Olúwa mi yàn fún obìnrin”.

Gẹ́gẹ́bí Ìwé Ìròyìn Ìrọ̀lẹ́ ti ìlú London, ọjọ́ kẹfà oṣù kẹta, ọdún ẹgbẹ̀rún méji léní mẹ́tàlá, wọn ṣe àkíyèsí wípé àṣà ìdábẹ́ wọ́pọ̀ lãrin àwọn ẹ̀yà tó kéréjù ní Ìlú-Òyìnbó. Wọ́n ṣe àlàyé àlébù tí àṣà burúkú yi jẹ́ fún àwọn obìnrin tí wọ́n bá dábẹ́ fún, ara àlébù bi: ọmọ lè kú ikú ẹ̀jẹ̀ dídà, ìṣòro tí irú ẹni bẹ bá fẹ tọ̀, ìsòro ní ìgbà ìbímọ àti bẹbẹ lọ. Ìjọba ti pèsè owó pùpọ̀ lati fi òpin sí àṣà ìdábẹ́ ní Ìlú-Ọba.

Bí a ti nṣe àjọ̀dún “Ọjọ́ áwọn Obìnrin lagbaaye,” oṣe pàtàkì kí Yorùbá ní ilé àti ní àjò, di àṣà tí ó bùkún àwọn ọmọ mú, kí a sì ju àṣà tí ó mú ìpalára dání dànù. Ìdábẹ́ kò lè dá ìṣekúṣe dúró, nítorí kò sí ìwáìdí pé bóyá ó dá tàbí dín ìṣekúṣe dúró lãrin obìnrin. Ẹ̀kọ́ áti àbójútó lati ọ̀dọ́ òbí/alabojuto ló lè dá ìṣekúṣe dúró, ki ṣe ìdábẹ́.

English translation below:

THE CULTURE OF FEMALE GENITAL MUTILATION

Female Genital Mutilation (FGM) is an aspect of Yoruba Culture that does not conform with contemporary notions of women’s right. Female circumcision is widely practiced among the Yoruba people from birth till about first birthday. And it is believed to prevent promiscuity among women.

Till this this day, there is still discrimination in the upbringing and society’s perception towards female children as against male children. As the Juju Musician Ebenezer Obey once sang, “men can marry six wives at a time, it is not bad, only one man is chosen by God for a woman”.

London Evening Standard Article on female genital mutilation in the UK. An issue to be discussed on International Women’s Day — Somali model and advocate against female circumcision.

According to the London Evening Standard of Wednesday 6 March, 2013, it was observed that Female Genital Mutilation is rife among minority ethnic groups in Europe. Some of the consequences of this horrible culture to women who have been so mutilated include: the victim could bleed to death, difficulty passing urine, painful childbirth etc. The British Government has pledged £35 million towards eradication of Female Genital Mutilation in Britain.

As we celebrate International Women’s Day, it is important for Yoruba indigenes at home and abroad to hold on to culture that is dignifying and do away with culture that abases people. Female Genital Mutilation has not empirically been shown to prevent promiscuity. Parental training, nurture and caring is a better way to prevent promiscuity and not female genital mutilation.

Happy International women’s day.

[Ifedunni1]

Originally posted 2013-03-08 17:47:03. Republished by Blog Post Promoter

Ìtàn fi yé wa wi pé Yorùbá ka ọ̀rọ̀ obinrin si ni àṣà Yorùbá bi ó ti ẹ jẹ wi pé obinrin ki jẹ Ọba nitori ni àṣà ilú, ọkunrin ló njẹ olóri. Obinrin kò pọ̀ ni ipò agbára. Àwọn ipò obinrin ni ‘Ìyáálé’, eyi jẹ́ iyàwó àgbà tàbi iyàwó àkọ́fẹ́ ninú ẹbí, pàtàki ni ilé o ni iyàwó púpọ̀ ṣùgbọ́n ọkùnrin ni ‘olóri ẹbí’. Ipò obinrin kò pin si idi àdìrò àti inú ilé yókù gẹ́gẹ́ bi Olóri Òṣèlú Nigeria, Muhammadu Buhari ti sọ.

