The Yoruba Blog - SoundSage

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Orúkọ ẹ̀yà ara ṣe pàtàkì lati mọ nípa kíkọ́ èdè nítorí ó ma nwà nínú ọ̀rọ̀. Mí mọ awọn orúkọ wọnyi á́ tún jẹ ki èdè Yorùbá yé àwọn ti ó ni ìfẹ́ lati kọ èdè. A lérò wípé àwòrán àti pípè tí ó wà ni abala àwọn ojú ìwé wọnyi yio wúlò.

ORÚKỌ Ẹ̀YÀ ORÍ — The Parts of the head in YorubaView more presentations or Upload your own.ENGLISH TRANSLATION

It is important to be familiar with the names of parts of the body in learning a language because it is often embedded in conversation. Understanding these names would enhance the knowledge of Yoruba by those who love to learn the language. We hope that the pictures and the Yoruba pronunciation on these slides would be useful.

Originally posted 2013-07-16 01:52:39. Republished by Blog Post Promoter

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Bi a ba fi eti si ọ̀rọ̀ ti àgbà Yorùbá Ọ̀jọ̀gbọ́n Ọmọlolú Olunlọyọ ni ori ẹ̀rọ “Amóhùnmáwòrán Òpómúléró”, ni ori ayélujára, a o ṣe àkíyèsí àwọn nkan wọnyi:

http://www.theyorubablog.com/wp-content/uploads/2018/03/Opomulero-TV.mp4Ọ̀jọ̀gbọ́n Olunlọyọ fi àṣà Yorùbá ti ó ti ńparẹ́ hàn nipa bi bẹ̀rẹ̀ ọ̀rọ̀ rẹ pẹ̀lú “Oríkì”

Nínú ìtàn lati ẹnu agba, a o ri pé Bàbá loye lati kékeré. Nkan bàbàrà ni ki ọmọ jade ni ilé ìwé giga ni ọmọ ọdún mẹ́tàlélógún, ki ó si gba oyè Ọ̀jọ̀gbọ́n ni ọmọ ọdún mẹ́rìndínlọ́gbọ̀n. Ni ọdún Ẹgbàádínméjìdínlógójì, Gẹ́gẹ́ bi Ọ̀jọ̀gbọ́n Ẹ̀kọ́ Ìṣirò, Ìjọba Ipinlẹ Ìwọ Oòrùn ayé ìgbà yẹn kò sọ pé Ọ̀jọ̀gbọ́n Ọmọlolú Olunlọyọ kéré jú lati fún ni ipò Alaṣẹ lóri iṣẹ́ Ìdàgbàsókè Ìtọ́jú Owó.

Ọ̀jọ̀gbọ́n Ọmọlolú Olunlọyọ fihàn pé, lai si ni ẹgbẹ́ Òṣèlú kan naa, kò ni ki á di ọ̀tá bi ti ayé òde òní. A ri àpẹrẹ bi Ọ̀jọ̀gbọ́n Olunlọyọ ṣe súnmọ́ Olóògbé Olóye Ọbáfẹ́mi Awólọ́wọ̀ tó, bi ó ti jẹ́ wi pé wọn kò si ninú ẹgbẹ́ Òṣèlú kan naa, àwọn méjèèji jẹ olootọ ti ó si ni ìgboyà.

Ọgbọ́n ki i tán, bi Ọ̀jọ̀gbọ́n Ọmọlolú Olunlọyọ ti kàwé tó, Bàbá ṣi ńkàwé lati wá ìmọ̀ kún ìmọ̀. Ọgbọ́n púpọ̀ wà ni ọ̀rọ̀ àgbà yi, ẹ ṣe àyẹ̀wò ọ̀rọ̀ yi lóri Amóhùnmáwòrán Òpómúléró.

ENGLISH TRANSLATION

Listening to the words of one of the distinguished Yoruba elders, Dr. Omololu Olunloyo on an online Opomulero TV, the following were observed:

Dr. Olunloyo began by reciting his family lineage odes (Oriki) one of the Yoruba culture that is almost extinct.

Deducing from the words of the elder, one would notice a man who had always been brilliant from his young age. It was a big deal/mean fit to graduate from the University/College at age twenty-three (23) and obtain a Doctoral Degree (PhD) at age twenty-six (26) in those days and even now. In 1962, Dr. Victor Omololu Olunloyo became Commissioner at age twenty seven (27). As a distinguished Mathematician, the Western Region Politicians did not regard him as too young before giving him the portfolio as a Commissioner for Economic Development.

Dr. Omololu Olunloyo showed that not being in the same political party does not have to lead to enmity as it is common nowadays. For example, he was not in the same political party with Late Chief Obafemi Awolowo, yet he was very close to him because they had a lot in common as they were both forthright and fearless.

Dr. Omololu Olunloyo declared that knowledge is unlimited as he still continued to seek more knowledge through reading. There is a lot of lessons from this elder video, watch this on Opomulero TV.

Originally posted 2018-03-30 20:39:07. Republished by Blog Post Promoter

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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.

MP3 Below

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

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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

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Ninú Ẹ̀yà mẹrin-din-logoji orilẹ̀ èdè Nigeria, ẹ̀yà mẹ́fà ni o wa ni ipinlẹ Yorùbá lápapọ̀. Àwọn ẹ̀yà wọnyi ni: Èkó – ti olú ilú rẹ jẹ Ìkẹjà; Èkiti – ti olú ilú rẹ jẹ Adó-Èkiti; Ò̀gùn – ti olú ilú rẹ jẹ Abẹ́òkúta; Ondo – ti olú ilú rẹ jẹ Àkúrẹ́; Ọ̀ṣun – ti olú ilú rẹ jẹ Òṣogbo àti Ọyọ – ti olú ilú rẹ jẹ Ìbàdàn.

ọ̀pọ̀ ara Ọ̀ṣun dibò àti bójú tó ibò wọn – Osun voters voted and protected their votes

Ni Òkè-Òkun, bi enia ba ni ẹjọ́ ni ilé-ẹjọ́, tàbi ó ti ṣe ẹ̀wọ̀n ri, tàbi hùwà àbùkù miran, irú ẹni bẹ́ẹ̀ kò lè gbé àpóti ibò ṣùgbọ́n, ti kò bá ni itiju, ti ó gbé àpóti ibò, ọ̀pọ̀ àwọn èrò ilú kò ni dibò fún irú ẹni bẹ́ẹ̀. Eyi kò ri béè ni orilẹ-èdè Nigeria, nitori, ẹlẹ́wòn, eleru, olè, apànìyàn àti bẹ́ẹ̀bẹ́ẹ̀ lọ, ti ó di olówó ojiji ló ńgbé àpóti ibò nitori wọn mọ̀ pé àwọn lè fi èrú dé ipò.

Àwọn èrò ẹ̀yà Ọ̀ṣun fi òwe Yorùbá ti o ni “Ọ̀pọ̀ ni eṣú fi ńya igi oko” hàn ni idibò ti ó kọjá ni ọjọ́ Àbámẹ́ta, ọjọ́ kẹsan, oṣù kẹjọ, ọdún Ẹgbẹlemẹrinla, wọn kò bẹ̀rù bi Ìjọba àpapọ̀ Nigeria ti kó Ológun àti ohun ijà ti àwọn ará ilú lati da ẹ̀rù bà wọn. Wọn tú jáde lati fi ọ̀pọ̀ dibò àti bójú tó ibò wọn lati gbé Góminà Ọ̀gbẹ́ni Rauf Arẹ́gbẹ́ṣọlá padà.

ENGLISH TRANSLATION

Out of the thirty-six States in Nigeria, six are in Yoruba land altogether. These States are: Lagos – State capital Ikeja; Ekiti – State capital at Ado-Ekiti; Ogun – State capital at Abeokuta; Ondo – State capital at Akure; Osun – State capital at Osogbo and Oyo with the State capital at Ibadan.

In the developed world/abroad, if a person has a pending law suit in the Court, or has once been in prison, or has behaved in a disgraceful manner, such person cannot vie for a Political position, but even if such a person has no sense of shame, and decided to vie, many of the masses would not vote for such. This is not the case in Nigeria, because a prisoner, fraudster, thief, killers/assassin etc with their ill-gotten wealth/money could vie for political position since they know they could win through fraudulent means.

The people of Osun State reflected the application of the Yoruba proverb that said “It is by means of their numbers that Locusts could tear down a tree” during the Governorship Election held on Saturday, ninth August, 2014, when they defied the Federal might as Soldiers and armoured tanks were drafted to intimidate the people. They trooped out in their numbers to vote and protect their votes to re-elect Governor (Mr) Rauf Aregbesola.

