Ìbẹ̀rù tó gbòde ayé òde òni ni pé “Ayé Móoru”, nitori iṣẹ̀lẹ̀ ti o nṣẹlẹ̀ ni àgbáyé bi òjò àrọ̀ irọ̀ dá ni ilú kan, ilẹ̀-riru ni òmìràn, ọ̀gbẹlẹ̀, omíyalé, ijà iná àti bẹ́ ẹ̀ bẹ́ ẹ̀ lọ. Eleyi dá ìbẹ̀rù silẹ̀ ni àgbáyé pàtàki ni àwọn ilú Òkè-Òkun bi Àmẹ́ríkà ti ó ka àwọn iṣẹ̀lẹ̀ wọnyi si àfọwọ́fà ọmọ ẹda. Wọn kilọ̀ pé bi wọn kò bá wá nkan ṣe si Ayé Móoru yi, ayé yio parẹ́.
Àpẹrẹ miran ti a lè fi ṣe àlàyé pé “Ọ̀run nyabọ̀, ki ṣé ọ̀rọ̀ ẹnìkan”, ni ẹni ti ó sọ pé ohun ri amin pé ayé ti fẹ parẹ́, àwọn kan gbàgbọ́, wọn bẹ̀rẹ̀ si ta ohun ìní wọn. Àti ẹni ti ó ta ohun ìní àti ẹni ti ó ra, kò si ninú wọn ti ó ma mú nkankan lọ ti ayé bá parẹ ni tootọ. Elòmíràn, kò ni ṣe iwadi ohun ti àwọn èniyàn fi ńsáré, ki ó tó bẹ̀rẹ̀ si sáré. Ọpọlọpọ ti sa wọ inú ewu ti wọn rò wí pé àwọn sá fún. Fún àpẹrẹ, nigbati iná ajónirun balẹ̀ ni àgọ́ Ológun ni Ikẹja ni ìlú Èkó ni bi ọdún mẹwa sẹhin. Bi àwọn kan ti gbọ́ ìró iná ajónirun yi, wọn sáré titi ọpọ fi parun si inú irà ni Ejigbo ni ọ̀nà jínjìn si ibi ti ìṣẹ̀lẹ̀ ti ṣẹlẹ̀.
Òwe Yorùbá yi ṣe gba àwọn ti o nbẹ̀rù nigba gbogbo níyànjú wí pé ó yẹ ki èniyàn fara balẹ̀ lati ṣe iwadi ohun ti ó fẹ́ ṣẹlẹ̀ ki ó tó “kú sílẹ̀ de ikú”. Bi èniyàn bẹ̀rù á kú, bi kò bẹ̀rù á kú, nitori gẹ́gẹ́ bi itàn àdáyébá, gbogbo ohun ti ó nṣẹlẹ̀ láyé òde òni ló ti ṣẹlẹ̀ ri.
ENGLISH TRANSLATION
The fear of the modern day is on “Global Warming”, because of the news of disasters occurring in various places such as rain storm in one place, earthquake in another, drought, flood, fire outbreak etc. These has caused fear all over the world particularly in the developed world like America that regards these disasters as manmade, hence they warned that if nothing is done to address Global Warming, the world will end.
Another example that can be used to explain the Yoruba proverb that said “Heaven will fall is not a problem limited to one person”, such as the person who proclaimed that he saw the signs that the world is coming to an end, some believed his proclamation and began to sell off their properties. Both the person selling property and the person buying, none will take anything along were the world to actually end. Some people will not find out why some are running before picking race. Many have ended up in the danger they were trying to avoid. For example, ten years ago, the bomb blast at Ikeja Cantonment, Lagos. As some heard the blast, they began to run without identifying the problem, hence they perished at the Ejigbo swamp, a far distance from the incident.
The above Yoruba proverb can be used to pacify those who are always fearful to be calm in finding out the root cause of a problem before “Dying before death”. According to ancient history, all that is happening now had happened in the past, so whether one is afraid or not, death is certain.
Originally posted 2016-04-19 08:30:59. Republished by Blog Post Promoter
Ìjọba Ológun àkọ́kọ́ ni abẹ́ Olóògbé Ọ̀gágun Aguiyi Ironsi, da gbogbo ipinlẹ̀ pọ si abẹ́ Ìjọba àpapọ̀. Ki wọ́n tó dá àwọn ipinlẹ̀ pọ̀, àwọn ipinlẹ̀ ndàgbà sókè gẹ́gẹ́ bi ohun ti ó ṣe kókó fún wọn. Ipinlẹ̀ Ìwọ̀-Oòrùn, ti ẹ̀yà Yorùbá ngbé, ni ìgbéga ni abẹ́ Olóri Òṣèlú Ipinlẹ̀, Olóògbé́ Olóyè Ọbáfẹ́mi Awólọ́wọ̀ àti ẹgbẹ́ Òṣèlú rẹ. Wọ́n pèsè ohun amáyédẹrùn igbàlódé bi ilé-ìwòsàn ọ̀fẹ́, ilé-iwé ọ̀fẹ́, ọ̀nà gidi, omi mi mun, iná mọ̀nàmọ́ná àti bẹ́ ẹ̀ bẹ́ ẹ̀ lọ ni gbogbo agbègbè ilẹ́ Yorùbá. Eleyi jẹ ki Yorùbá ri ohun mu yangàn.
Yàtọ̀ si Ìjọba Ológun lábẹ́ Ọ̀gágun Yakubu Gowon, ti ó lo ọ̀pọ̀ owó epo rọ̀bì dáradára lati pèsè ohun amáyédẹrùn ti igbàlódé ti ilú ngbádùn titi di ọjọ́ oni, ọ̀pọ̀lọpọ̀ àwọn Ìjọba Nigeria yókù ti ó ré kọjá lábẹ́ Ológun àti Òṣèlú kùnà nipa ipèsè ohun amáyédẹrùn fún orilẹ̀ èdè nitori iwà ibàjẹ́.
Gẹ́gẹ́ bi ọ̀rọ̀ ti ó sọ wi pé “Ni ilú afọ́jú, olójú kan lọba”, laarin Ìjọba àpapọ̀, nitori iwà-ibàjẹ́ ọ̀pọ̀lọpọ̀ ọdún, a lè sọ wi pé àwọn ipinlẹ̀ Ìwọ̀-Oòrùn, Èkìtì, Èkó, Ògùn, Ondó, Ọ̀ṣun àti Ọ̀yọ́ ṣe dáradára nipa ipèsè ohun amáyédẹrùn. Àmọ́, ‘ilọsiwájú’ yi kò tó nkankan lára ogún ti Olóògbé Olóyè Awólọ́wọ̀ ṣe silẹ̀. Kò si ipèsè ohun amáyédẹrùn pàtàki omi mi mun ni àwọn agbègbè tuntun lai yọ àdúgbò ọlọ́rọ̀ silẹ̀. Eleyi ló sọ gbi gbẹ́ ihò fún omi àti kànga lati wá omi fún mi mun di àṣà.
Àwọn ipinlẹ̀ Yorùbá́ ti gbádùn ohun amáyédẹrùn igbàlódé fún ọjọ́ ti pẹ́, nitori èyi ni a ṣe mbẹ̀ àwọn Gómìnà ipinlẹ̀ Yorùbá pé ki wọn pèsè ‘’omi mi mun’ fún ará ilú gẹ́gẹ́ bi ẹ̀tọ́ lati dá àṣà gbi gbẹ́ ilẹ̀ bi ti Òkété lati wa omi ti kò ṣe e mu ni ọ̀pọ̀ igbà.
ENGLISH TRANSLATION
The unitary system of government was introduced during the first military government under late General Aguiyi Ironsi, merging all the regions under the Federal Government. Before the merger, each region grew according to their priority. The Western Region occupied by the Yoruba speaking people made good progress under the leadership of the first Premier of Western Region, late Chief Obafemi Awolowo and his team. They provided modern infrastructure such as free health care, free education, good roads, safe water, electricity etc throughout the Western Region. This made the Yoruba people very proud.
With the exception of military government led by General Yakubu Gowon that used the oil boom to provide most of the modern infrastructure being enjoyed in Nigeria till today, most of the subsequent governments, both military and democratic dispensation have failed the people in terms of provision of basic infrastructure as a result of corruption.