Obinrin Yorùbá ti ni àyè lati ṣe iṣẹ́ ti pẹ́, bi ó ti ẹ̀ jẹ́ wi pé àwọn iṣẹ́ obinrin bi oúnjẹ ṣí ṣe, ẹní hí hun, aṣọ hí hun, aró ṣi ṣe, òwú gbi gbọ̀n, ọjà ti tà (ẹ̀kọ́ ọrọ̀ ajé díẹ̀), oúnjẹ sí sè àti itọ́jú ẹbi ni obinrin nṣe. Àwọn ọkùnrin nṣe iṣẹ́ agbára bi iṣẹ́ ọdẹ, alágbẹ̀dẹ, àgbẹ̀ tàbi iṣẹ́ oko (iṣẹ́ fún ji jẹ àti mimu ẹbí). Obinrin ni ògúná gbongbo ni oníṣòwò òkèèrè, eyi jẹ ki obinrin lè ni ọrọ̀ àti lati lè gba oyè ‘Ìyálóde’. Fún àpẹrẹ, àwọn Ìyálóde ni ó njẹ Olóri ọjà ni gbogo ilẹ̀ Yorùbá àti alá-bójútó fún ọ̀rọ̀ obinrin.

Gẹ́gẹ́ bi àṣà ibilẹ̀ Yorùbá, àwọn ọkùnrin gbà ki iyàwó wọn ṣe iṣẹ́ lati ran ẹbí lọ́wọ́, eyi lè jẹ́ nitori àwọn ọkùnrin ni iyàwó púpọ̀, nitori èyi, kò nira bi iyàwó kan tàbi méji bá lọ ṣòwò ni òkèèrè, àwọn iyàwó yókù yio bójú tó ilé. Àṣà òkè-òkun fi fẹ́ iyàwó kan àti ẹ̀sìn òkèère ti Yorùbá gbà ló sọ àdìrò di ipò fún obinrin àti “Alá-bọ́dó, Ìyàwóilé tàbi Oníṣẹ́-ilé” ti ó di iṣẹ́ obinrin. Obinrin ayé òde òní kàwé, ṣùgbọ́n bi wọn kò ti ẹ kàwé, gbogbo ẹni ti ó bá ni làákàyè fún àṣà, kò gbọdọ̀ já obinrin si ipò kankan ni ilé nitori obinrin ló ni gbogbo ilé.

ENGLISH TRANSLATION

Historically women have always had a recognized voice in Yoruba culture even though they cannot be crowned as a King as it is a patriarchal society. Their representation in terms of numerical strength in position of authority are very few. The preferred leadership role for women are home based that is the older woman most often the most senior wife, particularly in a polygamous set up, takes on the leadership of the other wives and the children in the household, while the man still remains the head of the family. However, the position of Yoruba women are not limited to the “kitchen, the living room and the other room” as stated by President of Nigeria, Muhammadu Buhari.

Yoruba women had always been able to work even though the types of labour was along gender lines in occupations such as food processing, mat and clothes weaving, cloth dyeing, cotton spinning, trading (micro economics), cooking and caring for the family. Men took on more skilled labour occupations such as hunting, blacksmith and farming (subsistence economy). Women were the major figures in long distance trade with enormous opportunity to accumulate wealth and acquire title such as Iyalode (Women Leader). For example, Iyalode have responsibility for all markets in Yoruba land in Western Nigeria. Additionally, they are traditionally in charge of women’s affairs.

Traditionally, Yoruba men did allow their wives to work to support the family but this could be largely due to the culture of marrying many wives hence there is no stress as there are other wives to take on the household chores if one or two are away on long distance trading. The adoption of Western tradition of monogamy and imported religion has however had its effect on the idea of limiting women to the kitchen as ‘Housewife or Homemaker’ since they do not live in a communal live. Nowadays, women are highly educated, even for women that are not educated, we as a culturally sensitive people, should not imply that our women are relegated to any particular place in the home, the whole house belongs to the women.

Originally posted 2016-10-25 21:42:34. Republished by Blog Post Promoter

Ni ọ̀pọ̀lọpọ̀ itàn Yorùbá, Ìjàpá jẹ ọ̀lẹ, òbùrẹ́wà, kò tóbi tó àwọn ẹranko yoku, ṣùgbọ́n ó ni ọgbọ́n àrékérekè ti ó fi ngbé ilé ayé.