Originally posted 2014-08-15 22:49:34. Republished by Blog Post Promoter

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Yorùbá ki dá gbé, nitori eyi, ẹbi àti ará á pa pọ̀ lati sọ ọmọ lórúkọ. Ni ọjọ́ ìsọmọ-lórúkọ, ki ṣe iyá àti bàbá ọmọ nikan ni ó nmú orúkọ silẹ̀, iyá àti bàbá àgbà àti ẹ̀gbọ́n naa yi o fún ọmọ tuntun lórúkọ. Nitori eyi ọmọ Yorùbá ki ni orúkọ kan wọn ma nni orúkọ púpọ̀ lori iwé-orúkọ. Ni ayé òde oni pàtàki ni òkè-òkun, ọpọ fẹ́ràn à ti fi orúkọ kúkúrú dipò orúkọ gigun ayé àtijọ́. Nitori à ti pè ni wẹ́rẹ́, ṣùgbọ́n wọn lè fi orúkọ gigùn si aarin àwọn orúkọ yoku. Ẹ ṣe àyẹ̀wò diẹ̀ ninú orúkọ kúkúrú Yorùbá ti ó ṣe fún ọmọ ni ojú iwé yi.

ENGLISH TRANSLATION

Yoruba people live communal life, hence, family and friends come together during child naming. During the naming ceremony, not only the baby’s parent give name to the baby, grandparents, uncles and aunties do give name to the new-born. Most often, this is why there are more than one name on the birth certificate of a Yoruba baby. Nowadays, abroad, many prefer to give shorter names in place of the long olden days names. This is to enable ease of pronunciation but other long names could still ne included as middle names. Check below some of the short Yoruba names.

Originally posted 2015-01-20 14:00:28. Republished by Blog Post Promoter

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Yorùbá ka ọmọ si ọlá àti iyì ti yio tọ́jú ìyá àti bàbá lọ́jọ́ alẹ́. Eyi han ni orúkọ ti Yorùbá nsọ ọmọ bi: Ọmọlọlá, Ọmọniyi, Ọmọlẹ̀yẹ, Ọmọ́yẹmi, Ọlọ́mọ́là, Ọlọ́mọlólayé, Ọmọdunni, Ọmọwunmi, Ọmọgbemi, Ọmọ́dára àti bẹ̃bẹ̃ lọ. A o tun ṣe akiyesi ni àṣà Yorùbá pe bi obinrin ba wọ ilé ọkọ, wọn ki pe ni orúkọ ti ìyá ati bàbá sọ, wọn a fun ni orúkọ ni ilé ọkọ. Nigbati ó bá ṣẹ̀ṣẹ̀ wọlé wọn a pe ni “Ìyàwó” ṣùgbọ́n bi ó bá ti bímọ a di “Ìyá orúkọ àkọ́bí”, bi ó bá bi ibeji tabi ibẹta a di “Ìyá Ibeji tàbi Ìyá Ibẹta”. Bàbá ọmọ a di “Bàbá orúkọ ọmọ àkọ̀bí, Bàbá Ibeji tàbi Bàbá Ìbẹta”. Nitori idi eyi, ìgbéyàwó ti kò bá si ọmọ ma nfa irònú púpọ̀.

Ni abúlé kan ni aye atijọ, ọkọ ati ìyàwó yi kò bímọ fún ọpọlọpọ ọdún lẹhin ìgbéyàwó. Nitori àti bímọ, wọn lọ si ilé Aláwo, wọn lọ si ilé oníṣègùn lati ṣe aajo, ṣùgbọ́n wọn o ri ọmọ bi. Aladugbo wọn gbà wọn niyanju ki wọn lọ si ọ̀dọ̀ Olóri-awo ni ìlú keji. Ọkọ àti ìyàwó tọ Olóri-awo yi lọ lati wa idi ohun ti wọn lè ṣe lati bímọ. Olóri-awo ṣe iwadi lọ́dọ̀ Ifa pẹ̀lú ọ̀pẹ̀lẹ̀ rẹ, o ṣe àlàyé pe ko si ọmọ mọ lọdọ Òrìṣà ṣùgbọ́n nigbati ẹ̀bẹ̀ pọ, o ni ọmọ kan lo ku lọdọ Òrìṣà-Omi, ṣùgbọ́n ti ohun bá gba ọmọ yi fún wọn kò ni bá wọn kalẹ́, nitori ti o ba lọ si odò ki ó tó bi ọmọ ni ilé ọkọ yio kú, Òrìṣà-Omi á gba ọmọ rẹ padà. Ọkọ àti Ìyàwó ni awọn a gbã bẹ.

Ààntére lọ fọ abọ́ lódò – Aantere went to the River to do dishes. Courtesy: @theyorubablog

Ìyàwó lóyún, ó bi obinrin, wọn sọ ni “Ààntéré” eyi ti ó tumọ si “Ọmọ Omi”. Gbogbo ẹbi àti ará bá wọn yọ̀ ni ọjọ́ ìsọmọ lórúkọ. Ni ọjọ kan, Ààntéré bẹ awọn òbí rẹ pé ohun fẹ́ sáré lọ fọ abọ́, awọn òbí rẹ kọ. Nigbati ẹ̀bẹ̀ pọ wọn gbà nitori o ti dàgbà tó lati wọ ilé-ọkọ, wọn ti gbàgbé ewọ ti Olóri-awo sọ fún wọn pe, o ni lati wọ ile ọkọ ki o to bímọ. Ààntéré dé odò, Òrìṣà-omi, ri ọmọ rẹ, o fi iji nla fa Ààntéré wọ inú omi lai padà.

Ìyá àti Bàbá Ààntéré, reti ki ó padà lati odò ṣùgbọ́n kò dé, wọn ké dé ilé Ọba, Ọba pàṣẹ ki ọmọdé àti àgbà ìlú wa Ààntéré lọ. Nigba ti wọn dé idi odò, wọn bẹrẹ si gbọ orin ti Ààntéré nkọ, ṣùgbọ́n wọn ò ri.

http://www.theyorubablog.com/wp-content/uploads/2013/10/Alantere-Song-of-Disobedience.mp3Alantere, Ààntéré 2ce

Bàbá ni ki nma romi

Ààntéré

Ìyá ni ki nma romi

Ààntéré

Mo ṣaigbọran mo wa romi

Ààntéré

Mo dódò, mo b’Ólú-omi

Ààntéré

Ọkan suké, ọ̀kán yarọ

Ààntéré

Ọkan yoku ṣeti gbọin

Bẹ̀ ba délé o, ẹ ki ìyá fún mi

Ààntéré

Ẹ ki Bàbá fún mi

Ààntéré

Kẹ pe ó dojú àlá o

Ààntéré

Ka tó ri ra

Ààntéré

Gẹgẹbi òwe Yorùbá ti o ni “Ọmọ o láyọ̀lé, ẹni ọmọ sin lo bímọ”. Ìyá àti Bàbá Ààntéré ranti ìkìlọ̀ nigbati wọn gbọ́ orin yi pé kò si àtúnṣe, Òrìṣà-omi ti gba ọmọ rẹ padà.

ENGLISH TRANSLATION

Yoruba regards children as asset of honour that will care for mothers and fathers in their later years. This is reflected in the names Yoruba gives to children with meaning centred round wealth, honour etc. It is also observed that when a lady is married, she is not called by her name but “Wife or a nickname given in her husband’s home”, but as soon as she has children she becomes “Mother of the first child’s name or even she has twin or triplet, this also added”. Same thing happens to the fathers – the name of the children are attached “Father of …” as a result of this culture, a home without children causes lots of stress.

In one village in the olden days, there lived a couple that had no children for many years after marriage. In their efforts to have children, they sought the help of many Traditional Doctors without success. A neighbour advised that they seek the help of the Chief Traditional Doctor in the next village. On getting to him, he consulted Ifa oracle (Yoruba Deity) and told them there are no more children with the River goddess except one, but they pleaded desperately. He then told them the consequence of giving them the only child left with the River goddess as she would die and return to the River goddess if she ever comes near the river before she got married and has a child. They agreed in their desperation.

The wife then conceived and gave birth to a baby girl named “Aantere”, a name meaning “Child of the River”. The whole family and the people rejoiced with the couple during the naming ceremony. One day, Aantere sought her parent’s permission to going to wash the dishes at the river, but the parents refused. When she pleaded continuously they gave in to her request because they have forgotten the Traditional Doctor’s warning and they reasoned that she was old enough in contrary to the fact that she is not yet married with a child. As soon as Aantere got to the river, the River goddess identified her and caused a storm that dragged Aantere into the river without returning.

Aantere’s mother and father waited for her return from the river, but she did not return, hence they ran to the King’s palace in tears, the King ordered a search party of both young and old. When they got to the river they heard Aantere’s song but she was nowhere to be seen.

According to “Yoruba Proverbs” as translated by Oyekan Owomoyela: “Children are not to be rejoiced over, only those whose children bury them really have children”. The mother and father of Aantere remembered an earlier warning when they heard the song and realised there was no remedy that could bring her back as River-goddess has gotten her child back. Read full story in English in the ” YORUBA FOLKTALES” by Amos Tutuola.