Under the current democratic dispensation, as the saying goes, ‘In the country of the blind, one-eyed man is the king’, the Western States made up of Ekiti, Lagos, Ogun, Ondo, Osun and Oyo were said to have made progress in terms of provision of basic infrastructure for their electorate in the midst of years of corruption. However, this so called ‘progress’ is a far cry in comparison to the Awolowo legacy. Provision of basic infrastructure is lacking in the new development areas including the affluent areas, especially ‘safe water’. This has made digging of boreholes and well for private provision of water the norm.
Yoruba people have enjoyed modern infrastructure for a long time, hence the appeal to the Governors of Western States to provide ‘safe water’ for the people to prevent the current trend of digging of holes like bush rat in search of water which is not often potable.
Originally posted 2016-09-02 19:00:18. Republished by Blog Post Promoter
Fọ Iṣu Ewùrà kan Bẹ ewùrà yi Rin iṣu yi (pẹ̀lú pãnu ti a dálu lati fi rin gãri, ilá tàbi ewùrà) Po iyọ̀ àti iyọ̀ igbàlódé, ata gigún tàbi rẹ́ atarodo tútù, rin tàbi rẹ àlùbọ́sà si ewùrà rí-rin yi Ti ó ba ki, fi omi diẹ si lati po gbogbo ẹ pọ Gbe epo tàbi òróró kaná, Bi ó bá ti gbóná, a lè fi ṣibi tàbi ọwọ́ da ewùrà ri-rin ti a ti pò pẹ̀lú èlò́ yi si inú epo to gbóná lati din Wa kuro bi o ba ti jina.
ENGLISH TRANSLATION
Check out how to prepare Fried Water Yam Fritters on this page.
Wash the water yam, Peel it, Grate the water yam (with aluminium grater that can also be used to grate Cassava, okra or water yam), Mix with salt and seasoning, dry pepper or cut habanero, grate or cut onions into the grated water yam, If the grated water yam is too thick, add a little water to mix all together Heat oil, Cut with spoon or hand the mixed grated yam in small balls into the heated oil to fry Remove the fried water yam fritters when cooked.
Originally posted 2015-10-06 19:27:40. Republished by Blog Post Promoter
Oriṣiriṣi ènìyàn miran tiki sọmọ Yorùbá pọ ni ìlú nla bi ti Èkó tàbí àwọn olú ìlù nla miran ni agbègbè ilẹ Yorùbá (fun àpẹrẹ: Abéòkúta, Adó-Èkìtì, Akurẹ, Ibadan, Oṣogbo, àti bẹ́ẹ̀bẹ́ẹ̀ lọ). Gẹ́gẹ́bí Wikipedia ti kọ, ni orílẹ̀ èdè Nàíjírià, èdè oriṣiriṣi lé ni ẹ̃dẹgbẹta lélógún, meji ninu èdè wọ̀nyí ko si ẹni to nsọ wọn mọ, mẹsan ti parẹ́ pátápáta. Eleyi yẹ ko kọwa lọgbọn lati dura ki èdè Yorùbá maṣe parẹ.
Ilé-ìwé alakọbẹrẹ ti àwọn ènìà nda silẹ – Private Primary School. Courtesy: @theyorubablog
A ṣe àkíyèsí wipé ọ̀pọ̀lọpọ̀ ilé-ìwé alakọbẹrẹ ti àwọn ènìà nda silẹ ti ki ṣe ti Ìjọba, kò gba àwọn ọmọ láyè lati kọ tàbi sọ èdè Yorùbá ni ilé ìwè. Eleyi lo jẹ ikan ninu ìdí pípa èdè Yorùbá tàbi èdè abínibí yoku rẹ. Bí àwọn ọmọ ba délé lati ilé ìwè, èdè gẹẹsi ni wọn mba òbí sọ nítorí ìbẹrù Olùkọ wọn to ni ki wọn ma sọ èdè abínibí. Bi òbí ba mba wọn sọ èdè Yorùbá (tàbí èdè abínibí) àwọn ọmọ yio ma dahun lédè gẹẹsi. Ọ̀pọ̀lọpọ̀ Olùkọ́ ti o ni ki àwọn ọmọ ma sọ èdè Yorùbá wọnyi, èdè gẹ̀ẹ́sì ko ja gẽre lẹnu wọn, nítorí èyí àmúlùmálà ti wọn fi kọ́mọ, ni àwọn ọmọ wọnyi nsọ. Kíkọ, kíkà èdè Yorùbá ko di ọmọ lọ́wọ́ lati ka ìwé dé ipò gíga.
Ọmọdé lo ma tètè gbọ èdè ti wọn si le yara kọ òbí. Ìjọ̀gbọ̀n ni èdè aiyede ma nda silẹ nitorina ẹ majẹ ki a di àwọn ọmọ lọ́wọ́ ṣùgbọ́n, ka ran wọn lọ́wọ́ fún ìlọsíwájú èdè Yorùbá. Ó sàn ki gbogbo ọmọ tó parí ìwé mẹfa le kọ, ki wọn le kà Yorùbá tàbi èdè abínibí ju pé ki wọn ma le kọ, ki wọn ma lèkà rárá. Bi ọ̀pọ̀lọpọ̀ oníṣé ọwọ́, oníṣòwò àti àgbẹ̀ bá lè kọ́ lati kọ àti lati ka èdè Yorùbá ni ilé-ìwé ẹ̀kọ́ àgbà tàbi lẹ́hìn ìwé-mẹ́fà, á wúlò fún ìlú. Fún àpẹrẹ, wọn a le kọ orúkọ ní Ilé Ìfowópamọ́, kọ ọjọ́ ìbí ọmọ wọn sílẹ̀, kọ nípa iṣẹ́ wọn sí ìwé àti bẹ̃bẹ̃ lọ. Ẹnití o le kọ, tó lè kà Yorùbá kúrò ní alãikàwé/alãimọ̀wé bí o tilẹ̀ jẹ́ pe ko le kọ tàbí ka gẹ̀ẹ́sì.
ENGLISH TRANSLATION
There are many people who are not of Yoruba parentage in major cities like Lagos and other big Cities in Yoruba geographical areas (for example: Abeokuta, Ado-Ekiti, Akurẹ, Ibadan, Oṣogbo etc). According to Wikipedia, there are more than 520 languages in Nigeria, 2 of these languages are no longer spoken by anyone, 9 is totally extinct. This should teach us a lesson to struggle to ensure Yoruba does not go into extinction.
It can be easily observed that some private Primary School pupils not Government established in Nigeria, do not permit their pupils to study or speak Yoruba in School. This is one of the factors that can obliterate Yoruba or other ethnic languages. When the children return home from school, they speak English with their parents for the fear of their Teachers instruction not to speak “Vernacular”. If the parents are speaking Yoruba (or in any other mother tongue) the children respond in English. It is unfortunate that many of the teachers instructing pupils not to speak their mother tongue, are not even proficient in the English language, hence they pass on an adulterated version of English. Reading and Writing Yoruba is not an obstacle to educational performance.
It is better for children to be able to read or write a language after Primary 6 (Primary Education) rather than not being able to read or write at all. Children are usually quicker to understand languages and can then teach their parents particularly parents from other ethnic group other than Yoruba. Lack of understanding of a language is a source of misunderstanding, as a result let us not discourage but encourage the children for the promotion of Yoruba language. It is more useful for the country if more artisan, traders and farmers can acquire the knowledge of reading and writing Yoruba through the Adult Literacy Class or after primary education than not being able to write or read any language at all, for example they will be able to sign their name in the Bank, document their children birth dates, write about business activities etc. Someone who can write and read Yoruba is not an illiterate even though the means of communication is not in English.
Originally posted 2014-12-30 22:40:42. Republished by Blog Post Promoter
David Cameron’s ‘corrupt’ countries remarks to Queen branded ‘unfair’ By PRESS ASSOCIATION David Cameron called Nigeria ‘fantastically corrupt’ before the Queen
Ìròyìn ti o jade ni ọjọ́ Ìṣẹ́gun, ọjọ́ kẹwa, oṣú karun, ọdún Ẹgbàá-le-mẹ́rìndínlógún, sọ wi pé Olóri Òṣèlú Ilú Ọba, David Cameron pe orilẹ̀ èdè Nigeria ni ilú ti ó hu iwà ibàjẹ́ jù ni àgbáyé. Kò ṣe àlàyé bi Ì̀jọba ilú rẹ ti ngba owó iwà ibàjẹ́ pamọ́ lati fi tú ilú wọn ṣe.