Ò̀we Yorùbá sọ wi pé, “Iwà jọ iwà, ni ọ̀rẹ́ jọ ọ̀rẹ́”, ṣùgbọ́n ninú itàn yi, iwà Ìjàpá àti Ọ̀bọ kò jọra. Ìjàpá pẹ̀lú Ọ̀bọ di ọ̀rẹ́ nitori wọn jọ ngbé àdúgbò. Gbogbo ẹranko yoku mọ̀ wi pé iwà wọn kò jọra nitori eyi, ó jẹ́ ìyàlẹ́nu fún wọn irú ọ̀rẹ́ ti wọn bára ṣe.

Ọgbọ́n burúkú kó wọn Ìjàpá, ni ọjọ́ kan ó bẹ̀rẹ̀ si ṣe àdúrà lojiji pé “Àkóbá , àdábá, Ọlọrun ma jẹ ká ri”, Ọ̀bọ kò ṣe “Àmin àdúrà” nitori ó mọ̀ wi pé kò si ẹni ti ó lè ṣe àkóbá fún Ìjàpá, à fi ti ó bá ṣe àkóbá fún elòmiràn. Inú bi Ìjàpá, ó ka iwà Ọ̀bọ yi si à ri fin, ó pinu lati kọ lọ́gbọ́n pé ọgbọ́n wa ninú ki enia mã ṣe “Àmin” si àdúrà àwọn àgbà.

Ìjàpá ṣe àkàrà ti ó fi oyin din, o di sinú ewé, ó gbe tọ Ẹkùn lọ. Ki Ẹkùn tó bèrè ohun ti Ìjàpá nwa lo ti gbo oorun didun ohun ti Ìjàpá Ijapa gbe wa. Ìjàpá jẹ́ ki Ẹkùn játọ́ titi kó tó fún ni àkàrà olóyin jẹ. Àkàrà olóyin dùn mọ́ Ẹkùn, ó ṣe iwadi bi òhun ti lè tún ri irú rẹ. Ìjàpá ni àṣiri ni pé Ọ̀bọ ma nṣu di dùn, lára igbẹ́ rẹ ni òhun bù wá fún Ẹkùn. Ó ni ki Ẹkùn fi ọgbọ́n tan Ọ̀bọ, ki ó si gba ni ikùn diẹ ki ó lè ṣu igbẹ́ aládùn fun. Ẹkùn kò kọ́kọ́ gbàgbọ́, ó ni ọjọ́ ti òhun ti njẹ ẹran oriṣiriṣi, kò si ẹranko ti inú rẹ dùn bi eyi ti Ìjàpá gbé wá. Ìjàpá ni ọ̀rẹ òhun kò fẹ́ ki ẹni kan mọ àṣiri yi. Ẹkùn gbàgbọ́, nitori ó mọ̀ wi pé ọ̀rẹ́ gidi ni Ìjàpá àti Ọ̀bọ.

Ẹkùn gba ikùn Ọ̀bọ – Leopard dealt the Monkey blows.

Ẹkùn lúgọ de Ọ̀bọ, ó fi ọgbọ́n tan ki ó lè sún mọ́ òhun. Gẹ́rẹ́ ti Ọ̀bọ sún mọ́ Ẹkùn, o fã lati gba ikùn rẹ gẹ́gẹ́ bi Ìjàpá ti sọ, ki ó lè ṣu di dùn fún òhun. Ó gbá ikun Ọ̀bọ titi ó fi ya igbẹ́ gbi gbóná ki ó tó tu silẹ̀. Gẹ́rẹ́ ti Ẹkùn tu Ọ̀bọ silẹ̀, ó lo agbára diẹ ti ó kù lati sáré gun ori igi lọ lati gba ara lowo iku ojiji. Ẹkùn tọ́ igbẹ́ Ọ̀bọ wò, inú rẹ bàjẹ́, ojú ti i pé òhun gba ọ̀rọ̀ Ìjàpá gbọ. Lai pẹ, Ìjàpá ni Ọ̀bọ kọ́kọ́ ri, ó ṣe àlàyé fún ọ̀rẹ́ rẹ ohun ti ojú rẹ ri lọ́wọ́ Ẹkùn lai funra pé Ìjàpá ló fa àkóbá yi fún òhun. Ìjàpá ṣe ojú àánú, ṣùgbọ́n ó padà ṣe àdúrà ti ó gbà ni ọjọ́ ti Obo kò ṣe “Amin”, pé ọgbọ́n wà ninú ki èniyàn mã ṣe “Àmin” si àdúrà àwọn àgbà. Kia ni Ọ̀bọ bẹ̀rẹ̀ si ṣe “Àmin” lai dúró. Idi ni yi ti Ọ̀bọ fi bẹ̀rẹ̀ si kólòlò ti ó ndún bi “Àmin” titi di ọjọ́ òni.