Originally posted 2013-10-11 20:24:26. Republished by Blog Post Promoter

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

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

ENGLISH TRANSLATION

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

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

Originally posted 2014-12-05 09:00:14. Republished by Blog Post Promoter

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Ó ti lé ni ọgbọ̀n ọdún ti ìyà iná monomono ti ńfi ìyà jẹ ará ilú orílẹ̀ èdè Nigeria. Nitori dáku-́dájí iná mọ̀nàmọ́na ti Ìjọba àpapọ̀ pèsè, ẹ̀rọ iná mọ̀nàmọ́na kékèké ti a lè fi wé kòkòrò búburú gbòde.

Power generators: ẹ̀rọ iná mọ̀nàmọ́na. The image is from http://lowhangingfruits.blogspot.com

Òwe Yorùbá ti ó ni “Bi ará ilé ẹni ba njẹ kòkòrò búburú ti a ò sọ fun, hẹ̀rẹ̀huru rẹ kò ni jẹ ki a sùn” bá iṣẹlẹ ọ̀rọ̀ àti pèsè ina monamona yi mu. Pẹlu gbogbo owó ti ó ti wọlẹ̀ lóri àti pèsè ina mona-mona, ará ilé ẹni ti o ńjẹ kòkòrò búburú ti jẹ́run. Ai sọ̀rọ̀ ará ìlú lati igbà ti aiṣe dẽde iná ti bẹrẹ lo fa hẹ̀rẹ̀huru ariwo ti ọ̀pọ̀ ẹ̀rọ-iná kékèké ma ńfà. Ariwo yi pọ to bẹ gẹ, ti àtisùn di ogun. Àti ọ̀sán àti òru ni ariwo ẹ̀rọ-iná kékèké yi ma ńdá sílẹ̀, ṣùgbọ́n èyí tó burú jù ni herehuru ti òru.

Ki ṣe omi, epo-rọ̀bi, èédú nikan ni a fi lè ṣe ètò ina mona-mona. A lè fi õrun, atẹ́gùn àti pàntí ti ó pọ̀ ni orílẹ̀ èdè wa ni ẹ̀kúnrẹ́rẹ́ pèsè iná mona-. Ìlú ti kò ni õrun tó ilẹ̀ aláwọ̀-dúdú ńfi õrun pèsè iná mona-mona.

Ohun ìtìjú ni pé fún bi ọgbọ̀n ọdún ó lé díẹ̀, àwọn Òṣèlú àti ará ìlu, kò ri ará ilé ti ó ńjẹ kòkòrò búburú báwí.

English translation:

It is now well over 30 years that Nigerians have been suffering from the ills of power outages and its attendant use of power generators. Due to on and off power provided by the authorities, the use of power generators — which can be compared to a dangerous insect ingested by a neighbor, is all too common.

As the old Yoruba proverb literally translated goes: “if your neighbor is about to swallow a dangerous insect and you choose to ignore him, expect his heavy breathing caused by the dangerous insect to prevent you from sleeping late at night”. This saying applies to the widespread use of noisy power generators in Nigeria — almost especially Lagos. With all the money spent on generating power in Nigeria, the dangerous insect of reliance on small power generators has been swallowed. And the late night loud breathing has followed in the form of loud noises from neighbors generators. Noise so great, that sleep becomes indeed a battle for the unaccustomed. The noise is all day and all night, but worst of all at night.

But power need not only be generated using petrol or diesel. We can use solar energy, wind or recycled waste products — which we seem to have in abundance i.e. waste products, to generate power.

It is a thing of shame that for over 30 years it has proved impossible for the leaders and people of this great country to prevent this neighbor that has ingested the dangerous insect of dependence on power generators as a primary source of power from continuing in the same ways.

Originally posted 2013-10-22 03:51:57. Republished by Blog Post Promoter

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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

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Ni ai pẹ yi, Olùkọ̀wé yi bẹ ilé wò fún bi ọ̀sẹ̀ mẹta. A ṣe àwọn akiyesi wọnyi. Ilú Èkó n fẹ̀ si, ṣùgbọ́n ọ̀nà kò fẹ̀ tó bi èrò àti ọkọ̀ ti pọ̀ tó, nitori eyi, sún-kẹrẹ fà-kẹrẹ ọkọ̀ kò jẹ́ ki ará ilú gbádùn. Àwọn ti ó nlọ si ibi iṣẹ́ agogo mẹjọ ni lati kúrò ni ilé ki agogo marun tó lù, wọn yio si wọlé ni agogo mẹwa lẹhin ti wọn bá pari iṣẹ́ ni agogo marun. Ó kéré jù, òṣìṣẹ́ yio lo wákàtí mẹfa lati lọ àti bọ ni ibi iṣẹ́ nitori sún-kẹrẹ fà-kẹrẹ ọkọ̀.

Sún-kẹrẹ fà-kẹrẹ ọkọ̀ – Traffic Jam. Cpurtesy: @theyorubablog

Ìjọba ko ti i ṣe ìpèsè omi ẹ̀rọ, ọ̀nà àdúgbò àti ohun amáyédẹrùn igbàlódé pàtàki ni àwọn agbègbè tuntun. Iná mọ̀nàmọ́ná ti dára di ẹ̀ si, nitori iná kò lọ púpọ̀ mọ́ bi ti tẹ́lẹ̀.

Ni àwọn olú ilú ilẹ̀ Yorùbá yókù bi Ìbàdàn, Òṣogbo, Abẹ́òkúta, Àkúrẹ́ àti Adó-Èkìtì, kò si sún-kẹrẹ fà-kẹrẹ ọkọ̀ bi ti Èkó ṣùgbọ́n iná mọ̀nàmọ́ná kò ṣe déédé bi ti ilú Èkó. Ọ̀wọ́n epo-ọkọ̀ ti ó gbòde ni igbà ọdún Kérésìmesì ti ó kọjá àti ni ibẹ̀rẹ̀ ọdún tuntun ti lọ ṣùgbọ́n epo-ọkọ̀ wọn ni ọ̀pọ̀lọpọ̀ ilé epo ni àwọn olú ilú yókù ju ti Èkó. Gbogbo ohun tita ló ti wọ́n si.

Ó ṣòro lati lo ayélujára nitori ai ṣe déédé iná mọ̀nàmọ́ná àti ayélujára, pàtàki bi enia ba jade kúrò ni ilú Èkó, ṣùgbọ́n ó sàn ju ti àtẹ̀hin wá lọ. Ni àpapọ̀, ọyẹ́ jẹ́ ki ẹni ti ó bá nti Òkè-Òkun bọ̀ gbádùn nitori ooru din kù.

ENGLISH TRANSLATION

Recently, this writer visited home for about three weeks. Some observations were made. Lagos has been expanding in terms of population and vehicular movement at a faster rate than the provision of road infrastructure, hence, heavy traffic has made life difficult for commuters. Workers have to leave home before five o’clock in the morning for a resumption at eight o’clock and they get home at about ten o’clock at night after closing from work at about five o’clock in the evening. On average workers spend at least six hours commuting as a result of the traffic jam.

Government has not lived up to expectation in the provision portable water, neighbourhood roads and modern infrastructure particularly in new development areas. Electricity supply has improved slightly as power cuts has reduced than in the previous period.

In other Yoruba capital cities like Ibadan, Osogbo, Abeokuta, Akure and Ado-Ekiti, there is no traffic grid lock like in Lagos but electricity supply is not as regular as in Lagos. The scarcity of petrol/gasoline that was prevalent during Christmas and in the early part of the year has abated but pump price is higher in other cities than Lagos. Most consumer products has become more expensive.

Access to internet use is slow and irregular because of power cuts and availability of internet service, particularly outside Lagos, though it is still slow but it has improved than in the past. In all, the cold spell (harmattan) has made it bearable for those visiting from Oversea as it reduced the heat wave.

Originally posted 2016-02-09 22:16:55. Republished by Blog Post Promoter

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Orúkọ idile Yorùbá ti ó nparẹ́ nitori èsìn. Àwọn orúkọ ìdílé wọnyi kò di ẹlẹ́sìn lọ́wọ́ lati ṣe iṣẹ́ rere tàbi dé ọ̀run,

ENGLISH TRANSLATION

Yoruba family names that are disappearing. These traditional names should not be seen as obstacles by religious ones to doing good work or getting to heaven.

ÒGÚN – god of iron, war and justice

Originally posted 2016-04-05 11:47:25. Republished by Blog Post Promoter

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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).

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

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

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

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

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

ENGLISH TRANSLATION

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

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

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

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

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Ọ̀run ńyabọ̀ – the sky is falling. Courtesy: @theyroubablog

Òwe Yorùbá yi ṣe gba àwọn ti o nbẹ̀rù nigba gbogbo níyànjú wípé ó yẹ ki èniyàn fara balẹ̀ lati ṣe iwadi ohun ti ó fẹ́ ṣẹlẹ̀ ki ó tó “kú sílẹ̀ de ikú”.

Ẹlòmíràn, 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 wípé àwọn sá fún. Fún àpẹrẹ, nigbati iná ajónirun balẹ̀ ni àgọ́ Ológun ni Ikẹja ni ìlú Èkó ni bi ọdún mẹjọ 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.