Ẹni gbé epo lájà, bi kò bá ri ẹni gba a pamọ́, kò ni ya lára lati tún ji omiran. Bi kò ri ẹni gba a, ó lè jẹ epo na a tàbi ki ẹni tó ni epo ri mú ni wéré. Gẹgẹ bi òwe Yorùbá ti sọ pé “Ẹni gbé epo lájà, kò jalè̀ tó ẹni gba a”, bi àwọn ti ó n fi ọna èrú àti iwà ibàjẹ́ ja ilú lólè, kò bá ri àwọn Ilú Ọba gba owó iwà ibàjẹ́ lọ́wọ́ wọn, iwá burúkú á din kù.
Ogun ti Ìjọba tuntun ni Nigeria gbé ti iwà ibàjẹ́ lati igbà ti ará ilú ti dibò yan Ìjọba tuntun -Muhammadu Buhari àti Yẹmi Osinbajo, ni bi ọdún kan sẹhin ni lati jẹ ki àwọn tó hu iwa ibaje jẹ èrè iṣẹ́ ibi, ki wọn si gba owó iwà ibàjẹ́ padà si àpò ilú. Eyi ti ó ṣe pàtàki jù ni ki Ìjọba Ilú Ọba ṣe àlàyé bi wọn yio ti da àwon owó Nigeria padà ni ipàdé gbi gbógun ti iwa ibaje, ki wọn lè fihan pé àwọn kò fi ọwọ́ si iwà ibàjẹ́.
ENGLISH TRANSLATION
The news on Tuesday, the tenth day of May, 2016, quoted the British Prime Minister, David Cameron calling Nigeria one of the most corrupt nation in the world. He did not explain that his country has been aiding and abetting corruption by keeping looted funds and making United Kingdom a safe haven for the looters.
Palm Oil is an agricultural produce of economic value particularly in West Africa, hence it was kept often on the ceiling in time past. If anyone stole palm oil from the ceiling where it is kept, and there is no one to receive it, it is either he/she personally consume it or could have been caught quicker. According to Yoruba proverb that can be interpreted thus, “An accomplice is worse than the offender”. If the corrupt treasury looters have no accomplice in the UK, such wicked act could have been minimized.
The war being waged against corruption since the newly elected government nearly a year ago, by Muhammad Buhari and Yemi Osinbajo led administration, for treasury looters to face the consequences for their corrupt practices and the stolen fund to be refunded to the Nigerian purse, is commendable. The British government should pledge during the Anti-corruption Summit schedule to take place in the UK on Thursday, May 12, 2016, their support at recovering the various looted funds and refunding such funds to Nigeria to show that the UK is not an accomplice.
Originally posted 2016-05-10 23:45:13. Republished by Blog Post Promoter
Òwe Yorùbá ni “Ọbẹ̀ tó dùn, owó ló pá”, ṣùgbọ́n kò ri bẹ̃ fún ẹni ti kò mọ ọbẹ̀ se. Elomiran lè lo ọ̀kẹ́ àimọye owó lati fi se ọbẹ̀ kó má dùn nitori, bi iyọ̀ ò ja, ata á pọ̀jù tàbi ki omi pọ̀jù.
Ni tõtọ, owó ni enia ma fi lọ ra èlò ọbẹ̀ lọ́jà, ṣùgbọ́n fún ẹni ti ó mọ ọbẹ̀ se, ìwọ̀nba owó ti ó bá mú lọ si ọjà, ó lè fi ra èlò ọbẹ̀ gẹ́gẹ́ bi owó rẹ ti mọ, ki ó si se ọbẹ̀ na kó dùn. Ẹ wo àwòrán àti pipè èlò ọbẹ ni abala ojú iwé yi.
Yoruba proverb said “Tasty soup cost money”, but this adage is not true for a poor cook. Some can spend a fortune on a pot of soup/stew and it may not be tasty, because it is either there is too much salt or pepper or it is watery.
In all honesty, soup ingredient has to be purchased, but for a good cook, the little money he/she takes to the market, could be used to buy the ingredients the money can afford, yet the soup/stew would be very tasty. Check out the pictures and pronunciation of Yoruba soup/stew ingredient on the slides.
Ìsimi ọdún Àjíǹde tó kọjá dùn púpọ̀ nitori mo lọ lo ìsimi náà pẹ̀lú ẹ̀gbọ́n Bàbá mi àti ẹbí rẹ ni ilú Èkó.
Èkó jinà si ilú mi nitori a pẹ́ púpọ̀ ninú ọkọ̀ elérò ti àwọn òbí mi fi mi si ni idikọ̀ ni Ìkàrẹ́-Àkókó ni ipinlẹ̀ Ondó. Lára ilú ti mo ri ni ọ̀nà ni Ọ̀wọ̀, Àkúrẹ́, Ilé-Ifẹ̀ àti Ìbàdàn. A dúró lati ra àkàrà ni ìyànà Iléṣà. Ẹ̀gbọ́n Bàbá mi àti ìyàwó rẹ̀ wa pàdé mi ni idikọ̀ ni Ọjọta ni Èkó lati gbémi dé ilé wọn.
Èkó tóbi púpọ̀, ilé gogoro pọ̀, ọkọ̀ oriṣiriṣi náà pọ̀ rẹpẹtẹ ju ti ilú mi lọ. Ilé ẹ̀gbọ́n Bàbá mi tóbi púpọ̀. Wọ́n fún èmi nikan ni yàrá. Yàrá mi dára púpọ̀, ó ni ilé-ìwẹ̀ àti ilé-ìgbẹ́ ti rẹ̀ lọ́tọ̀.
Ojojúmọ́ ni ẹ̀gbọ́n bàbá mi àti ìyàwó rẹ̀ ngbé mi jade lọ si oriṣiriṣi ibi ni Èkó. Ni ọjọ́ Ẹtì (Jimọ) Olóyin wọ́n gbé mi lọ si ilé-ìjọ́sìn, ẹsin ọjọ náà fa ìrònú nitori wọn ṣe eré bi wọn ṣe kan Jésù mọ́gi, ṣùgbọ́n ni ọjọ́ Aj̀íǹde, èrò ti ó múra dáradára pọ̀ ni ilé-ìjọsìn, ẹ̀sìn dùn gidigidi. Mo wọ̀ lára aṣọ tuntun ti ìyàwó ẹ̀gbọ́n Bàbá mi rà fún mi fún ọdún Àjíǹde. Lati ilé-ìjọ́sìn ọmọdé, àwa ọmọdé jó wọ ilé-ìjọ́sìn àwọn àgbàlagbà. Wọn fún gbogbo wa ni oúnjẹ (ìrẹsì àti itan adìyẹ ti ó tóbi) lẹhin isin. Ni ọjọ́ Ajé, ọjọ́ keji Àjíǹde, a lọ si etí òkun lati lọ gba afẹ́fẹ́. Ẹ̀rù omi nlá náà bà mi lakọkọ, ṣùgbọ́n nitori èrò àti àwọn ọmọdé pọ̀ léti òkun, nkò bẹ̀rù mọ. A jẹ oriṣiriṣi oúnjẹ, a jó, mo si tún gun ẹsin leti òkun.
Lẹhin ọ̀sẹ̀ meji ti ilé-iwé ti fẹ́ wọlé, ẹ̀gbọ́n Bàbá mi àti ìyàwó rẹ̀ gbé mi padà lọ si idikọ̀ lati padà si ilú mi pẹ̀lú ẹ̀bún oriṣiriṣi lati fún ará ile. Inú mi bàjẹ́, kò wù mi lati padà, mo ké nitori mo gbádùn Èkó gidigidi.
ENGLISH TRANSLATION
I really had a nice time during the last Easter/Spring holiday because I spent the holiday with my paternal uncle (my father’s older brother) and his family in Lagos.
Lagos is a very big city, with many tall buildings, so much various vehicles than in my home town. My uncle’s house is very big. I was given a room to myself. My room had a bathroom and toilet of its own.