Ẹ̀kọ́ itàn yi ni pé, bi èniyàn bá mbá ọ̀rẹ́ ọlọ́gbọ́n burúkú rin, ki ó mã funra tàbi ki ó yẹra, ki o ma ba ri àkóbá.

ENGLISH TRANSLATION

In many Yoruba proverbs, the Tortoise is regarded as a lazy, ugly animal that is not as big as the others, but full of a mischievous survival instinct.

A Yoruba proverb says that “compatibility in character brings about compatibility in friendship”, but in this story, the Tortoise and the Monkey had no compatibility in character. Both of them became friends as a result of being neighbors. All the other animals kept wondering about this friendship.

The Tortoise is never in want of mischief, one day, he suddenly began to pray that “The gods should prevent one from falling into unprovoked trouble” expecting the Monkey to say “Amen” but he did not respond to the prayer because, knowing the Tortoise very well, no one could cause him trouble but he caused others trouble. The Tortoise was angry with the Monkey for berating him so he was determined to teach the Monkey a lesson that there is wisdom in responding to the prayers of the elders.

The Tortoise prepared beans fritters dipped in honey and wrapped it in leaves, then took it to the forest in search of the Leopard. Before the Leopard could inquire about the Tortoise’ mission, the sweet smell oozing out from what the Tortoise was carrying, caused him to salivate. The Tortoise made the Leopard’s mouth to drool before he eventually unwrapped the honey beans fritters for him to taste. The Leopard enjoyed it so much that he began to press the Tortoise for the secret source of this delicacy. The Tortoise taunted the Leopard so much before saying that it was the Monkey’s excrete. He told the Leopard to entice the Monkey and then give him a gentle blow in his stomach to enable the monkey to pass out the honey bean fritters. Initially, the Leopard did not believe because from his experience of eating so many animals intestine none can be compared with the honey beans fritters he had just ate. However, he was convinced because the Tortoise said it was a well-kept secret by his friend – the Monkey. Knowing that the Tortoise and the Monkey were very close friends, the Leopard believed.

The Leopard laid siege for the Monkey and tricked him to come near. As soon as the Monkey came close, he dragged him and dealt his stomach blows as advised by Tortoise commanding him to extract the honey beans fritters. The Monkey had no clue about this unprovoked attack, this continued until he passed out hot excreta. The Leopard released the Monkey in order to enjoy the sweet delicacy only to be confronted with the foul smell and bad tasting stuff. The Monkey used his last breadth to run as he quickly climbed a tree to save himself from sudden death. While panting, the first person that came round was his friend – the Tortoise. He narrated his ordeal with the Leopard to him. The Tortoise pretended to be commiserating with him but reminded him of the wisdom to always say “Amen” to the prayers of the elders. Before the Tortoise could finish repeating an earlier prayer, the Monkey responded with a continuous “Amen”. This was alluded to the reason why the Monkey’s stammer continued till this day to sound as “Amen”.

The lesson from this story teaches that one must be watchful in the company of mischievous friends or keep away in order to avoid getting implicated in their schemes and unprovoked trouble.

Originally posted 2015-10-16 22:39:59. 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

Yorùbá ni bi wọn ti ma a nka nkàn ki wọ́n tó bẹ̀rẹ̀ si ka a ni èdè Gẹ̀ẹ́sì. Ẹ ṣe àyẹ̀wò kíkà ni èdè Yorùbá ni ojú ewé yi:

ENGLISH TRANSLATION

Counting or numbers in Yoruba before the introduction of counting in English. Check out counting or numbers’ pronunciation on this page.

