The Yoruba Blog

Same parentage does not compel compassion.

Òwe Yorùbá ní “Àjùmòbí kò kan tãnu, ẹni Olúwa bá rán síni ló nṣeni lõre”. Òwe yi wúlò lati gba àwọn ènìà tí o gbójúlé ẹbí níyànjú. Ọ̀pọ̀lọpọ̀ rò wípé ẹ̀tọ́ ni ki ẹni tí ó bá lówó nínú ẹbí tàbí tí ó ngbe ni Òkè-Òkun bá wọn gbé ẹrù lai ro wípé ẹbí tí o lówó tàbí gbé l’Ókè-Òkun ní ẹrù tiwọn lati gbé.

Yorùbá ní “Òṣìṣẹ́ wa lõrun, abáni náwó wà níbòji”, ọ̀pọ̀lọpọ̀ agbójúlẹ́bí wọnyi, ma mba ẹni tí o nṣiṣẹ ka owó lai rò wípé ẹni tí ó nṣiṣẹ yi, nlãgun lati rí owó. Iṣẹ́ lẹ́ni tí ó wa l’Ókè-Òkun/Ìlú-Òyìnbó nṣe nínú òtútù. Fún àpẹrẹ: níbití olówó tàbí àwọn tí ó ngbe Òkè-òkun tí nṣe àwọn nkan níwọnba bí – ọmọ bíbí, aṣo rírà, ẹ̀rọ ìbánisọ̀rọ̀, àti bẹ̃bẹ lọ, ọ̀pọ̀lọpọ̀ agbójúlẹ́bí á bímọ rẹpẹtẹ, kó owó lé aṣọ, bèrè ẹ̀rọ ìbánisọ̀rọ̀ olówó nla tí ẹni tí ó wà l’Ókè-Òkun ó lè kó owó lé lórí àti gbogbo àṣejù míràn.

Ẹbí olówó tàbí tí ó ngbe Òkè-òkun kò lè dípò Ìjọba. Ọ̀dọ̀ Ìjọba tí ó ngba owó orí lóyẹ kí á ti bèrè ẹ̀tọ́, ki ṣe lọ́wọ́ ẹbí. Ẹbí tóní owó tàbí gbé Òkè-òkun lè fi ojú ãnu ṣe ìrànlọ́wọ́, ṣùgbọ́n ki ṣe iṣẹ́ ẹni bẹ̃ lati gbé ẹrù ẹlẹ́rù. Ẹjẹ́ ká rántí òwe yi wípé “Àjùmọ̀bí kò kan tãnu, ẹni Olúwa bá rán síni ló nṣeni lõre”, nítorí aladugbo, àjòjì, ọ̀rẹ́, àti bẹ̃bẹ lọ, lè ṣeni lãnu bí Olúwa bá rán wọn.

ENGLISH TRANSLATION

A Yoruba saying goes that “same parentage does not compel compassion, only those sent by God show compassion”. This proverb can be used to advice those dependent on family member. Many dependents think it is a right for rich or family members living abroad to carry their responsibilities.

“The worker is in the sun, while the spender is in the shade”, many dependents are fond of counting the earnings of their rich family members or those living in diaspora without counting the sweat that goes into earning money. People living diaspora have to work hard and long hours (sometimes in the cold) to earn a living. Thus, while many that are perceived to be rich or living abroad are prioritizing the number of children per family, reducing expenses on clothing, expensive mobile phones etc., many of their dependents do the opposite by giving birth to many children, spending much on clothes, demanding for expensive mobile phones that those living abroad have not acquired and so on.

Sadly, the rich family member or those living in diaspora are not an adequate or appropriate substitute for government/tax payer funded social security. It might be appropriate to demand benefits from the Government that collects taxes from the people. The rich or those living in diaspora can only help on compassionate ground but not as a matter of responsibility. Let us remember the proverb that “same parentage does not compel compassion, only those sent by God show compassion”, because, neighbours, strangers, friends, etc. can show compassion if sent by God.

Originally posted 2014-11-18 18:00:26. Republished by Blog Post Promoter

Ọpọlọpọ ọmọ Yorùbá ti bẹ̀rẹ̀ si tijú lati jẹ orúkọ ti òbí fi èdè Yorùbá sọ wọn. Èyi tó bá tún gba lati jẹ orúkọ Yorùbá á tún bã jẹ ni kikọ tàbi ni pipè. Èwo ni ká kọ “Bayọ ni Bayor, Fẹmi ni Phemmy, Tọlani ni Thorlani – kilo njẹ bẹ̃? Nigbati ẹni to ni orúkọ bá nbajẹ bawo ni àjòji ṣe lè pe orúkọ na dada? Lẹhin ọdún pipẹ́ itumọ̀ orúkọ ti wọn ba jẹ yi a sọnù.

“Ẹni ti kò bámọ̀ itàn ara rẹ̀, wọn á pe lorúkọ ti ki ṣe tirẹ, á si dáhùn”. Á gbọ́ ti igbà òwò burúkú “Òwò Ẹrú”, ti ilú tó lágbára ra àwọn enia bi ẹni ra ohun ini. Ni àsikò yi, bi wọn bà kó enia lẹ́rú, olówó rẹ á fun lórúkọ nitori ko ma ba ranti ibi ti ó ti ḿbọ̀. Eleyi jẹ ki ó ṣòro fún ẹrú lati mọ ibi ti wọn ti wa lẹhin ti òwò ẹrú pari. Ohun ribiribi ti ẹrú ṣe, kò hàn si àwọn ti ó kù ni ilẹ̀ aláwọ̀-dúdú pé dúdú ti wọn kó lẹ́rú ló ṣẽ, nitori orúkọ ti ó yi padà.

Òwe Yorùbá ni “Ilé làńwò kátó sọmọ lórúkọ”. Ó ṣeni lãnu pé ọpọlọpọ ọmọ Yorùbá kò mọ iyi orúkọ wọn, nitori eyi fúnra wọn ni wọn pa orúkọ wọn da si orúkọ ti wọn kò mọ itumọ̀ rẹ.

Ẹ jọ̀wọ́, ẹ maṣe jẹ́ki ẹ̀yà àti èdè Yorùbá parẹ́. “Orúkọ ẹni ni ifihàn ẹni”, ao ni parẹ máyé o (Àṣẹ)

ENGLISH TRANSLATION

A lot of Yoruba indigenes have begun to be ashamed of the Yoruba names their parents given to them on their naming. Some of them who even agreed to continue with such indigenous names are distorting it in spelling and pronunciation. Why spell Bayo as “Bayor”, Femi as “Phemmy”, Tolani as “Thorlani” – what does this new spelling mean? When the owner of a name is distorting it, how then is a stranger supposed to pronounce it well? After many years of distortion, the meaning of the name will be lost.

“Whoever does not know his/her history, would be called a name that does not belong to him/her, and he/she will answer”. It is understandable that people whose name were changed by their slave-masters, had no choice during the illicit slave trade. At that time, when a person is taken into slavery, the slave owner do strip them of their names and replace it with whatever name is convenient in order cut such slaves from their roots. This actually made it difficult for the slaves to trace their roots when slave trade was outlawed and they were set free. All the great inventions by the slaves were not easily identified with the slaves to the remaining Africans who were not enslaved because of the name change.

Yoruba proverb said “One considers circumstances of the home before naming a child”. It is a pity that many Yoruba youngsters are not appreciating their names as a result they are renaming themselves to names that they barely know the meaning.

