YO'BA MO'ODUA

Ìjọ Ọ̀rúnmìlà Ató 2016 02 27

2016-03-02T09:45:00.002-08:00

Yorùbá is for Ifá, and Ifá is for Yorùbá.

Check out www.yobamoodua.org for more on Yorùbá education and information.

Don’t cut your bèlúbèlú!

2015-09-23T09:15:00.001-07:00

Last week, I noticed slight pain in my throat whenever I try to swallow spittle and when I eat or drink, I didn’t take it serious until Thursday the 17^th of September 2015 when the pain became on bearable, by this time I know what is wrong. I need no doctor to tell me is a uvula pain, called bèlúbèlú.

Bèlúbèlú

Mo kàn máa ń gbọ́ b'ó ṣe ma ń ṣ'èèyàn ni, kò ṣe mí rí, àfi lọ́jọ́ Àlàrùba t'ó kọjá, ó pé ọ̀sẹ̀ kan gbáko tí kiní náà sọ mí wò fúngbà àkọ́kọ́.

I have never experienced bèlúbèlú in my life, until last week, for 5 days ending Tuesday 22^nd of September.

My neighbours said to me, “you need to cut it, that’s the only remedy”, another said, “go to the doctor, a medicine will be prescribed”. I appreciated their concern, but I didn’t buy their idea. Why?

Not that seeing the doctor is bad, but to me cutting my bèlúbèlú is not the best solution, I would rather do it the African way, without any artificial antidote or treatment. Some said swollen bèlúbèlú is caused by bacterial, others say climate change and irritation, whichever it may be, the traditional way kills it, that I know.

May Elédùmarè bless màámi, she supplied me the ancient remedy, and right about this moment, barely a week, and the bèlúbèlú is healed all with the efficacy of 5 different things.

Want to know?

Pepper heals wounds, sores and it is requisite when one is ill to eat pepper to quickly recuperate, aside the ògógóró, the other 4 natural materials contain pepper, I mean are pepperiness when inserted into the mouth.

The sure remedy for swollen bèlúbèlú:

Atare
kànnáfùrù
Ata ìjọ̀sì
Èpo ẹ̀hin òrin àta
Ògógóró

All one needs do is grind the atare, kànnáfùrù, ata ìjọ̀sì and add the back of the àta chewing stick, pour into ògógóró, shake and leave it to extract the contents of the spices.

The patient should take a little portion of the concoction and gaggle it in the throat for a minute or 2, spit out or swallow, it peppers the uvula, tonsil and throat but it is worth it. Repeat this as many times as possible, watch the bèlúbèlú shrink and pains withdraw. Do it for 2 weeks so as to completely destroy the irritation from its root.

Surgery is never the best solution; do not cut your bèlúbèlú.

Check out www.yobamoodua.org for more on Yorùbá education and information.

The Difference Between Aṣọ-ẹbí & Aṣọ-ẹgbẹ́jọdá

2015-06-17T04:45:00.002-07:00

What is aṣọ-ẹbí? Kí ni à ń fi aṣọ-ẹbí ṣe? What is the difference between aṣọ-ẹbí and aṣọ-ẹgbẹ́jọdá?

Yorùbá say;

"àgbà kì íwà lọ́jà kórí ọmọ titun wọ́, bí orí ọmọ titun bá wọ́, a jẹ́ wípé àgbà di àgbà òṣìkà nìyẹn".

(an elder is never in the market and a baby's head is slant on the mothers back, if a baby's head is slant in the present of an elder, then the elder is a wicked one).

Nítorípé orí ọmọ titun ti ń wọ́ ni mo ṣe ní kí n pè yín s'ákìíyèsí kan. The head of a child has become slanted, that is why I am writing to adjust the slanting head. A saying goes thus "ẹ má pe Òjó ní òjò, pe ojo ní Òjó", à ń pe aṣọ tí a bá mú fún ṣíṣe ní aṣọ-ẹbí. We are fond of calling Òjó; a name òjò; rain and call ojo; cowardice Òjó.

It has become a common place these days, my people mince things up, they say aṣọ-ẹbí, when they mean to say aṣọ-ẹgbẹ́jọdá, this post is to shed light on the differences between aṣọ-ẹbí and aṣọ-ẹgbẹ́jọdá.

Without much ado, what makes aṣọ-ẹbí different is that òkú àgbà ni wọ́n fi aṣọ-ẹbí ṣe; it is clothing materials necessary in Yorùbá for interment of a deceased. Nígbàtí aṣọ-ẹgbẹ́jọdá ni à ń mú fún onírúurú ṣíṣe èyíówù tí a bá fẹ́ ṣe, ìbáàjẹ́ ayẹyẹ ìṣílé, ìwúyè, ìgbéyàwó à.b.b.l.