Originally posted 2016-03-18 01:15:22. 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

Iyán ni oúnjẹ gidi fún Ijẹṣa, nitori wọn ni iṣu ju ọ̀gẹ̀dẹ̀ lọ. Òwe àtijọ́ ni pé “Kò si ohun a nfi ọ̀gẹ̀dẹ̀ ṣe ni Ijeṣa, ẹiyẹ ló njẹ́” nitori ọ̀pọ̀ ohun ni a lè fi ọ̀gẹ̀dẹ̀ ṣe, ni ayé òde òni, ṣùgbọ́n olówó ló njẹ́ nitori ó wọ́n. Ọ̀gẹ̀dẹ̀ yára lati sè, fún àpẹrẹ, ká fi ọ̀gẹ̀dẹ̀ din dòdò, ó ṣe dani kan jẹ ni àjẹ yó, tàbi jijẹ pẹ̀lú oúnjẹ miran bi dòdò àti ẹyin, dòdò àti ẹwa, dòdò àti irẹsi-ọlọ́bẹ̀ àsèpọ̀/irẹsi funfun. Lí lo ọ̀gẹ̀dẹ̀ dúdú fún àmàlà, sisè jẹ, tàbi sísun dára fún àwọn ti ó ni àrùn-àtọ̀gbẹ. Ọmọdé fẹ́ràn dòdò.

Ọ̀pọ̀lọpọ̀ irú oúnjẹ ti a lè fi iṣu ṣe, ni a lè fi ọ̀gẹ̀dẹ̀ ṣe. Fún àpẹrẹ, ẹ ṣe àyẹ̀wò díẹ̀ ninú àwọn oúnjẹ wọnyi:

Oúnjẹ ti a lè fi iṣu ṣe	Oúnjẹ ti a lè fi Ọ̀gẹ̀dẹ̀ ṣe	Yam related meals	Plantain related meals
Iyán iṣu	Iyán ọ̀gẹ̀dẹ̀	Pounded yam	Pounded plantain
Àmàlà̀ iṣu	Àmàlà ọ̀gẹ̀dẹ̀ tútù tàbi gbigbẹ	Yam flour meal	Raw plantain meal or Plantain flour meal
Iṣu sisè	ọ̀gẹ̀dẹ̀ sisè	Boiled yam	Boiled plantain
Dùndú	Dòdò	Fried yam	Fried plantain
Àsáró iṣu	Àsáró ọ̀gẹ̀dẹ̀	Yam pottage	Plantain pottage
Iṣu sísun	ọ̀gẹ̀dẹ̀ sísun (Bọ̀ọ̀li)	Roasted yam	Roasted plantain
Iṣu lílọ̀ pẹ̀lú epo-pupa	ọ̀gẹ̀dẹ̀ lílọ̀ pẹ̀lú epo-pupa	Mashed yam with palm-oil	Mashed plantain with palm-oil
Ìpékeré isu	Ìpékeré ọ̀gẹ̀dẹ̀	Yam chips	Plantain chips

ENGLISH TRANSLATION

Pounded-yam is the real meal for an Ijesha man/woman, because agriculturally, they produced more yam than plantain. To say “Ijesha people have nothing to do with plantain, it is the food of the birds”, has become an outdated proverb, because, nowadays, plantains are being used in various ways, but it has become the food of the rich ones as a result of its high cost. It is easy to prepare plantain for meal, for example, preparing fried plantain is quick and can be eaten on its own as full meal or as compliments to other meals such as: fried-plantain and egg, fried plantain with stewed-beans, fried plantain jollof-rice/white rice. Using green plantain for solid meal, boiling it, or roasting it is good for Diabetes patient. Children love fried-plantain.

Many of the meal that can be prepared using yam can equally be substituted using plantain. Check out some of the examples of some of these meals in the table on this page.

Originally posted 2014-12-05 09:00:14. 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

Kò di igbà ti enia bá ni owó rẹpẹtẹ ki ó tó sọ ọmọ rẹ ni “Ọlá” nitori Yorùbá ka ipò giga, ọmọ, ilera, orúkọ rere si “Ọlá”. Ibi ti “Ọlá” wà ninú orúkọ Yorùbá, a lè lo “Adé; Ibi; Olú; Ọmọ; Oyè” dipò. Fún àpẹrẹ, “Ọláyẹmi; Adéyẹmi; Ibiyẹmi; Olúyẹmi; Ọmọyẹmi àti Oyèyẹmi”.

ENGLISH TRANSLATION

It is not until a person has so much money before naming a child “Ola which connotes Wealth”, because Yoruba regard, high position in the society, children, good health, good name etc as “Wealth”. Wherever “Ola” appears in a name, it can also be replaced with “Ade – Crown; Ibi – Birth; Omo – Child; Oye – Chieftaincy”. For example “Olayemi; Adeyemi; Ibiyemi; Oluyemi; Omoyemi and Oyeyemi”.