Please, let us not allow the Yoruba ethnicity and language to be obliterated in the world. “Your name is your identity”, may we not be obliterated among the people of the world. (Amen)

Originally posted 2014-01-21 21:13:32. Republished by Blog Post Promoter

KÍKÀ ỌJÀ NIPARI Ọ̀SẸ̀ – END OF WEEK STOCK TAKING: LEARNING NUMBERS 1 TO 20

You can also download the Yoruba alphabets by right clicking this link: counting 1 -20 in Yoruba recited

0	Òdo	Àlùbọ́sà titán	Zero onions (Out of Stock)
1	Õkan	Àpò Iyọ̀ kan	One bag of salt
2	Ẽji	Pádi Ọ̀gẹ̀dẹ̀ wẹ́wẹ́ méjì	Two bunches of bananas
3	Ẹ̃ta	Pádi Ọ̀gẹ̀dẹ̀ àgbagbà mẹ́ta	Three bunches of Plantains
4	Ẹ̃rin	Garawa Epo Òyìnbó mẹ́rin	Four tins of kerosene
5	Ãrun	Garawa Òróró marun	Five tins of vegetable oil
6	Ẹ̀fà	Garawa Epo pupa mẹ́fà	Six tins of palm oil
7	Ẽje	Igo Epo Òyìnbó meje	Seven bottles of kerosene
8	Ẹ̀jo	Igo Òróró mẹjọ	Eight bottles of vegetable oil
9	Ẹ̀sán	Igo Epo pupa mẹsan	Nine bottles of palm Oil
10	Ẹ̀wá	Ẹja gbígbẹ mẹwa	Ten pieces of dry fish
11	Ọ̀kànlá	Àpò Ẹ̀wà mọ́kànlá	Eleven bags of beans
12	Èjìlá	Àpò Èlùbọ́ méjìlá	Twelve bags of dry yam flour
13	Ẹ̀tàlá	Àpò Ìrẹsì mẹ́tàlá	Thirteen bags of rice
14	Ẹ̀rìnlá	Àpò Gãri mẹ́rìnlá	Fourteen bags of coarse cassava flour
15	Mẹ̃dogun	Àpò Àgbàdo mẹ̃dogun	Fifteen bags of maize
16	Ẹ̀rìndínlógún	Iṣu mẹ́rìndínlógún	Sixteen yams
17	Ẹ̀tàdínlógún	Àgbọn mẹ́tàdínlógún	Seventeen coconuts
18	Èjìdínlógún	Orógbó méjìdínlógún	Eighteen pods of bitter kola
19	Ọ̀kàndínlógún	Atare mọ́kàndínlógún	Nineteen alligator peppers
20	Ogún	Obì Ogún	Twenty kola nuts

Originally posted 2013-03-12 22:25:14. Republished by Blog Post Promoter

Pẹ̀tẹ̀pẹ́tẹ̀ Òjò – Much Mud

“Òjò ibùkún lọ́dọ̀ ẹni kan, ni òjò ìbànújẹ́ lọ́dọ̀ ẹlòmíràn”. Lai si òjò, ọ̀gbẹlẹ̀ á wà, ọ̀gbẹlẹ̀ pi pẹ́ ló nfa iyàn. Inú àgbẹ̀ ma ndun ni àsikò òjò nitori wọn mọ̀ pé ohun ọgbin wọn yio hù, oúnjẹ àti jẹ, àti tà yio pọ̀ si. Ọmọdé àti àgbà ló fẹ́ràn òjò nitori ó mú ìtura wá, pàtàki ni igbà ooru.

Ni idà keji, òjò àrọ̀-irọ̀ dá lè fa ìbànújẹ́ fún àgbẹ̀ àti ará ilú, pàtàki fún; ẹni ti ilé rẹ njò, ẹni ti ó kọ́lé si ọ̀nà àgbàrá òjò, ó nfá ẹ̀fọn/yànmùyánmú eyi ti ó nfá ibà, àgbàrá lè gbá ohun ọ̀gbìn lọ, agbara lè yalé àti bẹ ́ẹ̀ bẹ́ ẹ̀ lọ. Fún àpẹrẹ, irònú àti ibànújẹ́ ni ìgbà òjò jẹ́ fún ọ̀pọ̀lọpọ̀ ará ilú Èkó, nitori ọ̀nà fún àgbàrá kò tó, eyi ma njẹ ki àgbàrá ba ilé àti ọ̀nà jẹ́. Ni Ibadan, irònú na a dé fún àwọn ti ó kọ́lé si ẹ̀gbẹ́ odò Ògùnpa nitori ìbẹ̀rù omi-yalé.

Ọ̀rọ̀ Yorùbá ni “Òjò kò bẹni kan ṣọ̀tá, ẹni eji ri leji npa”. ọ̀pọ̀lọpọ̀ igbà, òjò kò rọ̀ fún ìbànújẹ́ èniyàn pàtàki bi èniyàn bá palẹ̀mọ́ fún òjò nipa ti tú àyíká ṣe lai kó pàntí si ọ̀nà àti ojú àgbàrá àti gbi gbẹ́ ọ̀nà fún àgbàrá. Òwe Yorùbá sọ wipé “Òjò tó rọ̀ ló mú pẹ̀tẹ̀pẹ́tẹ̀ wá”. Pẹ̀tẹ̀pẹ́tẹ̀ dára fún ohun ọ̀gbin bi ìrẹsì àti fún agbo Ẹlẹ́dẹ̀ ṣùgbọ́n kò yẹ ilú. Bi Ìjọba bá ṣe ọ̀na fún ọkọ̀ àti ẹlẹ́sẹ̀, pẹ̀tẹ̀pẹ́tẹ̀ á din kù. Eyi ti ó ṣe pàtàki ni ki Ìjọba àti ará ilú sowọ́pọ̀ lati tú agbègbè àti àyíká ṣe lati lè lo òjò fún rere.

ENGLISH TRANSLATION

“What some regarded as rain of blessing can be regarded as rain of sorrow for others”. Without the rain, there will be drought, long time drought leads to famine. Farmers are happy during raining season because the crops will grow and this would lead to good harvest, plenty of food to eat and to sell. Children and adults alike love the rain because it eases out the heat.

On the other hand, continuous downpour could cause havoc for both the farmers and city dwellers alike, particularly for; those with leaking roof, those who built along the drainage way or canal, it aids mosquito breeding that causes Malaria or Fever, flood can sweep away farmland and properties etc. For example, raining season brings about fear and sadness for Lagos people, because of lack of adequate drainage system, hence the destruction of Homes and properties as well as the Roads by flooding. In Ibadan, fear often come upon people who built their Houses around Ogunpa River, as a result of fear of flooding.

According to Yoruba adage meaning “Rain is no enemy to anyone, it falls on everyone along its path”. Oftentimes, rainfall is not meant to cause sorrow for people if one is adequately prepared by taking care of ones surrounding by clearing refuse from the road and drainages and building more gutters and canals to contain flood. Another Yoruba proverb said “The rain that fell brought about much mud”. Mud is good for some food crops such as Rice plantation and also for Piggery but it is not befitting for the city. The menace of mud will be reduced if the Government can provide good road network for both vehicular and pedestrian movement. The most important solution is for both the Government and the people to work in tandem to care for the environment and neighbourhood in order to put the rain to good use.