My father and mother took me to Ikare-Akoko garage in Ondo State where I boarded public transport to Lagos and from that experience, I discovered that Lagos is so far from my home town. Among the towns I saw on the way were, Owo, Akure, Ile-Ife and Ibadan. We stopped over at Ilesa junction to buy bean fritters. My uncle and his wife were at hand at Ojota motor-park in Lagos to drive me to their home.
Every day, my uncle and his wife took me on a visit to various places in Lagos. On Good Friday, I was taken to church, the service was a sober one as a play on the crucifixion of Jesus was acted, but on Easter Sunday, the service was beautiful as there were many gaily dressed people in the church. I wore one of the newly clothes my uncle’s wife bought for me for Easter celebration. From the Sunday school, we as children joined the main church with dancing. At the end of the church service we were all served food (containing rice and big chicken lap). On Easter Monday (known as Galilee), we went for picnic at the beach. At first I was afraid of seeing such a large expanse of body of water, but later as I noticed that there were many people including children at the beach, my fear was gone. We ate different types of food, we danced and I rode a horse at the beach.
The school holiday was almost over, after two weeks, my uncle and his wife took me back to the bus terminal with various gifts for people at my home town. I was sad, I did not want to go back to my home town because I had so much fun in Lagos.
Originally posted 2018-06-15 19:28:13. Republished by Blog Post Promoter
Ni ìgbà àtijọ́, ọkùnrin kan wa ti orúkọ rẹ njẹ́ Ìgbéraga. Wọ́n bi Ìgbéraga si ilé olórogún, àwọn ìyàwó bàbá́ rẹ yoku ni ó tọ nitori ìyá rẹ kú nigbati ó wà ni kékeré. Lẹhin ti o tiraka lati pari iwé mẹ́fà, gẹ́gẹ́ bi ọ̀dọ́, ó gbéra lọ si ilú Èkó nibiti ó ti bẹ̀rẹ̀ iṣẹ́ pẹ̀lú ilé-iṣẹ́ Ẹlẹ́ja.
Ó nṣe dáradára ni ibi iṣẹ́ ki ó tó gbọ́ ìròyìn ikú bàbá rẹ. Ìgbéraga pinu lati padà si ilú rẹ lati gba ogún ti ó tọ́ si lára oko kòkó rẹpẹtẹ ti bàbá rẹ fi silẹ̀. Ohun fúnra rẹ ra oko kún oko bàbá rẹ ti wọn pín fun. Ó di ẹni ti ó ri ṣe ju àwọn ọmọ bàbá rẹ yoku. Eyi jẹ ki gbogbo àwọn ọbàkan rẹ gbójú le fún ìrànlọ́wọ́.
Ni igbà ti ó yá, o ni ilé àti ọlà ju gbogbo àwọn yoku ni abúlé ṣùgbọ́n kò to, ó bẹ̀rẹ̀ si ra oko si titi dé oko àwọn ọmọ bàbá rẹ yoku. Eyi jẹ́ ki ó sọ àwọn ọmọ bàbá rẹ yoku di alágbàṣe ni oko ti wọn jogún. Inú àwọn ọmọ bàbá rẹ wọnyi kò dùn si wi pé wọn ti di atọrọjẹ àti alágbàṣe fún àbúrò wọn ninú ilé ara wọn.
Yorùbá ni “Àṣejù Baba Àṣetẹ́”. Ìgbéraga bẹ̀rẹ̀ si ṣe àṣejù, kò dúró lati má a fi ọrọ̀ rẹ yangà si gbogbo ará ilú pàtàki si àwọn ẹ̀gbọ́n rẹ, ó jọ ara rẹ lójú, ó si nsọ ọ̀rọ̀ lai ronú tàbi gba ikilọ̀ àwọn àgbà ti wọn mọ ìbẹ̀rẹ̀ rẹ. Kò mọ̀ wi pé ohun ngbẹ́ ikòtò ìṣubú fún ara rẹ́. Ni ọjọ́ kan, ó pe ọ̀kan ninú àwọn ẹ̀gbọ́n rẹ ti ó sọ di alágbàṣe ninú oko rẹ tẹ́lẹ̀ ó si bu, ó pe e ni aláìní dé ojú rẹ. Ẹ̀gbọ́n ké pẹ̀lú omijé lójú pé “Bi ó bá jẹ ìwọ ni Ọlọrun, ma ṣe iwà burúkú yi lọ, ṣùgbọ́n bi ó bá jẹ́ enia bi ti òhun, wà á ká ohun ti o gbin yi”.
Image may be NSFW. Clik here to view.
Alágbàṣe ni oko Kòkó ti wọn jogún – Working as Labourers in their inheritted Cocoa farm.
Ni àárọ̀ ọjọ́ kan, Ìgbéraga ji ṣùgbọ́n kò lè di de nitori ó ti yarọ. Wọ́n gbe kiri titi fún itọ́jú ṣùgbọ́n asán ló já si. Ìṣòro yi jẹ ki ó ta gbogbo ohun ini rẹ ti ó fi nyangàn titi o fi di atọrọjẹ.
Ẹ̀kọ́ ìtàn yi ni pe àṣejù ohunkóhun kò dára pàtàki ki enia gbójúlé ọrọ̀ ilé ayé bi ẹni pé àwọn ti ó kù kò mọ̀ ọ́ ṣe, nitori Yorùbá sọ wi pé “kìtà kìtà kò mọ́là, Ká ṣiṣẹ́ bi ẹrú kò da nkan, Ọlọrun ló ngbé ni ga”.
ENGLISH TRANSLATION
In the olden days there was a man named “Igberaga”, he was born into a polygamous home and raised by the other wives of his father because his mother died when he was a child. He migrated to Lagos (a big city) where he joined a Fishing company after struggling through his teenage life and obtaining Primary Six certificate.
He was prospering in his business, while his father died. Igberaga decided to return to his father’s estate to claim his own of his father’s vast Cocoa Plantation. He was able to acquire more plantation beside what was allocated to him as his inheritance. Prosperity smiles on him more than any of his siblings. Many of his half brothers and sisters relied on him for financial support.
After a while, he owned more houses and prospered more than anyone in the community. Beside he continued to acquire more farms, till he acquired his siblings’ inheritance and making them to become tenants. To crown it all, he began to use them as a labourer in the farm they once owned. This did not settle well with his brothers as they were now reclined into beggars in their homes and servants to a younger brother.
According to a Yoruba adage, “Excessive behaviour is the father of Disgrace”. Igberaga engaged in excessive behaviour as he did not stop flaunting his wealth, he was arrogant and flippant at all times, despite warnings from those that know and understand his upbringing. He refused all the warnings by the elders. Little did he know that, he was working towards his doom? One day, he called one of his brothers whom he employed as a labourer, in his original farm and humiliated him because he was poor. The poor brother lamented, by crying out that; “if you are God you go ahead with your plan, but if you are human like me, you will certainly reap what you sow”.
One morning, Igberaga woke up and could not stand on his feet, he became crippled. Many attempts were made to find a cure for his illness but to no avail. This circumstances forced him to sell all his properties and he ended up becoming a beggar.
Lessons from this story teaches that one should not equate wealth with one’s hard work alone, as if the others who are less privileged did not struggle enough. According to Yoruba proverb “Wealth is not by hard labour or slaving away, but it is by God’s blessing”.
Originally posted 2017-03-07 20:16:50. Republished by Blog Post Promoter
Yorùbá ní “Bí ewé bá pẹ́ lára ọṣẹ, á dọṣẹ”,ọ̀rọ̀ yí bá ẹgbẹ́ Yorùbá ni Ìlúọba mu pàtàkì àwọn ti o ngbe ni Olú Ìlúọba. Títí di bi ọgbọ̀n ọdún sẹhin, àti rí oúnjẹ Yorùbá rà ṣọ̀wọ́n. Ní àpẹrẹ, àti ri adìẹ tó gbó rà lásìkò yi, à fi tí irú ẹni bẹ̃ bá lọ si òpópó Liverpool, ṣùgbọ́n ní ayé òde òni, kòsí agbègbè ti ènìà kò ti lè rí ọ̀pọ̀lọpọ̀ oúnjẹ Yorùbá ra.