B TO N
Yoruba Names	Short Form	English meaning
Bọ̀bọ́lá	Bọ̀bọ́	Met wealth
Bọ́ládalẹ́	Bọ́lá	Remain with wealth till night
Bọlajoko	Bọla	Seat with wealth
Bọ́lánlé	Bọ́lá	Met wealth at home
Bọ́látitó	Bọ́lá	How great the wealth
Dámilọ́lá	Dámi	Prosper me
Dáramọ́lá	Dára	Beautiful with wealth
Dúródọlá	Dúró	Wait for wealth
Dúrótọlá	Dúró	Wait with wealth
Ẹniọlá	Ẹni	Wealthy/Prominent Personality
Fadéjimi	Jimi	Leave the crown with me
Faramádé	Mádé	Associate with the crown
Faramọ́lá	Fara	Associate with wealth
Fẹ̀hintọlá	Tọlá	Lean back on wealth
Fọlábi	Fọ́la	Came at the time of convenience
Fọlájimi	Jimi	Leave the wealth with me
Fọláhàn	Fọlá	Show off wealth
Fọlákẹ́mi	Fọlákẹ́	Use wealth to pet me
Fọlámi	Fọlá	Breathing in wealth
Fọláṣadé	Ṣadé	Use wealth as crown
Fọláyan	Fọlá	Boastful in wealth
Fọláyẹmi	Yẹmi	Let wealth suit me
Fúnmikẹ́/Fúnkẹ́	Funkẹ	Given to me to pet
Ibitọ́lá	Ibi	Birth is equal to wealth
Ikẹ́adé	Ikẹ	Care of the Crown
Imisiọla	Imisi	The breath of wealth
Iniọla	Ini	Ownership of wealth
Iretiọla	Ireti	Expectation of wealth
Iyiọla	Iyi	The honour of wealth
Jayéọlá	Jayé	Enjoy wealth
Jayéọba	Jayé	Enjoy kingship
Jadesọla	Jade	Come into wealth
Jokotọla	Joko	Seat in the company of wealth
Jọ́ládé	Jọ́lá	Let wealth come
Jọláadé	Jọlá/Adé	Enjoy the wealth of crown
Jọ́láyẹmi	Jọla/Yẹmi	Let wealth suit me
Káriọlá	Kári	The wealth got round
Kayinsọla	Káyin	Drop honey in to wealth
Kẹ́misọ́lá	Kẹ́mi	Pet me into wealth
Kọ́lápọ̀	Kọ́lá	Bring wealth together
Kọ́láwọlé	Kọ́lá	Bring wealth home
Mobọ́láji	Bọ́láji	I woke up with wealth
Monisọ́lá	Moni	There is an addition to my wealth
Mosúnmọ́lá	Mosún	I got closer to wealth
Moyọ̀sádé	Moyọ̀	I rejoice into crown
Moyọ̀sọ́lá	Moyọ̀	I rejoice into wealth
Ninisọ́lá	Nini	Having an addition to wealth