Originally posted 2015-06-09 13:56:48. Republished by Blog Post Promoter

Babá re lé ò,
Ilé ló lọ́ tarà-rà
Bàbá re lé ò,
Ilé ló lọ́ tarà-rà
Ilé ò, ilé, Ilé ò, ilé,
Babá re lé ò,
Ilé ló lọ́ tarà-rà

Ni Àṣà Yorùbá, ọmọdé ló nkú, àgbà ki kú, àgbà ma nrelé ni. Ọ̀fọ̀ ni ikú ọmọdé jẹ́, ijó àti ilú ni wọn fi nṣe ìsìnku àgbà lati sín dé ilé ikẹhin. Ìròyìn ikú Ọj̀ọ̀gbọ́n-Àgbáyé Adé Àjàyí kàn lẹhin ikú rẹ ni ọjọ́ kẹsan, oṣù kẹjọ,ọdún Ẹgbã-le-mẹrinla. A bi ni ilú Ìkọ̀lé-Èkìtì ni ọdún marun-le-lọgọrin sẹhin. Ọ̀pọ̀lọpọ̀ Ọ̀jọ̀gbọ́n, ọmọdé àti àgbà ilú lati onírúurú iṣẹ́àti àwọn èniyàn pàtàki ni ilé-lóko péjọ ni ọjọ kọkàn-din-logun, oṣù kẹsan,ọdún Ẹgbã-le-mẹrinla lati ṣe ìsìnku rẹ.

http://www.ngrguardiannews.com/news/national-news/179784-eulogies-as-eminent-scholar-ade-ajayi-is-buried

Olóògbé Ọj̀ọ̀gbọ́n-Àgbáyé Adé Àjàyí – Late Professor Emeritus Ade Ajayi

Ọ̀rọ̀ Yorùbá sọ pé “Ẹni ti kò bá mọ ìtàn ara rẹ, yio dahun si orúkọ tí kò jẹ́”. Ki awọn bi Olóògbé tó bẹ̀rẹ̀ si kọ Ìtàn Yorùbá àti ilẹ́ Aláwọ̀-dúdú silẹ̀, àwọn Aláwọ̀-funfun kò rò pé Aláwọ̀-dúdú ni Ìtàn nitori wọn kò kọ silẹ̀, wọn nsọ Ìtàn lati ẹnu-dé-ẹnu ni. Nitori eyi, ohun ti ó wu Aláwọ̀-funfun ni wọn nkọ. Olóògbé Ọj̀ọ̀gbọ́n-Àgbáyé Adé Àjàyí, kọ́ ẹ̀kọ́, ó si gboyè rẹpẹtẹ lori Ìtàn, pàtàki lati jẹ́ ki Yorùbá mọ ìtàn ara wọn. Ó lo imọ̀ yi lati kọ ọ̀pọ̀lọpọ̀ iwé itan, ikan lára iwé wọnyi ni “Ìtàn àti Ogun jijà Yorùbá”. Ó tún kọ nipa Ìgbési-ayé “Olóògbé Olóri àwọn Alufaa Àjàyí Crowther” àti “Onidajọ Káyọ̀dé Ẹ̀ṣọ́”.

Yorùbá pa òwe pé “Àgbà ki wà lọ́jà, ki ori ọmọ titun wọ”, Olóògbé Ọj̀ọ̀gbọ́n-Àgbáyé Adé Àjàyí ni Igbá-keji Ilé-ẹ̀kọ́ Giga, Èkó kẹta. Nitori ìfẹ́ ti ó ni si ìdàgbà sókè Ilé-ẹ̀kọ́ Giga, ìtàn àti ìpamọ́ ohun-ìtàn, ó kọ iwé si Olóri Òṣèlú Nigeria (Goodluck Ebele Jonathan), nigbà Ìporúkọdà lójiji lati Ilé-ẹ̀kọ́ Giga Èkó si orúkọ Olóògbé MKO Abiọ́lá – ti gbogbo ilú dibò fún lati ṣe Olóri Òṣèlú, ṣùgbọ́n àwọn Ìjọba Ológun kò jẹ́ kó dé ipó yi. Olóri Òṣèlú Nigeria yi ọkàn padà lati ma yi orúkọ Ilé-ẹ̀kọ Giga yi padà lojiji nitori ọ̀wọ̀ ti ó ni fún Olóògbé.

Igbá-keji Ilé-ẹ̀kọ́ Giga Èkó, lọ́wọ́lọ́wọ́, Ọ̀jọ̀gbọ́n Adisa Bello juwe pe, àsikò ti Olóògbé Ọj̀ọ̀gbọ́n-Àgbáyé Adé Àjàyí jẹ́ Igbá-keji Ilé-ẹ̀kọ́ Giga Èkó kẹta ni ọdún keji-le-lógóji titi di ọdún kẹrin-din-lógóji ni: wọn kọ́ ọ̀pọ̀lọpọ ohun amáyé-dẹrùn fún Akẹkọ ti ó wà titi di ọjọ́ òni àti ibẹ̀rẹ̀ Ẹgbẹ àwọn ti ó kàwé jáde.

Ni igbà ayéOlóògbé Ọj̀ọ̀gbọ́n-Àgbáyé Adé Àjàyí, pẹlu idùnú, ẹbi, ọ̀rẹ́, ojúlùmọ̀, àti àwọn èniyàn pàtàki lati ilé àti Òkè-okun péjọ lati ṣe ìrántíọjọ́-ìbí karun-le-ọgọrin. Wọn gbé iwé ti wọn kọ nipa igbési-ayé rẹ si ìta, bẹni wọn fi hàn pé ó jẹ́ “Ọmọluwabi” ti wọn fẹ́ràn. Ayé yẹẹ́.

Gbogbo Olùkọ̀wé “Àṣà àti èdè Yorùbá lóri ayélujára” gbàdúrà ki ọ̀run yẹ àti ki iṣẹ́ ti óṣe silẹ̀ má bàjẹ́ lágbára Èdùmàrè (Àṣẹ).

Ódìgbóṣe, sùn re o.

ENGLISH TRANSLATION

In Yoruba Culture, only children are regarded as dead, while the aged are regarded as going home at death. People mourn after the death of a child or young person while the death of an elder is celebrated with singing and dancing. The news of the death of Professor Emeritus Ade Ajayi broke out after his death on August 9, 2014. He was born in Ikole-Ekiti eighty-five years ago. Many Professors, the young and old in the country from various works of life and dignitaries at home and abroad came together for his burial on September 19, 2014.

Yoruba adage said “If one does not know his/her history, one will respond to the name that does not belong to him/her”. Before the likes of the late Professor Emeritus Ade Ajayi began writing the History of the Yoruba and African people, the Colonial Masters did not believe that Africans had their History because it was not written as it was passed down orally. As a result, White people (Colonial Masters) wrote whatever History they felt like writing. Late Professor Emeritus Ade-Ajayi was educated and bagged many Degrees on History, particularly to enlighten Yoruba people about their History. He used the knowledge acquired to write many History Books, one of which is “Yoruba History and Warfare”. He also wrote Biographies on “Late Bishop Ajayi Crowther” and “Justice Kayode Eso”.

According to Yoruba Proverbs as translated by Oyekan Owomoyela meaning “Elders must not permit untoward happenings in their presence”, Late Professor Emeritus Ade Ajayi was the third Vice-Chancellor of “University of Lagos”. As a result of his love for promoting Higher Education, History and preservation of History, he wrote to Nigerian President (Goodluck Ebele Jonathan), when he suddenly announced that University of Lagos was to be named after Late MKO Abiola – who the entire people of Nigeria voted and elected as President of Nigeria but was denied by the Military Junta. The President of Nigeria re-considered his announcement on the sudden change of name as a mark of respect for the late Professor.