Lati bi ogún ọdún sẹ́hin, Yorùbá ti pọ̀si nidi àtẹ oúnjẹ títà ni Olú Ìlúọba. Nitõtọ, oúnjẹ Yorùbá bi iṣu, epo pupa, èlùbọ́, gãri, ẹ̀wà pupa, sèmó, iyán, ẹran, adìẹ tógbó, ẹja àti bẹ̃bẹ wa ni àrọ́wọ́to lãdugbo. Ṣùgbọ́n, bí ènìà bá fẹ́ àwọn nkan bí ìgbín, panla, oriṣiriṣi ẹ̀fọ́ ìbílẹ̀, bọkọtọ̃, edé gbígbẹ àti bẹ̃bẹ lọ tí kòsí lãdugbo, á rí àwọn nkan wọnyi ra ni ọjà Dalston àti Kingsland fún àwọn ti o ngbe agbègbè Àríwá àti ọja Pekham fún àwọn ti o ngbe ni agbègbè Gũsu ni Olú Ìlúọba.
A Yoruba saying goes that “If a leaf is wrapped around the soap for too long, it will turn to soap” this adage is apt for Yoruba people living in the United Kingdom, particularly in London. About thirty years ago, it was difficult to source for Yoruba food in London. For example, to get old layer chickens, one had to go to Liverpool Street market, but nowadays, there is Yoruba food in every nook and cranny.
For about twenty years however, market stores managed by Yoruba people have been on the increase in London. Yoruba food stuff like: yam, palm oil, yam flour, brown beans, semovita, pounded yam, fresh meat, old layer chicken, fish is now common place in every neighbourhood. But for more delicacies such as: snail, various varieties of Nigerian vegetables, dry prawns and so on, that are not available in the neighbourhood stores, these can all be found at the Dalston and Kingsland Market in North London, and Pekham Market in South London.
This article is the first of a series and begins with pictures of Dalston and Kingsland Market. Check back later on @theyorubablog for the other markets.
Originally posted 2013-04-05 21:06:49. Republished by Blog Post Promoter
The tragic Tortoise — having eaten food made for his wife by the Herbalist — there really should have been a warning as to consequence. Image is courtesy of @theyorubablog
Ní ayé àtijọ, Yáníbo ìyàwó Ìjàpá/Àjàpá gbìyànjú títí ṣùgbọ́n kò rí ọmọ bí. Ọmọ bíbí ṣe pàtàkì ní ilẹ̀ Yorùbá, nítorí èyí ìrònú ma mba obìnrin tí kò bá ri ọmọ bi tàbí tí ó yà àgàn. Yáníbo ko dúró lásán, ó tọ Babaláwo lọ láti ṣe ãjo bí òhun ti le ri ọmọ bí.
Babaláwo se àsèjẹ fún Yáníbo, ó rán Ìjàpá láti lọ gba àsàjẹ yi lọ́wọ́ Babaláwo. Babaláwo kìlọ̀ fún Ìjàpá gidigidi wípé õgùn yí, obìnrin nìkan ló wà fún, pé kí o maṣe tọwò. Ìjàpá ọkọ Yáníbo ṣe àìgbọràn, ó gbọ õrùn àsèjẹ, ó tanwò, ó ri wípé ó dùn, nítorí ìwà wobiliki ọkánjúwà, o ba jẹ àsèj̀ẹ tí Babaláwo ṣe ìkìlọ̀ kí ó majẹ. Ó dé́lé ó gbé irọ́ kalẹ̀ fún ìyàwó, ṣùgbọ́n láìpẹ́ ikùn Ìjàpá bẹ̀rẹ̀ sí wú. Yorùbá ni “ohun ti a ni ki Baba mágbọ, Baba ni yio parí rẹ”. Bi ikùn ti nwu si bẹni ara bẹ̀rẹ̀ si ni Ìjàpá, ó ba rọ́jú dìde, ó ti orin bẹnu bi o ti nsáré tọ Babaláwo lọ:
Babaláwo mo wa bẹ̀bẹ̀, Alugbirinrin 2ce Õgùn to ṣe fún mi lẹ́rẹkan, Alugbinrin Tóní nma ma fọwọ́ kẹnu, Alugbinrin Tóní nma ma fẹsẹ kẹnu, Alugbinrin Mo fọwọ kan ọbẹ̀, mo mú kẹnu, Alugbinrin Mofẹsẹ kan lẹ mo mu kẹnu, Alugbinrin Mobojú wo kùn o ri gbẹndu, Alugbinrin Babaláwo mo wa bẹ̀bẹ̀, Alugbinrin 2ce
Play the Tortoise’ tragic song here:
You can also download the Yoruba alphabets by right clicking this link: Babalawo mo wa bebe(mp3)
Nígbátí ó dé ilé́ Babaláwo, Babaláwo ni ko si ẹ̀rọ̀. Ikùn Ìjàpá wú títí o fi bẹ, tí ó sì kú.
Ìtàn yí kọ wa pe èrè ojúkòkòrò, àìgbọ́ràn, irọ́ pípa àti ìwà burúkú míràn ma nfa ìpalára tàbí ikú. Ìtàn Yorùbá yi wúlò lati ṣe ìkìlọ̀ fún àwọn ti o nwa owó òjijì nípa gbígbé õgùn olóró mì lati kọjá lọ si òkè okun/Ìlúòyìnbó lai bìkítà pé, bí egbògi olóró yí ba bẹ́ si inú lai tètè jẹ́wọ́, ikú ló ma nfa. Ìtàn nã bá gbogbo aláìgbọràn àti onírọ́ wí.
ENGLISH TRANSLATION
A long time ago, child birth played an even greater role in Yoruba society and women unable to give birth to a child went through great lengths to conceive. Frantic efforts by all the women to have babies was exemplified by Yanibo, the Tortoise’ wife. Yanibo was no exception at her time, so she went to seek fertility treatment from the Herbalist.
The Herbalist prepared a fertility treatment meal for Yanibo, who sent her husband to collect the meal on her behalf. The Herbalist warned Tortoise strongly not to taste the meal as it was strictly for women. Tortoise smelt the meal on his way home and was thereby tempted as a result of the sweet aroma, he therefore, ate the fertility meal.
On getting home he had to cover up with lies as if the fertility meal was not ready, but in a short while, his stomach began to swell. And so goes the Yoruba saying, “what is hidden from one’s father will eventually be settled by him”. The result of Tortoise disobedience and greed made him suffer unbearable pain, hence he summoned up his last energy and began to sing to attract pity on his way to the Herbalist’s place. Yoruba pleading song: “Babalawo mo wa bebe…”
By the time Tortoise got to the Herbalist, it was too late as the Herbalist had told him earlier that there was no antidote, so the Tortoise died.
This story is used to warn against the grave consequences of greed, disobedience, lying and other vices. It can also be used to warn people who engage in corrupt means to getting rich such as those swallowing wraps of hard drugs, without minding that it might lead to death if such wraps burst in the stomach. The story also serves as a warning to those lying, disobedient and those robbing either individual or government.
Originally posted 2014-11-21 10:45:28. Republished by Blog Post Promoter
Omo iya meeji okin ka abamo: Chechen legal permanent resident brothers terrorist suspects in Boston marathon bombing. Image is from the WHDH stream.
“Ọmọ ìyá meji ki réwèlè, Yorùbá ma nlo ọ̀rọ̀ yi nígbàtí ọmọ ìyá meji ba ko àgbákó tó la ikú lọ. Irú ìsẹ̀lẹ̀ tó kó ìpayà ba gbogbo ènìà bayi ki ṣe ijamba lásán ṣù́gbọ́n àwọn ìyá meji: Tsarnev, ni wọn tọ́ka si fún iṣẹ́ ibi tó ṣẹlẹ̀ ni oṣù kẹrin ọjọ kẹdogun nibi ere ọlọnajijin tí wọn sá ni Boston.
Ìṣẹ̀lẹ̀ yi ṣeni lãnu ṣùgbọ́n lati dáwọ́ ikú dúró, nítorí Ọlọrun, ó yẹ kí àbúrò fi ara han lati ṣe àlàyé ara rẹ̀.
English translation:
Yoruba people have a saying that siblings from the same mother should not land themselves in the same regretful situation. This is a saying I have heard used by elders when for instance siblings end up dead from a similar accident. Terrorism is by no means an accident, but the Tsarnev brothers who have been identified by Boston local news as the Terrorists responsible for the April 15 Boston Marathon bombing, should heed to this saying. The brothers are already stuck in a regretful situation but the younger brother can prevent the situation from getting worse.