To further explain what aṣọ-ẹbí is all about, let me dissect the term;
Aṣọ-ẹbí; aṣọ means clothing material/fabrics, whereas ẹbí is used to mean family, relatives, kin, as a compound word aṣọ-ẹbí implies fabrics bought by the deceased family that is buried together with the corpse. If the ìwàlẹ̀ and ìsun are of significant numbers, they put money together to procure the attire for wrapping their late father, or maybe mother. If 20 materials are available for the ìsìnkú, non will be exempted, all will go to the grave with the òkú (dead). Yorùbá call the sons of the egúngún the ìwàlẹ̀ (ìwa ilẹ̀; to dig the earth), while ìsun (ìsun ẹkún) are daughters.

"Mọ̀lẹ́bí òkú lè dáwó ra aṣọ-ẹbí yìí bí ẹnu wọn bá kò. Aṣọ ńlá-ńlá olówó iyebíyé oríṣìíríṣìí tí ọmọlẹ́bí mú wá fún dídi òkú kí a tó ó sin ín ni aṣọ-ẹbí. Àṣà yìí jẹ́ ìkẹ́, ìgẹ̀ ìkẹhìn fún ẹni t'ó papòdà, bí ọmọ olóòkú bá ṣe pọ̀ àti lówó tó ni aṣọ tí wọn yóò fi sin òkú yóò ṣe pọ̀ tó. B'ó ti wù kí aṣọ tí ẹbí ó pọ̀ tó, a kìí yóò yọkan'lẹ̀, gbogbo rẹ̀ la ó fi wé bọgidi olóògbé kí a tó tari eèpẹ̀ sí sààrée".

Now to the next, aṣọ-ẹgbẹ́jọdá, what do we call aṣọ-ẹgbẹ́jọdá? Ẹgbẹ́jọdá is a contraction of three words, the words are; ẹgbẹ́ (peer, group, team), jọ (together, oneness), dá (make, sew). The meaning of aṣọ-ẹgbẹ́jọdá is uniform attire, gear worn by a group of people. Most of the time, aṣọ-ẹgbẹ́jọdá is bought for an engagement, ceremony, festival, activity e.t.c.

"Ẹgbẹ́jọdá ni aṣọ ànkóò tí a mú fún ayẹyẹ káyẹyẹ. A pe aṣọ onírúurú ṣíṣe ní aṣọ-ẹgbẹ́jọdá (aṣọ tí ẹgbẹ́ jọ dá), bí a ránṣọ́, a dá a ni. Látàríi wípé lẹ́gbẹ́lẹ́gbẹ́ ni a dá a ni a fi pè é láṣọ-ẹgbẹ́jọdá, a lè mú aṣọ mẹ́rin ọ̀tọ̀ọ̀tọ̀ fún ayẹyẹ kan ṣoṣo".

Níparí, èyinì t'ó yẹ kí a pè ní aṣọ-ẹgbẹ́jọdá ni a wa ń pè ní aṣọ-ẹbí. We should henceforth cease to call plastic iron, the right word should be used for the right thing, aṣọ ẹ̀yẹ ìkẹhìn tí ọmọlẹ́bí fi fún òkú, tí òkú yíó gbé wọ ibi-ojì ni aṣọ-ẹbí, a ceremonial attire is the "aṣọ-ẹgbẹ́jọdá" and not "aṣọ-ẹbí" which is for wrapping the dead.

Látònìí lọ, kí a yé e pe aṣọ-ẹgbẹ́jọdá ní aṣọ-ẹbí nítorí wọn ò jọ ra wọn, gedegbe ni wọ́n wà, àjà yàtọ̀ sí ajá.
Ire o!!!

Check out www.yobamoodua.org for more on Yorùbá education and information.

Yorùbá Ronú - tribute to Hubert Adédèjì Ògúnǹdé

2015-04-02T07:42:00.002-07:00

In 1964, Baba Adédèjì Ògúnǹdé wrote Yorùbá Ronú.

The play is a satire meant to expose the political rivalry between Olóyè Obáfẹ́mi Awólọ́wọ̀ and his protégé Olóyè S.L. Akíntọ́lá, the later Yorùbá chief betrayed the former.

Awólọ́wọ̀

Akíntọ́lá

The play is set in the village, of a king and his reagent, Ògúnǹdé aims at criticizing the reagent (Akíntọ́lá) for leaving the old political party for a new party.

Follow the pictures story, enjoy Yorùbá Ronú.

The rivalry came after a split up that resulted out of betrayal by S.L Akíntọ́lá, when Awólọ́wọ̀; his boss was imprisoned.

Ẹ

Trouble looms in the village when the king was in locked away, the villagers lived in hardship while their beloved king was away.

But the saying that “bí irọ́ bá pẹ́ títí, òtítọ́ yó bá a” came to play, after much protest by his people, the gods intervened and not so long the king was replaced to his rightful position and peace was restored to the village.

Yorùbá Ronú o!!!

Check out www.yobamoodua.org for more on Yorùbá education and information.