The current Vice-Chancellor, University of Lagos Professor Adisa Bello described some of the achievements of late Professor Emeritus Ade Ajayi as the third Vice-Chancellor of University of Lagos between forty-two to thirty-six years ago as the period when: many of the modern infrastructures for students, still in the University of Lagos till today, were put in place during his tenure, and he began the formation of a formidable “UNILAG Alumnus Association”.

During the lifetime of late Professor Emeritus Ade Ajayi, family, friends, contemporaries and prominent people from home and abroad gathered to celebrate his eighty-fifth birthday. His Biography was launched at the occasion, they also showed him that he was a loved “Decent Gentleman”. He lived a life of fulfilment.

All the Team of “The Yoruba Blog – keeping Yoruba language and culture alive on the internet” and pray that Professor Emeritus Ade Ajayi will be blessed in heaven and that his legacies will live on (Amen).

Adieu, rest in peace.

Originally posted 2014-09-26 17:56:15. Republished by Blog Post Promoter

ỌRỌ ÌYÀNJÙ (WORD OF ADVICE)

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

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

ENGLISH TRANSLATION

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

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

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

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

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Download: Omo to moya iya loju – Respect for parents

Ọ́mọ tó mọ̀ yà rẹ lóju ò

Oṣí yo tá mọ náà pàa

Ọ́mọ tó mọ̀ bà rẹ lóju o

Oṣí yo tá mọ náà pàa

Iyà rẹ̀ jiyà pọ̀ lorí rẹ

Bàbà rẹ̀ jiya pọ̀ lorí rẹ

Ọ́mọ tó mọ̀ yà rẹ lóju ò

Oṣí yo tá mọ náà pàa

Ọ́mọ tó mọ̀ bà rẹ lóju o

Oṣí yo tá mọ náà pàa

ENGLISH TRANSLATION

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

The child that disobey his/her parent

Will suffer poverty in the end

The child that disobey his/her father

Will suffer poverty in the end

Your mother suffered so much for you

Your father suffered so much for you

A child that disobey his/her parent

Will suffer poverty in the end

A child that disobey his/her father

Will suffer poverty in the end

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

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

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

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

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

Ọmọdé mẹ́ta nṣère

Éré o, érè ayọ̀ 2ce

Ọ̀kán lóhun yó gọ̀pẹ

Éré o, érè ayọ̀

Ọ̀gọ̀pẹ, ọ̀gọ̀pẹ, ọ̀gọ̀pẹ

Éré o, érè ayọ̀

Ọ̀kán lóhun yó wẹ̀kun

Éré o, érè ayọ̀

Ọ̀wẹ̀kun, ọ̀wẹ̀kun, ọ̀wẹ̀kun

Éré o, érè ayọ̀

Ọ̀kán lóhun ó tafà sọ́run,

Éré o, érè ayọ̀

Ọ̀tàfa, ọ̀tàfa, ọ̀tàfa

Éré o, érè ayọ̀.

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

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

ENGLISH TRANSLATION

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

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

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

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

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

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

Yorùbá ma ńṣe ọdún Egúngún/Eégún ni ọdọ-dún lati ṣe iranti Bàbánlá/Ìyánlá wọn ti ó ti di olóògbé nitori wọn ni iṣẹ́ lati ṣe laarin alàyè lati rán ará ilú leti pé ki wọn di àjogúnbá ẹ̀kọ́ iwà rere mú. Yorùbá má ńpe Egúngún/Eégún ni “Ará Ọ̀run”.

Egúngún/Eégún ma ńgbé ọ̀pá tàbi ẹgba lati na ẹni ti ó bá hu iwà burúkú ni àwùjọ. Fún àpẹrẹ, obinrin ti kò múra dáradára tàbi ẹni ti ó bá wọ bàtà, Eégún á le lati naa.

Òwe Yorùbá ti ó ni “Bi Egúngún/Eégún bá ńlé ni ki a má rọ́jú, bi ó ṣe ńrẹ ará ayé, ló ńrẹ ará Ọrun”, ṣe gba ẹni ti ó bá wà ninú ìṣòro ni ìyànjú pé, ìṣòro yi ki ṣe ohun ti kò ni tán tàbi ni òpin. Èyi tùmọ́ si pé, ìṣòro yi á ré kọjá bi enia bá lè rọ́jú.

ENGLISH TRANSLATION

ọdún Egúngún/Eégún – Yoruba Masquerade Festival

Yoruba Masquerade Festival is held annually in memory of the Ancestors that have passed on, because they have responsibility among the living to remind them to continue with the moral ethics left by the Ancestors. Yoruba Masquerades are regarded as “Spirits or Alien”.

Masquerades carry a rod or cane in order to beat anyone found to have misbehaved in society. For example, scantily dressed ladies or someone wearing shoe, could attract being pursued by the Masquerade for beating.

The Yoruba proverb says: “If one is being pursued by the Yoruba Masquerade, one should persevere, because as the living do get tired, so also are the spirits”, can be used to encourage anyone passing through difficult time to persevere, because such situation is not unending. This means, difficult situations will surely pass away if one can persevere.

Originally posted 2015-08-07 03:30:43. Republished by Blog Post Promoter

Ọpọlọpọ ibere ni èdè Yorùbá bẹ̀rẹ̀ pẹ̀lu “ọfọ̀ – K”. Yàtọ̀ fún li lò ọfọ̀ yi ninú ọ̀rọ̀, orúkọ enia tàbi ẹranko, ọfọ̀ yi wọ́pọ̀ fún li lò fún ibere. Fún àpẹrẹ, orúkọ enia ti ó bẹ̀rẹ̀ pẹ̀lú ọfọ̀ – K ni: Kíkẹ́lọmọ, Kilanko, Kẹlẹkọ, Kẹ́mi, Kòsọ́kọ́ àti bẹ́ẹ̀bẹ́ẹ̀ lọ; orúkọ ẹranko – Kiniun, Kọ̀lọ̀kọ̀lọ̀, Kòkòrò àti bẹ́ẹ̀bẹ́ẹ̀ lọ. Ẹ ṣe àyẹ̀wò àwọn irú ibere àti èsì wọnyi ni ojú ewé yi.

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Originally posted 2015-01-13 09:00:46. Republished by Blog Post Promoter

Àdán fò lọ bá ẹyẹ – Bat flew to join the birds @theyorubablog

Ìtàn sọ wí pé eku ni àdán tẹ́lẹ̀ ki ìjà nla tó bẹ́ sílẹ̀ laarin eku àti ẹyẹ. Àdán rò wípé àwọn ẹyẹ fẹ́ bori, nitorina o fo lati lọ darapọ̀ mọ́ ẹyẹ lati dojú ìjà kọ àwọn ẹbi rẹ eku.

Eku àti ẹyẹ bínú si àdàn nitori ìwà àgàbàgebè ti ó hu yi, wọ́n pinu lati parapọ̀ lati dojú ìjà kọ àdán. Nitori ìdí èyí ni àdán ṣe bẹ̀rẹ̀ si sá pamọ́ lati fi òkùnkùn bora ni ọ̀sán fún eku àti ẹyẹ títí di òní.