This whole spectacle is sad enough as it is. But for the love of God I hope the younger brother chooses not to die and surrenders to explain himself.
Ògòngò jẹ ẹiyẹ ti ó tóbi jù ninú gbogbo ẹiyẹ, ẹyin rẹ ló tún tóbi jù. Ọrùn àti ẹsẹ̀ rẹ ti ó gún jẹ́ ki ó ga ju gbogbo ẹiyẹ yoku. Ògòngò ló lè sáré ju gbogbo eiye lọ lóri ilẹ̀. Eyi ló jẹ́ ki Yorùbá pe Ògòngò ni Ọba Ẹiyẹ. Ọpọlọpọ ẹiyẹ bi Ògòngò kò wọ́pọ̀ mọ́ nitori bi ilú ti nfẹ si bẹni àwọn eiye wọnyi nparẹ́, a fi bi èniyàn bá lọ si Ilé-ikẹransi lati ri wọn.
Àwọn onírúurú ẹiyẹ ló wà ni ilẹ̀ Yorùbá, àwọn eyi ti ó wọ́pọ̀ ni ilú tàbi ilé (ẹiyẹ ọsin)ni, Adiẹ (Àkùkọ àti Àgbébọ̀ adiẹ), Pẹ́pẹ́yẹ, Ẹyẹlé, Awó, Ayékòótó/Odidẹrẹ́ àti Ọ̀kín. Àwọn ẹiyẹ ti ó wọ́pọ̀ ninú igbó ṣùgbọ́n ti ará ilú mọ̀ ni: Àṣá, Ìdì, Òwìwí, Igún/Àkàlàmàgbò àti Lekeleke. Àwọ̀ oriṣirisi ni ẹiyẹ ni, irú ẹiyẹ kan lè ni àwọ̀ dúdú bi aró, kó́ tun ni pupa tàbi funfun, ṣùgbọ́n orin Yorùbá ni ojú ewé yi fi àwọ̀ ti ó wọ́pọ̀ lára àwọn ẹiyẹ miran hàn. Fún àpẹrẹ, Lekeleke funfun bi ẹfun, Agbe dúdú bi aró, bẹni Àlùkò pọn bi osùn. Ẹ ṣe àyẹ̀wò àwòrán àti pipè orúkọ di ẹ ninú àwon ẹiyẹ ti ó wọ́pọ̀ ni ilẹ̀ Yorùbá, ni ojú ewé yi.
Agbe ló laró ————— ki rá ùn aró
Àlùkò ló losùn ———— ki rá ùn osùn
Lekeleke ló lẹfun ——– ki rá ùn ẹfun
Ka má rá ùn owó, ka má rá ùn ọmọ
Ohun tá ó jẹ, tá ó mu, kò mà ni wọn wa ò.
ENGLISH TRANSLATION
Ostrich is the biggest and has the largest eggs among the birds. The long neck and legs made it taller than all the other birds. Ostrich is also the fastest runner on land more than all the birds. This is why Yoruba crowned Ostrich as the King of Birds. Many wild birds such as Ostrich are almost extinct as a result of the expansion of towns and cities displacing the wild birds which can now be seen at the Zoo.
There are various types of birds in Yoruba land, the most common at home or in town (domestic birds) are: Chicken (Cock and Hen), Duck, Pigeon, Guinea Fowl, Parrot, and Peacock. The common wild birds that are known in the town or communities are: Falcon/Kite, Eagle, Owl, Vulture and Cattle-egret. Birds are of various colours, one species of bird can come in various colours, while some are black like the dye, some are red like the camwood, and some are white, but the Yoruba song on this page depicted the common colours that are peculiar with some species of birds. For example, Cattle-Egret are white like chalk, Blue Turaco are coloured like the dye and Red Turaco are reddish like the camwood. Check out the pictures and prononciation of some of the birds that are common in Yoruba land on this page.
Originally posted 2014-10-17 12:27:16. Republished by Blog Post Promoter
Oriṣiriṣi òwe ni Yorùbá ni lati fihàn pé iwà rere ló ni ayé. Iwà ni Yorùbá kàsí ni ayé àtijọ́ ju owó ti gbogbo ilú bẹ̀rẹ̀ si bọ ni ayé òde òni. Fún àpẹrẹ, Yorùbá ni “Ẹni bá jalè ló bọmọ jẹ́”, lati gba òṣiṣẹ́ ni ìyànjú pé ki wọn tẹpámọ́ṣẹ́, ki wọn má jalè.
Ránti Ọmọ Ẹni ti Iwọ Nṣe – Leave a good legacy. Courtesy: @theyorubablog
Ni ayé òde òni, owó ti dipò iwà. Olóri Ijọ, Olóri ilú àti Òṣèlú ti ó ja Ijọ àti ilú ni olè ni ará ilú bẹ̀rẹ̀ si i bọ ju àwọn Olóri ti kò lo ipò lati kó owó ijọ àti ilú fún ara wọn. Owó ti ó yẹ ki Olóri Ijọ fi tọ́jú aláìní, tàbi ki Òṣèlú fi pèsè ohun amáyédẹrùn bi omi mimu, ọ̀nà tó dára, ilé ìwòsàn, ilé-iwé, iná mọ̀nàmọ́ná àti bẹ ẹ bẹ ẹ lọ ni wọn kó si àpò, ti wọn nná èérún rẹ fún ijọ tàbi ará ilú ti ó bá sún mọ́ wọn. Ará ilú ki ronú wi pé “Alaaru tó njẹ́ búrẹ́dì, awọ ori ẹ̀ ló njẹ ti kò mọ̀”.
Owé Yorùbá ti ó sọ wi pé “Ránti ọmọ Ẹni ti iwọ nṣe ” pin si ọ̀nà méji. Ni apá kan, inú ọmọ ẹni ti ó hu iwà rere ni àwùjọ á dùn lati ránti ọmọ ẹni ti ó nṣe, ṣùgbọ́n inú ọmọ “Olè”, apànìyàn, àjẹ́, àti oniwà burúkú yoku, kò lè dùn lati ránti ọmọ ẹni ti wọn nṣe. Nitori eyi, ki èniyàn hu iwà rere.
ENGLISH TRANSLATION
There are many Yoruba proverbs to prove that good character, is noble globally. In time past, Yoruba rated good Character/Moral more than riches/money, than as it is being worshipped nowadays. For example, the Yoruba adage that said “One who steals destroys himself/herself”, is used to encourage hard work rather than stealing.
Nowadays, money has replaced character. Religious Leaders, Community Leaders and Politicians that stole from the Congregation and the public are being worshipped rather than Leaders who did not use their position to amass wealth for themselves. Money that was supposed to be used to care for the poor are diverted by the Religious Leaders and public fund meant for the provision of infrastructure such as, public water, good roads, hospitals, schools, power supply etc. are diverted by Politicians into private pockets, while spending crumbs for their close allies. The public never gave a thought to the adage that means “A Labourer eating Bread, is eating his foreskin without realising”.
The Yoruba proverb urging that “Remember the Child of Whom you are” has a two way connotation. On one hand, the son/daughter of reputable person in the Society would be proud to remember the child of whom he/she is, while the child of a ‘Thief’, killers, witches and other bad character, would not be happy to associate with such. As a result, people should uphold good character.
Originally posted 2015-10-09 15:29:50. Republished by Blog Post Promoter
“A NGBA ÒRÒMỌDÌYẸ LỌWỌ IKÚ O NI WỌN O JẸ KI OHUN LỌ ATAN LỌJẸ”
A le lo òwe yi lati kilọ fun ẹni to fẹ lọ si Òkèokun (Ìlu Òyìnbó) lọna kọna lai ni ase tabi iwe ìrìnà. Bi ẹbi, ọrẹ tabi ojulumọ to mọ ewu to wa ninu igbesẹ bẹ ba ngba irú ẹni bẹ niyanju, a ma binu wipe wọn o fẹ ki ohun ṣoriire. Bi ounjẹ ti pọ to l’atan fun oromọdiyẹ bẹni ewu pọ to. Bi ọna ati ṣoriire ti pọ to ni Òkèokun bẹni ewu ati ibanujẹ pọ to fun ẹniti koni aṣẹ/iwe ìrìnà. Ọpọlọpọ nku sọna, ọpọ si nde ọhun lai ri iṣẹ, lai ri ibi gbe tabi lai ribi pamọ si fun Òfin. Lati pada si ile a di isoro nitori ọpọ ninu wọn ti ta ile ati gbogbo ohun ìní lati lọ oke okun. Bi iru ẹni bẹ ṣe npe si l’Òkèokun bẹni ìtìjú ati pada sile se npọ si.