O TO W

OrúkọYorùbá	Short Form	English meaning of Yoruba Names
Olútọ́lá	Olú/Tọ́lá	Having God is equal to wealth
Ọbátẹ́rù	Tẹ́rù	The king is enough to fear
Ọbáṣúyi	Ṣuyi	The king create honour
Ọlábimpé	Bimpe	Born complete in wealth
Ọlábisi	Bisi	Procreated wealth
Ọlábọ̀dé	Bọ̀dé	Wealth has arrived
Ọlábọ̀wálé	Wálé	Wealth has returned home
Ọládàpọ̀	Dàpọ̀	Mixture of wealth
Ọládipọ̀/Ọládipúpọ̀	Dipọ	Wealth has increased
Ọládunni	Dunni	Wealth is good to have
Ọláifẹ	Ifẹ́	Wealth of love
Ọláitan/Ọláòtán	Laitan	Unending wealth
Ọláiyá	Ọlá	Mother’s wealth
Ọlákunbi	Kunbi	Wealth has added to birth
Ọlákunmi	Kunmi	Wealth is added to me
Ọlálekan/Ọlámilekan	Lekan	An addition to my wealth
Ọlálérè	Lérè	Wealth is profitable
Ọlálẹyẹ	Lẹyẹ	Wealth has honour
Ọlamide	Mide	My wealth has come
Ọlámipọ̀si	Pọ̀si	My wealth has increased
Olaniran	Niran	Wealth has lineage
Ọlániyi	Niyi	Wealth is honourable
Ọlánrewájú/Ọlárewájú	Lanre	Progressive wealth
Ọláolú	Láolú	God’s wealth
Ọláoyè	Laoye	Wealth of chieftaincy
Ọlásanmi	Sanmi	Wealth is good for me
Ọlásúnkanmi	Súnkànmi/Kànmi	Wealth has moved closer to me
Ọlátúndé	Túndé	Wealth has returned
Ọláwálé	Wálé	Wealth has come home
Ọláwọlé	Wọlé	Wealth has entered home
Ọláwunmi	Wunmi	I love wealth
Ọláyẹmi	Yẹmi	Wealth is suits me
Ọláyinka	Yinka	Surrounded by wealth
Ọlọ́ládé	Lọ́lá/Lọ́ládé	The weathy one is here
Olúfúnmilọ́lá	Fúnmi/Fúnlọ́lá	God gave me wealth
Olúṣọlá	Ṣọlá	God made wealth
Olúwatómilọ́lá	Tómi	God is enough for me as wealth
Ọmọlọlá	Lọlá	Child is wealth
Owólabi	Owó	Given birth to wealth
Owóẹ̀yẹ	Owó	Honourable Money
Owoyẹmi	Yẹmi	Money suits me
Oyèbọ́lá	Oyè/Bọ́lá	Title met wealth
Oyèdiran	Diran	Title is part of the family
Oyèyẹmi	Yẹmi	Chieftaincy/Title suits me
Oyèyinka	Yinka	Surrounded by Titles
Oyinladé	Ladé	The crown is honey
Oyindàmọ́lá	Dàmọ́lá	Honey mixed with wealth
Oyinlọlá	Oyin	Honey is wealth
Pariọlá	Pari	Completion of wealth
Ṣijúadé	Ṣiju	Open eyes to see the crown
Ṣijuwọla	Ṣiju/Wọlá	Be open to wealth
Simisọ́lá	Simi	Rest in wealth
Ṣọlápé	Lápé	Complete wealth
Tẹjúmádé	Tẹjú/Mádé	Focus on the crown
Tẹjúmọ́lá	Tẹjú/Mọ́lá	Focus on wealth
Tèmiladé	Tèmi	Mine is the crown
Tèmilọlá	Tèmi/Lọlá	Mine is wealth
Tẹ́niọlá	Tẹni	Spread the mat of wealth
Tinúọlá	Tinú	In the midst of wealth
Titilọlá	Titi	Continuous wealth
Tiwaladé	Ladé	Ours is the crown
Tiwalọla	Tiwa	Ours is the wealth
Tọ́misọ́lá	Tomi	Teach me into wealth
Tóyèbi	Tóyè	Rebirth of the title
Wọnúọlá	Wọnú	Enter into wealth
Wọnúadé	Wọnú	Enter into the crown

Originally posted 2014-07-04 23:41:51. Republished by Blog Post Promoter

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

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

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

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

ENGLISH TRANSLATION

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

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

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

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

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

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

Ìparí ọdún sún mọ́lé, àsikò yi ni àwọn oníjìbìtì/ẹlẹ́tàn ma nbọ́ sita lati ṣe iṣẹ́ ibi, nipa ji ja àwọn ará ilú ti kò bá funra ni olè. Àṣà Yorùbá ni ayé àtijọ́ ni lati gbé àwọn ti ó bá hùwà rere ga, lati yẹ àwọn ti ó bá ṣe iṣẹ́ àṣe yọri si.