A lè fi ìtàn yi wé àwọn Òṣèlú tó nsa lati ẹgbẹ́ kan si ekeji nitori ipò̀ ati agbára lati kó owó ìlú jẹ. Ọ̀pọ̀lọpọ̀ ìgbà, wọ́n ma “lé eku meji pa òfo” ni. Ọkùnrin ti o ni ìyàwó kan, ni àlè sita ma fara pamọ́ lati lọ sí ọ̀dọ̀ obìnrin keji ti wọ́n rò wípé́ á fún wọn ní ìgbádùn. Nígbàtí ìyàwó ilé bá gbọ́, wọn a pa òfo lọdọ ìyàwó ilé, wọn a tún tẹ́ lọ́dọ̀ àlè.

Ẹ̀kọ́ ìtàn yí ni wípé iyè meji kò dara, ọ̀dalẹ̀ ma mba ilẹ̀ lọ ni, nitorina, ojúkòkòrò kò lérè.

ENGLISH TRANSLATION

According to Yoruba folklore, the bat was once a rat, until a great fight broke out between the rats and the birds. Sensing that birds might win the fight, some of the rats became bats, flying to join the birds against their rat kindred.

Observing the bat’s hypocrisy and treachery, the rats joined hands with the birds to fight the bat. As a result of this union, the bats were forced to escape from the rats and birds, retreating into hiding, forced into the darkest places, caves and crevices — a retreat which continues till this day.

This story can be compared with the Politicians who are always running from one party to the other because of positions, power and public money to embezzle. Most often, many of them end up “chasing two rats and catching none”. Also, a man who claims to be married but who has another relationship outside wedlock often ends up losing both ways with the wife and the mistress when the secret is out.

The lesson from this story is that being double minded is not good and traitors are often consumed as a result.

Originally posted 2015-09-11 09:20:28. Republished by Blog Post Promoter

Erin jẹ ẹranko ti Ọlọrun da lọ́lá pẹlu titobi rẹ ninu igbo. Yorùbá ni “Koríko ti Erin bá ti tẹ̀, àtẹ̀gbé ni láyé”, oko ti Erin bá wọ̀, olóko bẹ wọ igbèsè tori ibajẹ ti o ma ṣẹlẹ̀ si irú oko bẹ. Gbogbo ẹranko bọ̀wọ̀ fún Erin, nitori Kìnìún ọlọ́là ijù kò lè pa Erin.

Bi Erin ti tóbi tó, ni ó gọ̀ tó. Ni ọjọ́ kan, gbogbo ẹranko pe ìpàdé lati pari ìjà fún Kọ̀lọ̀kọ̀lọ̀ àti Kìnìún. Kọ̀lọ̀kọ̀lọ̀ ni bi ohun ba pa ẹran, Kìnìún a fi ògbójú gba ẹran yi jẹ. Kàkà ki Erin da ẹjọ́ pẹ̀lú òye, ṣe ló tún dá kun. Ìhàlẹ̀ àti ìgbéraga ni àwùjọ yi bi awọn ẹranko yoku ninu. O bi Kọ̀lọ̀kọ̀lọ̀ ninu to bẹ gẹ ti kò lè fọhùn. Àjàpá nikan lo dide lati fún Erin ni èsì ọ̀rọ̀, ṣùgbọ́n gbogbo ẹranko yoku bú si ẹ̀rín nitori wọn fi ojú di Àjàpá. Dipo ki Àjàpá panumọ́, ó pe erin níjà.

Ni ọjọ́ ìjà, Erin kò múra nitori ó mọ̀ pé bi Àjàpá ti kéré tó, bi ohun bá gbé ẹsẹ̀ le, ọ̀run lèrọ̀. Àjàpa mọ̀ pé ohun ko ni agbára, nitori eyi, ó dá ọgbọ́n ti yio fi bá Erin jà lai di èrò ọ̀run. Àjàpá ti pèsè, agbè mẹta pẹlu ìgbẹ́, osùn àti ẹfun ti yio dà lé Erin lóri lati dójú ti. Ó tọ́jú awọn agbè yi si ori igi nitosi ibi ti wọn ti fẹ́ jà, ó mọ̀ pé pẹ̀lú ibinu erin á jà dé idi ibi ti yio dà le lori.

Awọn ẹranko péjọ lati wòran ijà lãrin Àjàpá àti Erin. Àjàpá mọ̀ pe bi erin bá subú kò lè dide, nigbati ti ijà bẹ̀rẹ̀, ẹhin ni Àjàpá wà ti o ti nsọ òkò ọ̀rọ̀ si erin lati dá inú bi. Pẹ̀lú ibinú, ki ó tó yípadà dé ibi ti Àjàpá wa, Àjàpá a ti kósi lábẹ́, eleyi dá awọn ẹranko lára yá.

Yorùbá ni “Bi ìyà nla ba gbeni ṣánlẹ̀, kékeré á gorí ẹni” ni ikẹhin, Àjàpá bori erin pẹ̀lú ọgbọ́n, gbogbo ẹranko gbé Àjàpá sókè pẹ̀lú ìdùnnú gun ori ibi ti erin wó si.

Ìtàn Yorùbá yi fihan pé kò si ẹni ti a lè fi ojú di. Ti a bá fẹ́ ka ìtàn yi ni ẹ̀kún rẹ́rẹ́ ni èdè Gẹẹsi, ẹ ṣe àyẹ̀wò rẹ ninu iwé “Yoruba Trickster Tales” ti Oyekan Owomoyela kọ.

ENGLISH TRANSLATION

The Elephant, was created by God with her giant status in the forest. As the Yoruba adage goes, “The grass trampled by the Elephant, is destroyed forever”. All animals respect the Elephant, because even a Lion, the king of the forest, cannot kill the Elephant on its own.

The Elephant is as foolish as her big size. One day, all animals gathered to settle a quarrel between the Tiger and the Lion. The Tiger accused the Lion of snatching the prey he had killed. Instead of the Elephant settling this quarrel with wisdom, she added more. Her boasting and pride angered the other animals. The Tiger was so angry that he became dumbfounded. Only the Tortoise got up to respond to the Elephant, but all the other animals busted into laughter because they under-rated the Tortoise. The Tortoise was undeterred but challenged the Elephant to a fight.

On the day of the fight, the Elephant was unprepared because she knew the Tortoise was so small that stamping on the Tortoise with one leg would result to an untimely death. Tortoise realized that she had no strength, hence, she invented the trick to confront the Elephant without ending up with untimely death. Tortoise prepared three gourds, filled with mixture of stool, the other with camwood (that is as red as blood) and the third with lime. He placed the gourds on the nearby trees closest to the venue of the fight, knowing fully that the Elephant out of rage would reach under the trees that would spill the concussion on her.

All the animals gathered to watch the fight between the Tortoise and the Elephant. Tortoise knew that once the Elephant falls, she cannot rise, so he began to taunt her to anger. In anger, before turning around to reach where the Tortoise was taunting, the Tortoise must have gone under her, this entertained the other animals.

According to the Yoruba saying, “When one is fell by small affliction, bigger ones will ride”, in the end, the Tortoise defeated the Elephant with wisdom, all the animals carried the Tortoise shoulder high with joy jumping on the Elephant where she fell.

Lessons from this story are one cannot underrate anyone, wisdom is mightier than might, boasting and pride brings shame etc. To read this story fully in English, check it in the book titled “Yoruba Trickster Tales” written by Oyekan Owomoyela.