Òwe yi kọwa wipe ka ma kọ eti ikun si ikilọ, ka gbe ọrọ iyanju yẹwo ki a ba le se nkan lọna totọ.
ENGLISH TRANSLATION
“WE ARE TRYING TO SAVE THE CHICK FROM DEATH, ITS COMPLAINING OF NOT BEING ALLOWED TO GO TO THE DUMPSITE” — “A NGBA ÒRÒMỌDÌYẸ LỌWỌ IKÚ O NI WỌN O JẸ KI OHUN LỌ ATAN LỌJẸ”
This proverb can be applied for someone going abroad by all means without a Visa or proper documentation. If family, friend or colleague that knows the danger in this type of footstep tries to advice such person, 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 rife. Likewise, as much as there is room for prosperity away from home, so also are the danger/risk for anyone travelling abroad with no proper documentation/Visa. Many die on the way, some get there with no possibility of a job, accommodation or hiding place from the law. To return home becomes difficult because many have sold their home and properties to travel Oversea. The more such a person stays away from home the more the shame of returning home.
The above Yoruba Proverb teaches us not turn deaf ear to warnings and to consider words of advice in order to follow rightful procedures.
Originally posted 2013-02-19 22:08:02. Republished by Blog Post Promoter
Ladéjomore Ladéjomore1 Èsun Oyà* Ajà gbusi Èsun Oyà ‘lé fon ‘ná lo 5 Èsun Iy’uná k ó ti l’éin Èsun I y’eran an k’ó ti I’újà Èsun 15 Ogbé godo s’erun so O m’ásikù bo ‘so lo O to kìsì s’áède Me I gbo yùngba yùngba yún yún ún Èsun
LITERAL ENGLISH TRANSLATION OF THE ABOVE; Ladejomore Ladejomore (Refrain) The wife of Ajagbusi (Refrain) The wife came looking for fire (Refrain) Look how bright this fireplace (Refrain) And how sweet smelling is this fatty meat (Refrain) She ate some of the meat Hid the rest under her vests Ran swiftly outside I heard the salivating sound of her chewing (Refrain)
The folk tale as I heard, is an attempt at explaining why babies do not have the power of legible speech. A new wife goes around looking for fire, and she finds one in a neighbour’s fireplace. In the same room are a baby laid to sleep and some roasted meat. The lady drawn strongly to the strong smell of fresh roasted meat at first ate some of the meat and then took the whole away, all with the baby watching on.
When the owner of the meat came back, the baby told of all that Ladejomore had done and that she had taking away all the meat. This brought great shame on Ladejomore and all of her family. The weight of the pressure brought on Ladejomore and her family eventually caused the
god’s to withdraw the power of speech from all babies.
The story is common across Yoruba land with small variations in dialect; an example is the word “oya”(line 3) for wife as against “iyawo” in Yoruba of Oyo. It has been confirmed for me that this story has been passed down from at least four generations away in my paternal lineage. My father says it was a story (inter alia) told to him by his mother, who had been told the
story by her grandmother. This sort of oral tradition is very useful to Historians in order to construct the past. It can be safely assumed that the above tale goes as far back as the 19th century. While archaeological evidence (another useful primary source) cannot give any ideas about people’s beliefs and culture, oral traditions obviously can.
It can be inferred from the folktale above that the people where probably hunters or kept livestock of some sort. It can also be inferred from the story that life back then was very communal. These among other things are great reflections of the beliefs of a people.
REFERENCES
1. Oral interview with Mr Akinsanya (age 65, indigene of Ekere Ekiti) on the
15th of July 2007 at his residence in Lagos.
2. Isola Olomola, “IFE, Annals of the Institute of Cultural Studies”, Biodun Adeniran (ed.), Institute of cultural studies, Obafemi Awolowo University, Vol. 6, 1995.
Ọdún tuntun Ẹgbã-lemẹ̃dogun wọlé dé. Ilú Èkó fi tijó tayọ̀ gba ọdún tuntun wọlé, gbogbo àgbáyé naa fi tijó tayọ̀ gba ọdún wọlé. A gbàdúrà pé ki ọdún yi tura fún gbogbo wa o (Àṣẹ).Image may be NSFW. Clik here to view.Image may be NSFW. Clik here to view.
ENGLISH TRANSLATION
The New Year 2015 is here with us. Lagos ushered in the New Year with dancing and joy, as the rest of the world received the New Year. We pray that the New Year will be peaceful for all (Amen).
Originally posted 2015-01-03 00:16:00. Republished by Blog Post Promoter
Ni ayé igbà kan, ọ̀gbẹlẹ̀ wa ni ilú àwọn ẹranko, nitori ọ̀dá òjò fún igbà pi pẹ́. Ọ̀gbẹlẹ̀ yi fa ìyàn, wọn kò ri omi mu tàbi wẹ̀. Eleyi mú ki gbogbo ẹranko (Kìnìún, Ẹkùn, Erin, Ẹfọ̀n, Àgbọ̀nrín, Òkété, Ehoro, Ọ̀kẹ́rẹ́, Kọ̀lọ̀kọ̀lọ̀, Àjàpá, àti bẹ́ẹ̀bẹ́ẹ̀ lọ) pé jọ lati kó ọgbọ́n pọ̀ bi àwọn yi o ṣe ri omi. Wọn yan Kìnìún ni Alaga, Ẹkùn jẹ́ igbá keji, Erin jẹ́ Baálẹ̀.
Gbogbo ẹranko pé jọ – Complete gathering of animals
Yorùbá sọ pé “A sọ̀rọ̀ ẹran ti ó ni ìwo, ìgbín yọjú”, Àjàpá binú kúrò ni ìpàdé nitori wọn kò yan ohun si ipò Alaga. Àwọn ẹranko yoku mba ìpàdé lọ, oníkálùkù mú ìmọ̀ràn wá, Àgbọ̀nrín ni ki wọn ṣe ètùtù si Òriṣà-Omi, Òkété ni ki wọn lo ọgbọ́n àti agbára ti Ọlọrun fún wọn, lati gbẹ́ ilẹ̀ jínjìn si ojú odò ti ó ti gbẹ. Lẹhin àpérò, wọn gba ìmọ̀ràn ti Òkété múwá, wọn gbẹ́ ojú odò titi wọn fi ri omi.
Bi iroyin pé wọn ti ri omi ti kàn, Àjàpá ti kò bá wọn ṣiṣẹ́ nitori ibinú, o gbìmọ̀ bi ohun yi o ti ṣe ẹ̀rù ba àwọn ẹranko yoku ni idi odò, ki ohun lè ri àyè dá pọn omi. Ó sọ ara rẹ di Ànjọ̀nú, ó so agbè púpọ̀ pẹ̀lú okùn ti yio fi pọn omi mọ́ gbogbo ara, ó ji lọ idi odò lati dá nikan pọn omi. Ó bẹ̀rẹ̀ si kọrin:
Bi mba bérin lódò ma tẹ ẹ …… Kàndú
Bi mo bẹ́fọ̀n lódò ma tẹ ẹ ……. Kàndú
Kan, kan, kan, kàndú
Bi àwọn ẹranko yoku ti gbọ orin yi, wọn fi ìbẹ̀rù sá fún Ànjọ̀nú tó lè tẹ Erin àti Ẹfọ̀n pa, lai dé idi odò. Àjàpá á pọn gbogbo agbè rẹ, ó padà silé. Gẹ́gẹ́ bi òwe Yorùbá tó sọ pé “Pípé là á pé gbọ́n, a ki pé gọ̀”, àwọn ẹranko tún ṣe ìpàdé lati gbìmọ̀ ohun ti ojú wọn ri lọ́nà odò àti bi àwọn yio ti kóju Ànjọ̀nú ti ó nle wọn. Laarin oriṣiriṣi ìmọ̀ràn, wọn gba ìmọ̀ràn Ehoro pé ki wọn gbẹ́ ère èniyàn, ki wọn fi oje igi àtè bo gbogbo ara rẹ, nitori bi Ànjọ̀nú bá ri, yi o rò pé èniyàn ló ni ìgboyà lati dojú kọ ohun, yi o tori eyi bá èniyàn ná à jà. Wọn ṣe bi Ehoro ti sọ, wọn gbé ère yi lọ si ọ̀nà odò.