Ẹ ṣọ́ra bi ẹ bá fẹ́ gbowó lẹ́nu ẹ̀rọ-owó – Beware of ATM thieves

Ẹ ṣọ́ra bi ẹ bá fẹ́ gbowó lẹ́nu ẹ̀rọ-owó – Beware of ATM theft

Yorùbá ni “Ọmọ ẹ o ṣe àgbàfọ̀, ó kó aṣọ wálé, ẹ ò ri ojú olè bi”, ọ̀pọ̀ òbi ki bèrè bi ọmọ wọn ti ri owó mọ nitori àwọn ẹlẹ̀tàn/oníjìbìtì/ ori ayélujára àti Òṣèlú nkó ohun ti ki ṣe ti wọn wálé. Ẹ̀sìn àti àṣà ayé òde òni ngbe àwọn olè àti oníjìbìtì lárugẹ. Nitori eyi “olówó ojiji” pọ si láwùjọ laarin ẹni ti ó wà ni ipò giga àti ipò kékeré. Iṣẹ́ Ọlọrun àti Òṣèlú ti di ọ̀nà ti èniyàn fi le di “olówó lojiji”. Ọ̀̀pọ̀ ọmọ ilé-iwé giga ti kò ti ilé-ọlọ́rọ̀, tàbi ilé Òṣèlú jade, ti yi si olè jijà lori ayélujára ju pé ki wọn di gun jalè.

Ni ayé àtijọ́, bi ọdún bá dé, olè jija pẹ̀lú ipá ló wọ́pọ̀, ṣùgbọ́n ni ayé òde òni iwà ẹ̀tàn ti a mọ̀ si oníjìbìtì pàtàki ni ori ayélujára ló wọ́pọ̀. Ó ti pẹ ti ẹ̀tàn/jibiti ori ayélujára ti bẹ̀rẹ̀ ṣùgbọ́n, irú àsikò yi ni àwọn oníjìbìtì ma nko ọ̀pọ̀ iwe lori ayélujára si ẹgbẹgbẹ̀rún èniyàn ni àgbáyé pẹ̀lú èrò lati jẹ nibi ti wọn kò ṣe si. Ẹni ti kò bá funra á jábọ́ si wọn lọwọ, nitori eyi ẹ ṣọ́ra fún àdàmọdi iwé lati ilé-ifowó-pamọ́ tàbi ọ̀dọ̀ ẹni ti ẹ kò mọ̀.

ENGLISH TRANSLATION

The end of the year is near, this is the time that fraudsters (419) are on the loose, by stealing from the people or the community by fraudulent means. Yoruba culture of old was to promote and honour people of integrity and those who are successful through hard work.

According to Yoruba adage that said “Your child is not a washman, but brought home loads of clothes, here comes the thief”, many parents would not ask their children for their source of livelihood, because internet fraudsters and politicians bring home what does not belong to them. Modern day’s culture promotes thieves and fraudsters. As a result of this, “get rich quick syndrome” are on the increase among the highs and lows in the society. Religion and politics has become the easiest way of “quick riches/wealth”. Many students of higher institutions that are not from privileged background, have turned to internet fraud instead of armed robbery.

In the olden days, as the yuletide period is approaching, there were usually increase in armed robbery, but nowadays, fraudulent act or internet fraud known as “419” has become more prevalent. Internet fraud had begun for a while, but it is usually on the increase towards this period of the year as fraudsters circulate thousands of email to people all over the world in order to reap where they did not sow. Unsuspecting people can easily fall prey, as a result people should be wary of fake email from banks or unsolicited mails.

Originally posted 2014-11-28 10:45:51. Republished by Blog Post Promoter

Bi ènìà lówó tàbi bi kò ni, àwọn ohun kan ṣe pàtàki lati wà ni ílé ki a tó lè pẽ ibẹ̀ ni ilé. Fún àpẹrẹ: ilé ti ó ni òrùlé, ilẹ̀kùn àti fèrèsé; àdìrò àti àdògán; omi: Ki ba jẹ omi ẹ̀rọ, omi òjò tàbí kànga ṣe pàtàkì àti oúnjẹ.

Yorùbá ni “ilé làbọ̀sinmi oko”, lẹhin iṣẹ́ õjọ, ó ṣe pàtàkì lati ni ilé ti ènìà yio darí si. Ẹ yẹ àwọn orúkọ àti àwòrán àwọn ọ̀pọ̀lọpọ̀ ohun ti a lè ri ni àyíká ilé ni ojú ewé yi.

ENGLISH LANGUAGE

Whether a person is rich or poor, there are some basic things that are important in a house before it can be called a home. For example: A house with a roof, door and windows; kitchen and cooking utensils; water: either pipe borne water, rain water or a well and food are all very important in a home.

Yoruba adage said “Home is for rest after the farm or a hard day’s work, hence it is important to have a house for a person to return to. Check out the names and pictures of many household items on this page.

Orúkọ ohun ti a lè ri ni àyíká – Household items

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Originally posted 2013-08-13 11:20:51. Republished by Blog Post Promoter

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