Originally posted 2013-10-25 17:02:09. Republished by Blog Post Promoter

Yorùbá fẹ́ràn ayẹyẹ ṣi ṣe púpọ̀ pàtàki fún igbéyàwó. Ni ayé àtijọ́, ìnáwó igbéyàwó kò tó bi ó ti dà ni ayé òde òni. Titi di bi ogoji ọdún sẹhin, ilé Bàbá Iyàwó tàbi ọgbà ẹbi ni wọn ti nṣe àpèjọ igbéyàwó. Ẹbi ọ̀tún àti ti òsi yio joko fún ètò igbéyàwó lati gba ẹbi ọkọ ni àlejò fún àdúrà gbi gbà fún àwọn ọmọ ti ó nṣe igbéyàwó àti lati gbà wọn ni ìyànjú bi ó ṣe yẹ ki wọn gbé pọ̀ ni irọ̀rùn. Ẹbi ọkọ yio kó ẹrù ti ẹbi iyàwó ma ngbà fún wọn, lẹhin eyi, ẹbi iyàwó yio pèsè oúnjẹ fún onilé àti àlejò. Onilù àdúgbò lè lùlù ki wọn jó, ṣùgbọ́n kò kan dandan ki wọn lu ilu tàbi ki wọn jó.

Nigbati ìnáwó rẹpẹtẹ fún igbeyawo bẹ̀rẹ̀, àwọn ẹlòmíràn bẹ̀rẹ̀ si jẹ igbèsè lati ṣe igbéyàwó pàtàki igbéyàwó ti Olóyìnbó ti a mọ si igbéyàwó-olórùka. Nitori àṣejù yi, olè bẹ̀rẹ̀ si jà ni ibi igbéyàwó, eyi jẹ́ ki wọn gbé àpèjẹ igbéyàwó àti àwọn ayẹyẹ yoku kúrò ni ilé. Wọn bẹ̀rẹ̀ si gbé àpèjẹ lọ si ọgbà ilé-iwé, ilé ìjọ́sìn tàbi ọgbà ilú àti ilé-ayẹyẹ.

Yorùbá fẹ́ràn ayẹyẹ ṣi ṣe púpọ̀, ṣùgbọ́n àṣà tó gbòde ni ayé òde òni, ni igbéyàwó àti ayẹyẹ bi ọjọ́ ìbí ṣi ṣe ni òkèrè. Gẹgẹ bi àṣà Yorùbá, ibi ti ẹbi iyàwó bá ngbé ni ẹbi ọkọ yio lọ lati ṣe igbéyàwó. Ẹni ti kò ni ẹbi àti ará tàbi gbé ilú miran pàtàki Òkè-Òkun/Ilú Òyìnbó, yio lọ ṣe igbéyàwó ọmọ ni òkèrè. Wọn yio pe ẹbi àti ọ̀rẹ́ ti ó bá ni owó lati bá wọn lọ si irú igbéyàwó bẹ́ ẹ̀. Ẹbi ti kò bá ni owó, kò ni lè lọ nitori kò ni ri iwé irinna gbà. A ri irú igbéyàwó yi, ti ẹbi ọkọ tàbi ti iyàwó kò lè lọ. Eleyi wọ́pọ laarin àwọn Òṣèlú, Ọ̀gá Òṣìṣẹ́ Ìjọba àti àwọn ti ó ri owó ilú kó jẹ.

Igbéyàwó àti ayẹyẹ ṣi ṣe ni òkèrè, jẹ́ ikan ninú àṣà ti ó mba owó ilú jẹ́. Lati kúrò ni ilú ẹni lọ ṣe iyàwó tàbi ayẹyẹ ni ilú miran, wọn ni lati ṣẹ́ Naira si owó ilu ibi ti wọn ti fẹ́ lọ ṣe ayẹyẹ, lẹhin ìnáwó iwé irinna àti ọkọ̀ òfúrufú. Ilú miran ni ó njẹ èrè ìnáwó bẹ́ ẹ̀, nitori bi wọn bá ṣe e ni ilé, èrò púpọ̀ ni yio jẹ èrè, pàtàki Alásè àti Onilù. A lérò wi pé ni àsìkò ọ̀wọ́n owó pàtàki owó òkèrè ni ilú lati ṣe nkan gidi, ifẹ́ iná àpà fún ayẹyẹ á din kù.

ENGLISH TRANSLATION

Yoruba people love celebrating, particularly during weddings. In the olden days, marriage ceremony was not as expensive as it is nowadays. Up till about forty years ago, marriage ceremony was often held in the home of the Bride’s father or in the family compound. During traditional marriage, both the paternal and maternal side of the Bride would gather to host the Groom and his family in order to pray for the Bride and Groom and to advise the couple on how to live peaceably after the ceremony. The Groom’s family would bring in the Bridal Items as contained in the Bride’s family list, thereafter, the Bride’s family would entertain everyone present with food and drinks. Local musicians could provide entertainment for people to dance, but it is not compulsory to engage musicians or dance.

When expensive wedding celebration became the norm, some began to go into debt to bear the cost, particularly, the English Wedding known as “Wife with a ring”, Monogamous/ Registry/Church Weddings. As a result of these excesses, thieves began to attack at weddings, hence the shifting of marriage and other ceremonies away from family homes. Celebrants began to rent neutral places such as School Field, Church Hall, Towns Hall and Event Places.

Yoruba love celebrating but the prevalent culture nowadays, is “Destination Wedding” and hosting events such as birthday abroad. According to Yoruba Culture, Groom’s family would go to the Bride’s family to seek the Bride’s hand in marriage. Those with no family ties and are not living Abroad/Europe are now craving to host marriage ceremony away from home. They often invite those who can afford it among their family and friends along. In some of these Destination Weddings, poor family members and friends are left out because they are often denied Visa. In some instances, close Groom/Bride’s family members cannot afford to attend. This type of Wedding is common among the Politicians, Senior Public Servants and those who have looted public fund.

Destination Wedding or other celebrations is one of the culture of squandering the national wealth. In taking wedding ceremony to other Countries, the local currency (Naira) has to be exchanged to foreign Currency where the wedding or event would be held in addition to travel expenses – Visa Fees and Air fare. It is the foreign Countries that benefit from such expenses, because many local people such as Caterers and Musicians would have benefitted more if it has been held within the Country. It is hoped that at this period of fund scarcity for laudable project especially scarcity of foreign exchange, the love of squandering fund on parties will reduce.

Originally posted 2016-04-26 18:55:23. 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

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

Abúlé – A Village. Courtesy: @theyorubablog

Ni ayé àtijọ́, kò si ohun ti ó njẹ́ Agbalésanwó nitori kò si ẹni ti kò ni ẹbi ti wọn lè bá gbé ni ọ̀fẹ́. Kò wọ́pọ̀ ki èniyàn kúrò ni ilé lati lọ gbé ilú miran. Iṣẹ́ meji ti ó wọ́pò ni ayé àtijọ́ ni iṣẹ́ àgbẹ̀ àti òwò nipa ti ta irè oko ni ọjọ́ Ọjà Oko lati Abúlé kan si ekeji. Kò si ohun irinna bi ayé òde òni, nitorina ẹsẹ̀ ni wọn fi nlọ lati ilú kan si ekeji. Yorùbá fẹ́ràn àlejò, nitori eyi, bi Oniṣòwò bá lọ si Ọjà Oko ni ilú miran, ti kò lè délé ni ọjọ́ ti ó gbéra, yio ri ilé sùn ni abúlé ti ó bá dé ti ilẹ̀ fi ṣú lai sanwó. Olóko ni o ma npèsè ibùgbé fún Alágbàṣe ti wọn bá gbà fún iṣẹ́ oko, nitori eyi, kò si pé àlejò gba ilé lati sanwó.