Àpẹrẹ miran ti a lè fi ṣe àlàyé pé “Ọ̀run ńyabọ̀, ki ṣé ọ̀rọ̀ ẹnìkan” ni ẹni ti ó sọ pé ohun ri wípé 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 nitotọ.

ENGLISH TRANSLATION

This Yoruba proverb can be used to encourage those who are always afraid, that it is good to be patient enough to find out the happenings before “dying in readiness for death”.

Some, will not enquire about why people are running before they begin to run too. Many have ran into danger that they thought they were trying to escape. An example, was when there was bomb explosion at the Ikeja Cantonment, Lagos about eight years ago. When some heard the explosion, they ran until they perished at the Ejigbo marsh, a far distance from the incident.

Another example that can be used to buttress the proverb that “The sky is falling, is not a matter limited to a person”, was when a soothsayer predicted that the world was coming to an end at the beginning of the new millennium, many believed and they began to sell off their properties. Both the property seller and the property buyer, none would take along anything were the world to have come to an end as predicted.

Originally posted 2013-09-27 18:37:30. Republished by Blog Post Promoter

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Yorùbá ka ọmọ bibi si ohun pàtàki fún ìdílé, nitori èyi, tijó tayọ̀ ni Yorùbá ma fi nki ọmọ titun káàbọ̀ si ayé. Gẹ́gẹ́bí Ọ̀gá ninu Olórin ilẹ̀-aláwọ̀ dúdú, Olóyè Ebenezer Obey ti kọ́ “Ẹ̀bùn pàtàki ni ọmọ bibi…”. Ìlú ti igbe ọmọ titun kò bá dún, ìlú naa ́a kan gógó. Eleyi lo ṣẹlẹ̀ ni ìlú Olúróhunbí.

Fún ìgbà pípẹ́, àwọn obinrin ìlú kò ri ọmọ bi, nitorina, gbogbo wọn lọ si ọ̀dọ̀ Òrìṣà Ìrókò lati lọ tọrọ ọmọ. Oníkálukú wọn jẹjẹ oriṣiriṣi ohun ti wọn ma fún Ìrókò ti wọ́n bá lè ri ọmọ bi. Ẹlòmiràn jẹ ẹ̀jẹ́ Ewúrẹ́, òmíràn Àgùntàn tàbi ohun ọ̀gbìn. Yorùbá ni “Ẹyin lohùn, bi ó bá balẹ̀ ko ṣẽ ko”, kàkà ki Olurohunbi, ìyàwó Gbẹ́nàgbẹ́nà, jẹ ẹ̀jẹ́ ohun ọ̀sìn tàbi ohun àtọwọ́dá, o jẹ ẹ̀jẹ́ lọ́dọ̀ Ìrókò pé ti ohun bá lè bi ọmọ, ohun yio fún Ìrókò lọ́mọ naa.

Lai pẹ́, àwọn obinrin ìlú bẹ̀rẹ̀ si bimọ. Oníkálukú pada si ọ̀dọ̀ Ìrókò lati lọ san ẹ̀jẹ́ wọn, ṣùgbọ́n Olúróhunbí kò jẹ́ mú ọmọ rẹ̀ silẹ lati san ẹ̀jẹ́ ti ó jẹ́.

Òwe Yorùbá ni “Bi ojú bá sé ojú, ki ohun má yẹ̀ ohun”, ṣùgbọ́n

Ọmọ titun – a baby Courtesy: @theyorubablog Olúróhunbí ti gbàgbé ẹ̀jẹ́ ti ó jẹ́.

Ni ọjọ́ kan, Olúróhunbí dágbére fún ọkọ rẹ̀ pé ohun fẹ́ lọ si oko ẹgàn/igbó, ó bá gba abẹ́ igi Ìrókò kọjá. Bi ó ti dé abẹ́ igi Ìrókò, Ìrókò gbamú, ó bá sọ di ẹyẹ. Ẹyẹ Olúróhunbí bẹ̀rẹ̀ si kọ orin lóri igi Ìrókò bayi:

http://www.theyorubablog.com/wp-content/uploads/2013/08/Orin-Olurohunbi-song.mp3Oníkálukú jẹ̀jẹ́ Ewúrẹ́, Ewúrẹ́
Ònìkàlùkú jẹjẹ Àgùntàn, Àgùntàn bọ̀lọ̀jọ̀
Olúróhunbí jẹ̀jẹ́ ọmọ rẹ̀, ọmọ rẹ̀ a pọ́n bí epo,
Olúróhunbí o, jain jain, Ìrókó jaini (2ce)

Nigbati, ọkọ Olúróhunbí reti iyàwó rẹ titi, ó bá pe ẹbi àti ará lati wa. Wọn wa Olúróhunbí titi, wọn kò ri, ṣùgbọ́n nigbati ọkọ rẹ̀ kọjá lábẹ́ igi Ìrókò to gbọ́ orin ti ẹyẹ yi kọ, ó mọ̀ pe ìyàwó ohun ló ti di ẹyẹ.

Gẹgẹbi iṣẹ́ rẹ (Gbénàgbénà), ó gbẹ́ èrè bi ọmọ, ó múrá fún, ó gbe lọ si abẹ́ igi Ìrókò. Òrìṣà inú igi Ìrókò, ri ère ọmọ yi, o gbã, ó sọ Olúróhunbí padà si ènìà.

Ìtàn yi kọ́ wa pé: igbèsè ni ẹ̀jẹ́, ti a bá dá ẹ̀jẹ́, ki á gbìyànjú lati san; ki a má da ẹ̀jẹ́ ti a kò lè san àti ki á jẹ́ ki ọ̀rọ̀ wa jẹ ọ̀rọ̀ wa.

ENGLISH TRANSLATION

Yoruba regards new born babies as special gift, hence, a new born is

welcomed with celebration. According to the prominent Yoruba Musician, Chief Ebenezer Obey’s song “A baby is a special gift”. A community where there is no cry of a new born is often in despair. This is what happened in Olurohunbi’s community.

For a very long time, the women in the community were unable to bear children, hence, they all went to the Iroko (a very big African Tree) Spirit to seek spiritual assistance to be able to conceive. Each one made various vow/promise on what they would offer the Iroko Spirit in return for conceiving. Some promised goats, some sheep and other farm harvest. Yoruba proverb said “Word is like raw egg, once it dropped, it cannot be packed back as whole”, instead, Olurohunbi, the wife of Sculptor/Wood Carver, promised to give back the baby she would bear.

After some time, the women in the community began to bear children. Each one began to return to the Spirit of Iroko to redeem their promise/vow/covenant, but Olurohunbi refused to present her baby in redemption of her vow.

According to “Yoruba Proverb” publication by Oyekan Owomoyela, “If eyes no longer sees eyes, let the voice not miss the voice” meaning “though separated by distances, people should keep agreements they made), but Olorohunbi forgot the covenant/vow she made.

One day, Olurohunbi bade farewell to her husband that she was going to the forest, she then passed under the Iroko tree on her way. As she got under the Iroko tree, she was snatched by the Iroko Spirit that turned her into a bird. Olurohunbi the bird began to sing a song in Yoruba depicting her erroneous promise of her baby while others promised goats, sheep and other things.

According to his work (Sculptor/Wood carver), he carved a baby doll, dressed it up, and placed it under the Iroko tree in place of a life baby. The Iroko Spirit saw the baby doll, accepted it and then turned Olurohunbi back to a human.

This folklore, teaches us: that when we make a vow/covenant/promise, we must endeavour to keep it; we should never make a vow/covenant/promise we cannot keep; and let our word be our bond.

Originally posted 2015-03-27 09:20:46. Republished by Blog Post Promoter

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

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

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

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

ENGLISH TRANSLATION

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

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

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

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

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

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

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

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

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

ENGLISH TRANSLATION

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

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

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

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

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Yorùbá ka ìpanu si ohun ti anjẹ lati mu inu duro pataki ni arin ounje aro ati ale. A le ka si ounje osan.

Traditionally, Yoruba people regard snacks as stop-gap chewable, particularly between breakfast and dinner. These are also often regarded as lunch. The most popular traditional Yoruba snacks are below:

Originally posted 2013-02-22 18:41:13. Republished by Blog Post Promoter

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Ẹ̀tẹ̀ tó mbá ilú jà ni ‘iwà-ibàjẹ́’. Ìyà ti ará ilú njẹ lọ́wọ́lọ́wọ́, ki i ṣe èrè iwà-ibàjẹ́ ọdún kan, ṣùgbọ́n ti ọ̀pọ̀lọpọ̀ ọdún. Kò si ìfẹ́ ilú, nitori eyi, àwọn oniwà ibàjẹ́ ni àwọn ará ilú nyin bi wọn bá ti ẹ fi èrú kó owó jọ pàtàki ni ilé ìjọ́sìn, wọn kò ri ẹni ba wọn wi.