“Ọjọ́ gbogbo ni tolè, ọjọ́ kan ni ti olóhun”, Àjàpá gẹ́gẹ́ bi iṣe rẹ, o ji lati lọ dá nikan pọn omi lódò, ó múra bi Ànjọ̀nú pẹ̀lú agbè rẹ, ó dé idi odò, ó bá ère èniyàn ti àwọn ẹranko gbé si ọ̀nà odò. Ó reti kíkí , ṣùgbọ́n eniyan yi kò gbin, inú bi Àjàpá, ó sún mọ ère yi lati jà, gbogbo ọwọ́ àti ẹsẹ̀ ti o fi ti ère, lẹ̀ mọ. Ó gbiyànjú lati tú ara rẹ̀ silẹ̀ titi, ṣùgbọ́n kò ri ṣe titi àwon ẹranko yoku fi ba. Ẹnu yà wọ́n ẹranko lati ri pé Àjàpá ló sọ ara rẹ di Ànjọ̀nú ti kò jẹ ki wọn gbádùn òógùn ojú wọn lati ri omi pọn. Inú wọn dùn pé àṣiri tú, wọn fi Àjàpá silẹ̀ ki ó kú, Àjàpá fi ipá já ara rẹ̀, ó kó wọ inú ìkaraun, ẹ̀jẹ̀ bẹ̀rẹ̀ si yọ, àwọn ẹranko rò pé ó ti kú, wọn gbe jù sinú igbó.
Egbò ara Àjàpá jiná, kò kú, ṣùgbọ́n, itijú kò jẹ́ ki ó lè yọjú si àwọn ẹranko yókù. Eyi ló́ fa idi ti Àjàpá fi di ẹranko ti ó ngbé abẹ́ ìràwé ninú aginjù titi di ọjọ́ ò̀ni.
Ìtàn yi fi bi Yorùbá ṣe ndari ilú ki “Aláwọ̀ funfun” tó dé. Ọba àti Ìjòyè, á péjọ lati kó ọgbọ́n pọ̀ lati ṣe àpérò lóri ìṣòro ti ó bá dojú kọ ilú, lati wá àtúnṣe, lati pa ẹnu pọ bá onígberaga, ọ̀kánjúwà àti aṣebi láwùjọ bi Àjàpá wi, àti lati ṣe ètùtù ti ó bá yẹ fún ìtura ilú.
ENGLISH TRANSLATION
In the olden days, there was a drought in the land of the animals, as a result of lack of rain for a long time. The drought caused famine, there was no water to drink nor bath. This made all the animals (Lion, Leopard, Elephant, Buffalo, Deer, Bush Rat, Rabbit, Squirrel, Fox, Tortoise, etc) to reason together on how to find water. The Lion was appointed the Chairman, the Leopard as Vice/Deputy Chairman while the Elephant was made the overall Community Leader.
Yoruba adage said “We talk of animals with horns, the snail appeared”, the Tortoise left the meeting in anger because he was not appointed the Chairman. The animals continued with their deliberations, everyone shared their suggestion, the Deer suggested they offer sacrifice to appease the goddess of the River, the Bush rat said they should put the wisdom and energy bestowed on them by God to drill/dig the river course that has dried up. After considerable deliberation, the Bush Rat suggestion was adopted, they dug the river course till they found water.
As the news that water has been discovered spread, the Tortoise that was not part of the discovery as a result of anger, planned on how he would scare all the other animals away from the well, to enable him have a lone access to fetching water. He turned himself to an evil spirit, tied with rope gourds for fetching water to cover himself, left very early to the well to fetch water alone. He then began to sing a scary song.
As the animals heard the scary song on their way to the well, they ran away in fear, from the evil spirit that could stampede the Elephant and Buffalo to death. In accordance with the Yoruba proverb that said “We form complete association for wisdom, not for foolishness”, the animals called a meeting to discuss on how to find solution to their experience on the way to the well and how to face the evil spirit. Among the various suggestions, the Rabbit’s suggestion to make effigy and spread a glue on it, then place it on the way to the well to annoy the evil spirit, was adopted. The effigy was placed to annoy the evil spirit who would have thought the effigy was a human being that was bold enough to challenge the evil spirit.
“Every day is for the thief, one day is for the owner”, the Tortoise, as usual, rose early to go fetch water at the well all alone, on his way he saw the effigy and was provoked that the effigy which he thought was a human being did not greet him. When he expected greetings and the effigy was silent, he decided to challenge by slapping and kicking, unfortunately, his hands and feet were glued to the effigy. He tried to free himself to no avail, till the other animals discovered to their amazement that it was the Tortoise that has been tormenting them and preventing them from enjoying the fruit of their labour by scaring them from fetching the well they dug. In his effort to free himself he began to bleed from his hands and feet. The animals were happy that the Tortoise was exposed, they thought he was dead, hence they carried him and threw him in the forest.
The tortoise recovered from his wounds, but shame did not allow him to show up to the other animals. This is why the Tortoise began to live under dead leaves in the forest till today.
This folklore show case how the Yoruba leaders led their people before the “advent of Colonisation”. Kings and Chiefs, held meetings in order to share wisdom on difficulties facing the land, sought solution, spoke with one voice to condemn the prideful, greedy and wicked behaviour in the society just like the Tortoise, and to offer sacrifice for the peace of the land.
Originally posted 2014-09-12 10:53:56. Republished by Blog Post Promoter
Ọọni Ifẹ̀ Kọkànlélaadọta gba Adé – Ooni of Ife Oba Enitan Ogunwusi after receiving the AARE Crown from the Olojudo of Ido land on Monday PHOTOS BY Dare Fasub
Ilé-Ifẹ̀ tàbi Ifẹ̀ jẹ ilú àtijọ́ ti Yorùbá kà si orisun Yorùbá. Lẹhin ọjọ mọ́kànlélógún ni Ilofi (Ilé Oyè) nigbati gbogbo ètùtù ti ó yẹ ki Ọba ṣe pari, Ọba Adéyẹyè Ẹniitàn, Ògúnwùsi gba Adé Aàrẹ Oduduwa ni ọjọ́ kẹtàlélógún oṣù kọkànlá ọdún Ẹgbàálemẹ͂dógún ni Òkè Ọra nibiti Bàbá Nlá Yorùbá Oduduwa ti kọ́kọ́ gba adé yi ni ọ̀pọ̀lọpọ̀ ọdún sẹhin.
Ọba Ogunwusi, Ọjaja Keji, di Ọba kọkànlélaadọta Ilé Ifẹ̀, lẹhin ti Ọba Okùnadé Sijúwadé pa ipò dà ni ọjọ́ kejidinlọgbọn, oṣù keje odun Ẹgbàálemẹ͂dógún.
Gẹ́gẹ́ bi àṣà àdáyébá, ẹ͂kan ni ọdún nigba ọdún Ọlọ́jọ́ ti wọn ma nṣe ni oṣù kẹwa ọdún ni Ọba lè dé Adé Aàrẹ Oduduwa.
Ile-Ife or Ife is an ancient Yoruba Town that is regarded as the origin of the Yoruba people. After twenty-one days when all the rituals that should be performed for a new king were completed at Ilofi (Coronation House), on 23rd of November, 2015, King Adeyeye Enitan Ogunwusi received the Crown at Oke Ora where the Oduduwa the fore-father of the Yoruba people was first crowned several years ago.
King Ogunwusi, Ojaja II, was elected as the fifty-first King of Ile Ife, after Oba Okunade Sijuwade joined his ancestors on the 28th day of July, 2015.
According to ancient tradition, Are Oduduwa crown received can only be worn during the annual Olojo Festival that is held sometime in October.
Long live the King, May the reign of Oba Adeyeye Enitan Ogunwusi be peaceful for the town.
Originally posted 2015-11-24 20:04:10. Republished by Blog Post Promoter