Ìsọ̀ Ọjà oko – Village Market Stall. Courtesy: @theyorubablog

Ni igbà ti ó yá, èrò bẹ̀rẹ̀ si kúrò lati ilú kan si ekeji, pàtàki nitori ọ̀gbẹlẹ̀, iyàn, ogun tàbi ẹni ti wọn lé kúrò ni ilú nitori iwà burúkú. Eleyi fã ki ilú kan fẹ̀ ju òmíràn lọ, pàtàki ni ilú ti ó bá sún mọ́ odò nla bi ti ilù Èkó nitori iṣẹ́ ma npọ̀.

Ni ayé òde òni, ọ̀pọ̀lọpọ̀ ọ̀dọ́ má a nkúrò ni ilé lati wá iṣẹ́ lọ si ilú miran. Ó rọrùn fún ẹni ti ó kàwé àti oníṣẹ́ ọwọ́ lati ri iṣẹ́ nitori oriṣiriṣi iṣẹ́ pọ ni ilú nlá, ju ilú kékeré lọ. Eleyi jẹ́ ki ilú nlá bẹ̀rẹ̀ si fẹ si. Gẹ́gẹ́ bi òwe Yorùbá “Ọ̀kọ́lé kò lè mu ràjò”, bẹni kò si bi ẹni ti ó kúrò ni ilé ti lè gbé ilé dáni lọ si ilú nlá. Àlejò bẹ̀rẹ̀ si pọ̀ si ni ilú nlá ṣùgbọ́n ilé gbigbé kò kári.

Àṣà ti ó wọ́pọ̀ ni ki Onilé gba owó ọdún kan tàbi meji. Elòmìràn ngba ọdún mẹta fún owó à san silẹ̀. Ilé wá di ohun à mu ṣowó. Oriṣiriṣi àwọn oniṣẹ́ “Abániwálé” wá pọ̀ si. ọ̀pọ̀ Onilé àti Abániwále bẹ̀rẹ̀ si lu jìbìtì nipa gbi gba owó lọ́wọ́ ọ̀pọ̀lọpọ̀ Agbalésanwó lóri ilé kan ṣoṣo, òmíràn ngba owó lóri ilé ti ki ṣe ti wọn. Yorùbá ni “Alágbàtà tó nsọ ọjà di ọ̀wọn”, bi ilé bá ti wọn tó ni owó ti Abániwále má a ri gbà ti pọ̀ tó. Eyi jẹ́ ki wọn sọ ilé di ọ̀wọ́n, nitori owó ti wọn má a ri gbà lọ́wọ́ Onilé àti Agbalésanwó lai ro inira Agbalésanwó.

ENGLISH TRANSLATION

In the olden days, there was no Tenancy because there is no one without a family home that they can live in for free. It was also uncommon to leave home for another City permanently. The common jobs in those days were agriculture and trading agricultural products from one village to another. There were no common means of transportation like in the modern time, hence people connect to other communities by walking. Yoruba love hosting strangers/visitors, hence, if a Trader returning from a local village farmers market is unable to reach home, he/she will be accommodated to sleep over for free in the nearest community. Farmers on the other hand, provide accommodation for farm labourers, hence Guests/Visitor did not have to pay for accommodation.

Sometimes later, people began to relocate from one community to another, particularly during Drought, Famine, War or those ostracised from the community for committing crime. As a result, the big cities began to be over populated, particularly cities that are close to the River/Ocean such as Lagos.

Nowadays, many youths leave home in search of greener pastures. It is easy for the educated or skilled youths to find a job in the big cities because there are more jobs there than in the smaller towns, thereby increasing the population of the big cities. According to the Yoruba adage that said “Home owners cannot relocate with their homes”, hence there is no way of relocating to the big cities with a house. The population were increasing but living accommodation were not.

The common culture is for the Landlord/Landlady to collect one or two years advance rent. Some even collect up to three years deposit. Housing became a money spinning business. The number of “Estate Agents also referred to as the middlemen” have been on the increase. Some Landlords/ Landladies and Estate Agents are using their position to commit fraud by collecting deposit from many Tenants for the same vacant house or a fictitious house. Another Yoruba adage said, “The Middleman that causes inflation”, the more expensive the rent, the more the Estate Agent’s commission. As a result, rent are inflated without any consideration of the untold hardship it causes the prospective Tenant.

Originally posted 2015-09-04 07:30:37. Republished by Blog Post Promoter

Àṣà Yorùbá ma ńri ọpẹ́ ninú ohun gbogbo, nitori eyi ni àjọyọ̀ àti ayẹyẹ ṣe pọ ni ilẹ̀ Yorùbá. Bi kò bá ṣe ayẹyẹ igbéyàwó; á jẹ́ idúpẹ́ fun ikómọ/isọmọlórúkọ; ìsìnku arúgbó; ikóyọ ninú ewu ijàmbá ọkọ̀; iṣile; oyè gbigbà ni ilé-iwé giga tàbi oyé ilú; idúpẹ́ ìparí ọdún tàbi ọdún tuntun àti bẹ̃bẹ̃ lọ. Kò si igbà ti àlejò kò ni ri ibi ti wọn ti ńṣe ayẹyẹ kan tàbi èkeji ni gbogbo ilẹ́ Yorùbá. Eyi jẹ́ ki àlejò rò wipé igbà gbogbo ni Yorùbá fi ńṣọdún.

Kò si ẹni ti o ńdúpẹ́ ti inú rẹ ńbàjẹ́, tijó tayọ̀ ni enia fi nṣe idúpẹ́. Ninú idúpẹ́ àti àjọyọ̀ yi ni ẹni ti inu rẹ bàjẹ́ miran ti lè ni ireti pé ire ti ohun naa yio dé. Ni ilú Èkó, lati Ọjọ́bọ̀ titi dé ọjọ́ Àikú ni enia yio ri ibi ti wọn ti ńṣe ayẹyẹ. Ọjọ́bọ̀ jẹ ọjọ́ ti wọn ńṣe àisùn-òkú; ọjọ́ Ẹti ni isinkú, ọjọ́ Àbámẹ́ta ni ti ayẹyẹ igbéyàwó nigbati ọjọ́ Àikú wà fún idúpẹ́ pàtàki ni ilé ijọsin onigbàgbọ́. Ọ̀pọ̀lọpọ̀ ayẹyẹ yi ló mú ipèsè jijẹ, mimu, ilù àti ijó lati ṣe àlejò fún ẹbi, ará àti ọ̀rẹ́ ti ó wá báni ṣe ayẹyẹ.

A lè fi òwe Yorùbá ti ó ni “A ò mọ èyi ti Ọlọrun yio ṣe, kò jẹ́ ki á binú kú”, tu ẹni ti ó bá ni ìrẹ̀wẹ̀sì ninú, pé ọjọ́ ọ̀la yio dára. Yorùbá gbàgbọ́ pé ẹni ti kò ri jẹ loni, bi kò bá kú, ti ó tẹpá-mọ́ṣẹ́, lè di ọlọ́rọ̀ ni ọ̀la. Nitori eyi, kò yẹ ki enia “Kú silẹ̀ de ikú” nitorina, “Bi ẹ̀mi bá wà, ireti ḿbẹ”.