Ojú Olé Rè é – Looters of Nigeria. Courtesy: @theyorubablog

Fún akiyesi, ilé iṣẹ́ ti ó n pèsè iná mọ̀nàmọ́ná, owó ti Ìjọba àpa-pọ̀ ba pin lati pèsè iná mọ̀nàmọ́ná fún gbogbo ará ilú, ọ̀gá ilé-iṣẹ́ á pin pẹ̀lú àwọn Ìjọba Ológun tàbi Òṣèlú Alágbádá. Ni bi ọgbọ̀n ọdún sẹhin, nigbati àwọn ọmọ iṣẹ́ ri pé àwọn ọ̀gá ti ó nji owó, kò si ẹni ti ó mú wọn, àwọn na a brẹ̀rẹ̀ si lọ yọ nkan lára ẹ̀rọ ti ó gbé iná wọ àdúgbò lati lè gba àbẹ̀tẹ́lẹ̀ lọ́wọ́ ará àdúgbò. Ará àdúgbò á dá owó ki àwọn òṣiṣẹ́ ilé-iṣẹ́ mọ̀nàmọ́ná tó wá tú ohun ti ó bàjẹ́ tàbi ohun ti wọn yọ ṣe.

Kàkà ki ará ilú para-pọ̀ lati wo ẹ̀tẹ̀ san, nipa gbi gbé ogun ti iwà-ibàjẹ́ ni ilé-iṣẹ́ mọ̀nàmọ́ná, onikálùkù bẹ̀rẹ̀ si ṣètò fún ará wọn nipa ri ra ẹ̀rọ́ iná mọ̀nàmọ́ná ti àwọn Òyinbó ngbe dani nigbati wọn bá fẹ lọ pàgọ́. Àwọn ẹ̀rọ wọnyi kò lágbára tó lati dipò iná mọ̀nàmọ́ná ti ó yẹ ki Ìjọba pèsè. Àwọn ará ilú kò ro ìnáwó ti ó kó wọn si, ariwo, àti èéfín burúkú ti ẹ̀rọ yi nfẹ sinú afẹ́fẹ́. Àwọn ti ó nja ilú lólè ni ó nkó ẹ̀rọ wọnyi wọlé, wọn kò gbèrò ki iná mọ̀nàmọ́ná wa nitori wọn kò ni ri ẹni ra ọjà wọn. Wọn rò wi pé àwọn lè dá ilé-iṣẹ́ ti ó n pèsè iná mọ̀nàmọ́ná silẹ̀ ti ó lè lo atẹ́gùn, omi, epo rọ̀bì, oòrùn lati pèsè iná ti kò léwu bi ẹ̀rọ́ iná mọ̀nàmọ́ná.

Ẹ̀tẹ̀ ṣòro lati wòsàn ju làpálàpá lọ, ibàjẹ́ ló yára lati ṣe ju lati tú nkan ṣe lọ. O ye ki ará ilú para pọ̀ pẹ̀lú Ìjọba lọ́wọ́lọ́wọ́, lati gbé ogun ti iwà ibàjẹ́ àti àwọn aṣèbàjẹ́, ju pé ki wọn fi ara gbi gbóná kọ ìyà ọgbọ̀n ọdún laarin ọdún kan tàbi meji.

ENGLISH TRANSLATION

Corruption is the Leprosy that has been tormenting Nigeria. The current untold hardship being faced by Nigerians is not as a result of one year corrupt practices but the result of many years. There is no love for the country, hence the corrupt ones are celebrated instead of being condemned, especially in the places of worship, even though it is known that their sources of wealth is unclean.

For example, Nigeria utility/power provider, NEPA or PHCN, government allocation for the generation of electricity for the entire country, is shared among the top government officials and the military or the political government. About thirty years ago, when the junior officers realised that their bosses faced no consequence for their act of looting the budget, they too devised a means of taking bribe. It was common practice that NEPA official will go on a raid of tampering with the transformer in order to extort money. The neighbourhood where the transformer has been tampered with, often rush to plead with them to fix the problem. Flimsy excuses were given until the people would agree to pay a bribe before returning whatever was removed or the problem is fixed.

Instead of the people coming together to cure the leprosy, by confronting the corrupt NEPA or PHCN officials, each person began to arrange for alternative source of power by buying power generators that are used for camping in the Western world. These generators did not generate enough to replace the proper electricity supply that is provided by the government. The people ignored the side effects of using generators such as, noise and air pollution. Those looting the fund allocation, could at least used it to establish alternative power generating companies that could have generated electricity through alternative clean sources as wind, water, gas and solar energy to replace the importation of generators that is dangerous to both the users and the environment.

Leprosy is more difficult to cure than mere ring worm, it is easier to destroy through corruption than to repair the damage. Rather than an irrational reaction to the thirty years of hardship, Nigerians should join hands with the current government to wage war against corruption and those perpetuating it, instead of expecting a quick fix solution within a year or two.

Originally posted 2016-05-17 21:34:04. Republished by Blog Post Promoter

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Ẹ kú ọdún o – Season Greetings. Courtesy: @theyorubablog

Ẹ kúọdún

Festive Greetings

Ẹ kúìyè dún

Greetings on the return of the year

Ọdún á ya abo

Prosperous New Year

Àṣèyíṣe àmọ́dún o. Better years ahead

View more presentations or Upload your own.Ọdún tuntun káàbọ̀ – Welcoming the New Year 2014View more presentations or Upload your own.Originally posted 2013-12-31 23:11:39. Republished by Blog Post Promoter

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Iyán àti ẹ̀fọ́ rírò – Pounded Yam and mixed stewed vegetable soup. Courtesy: @theyorubablog

Ni asiko ọdún, pataki, asiko ọdún iranti ọjọ ibi Jesu, bi oúnjẹ ti pọ̀ tó fún ọ̀pọ̀lọpọ̀ ti o wa ni Òkè-okun àti àwọn díẹ̀ ni ilẹ̀ aláwọ̀ dúdú, bẹ̃ ni o ṣọ̀wọ́n tó fún ọ̀pọ̀lọpọ̀ ni àgbáyé.

Ò̀we Yorùbá ni, “Ọ̀kánjúwà-á bu òkèlè, ojú rẹ à lami”. Bi enia ò bá ni ọ̀kánjúwà, á mọ irú òkèlè ti ó lè gba ọ̀nà ọ̀fun rẹ, ṣùgbọ́n ọ̀kánjúwa á bu lai ronu pe òkèlè ti ó ju ọ̀nà ọ̀fun lọ á fa ẹkún. Òwe yi bá àwọn ti ó ṣe jura wọn lọ tàbi ki ó jẹ igbèsè lati ra ẹ̀bùn, oúnjẹ ti wọn ò ni jẹ tán, aṣọ, bàtà àti oriṣiriṣi ti wọn ri ni ìpolówó lai mọ̀ pé ọdún á ré kọjá. Lẹhin ọdún, ọ̀pọ̀ a fi igbèsè bẹ̀rẹ̀ ọdún titun, eyi a fa ìrora àti ọ̀rọ̀ ti ó ṣòro si ayé irú ẹni bẹ̃.

Àjẹ ìwẹ̀hìn ló ba Ẹlẹ́dẹ̀ jẹ́ – Eating without looking back, is the cause of disgrace for the Pig. Courtesy: @theyorubablog

Yorùbá ni “Ájẹ ìwẹ̀hìn ló ba Ẹlẹ́dẹ̀ jẹ”, nitori eyi ìkìlọ̀ fún ẹ̀yin ti ẹ ni ìfẹ́ àti gbé èdè àti àṣà̀̀ Yorùbá lárugẹ, pe ki ẹ ṣe ohun gbogbo ni ìwọ̀ntúnwọ̀nsì.

Ẹ kú ọdún o, ọdún titun ti o ḿbọ̀ lọ́nà á ya abo fún gbogbo wa.

ENGLISH TRANSLATION

During this yuletide, particularly during the remembrance of Jesus’ birth – Christmas celebration, as there is abundance of food for many people in the developed world and some in Africa so also is scarcity for many others all over the world.

Yoruba Proverb as translated by “Oyekan Olowomoyela”- “A greedy person takes a morsel of food, and tears gush from his/her eyes”. If a person is not greedy, he/she will be able to estimate rightly the size of morsel that will easily pass through his/her throat but the greedy person will take a big morsel that is too big for his/her throat without thinking of the pain it could cause. This proverb is applicable to those over estimating their worth or go into debt to buy gifts; excessive food that he/she cannot finish; clothes and various advertised products without thinking of the consequences after the celebration. After the yuletide, many will begin the New Year with debt that would cause them pain and other live complications for such people.

Yoruba adage said “Eating without looking back, is the cause of disgrace for the Pig” – as a caution for lovers of Yoruba language and culture to eat moderately during the Yuletide.

Happy Celebration, Merry Christmas, the forth coming New Year will be a year of peace for all.

Originally posted 2013-12-24 23:01:10. Republished by Blog Post Promoter

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

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

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

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

ENGLISH TRANSLATION

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

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

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

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

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Bàbá, iyá àti ọmọ ni wọn mọ si Idilé ni Òkè-òkun ṣùgbọ́n ni ilẹ̀ Yorùbá kò ri bẹ́ ẹ̀, nitori ẹbi Eg bàbá, ẹ̀gbọ́n àti àbúrò ẹni, ọmọ, ọkọ àti aya wọn ni a mọ̀ si Idilé. Yorùbá fẹ́ràn lati má a bọ̀wọ̀ fún àgbà nitori eyi, ẹni ti ó bá ju Bàbá àti Ìyá ẹni lọ Bàbá tàbi Ìyá la n pè é, wọn ki pe àgbà ni orúko nitori eyi, wọn lè fi orúkọ ọmọ pe àgbà tàbi ki wọn lo orúkọ apejuwe (bi Bàbá Èkó, Iyá Ìbàdàn). Ẹ ṣe à yẹ̀ wò àlàyé àti pi pè ibáṣepọ̀ idilé ni ojú iwé yi.

The Western family is made up of, father, mother and their children but this is not so, as Yoruba family on the other hand is made up of extended family that includes; father, mother, children, half/full brothers/sisters, step children, cousins, aunties, uncles, maternal and paternal grandparents. Yoruba people love respecting the elders, as a result, uncles and aunties that are older than one’s parents are called ‘Father’ or ‘Mother’ and elders are not called by their names as they are either called by their children’s name or by description (example Lagos Father, Ibadan Mother) Check the explanation and prononciation below.

Originally posted 2015-10-27 22:57:10. Republished by Blog Post Promoter

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Yorùba Dáwọ́ Àṣà ṣì Ṣúpó Dúró – Yoruba Stop Bequeathing Widows. Courtesy: @theyorubablog

Ni ayé àtijọ́, àṣà ṣì ṣúpó wọ́pọ̀ ni Ilẹ̀ Yorùbá. Obinrin ti ọkọ rẹ̀ bá kú wọn yio fi jogún gẹ́gẹ́ bi iyàwó fún ọmọ ọkọ ọkùnrin tàbi ẹbi ọkọ ọkùnrin. Eleyi wọ́pọ̀, pàtàki ni idilé Ọba, Ìjòyè nla, Ọlọ́rọ̀ ni àwùjọ àti àgbàlagbà ti ó fẹ́ iyàwó púpọ̀. Bi Ọba bá wàjà, Ọba titun yio ṣu gbogbo iyàwó ti ó bá láàfin lópó.

Ni ayé ọ̀làjú ti òde òni, àṣà ṣì ṣúpó ti din kù púpọ̀, nitori ẹ̀sìn àti àwọn obinrin ti ó kàwé ti ó si ni iṣẹ́ lọ́wọ́ kò ni gbà ki wọn ṣú ohun lópó fún ẹbi ọkọ ti kò ni ìfẹ́ si. Ọkùnrin ni ẹbi ọkọ na a ti bẹ̀rẹ̀ si kọ àṣà ṣì ṣúpó silẹ̀ pàtàki àwọn ti ó bá kàwé, nitori ó ti lè ni iyàwó tàbi ki ó ni àfẹ́sọ́nà. Lai ti ẹ ni iyàwó, ọkùnrin ẹbi ọkọ lè ma ni ìfẹ́ si iyàwó ti ọkọ rẹ̀ kú. Àṣa ṣì ṣúpó kò wọ́pọ̀ mọ laarin àwọn ti ó jade, àwọn ti ó ngbé ilú nla àti Òkè-òkun tàbi àwọn ti ó kàwé, ṣùgbọ́n ó wọ́pọ̀ laarin àwọn ti kò jade kúrò ni Abúlé àti àwọn ti kò kàwé.

Idilé ti ifẹ bá wà laarin ẹbi, iyàwó pàápàá kò ni fẹ́ kúrò ni irú ẹbi bẹ́ ẹ̀ lati lọ fẹ́ ọkọ si idilé miran pàtàki nitori àwọn ọmọ tàbi ó dàgbà jù lati tun lọ fẹ ọkọ miran. Ọmọ ọkọ tàbi ẹbi ọkọ ọkùnrin lè fi àṣà yi kẹ́wọ́ lati fẹ opó ni tipátipá, omiran lè pa ọkọ lati lè jogún iyàwó. Bi iyàwó bá kú, wọn kò jẹ́ fi ọkọ rẹ jogún fún ẹbi iyàwó.

Àsikò tó lati dáwọ́ àṣà ṣì ṣúpó dúró nitori obinrin ki ṣe ẹrú tàbi ẹrù ti wọn njẹ mọ́ ogún.

ENGLISH TRANSLATION

In the olden days, bequeathing widows to the next of kin was a common Yoruba culture. A woman whose husband is dead was bequeathed to her Step-Son or the late husband’s male Next of Kin. This practice was common particularly, among the Kings, High Chiefs, Wealthy men in the Society and older polygamous men. It is customary that if a King passes on, the newly elected King would inherit the wives left in the Palace by the deceased King.

In the modern time, the culture of bequeathing widows has drastically reduced, as a result of Religious beliefs, educated woman with gainful employment would not succumb to being bequeathed to someone she did not love. Even the next of kin are beginning to reject this culture particularly the educated ones who are married or committed. Even without any marital commitment, the next of kin may not be in love with the widow. The culture of bequeathing widows is not common among those who are educated and exposed or those living in larger Towns/Cities or Abroad, but it is still common among those residing in Villages, who lack education and exposure.

Families where there is love, the widow may not want to leave such loving family to marry into an unknown family, particularly because of the children or old age. The Step Son or Next of Kin can use this culture as an excuse to marry the widow by all means, some may even result to killing the husband in order to inherit the wife. If a woman dies, the husband is never bequeathed to her Next of Kin or the ladies in her family.

It is time to stop the practice of bequeathing a woman to the Next of Kin, because women are not slaves or property that can be inherited.

Originally posted 2015-09-18 19:53:23. Republished by Blog Post Promoter

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Kaabo odun Egba Odun Egbaaleokanlelogun – Welcome Year 2021!

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Ẹ GBA OUNJẸ YORÙBÁ LÀ: SAVE YORÙBÁ: SAVE YORUBA FOOD Ọpọlọpọ oriṣiriṣi ounjẹ Yorùbá nparẹ lọ, nípàtàkì larin awọn to ngbe ìlú nla. Òwe Yorùbá ni “Ki àgbàdo to de ilẹ aye, adíyẹ njẹ, adíyẹ nmu”. Itumo eyi nipe ki a to bẹrẹ si ra ounjẹ latokere, a nri ounjẹ ilẹ wa jẹ. Awọn to […]

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Ise Alagba Yoruba, Ajayi Crowther fun ra re. A Yoruba dictionary to look up basic vocabulary Originally posted 2013-05-23 05:38:56. Republished by Blog Post Promoter

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Ni ayé àtijọ́, òbi si òbi àti ẹbi si ẹbi ló nṣe ètò iyàwó fi fẹ́ fún ọmọ ọkùnrin ti ó bá ti bàláágà, ti wọn rò pé ó lè tọ́jú iyàwó. Obinrin ki tètè bàláágà, nitori ki wọn tó bẹ̀rẹ̀ si ṣe nkan oṣù, ọ̀pọ̀lọpọ̀ obinrin ma ndàgbà tó bi ọdún mẹrin-din-lógún tàbi jù […]

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Gbogbo Ẹranko (Ajá, Àmọ̀tẹ́kùn, Ẹkùn, Kìnìún, Ọ̀bọ, Akátá, Ológbò, Kẹ́tẹ́kẹ́tẹ́, Ìjàpá/Àjàpá àti bẹ̃bẹ lọ) kó ara jọ lati gbèrò lórí àlébù tí wọ́n rí lára ìyàwó wọn. Ajá ní ìyawó òhun nṣe àgbèrè, Ẹkùn ní ìyàwó òhun nṣe àfojúdi, Ológbò ní ìyàwó òhun njale, Ọ̀bọ ní ìyàwó òhun lèjàjù àti bẹ̃bẹ lọ. Àwọn Ẹranko yókù […]

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Ọdún Kérésì jẹ́ ọdún Onigbàgbọ́ lati ṣe iránti ọjọ́ ibi Jésù Olùgbàlà. Ọjọ́ kẹjọ lẹhin ọdún Kérésìmesì ni ọdún tuntun. Fún ayẹyẹ ọdún, kò si iyàtọ̀ laarin Ìgbàgbọ́ àti Mùsùlùmi ni ilẹ̀ Yorùbá nitori Yorùbá gbà wi pé “Ẹni ọdún bá láyé, ó yẹ kó dúpẹ́”. Ọpẹ́ ló yẹ ki èniyàn dá ju igbèsè ji jẹ lati ṣe […]