ENGLISH TRANSLATION

In Yoruba culture, there are always reasons to give thanks, hence there are many joyous gatherings and celebrations in Yoruba land. If it is not wedding ceremony, it will be thanksgiving for: child naming; burial of an elderly person; escape from ghastly motor accident; house warming; College graduation or Chieftaincy title; End of Year or New Year thanksgiving etc. There is no time a visitor will not observe one celebration or another. This makes visitors believe that Yoruba people are always celebrating.

There is no one who is full of gratitude or thanksgiving that would be filled with sadness, because people do thanksgiving with dancing and joy. In Lagos, from Thursday to Sunday, one will always find where there is celebration. Thursday is set aside for Wake-Keeping; Friday for Burial; Saturday for Wedding Ceremonies; Sunday is for Thanksgiving particularly in the Churches. Most celebrations entails provision of food, drinks, band and dancing for entertainment of guests made up of families, contemporaries and friends that are present at the event.

The Yoruba proverb as translated by “Oyekan Owomoyela” thus “We know not what God will do, stops one from committing suicide”, can be used to console someone in depression, that tomorrow will be better. Yoruba believe that one who has nothing to eat today, if he/she is alive and hardworking, can become wealthy tomorrow. As a result, it is not worth “dying before death comes”, hence “Once there is life, there is hope”.

Originally posted 2016-04-15 10:03:30. Republished by Blog Post Promoter

Aṣọ-Òfì tàbi Aṣọ-Òkè jẹ́ aṣọ ilẹ̀ Yorùbá. Aṣọ òde ni, nitori kò ṣe gbé wọ lójojúmọ́. Ọ̀pọ̀lọpọ̀ Aṣọ-Òfì/Òkè wúwo, ṣùgbọ́n ti ìgbàlódé ti bẹ̀rẹ̀ si fúyẹ́ nitori òwú igbalode. Yorùbá ma nlo Aso-Oke fún Igbéyàwó, Ìkómọ, Òkú ṣi ṣe, Oyè ji jẹ, àti ayẹyẹ ìbílẹ̀ yoku. Ó dùn lati wé, ó si yẹ ni. Ẹ ṣe àyẹ̀wò wi wé gèlè Aṣọ-Òkè ninú àwòrán àti àpèjúwe ojú iwé yi:

ENGLISH TRANSLATION

Yoruba traditional woven clothes is indigenous to the Yoruba people. It is an occasional wear, as it cannot be worn as a daily casual wear. Many of these traditional fabrics are heavy, but the modern ones are light because it is woven with the modern light weight threads. It is often used during traditional marriage, Naming Ceremony, Burial, Chieftaincy Celebration and during other traditional festivals. It is easy to tie and it is very befitting. Check out the video on how to tie the traditional woven clothes as head tie on the video on this page.

Originally posted 2015-07-10 10:15:04. Republished by Blog Post Promoter

OWO NAIRA

Bi ọkọ ìyàwó bà ti lówó tó ni ó ti lè fi owó si inú àpò ìwé fún owó orí àti àwọn owó ẹbi yókù. Ni ayé òde òní, owó fún àpò ìwé méjìlá wọnyi lè bẹ̀rẹ̀ lati Aadọta Naira, ẹbí dẹ̀ lè din àpò ìwé kù lai ṣi àpò ìwé tàbi ka owó inú rẹ̀.

Òwe Yorùbá ni “Bíbí ire kò ṣe fi owó rà”. Ìyàwó ìbílẹ̀ ki ṣe iṣẹ́ ọkọ-ìyàwó nikan, bi ẹbí ìyàwó bá wo àwọn ènìà pàtàkì lẹhin ọkọ, inú wọn a dùn ju owó lọ, nitori wọn a mọ̀ wípé ilé tó dára ni ọmọ wọn nlọ. Ọpọlọpọ ẹbí ki gba owó orí mọ, wọn a fún ẹbí ọkọ padà ni àpò ìwé owó orí pẹ̀lú ìkìlọ̀ wípé “ọmọ wọn ki ṣe tita, ṣùgbọ́n ki ọkọ àti ẹbi rẹ tọju ọmọ wọn”. Ẹ ṣe àyẹ̀wò àwọn ohun ti àpò ìwé owó wọnyi wà fún ni ojú ìwé yi.

ENGLISH LANGUAGE

The amount in the envelopes for bride price and other family envelopes are often depend on the purse of the groom. In this modern time, the amount in each of the twelve (12) envelopes can start from Fifty (50) Naira. The bride’s family can also use discretion to reduce the number of envelopes or not count the amount in the envelopes to assist the Groom.

According to Yoruba proverb, “Good pedigree cannot be bought with money”. Traditional marriage ceremony is not the responsibility of the groom alone, if the bride’s family observe that the groom has good family support, he will be more honoured than preference for money. Many families are no longer collecting “Bride Price”, hence the symbolic envelopes containing the “Bride Price” is returned with a caution that “their daughter is not for sale, but the groom and his family should take good care”. Look through the list of envelopes and the purpose for which the envelope is used.

ÀPÒ OWÓ ÌYÀWÓ – BRIDAL MONEY ENVELOPES
Yorùbá	English	Iye Owó	Amount Naira	Iye ti agbára ká	Flexible Amount
Owó Ìkanlẹ̀kùn	Knocking on the door money	Ẹgbẹ̀rún Naira	N1,000.00	lati Aadọta Naira	From N50.00
Owó Irinna	Transportation money	Ẹgbẹ̀rún Naira	N1,000.00	lati Aadọta Naira	From N50.00
Owó Iwọlé	Entry money	Ẹgbẹ̀rún Naira	N1,000.00	lati Aadọta Naira	From N50.00
Owó Ìyá gbọ́	Money for mother-in-law’s information	Ẹgbẹ̀rún Naira	N1,000.00	lati Aadọta Naira	From N50.00
Owó Bàbá gbọ́	Money for father-in-law’s information	Ẹgbẹ̀rún Naira	N1,000.00	lati Aadọta Naira	From N50.00
Owó Ìyàwó Ilé	Money for the Bridal family wives	Ẹgbẹ̀rún Naira	N1,000.00	lati Aadọta Naira	From N50.00
Owó Ọmọkunrin Ilé	Money for Bridal family male youths	Ẹgbẹ̀rún Naira	N1,000.00	lati Aadọta Naira	From N50.00
Owó Ọmọbririn Ilé	Money for Bridal family female youths	Ẹgbẹ̀rún Naira	N1,000.00	lati Aadọta Naira	From N50.00
Owó Ijoko Àgbà	Money for the Bridal family elders’ sitting	Ẹgbẹ̀rún Naira	N1,000.00	lati Aadọta Naira	From N50.00
Owó Ìṣígbá	Money for opening the Bridal Bride Price Dish	Ẹgbẹ̀rún Naira	N1,000.00	lati Aadọta Naira	From N50.00
Owó Ìṣíjú Ìyàwó	Money for opening the Bridal Bridal veil cover	Ẹgbẹ̀rún Naira	N1,000.00	lati Aadọta Naira	From N50.00
Owó Orí	Bride Price	Ẹgbẹ̀rún Naira	N1,000.00	Ẹbí ìyàwó a ma dapadà	It is often returned

Originally posted 2015-03-13 10:15:11. Republished by Blog Post Promoter

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

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

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

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

ENGLISH TRANSLATION

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

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

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

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

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

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