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Àwọn èlò ọbẹ̀ Yorùbá, ẹni ti ó bá mọ ọbẹ̀ se, yio mọ èlò ọbẹ̀ ti ohun yio ra àti bi yio ti se, ṣùgbọ́n ẹni ti kò mọ ọbẹ̀ se, lè lo owó ai mọye lati se ọbẹ̀, ki ọbẹ̀ rẹ má dùn. Fún àwọn ti ó ńgbé ni Òkè-Òkun, ọ̀pọ̀lọpọ̀ èlò yi ni […]

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Yorùbá ní “Ã ò pé kámá jọ Baba ẹni timútimú, ìwà lọmọ àlè”. Òwe yi bá ọpọlọpọ Yorùbá tí o nyi orúkọ ìdílé wọn padà nítorí ẹ̀sìn lai yi ìwà padà̀ lati bá orúkọ titun áti ẹ̀sìn mu. Yorùbá ni “ilé lanwo ki a tó sọmọ lórúkọ” nítorí èyí, ọpọlọpọ orúkọ ìdílé ma nbere pẹ̀lú […]

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Originally posted 2020-10-01 16:01:25. Republished by Blog Post Promoter

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Ọkunrin kan wa láyé àtijọ́, Ògbójú-ọdẹ ni, ṣùgbọ́n bi ó ti pa ẹran tó, kò fi dá nkan ṣe. Ọ̀pọ̀ igbà, ki ri ẹran ti ó bá pa tà, o ma ńpin fún ará ilú ni. Nigbati kò ri ẹran pa mọ́, ó di o Ọdẹ-apẹyẹ. Ni ọjọ kan, ògbójú-ọde yi ri ẹyẹ Òfú kan, […]

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Àìní ìtẹ́lọ́rùn ló bí gbogbo ìwà burúkú bi: irọ́ pípa, olè jíjà, àgbèrè, ojúkòkòrò àti bẹ̃bẹ lọ.

Àìní ìtẹ́lọ́rùn ló wà ni ìdí àwọn Oṣèlú àti Olórí Ìjọ ti o nlo owó ìlú tàbi owó ìjọ fún ara wọn dipò ki wọn lõ fún ìlú àti ìjọ. Ọ̀pọ̀lọpọ̀ Òṣèlú̀ ilẹ̀ Nigeria á fi ọ̀nà ẹ̀rú wá ipò nítorí àti kó owó ìlú jẹ, wọn ki wúlò fún ìlú ṣùgbọ́n fún ara wọn. Èyí tó ṣeni lãnu jù ni wípé kò sí owó ti wọn ji tí ó tó, nítorí wípé wọn a ji owó àti ohun ti wọn kò ní lò títí di ọjọ́ ikú àti kó èyí tí wọ́n rò wípé ọmọ wọn kò ní ná tán.

Ibi tí àìní ìtẹ́lọ́rùn burú dé ni orílẹ̀ èdè wa, o ràn àwọn ọ̀pọ̀lọpọ̀ Olórí Ìjọ tí ó yẹ ki o wãsu èrè ìtẹ́lọ́rùn fún àwọn Òṣèlú, ará ìlú àti ọmọ Ìjọ. Ó ṣeni lãnu wípé ojúkòkòrò ọ̀pọ̀lọpọ̀ Olórí Ìjọ ju ti Òṣèlú, ọmọ Ìjọ àti àwọn ẹlẹ́tàn lọ nítorí wọ́n du ipò àti ohun ayé.

Il̀ú á dára si ti àwọn ènia bá lè mú òwe Yorùbá tí ó wípé “Ìtẹ́lọ́rùn ni Baba Ìwà” yí lò.

ENGLISH TRANSLATION

Lack of contentment is the root cause of bad character like: lying, prostitution, covetousness etc.

Lack of contentment is behind the source of Politicians and Church Leaders embezzling public fund and congregation’s tithes and offering for their own personal use. Many Nigerian Politicians would use every crooked means to be elected to any position in politics in order to be in a position to have access to public fund and afterward, they are often useless to their electorate but for themselves. The most pitiable thing is that they steal the money and things they will never need to their dying day as well as storing up what they think their children would never be able to finish.

The worst side of lack of contentment in our country, there is no difference between the Church Leaders who are supposed to be preaching about the reward of contentment to the Politicians, the people and fraudsters. It is unfortunate that many Church Leaders are more covetous than Politicians, Church Congregants and Fraudsters, as a result of competing for position and mundane things.

The Country will be better off if the Yoruba adage that said “Contentment is the Father of Character” can be applied.

Originally posted 2013-06-25 19:40:35. Republished by Blog Post Promoter

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Oriṣiriṣi wèrè ló wà, nitori pé ki ṣe wèrè ti ó wọ àkísà ni ìgboro tàbi já sita nikan ni wèrè. Ẹnikẹni ti o nhu ìwà burúkú tàbi ṣe ìpinnu burúkú ni Yorùbá npè ni “wèrè”.

Wèrè – Mad person

Ìpinnu ṣi ṣe, ṣe pàtàki ni ayé àtijọ́ àti òde òní. Òwe Yorùbá sọ wi pé “Bi ará ilé ẹni bá njẹ kòkòrò búburú, hẹ̀rẹ̀-huru rẹ̀ kò ni jẹ́ ki a sùn ni òru”. Àbáyọrí ìpinnu tàbi èrò burúkú kò pin si ọ̀dọ̀ ẹbi àwọn ti ó wà ni àyíká elérò burúkú, ó lè kan gbogbo àgbáyé. Fún àpẹrẹ, kò si ìyàtọ̀ laarin wèrè tó já sita nitori wèrè ni Yorùbá npe ọkọ tàbi ìyàwó ti ó ni ìwà burúkú, ẹbi burúkú, ọba ti ó nlo ipò rẹ lati rẹ́ àwọn ènìyàn rẹ̀ jẹ àti òṣèlu ti ó nja ilú ni olè lati kó owó ti wọn ji lọ si òkè òkun nibiti ohun amáyédẹrùn ti ilú wọn kò ni wà.

Gẹ́gẹ́ bi òwe Yoruba ti ó sọ wi pé “A ki sọ pé ki Wèrè ṣe òkú ìyá rẹ̀ bi ó bá ṣe ri, bi ó bá ni òhun fẹ́ sún jẹ nkọ́?” Ìtumọ̀ òwe yi ni wi pé ìpinnu pàtàki bi ìyè àti ikú kò ṣe é gbé lé wèrè lọ́wọ́. Ó yẹ ki àwọn ènìyàn gidi ti ori rẹ pé dásí ọkọ tàbi ìyàwó, ọba tàbi àwọn ti ó wà ni ipò agbára, òṣèlu ti o nfi ipò wọn jalè àti àwọn ti ó nhu ìwà burúkú yi lati din àbáyọrí ìwà burúkú lóri ẹbí, alá-dúgbò àti àgbáyé kù.

ENGLISH TRANSLATION

There are various types of madness, because not all the people with mental problem are in rags or in a chronic state that is often noticeable on the street. Yoruba would refer to anyone with personality disorder or irrational behaviour or making irrational decision as a “Mad person”.

Decision making is as important in the olden days and even now. Irrational decision often affect the people around or the entire world. For example abusive husband or wife, wicked relations, unpredictable person, a king oppressing his people, politicians stealing from their people and syphoning such to where there are basic infrastructure are all referred to as “mad” just as the chronic one on the street.

According to a Yoruba proverb literarily translated thus “One cannot trust a mad person with the decision of handling the demise of his/her mother, what if he/she decides to roast her for consumption?” This adage simply means that a mad person or an irrational mind should not be trusted with life and death critical decision. There should be intervention by people with sound mind, to stop an abusive wife or husband, an oppressive king, politicians from looting the treasury and anyone with irrational or unpredictable behaviour, in order to curb the consequences of their decision/action on the person at the receiving end such as the immediate family, neighbours and the world.

Originally posted 2017-11-03 22:47:56. Republished by Blog Post Promoter

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

ENGLISH TRANSLATION

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

O TO W

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

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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

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Kòró/Kòrọ́nà – Ogun ti a kò rí: Coronavirus – the invisible war

Àjàkálẹ̀ àrùn ma ńṣẹlẹ̀ láti ìgbà-dé-ìgbà. Ni igba kan ri, àjàkálẹ̀ àrùn bi Ṣọ̀pọ̀ná/Olóde, Ikọ́-ife, Onígbáméjì àti bẹ́ẹ̀ bẹ́ẹ̀ lọ, ló kári ayé. Ni ọdún kẹtàlélógòji sẹhin, Ìkójọ Ètò-Ìlera Àgbáyé (WHO) ṣe ikéde òpin àrùn Ṣọ̀pọ̀ná/Olóde. Ọ̀pọ̀lọpọ̀ àwọn àjàkálẹ̀ àrùn àgbáyé yi, kò jà ju ọdún kan lọ, nigbati àwọn àjàkálẹ̀ àrùn àgbáyé miràn ṣi wa titi di àsikò yi. Àrùn Ikọ́-ife kò ti tán pátápátá ni àgbáyé nigbati àrùn Onígbá-meji ti kásẹ̀ ni Òkè-Òkun ṣùgbọ́n kò ti kásè kúrò ni àwọn orilẹ̀-èdè miràn.

Ni igbà ogun àgbáyé, wọn kò ṣe òfin onílé-gbélé. Ẹni ti àjàkálẹ̀ àrùn bi Ṣọ̀pọ̀ná/Olóde tabi Ikọ́-ife, ba nse ni wọn ńsé mọ́lé, ki ṣe gbogbo ilú. Ninu itan, ko ti si àjàkálẹ̀ àrùn ti o se gbogbo agbaye mọle bi ti eyi ti ó njà lọ́wọ́lọ́wọ́, ti Yorùbá sọ ni “Kòró” yi, nitori olóko kò lè re oko, ọlọ́jà kò lè re ọjà, oníṣẹ́-ọwọ́ tàbi oníṣẹ́ ìjọba, omo ilé-ìwé àti bẹ́ ẹ̀ bẹ́ ẹ̀ lọ wà ni àhámọ́. Àwọn Onímọ̀-ijinlẹ ṣe àkíyèsí pé inú afẹ́fẹ́ ni àrùn yi ńgbé, o si ńtàn ni wéré-wéré ni ibi ti ọ̀pọ̀ ènìyàn bá péjọ si. Ìjọba ṣe òfin “onílé-gbélé” ti kò gba àpèjọ ti ó bá ju èniyàn mẹwa lọ, èniyàn mẹwa yi ni lati fi ẹsẹ̀ bàtà mẹfa si àárin ẹni kan si èkeji, èyi ni kò jẹ́ ki ẹlẹ́sin Jesu àti Mùsùlùmi péjọ fún ìjọsin ni ọjọ́ ìsimi tàbi ọjọ́ Ẹti. Ọmọ lẹhin Jesu ko le péjọ lati ṣe ikan ninu ọdún ti ó ṣe pàtàki jù fún Ọmọ lẹhin Jesu, ọdún Ajinde ti ọdún Ẹgbàálélógún, Àrùn yi ti mú ẹgbẹgbẹ̀rún ẹmi lọ, o si ti ba ọrọ̀-ajé jẹ́ fún gbogbo orilè-èdè àgbáyé.

Ki Ọlọrun sọ “kòró” di kòrọ́nà gbe gbà lai pẹ́. Àwọn Onímọ̀-ìjìnlẹ̀, Oníṣègùn àti àwọn alabojuto-aláìsàn ńṣe iṣẹ́ ribiribi lati dojú ìjà kọ arun “kòró”. Ninu ìtàn àjàkálẹ̀ àrùn àgbáyé nigbati ko ti si abẹ́rẹ́ àjẹsára, a ṣe àkíyèsí pé àwọn iṣọ́ra ti wọn ṣe wọnyi wúlò lati gbógun ti àrùn Kòró.

Ànìkàngbé/Àdádó – Isolation
Àhámọ́ – Quarantine
Ìmọ́tótó – Good personal hygiene such regular washing of hands
Li lo egbogi-apakòkòrò – Using disinfectants
Onílégbélé/Dín àpéjọ kù – Stay Home/Avoid large gathering
Bi bo imú àti ẹnu – Wearing mask

ENGLISH TRANSLATION

Pandemic is not new in the world, as it occurs from time-to-time. Smallpox, Tuberculosis, cholera Etc. were once upon a time a pandemic ravaging the world. The World Health Organization declared the eradication of Smallpox on December 9, 1979. Tuberculosis has not been completely eradicated while Cholera has been drastically contained in the developed world with some cases still occurring in the developing world.

There has never been in history, even during the world war, where a blanket “Stay-at-Home” order was enforced as during Covid-19. Only those affected by Smallpox, Tuberculosis were in isolation not the entire city. It has hindered free movement which has affected trade, regular employment, schools etc. Epidemiologists and Scientists observed that Coronavirus is airborne and it quickly spreads in the midst of crowd hence the enactment of “Stay-at-Home” order and a gathering not more than ten, each keeping six feet distance apart. This has affected religious gathering as Christians have been unable to hold Church services and Muslims could not attend Friday Jumat. Christians were not able to celebrate 2020 Easter, one of the most important Christian rituals. Coronavirus pandemic has caused thousands of lives and has affected world economy.

All through history, even when there was no vaccine, some public health interventions worked and are still important for combating Coronavirus.

Originally posted 2020-04-16 01:09:11. Republished by Blog Post Promoter

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Ẹ wo àròkọ “Yí Yára bi Ojú-ọjọ́ ti nyí padà nitori Èérí Àyíká” lóri ayélujára ni ojú ewé yi: Check out the essay on “Effect of environmental pollution on rapid climate change” on our YouTube channel on the internet.

Originally posted 2019-01-21 17:55:15. Republished by Blog Post Promoter

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Ọọni Ifẹ̀ Kọkànlélaadọta gba Adé – Ooni of Ife Oba Enitan Ogunwusi after receiving the AARE Crown from the Olojudo of Ido land on Monday PHOTOS BY Dare Fasub

Ilé-Ifẹ̀ tàbi Ifẹ̀ jẹ ilú àtijọ́ ti Yorùbá kà si orisun Yorùbá. Lẹhin ọjọ mọ́kànlélógún ni Ilofi (Ilé Oyè) nigbati gbogbo ètùtù ti ó yẹ ki Ọba ṣe pari, Ọba Adéyẹyè Ẹniitàn, Ògúnwùsi gba Adé Aàrẹ Oduduwa ni ọjọ́ kẹtàlélógún oṣù kọkànlá ọdún Ẹgbàálemẹ͂dógún ni Òkè Ọra nibiti Bàbá Nlá Yorùbá Oduduwa ti kọ́kọ́ gba adé yi ni ọ̀pọ̀lọpọ̀ ọdún sẹhin.

Ọba Ogunwusi, Ọjaja Keji, di Ọba kọkànlélaadọta Ilé Ifẹ̀, lẹhin ti Ọba Okùnadé Sijúwadé pa ipò dà ni ọjọ́ kejidinlọgbọn, oṣù keje odun Ẹgbàálemẹ͂dógún.

Gẹ́gẹ́ bi àṣà àdáyébá, ẹ͂kan ni ọdún nigba ọdún Ọlọ́jọ́ ti wọn ma nṣe ni oṣù kẹwa ọdún ni Ọba lè dé Adé Aàrẹ Oduduwa.

Adé á pẹ́ lóri o, bàtà á pẹ́ lẹ́sẹ̀. Igbà Ọba Adéyẹyè Ẹniitàn, Ògúnwùsi á tu ilú lára.lè dé Adé Àrẹ Oduduwa.

ENGLISH TRANSLATION

Ile-Ife or Ife is an ancient Yoruba Town that is regarded as the origin of the Yoruba people. After twenty-one days when all the rituals that should be performed for a new king were completed at Ilofi (Coronation House), on 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

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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

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Oriṣi mẹta ni Yorùbá ka igbà ẹ̀dá si. Gẹ́gẹ́ bi àgbà ninú Olórin ilẹ̀ Aláwọ̀dúdú Olóyè Ebenezer Obey (Fabiyi) ti kọ́ pé “Igbà mẹta ni igbà ẹ̀dá láyé, igbà òwúrọ̀, igbà ọ̀sán, igbà alẹ́, ki alẹ́ san wá ju òwúrọ̀ lọ”. Igbà meji ló wà fún ojú ọjọ́ – igbà òjò àti ẹ̀rùn.

Òjò ti fẹ́rẹ̀ kásẹ̀ kúrò ni ilẹ̀ ni oṣù kẹsan ọdún nitori àsikò ìkórè sún mọ́lé lẹhin òjò. Gẹgẹ bi ọ̀rọ̀ Yorùbá ti ó sọ pé “Igba …” ó yẹ ki enia kọ lati lo àsikò dáradára, nitori igbà kò dúró de ẹni kan. Kò yẹ ki enia fi àkókò ṣòfò, nitori ẹni kò gbin nkan, kò ni ẹ̀tọ́ àti kórè ni igbà ikórè. Ọ̀rọ̀ yi ṣe rán ẹni ti ó bá nfi àárọ̀ ṣeré leti pé bi igbà bá ti lọ, kò ṣe rà padà.

ENGLISH LANGUAGE

Yoruba belief groups a human’s time into three groups. One of the songs of the prominent African musician, Chief Ebenezer Obey (Fabiyi) reiterates this belief in his music. Spelling out the times into morning, afternoon and evening, and praying that the evening will be better than the morning. There are however, two seasons namely – rainy and dry Seasons.

The rainy season is almost over in the month of September as the harvest season is near after the rain. According to the Yoruba adage “Time passes bye and it does not wait forever”, people should learn to use time well, because time waits for no one. It is not wise to waste time, because whoever does not sow, does not deserve to reap during harvest season. It is apt to use this adage to remind the lazy one wasting his/her youth that once time is lost it cannot be redeemed.

Originally posted 2015-09-01 20:07:32. Republished by Blog Post Promoter

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