How To Make Ọṣẹ Dúdú

2015-03-10T05:11:00.001-07:00

Eèpẹ̀ ni a fi mọ ẹ̀dá ọmọ-ènìyàn (man was made out of clay), Ifá confirms this assertion, automatically what our body needs to flourish should come from clay. The weed (koríko), plants (ewé), animals (ẹranko), water (omi) e.t.c on planet earth (ilé-ayé) are made for man for our well being (ìlera), survival (ìyè) and consumption (ìjẹ), why would some liars tell the world that few of these natural things created by Elédùmarè is of evil forces not fit for human consumption, the work of Aṣẹ̀dá is tagged "taboo", whereas that of man made is promoted.

We were natural people until we were made artificial, everything about us is natural from what we eat, drink to body wash (kànrìnkàn àti ọṣẹ dúdú). This blog highlights the basic steps in black soap making. You can also check out the video on How To Make Ọṣẹ Dúdú.

Bí a ṣe ń ṣe Ọṣẹ Dúdú - How To Make Black Soup

Igi ọ̀pẹ̀ or ọ̀pẹ; palm tree, a very essential plant in Yorùbá land is a major raw material in making the natural ọṣẹ dúdú.

When palm fruits (odi ẹyìn) is harvested, the prickly parts (ṣọṣọ ẹyìn) of the fruits are burnt, the ashes eérú is the major material needed for our ọṣẹ dúdú production.

It comes either in dark colour (dúdú) or white (funfun), any of the two are used but in this how to make ọṣẹ dúdú post both colours are missed to produce our natural ọṣẹ dúdú. Let me hard here that the soap is called ọṣẹ dúdú because of its look (dark colour) and nothing more, i have heard all sort of lies about the soap.

Natural things needed for making ọṣẹ dúdú includes the black soap ashes; ìrosùn/osùn; and oyin. One may also add other herbs like ewé ejìrìn; a plant good for skin problems to the items, omi àgbọn (àdí àgbọn) - coconut oil or kernel oil can also be included.

Now lets start our Yorùbá ọṣẹ dúdú (black soap) production process -

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1. Mix the ọṣẹ dúdú ashes well

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2. Mix the ìyẹ̀rosùn/osùn (cam-wood) with water

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3. Mix the osùn with the ṣọṣọ ẹyìn ashes

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4. Mixture of the ìrosùn/osùn and eérú ṣọṣọ ẹyìn

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5. Pour some quantity of honey (oyin) and mix

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Mix the items thoroughly so as to blend everything together, add a little lavender oil or perfume if you want to give the soap a scent and there you have your ọṣẹ dúdú.

Usually, ọṣẹ dúdú is always black in colour, but because white ọṣẹ dúdú ashes is added to the combination, the colour becomes red is due to the addition of osùn.

Now you know how to make the Yorùbá black soap (ọṣẹ dúdú), try it out, do away with artificial chemical soaps, it damages your skin gradually, go natural like me ;).

Check out www.yobamoodua.org for more on Yorùbá education and information.

The real truth about taboo - Yorùbá perspective

2015-01-30T06:36:00.003-08:00

Wọ́n ní kò sí èèwọ̀. Wọ́n ní irọ́ ni, síbẹ̀ ayé rí rúdurùdu, ohun gbogbo ò gún régé mọ́ bíi ti ìgbaànì. They say there is nothing like taboo. They say it is a lie, yet the earth is in menace, everything is not in order like centuries past. But the real truth is that taboo exists.

Kí ni èèwọ̀? Èèwọ̀ is taboo in Yorùbá. It is regarded as "ohun tí kò wọ̀" (èyíkèyí tí kò wọ̀), that is, that which is not accepted. Ohunkóhin tí kò wọ̀ ni èèwọ̀.

To create law and orderliness in the society, taboo was the panacea recognized everywhere around the globe, all faith; religious belief laid down various taboos to curb the behaviour, way of life of its members. Èèwọ̀ pé oríṣìíriṣìí, ṣàṣà ni orílẹ̀-èdè, ẹ̀sìn tí kò ní èèwọ̀, ibi gbogbo là ń kó ẹdìẹ alẹ́ ni èèwọ̀. Ìjọ Onígbàgbọ́ kan ò gbọdọ̀ láya méjì, èèwọ̀ ni (it is a taboo for The Anglican Church to marry more than a wife), food also has taboo, my people will say "o ti jẹ èèwọ̀" (you have eaten taboo), a Muslim follower must not eat pork meat or dog, it is a taboo to the religion - Mùsùlùmí ò gbọdọ̀ jẹ ẹran ẹlẹ́dẹ̀, kò sì gbọdọ̀ sin ajá tàbí jẹ ajá.

Ẹnikẹ́ni t'ó bá ṣe ohun tí kò tọ́ ni ó ṣe èèwọ̀. Ẹní bá ṣèṣì ṣ'ohun tí kò tọ́, ní láti rí ohun tí kò tọ́ (wọ̀). Punitive measures not from anyone but by the èèwọ̀ itself abound for one who goes against the èèwọ̀ (norm) one way or another.

In Yorùbá land anyone who does not keep to order, norm is a bastard because èèwọ̀ is a measure to make one live long once the law (taboo) is kept intact as one. Ẹnikẹ́ni tí kò bá ka ti èèwọ̀ sí kì í ṣe ọmọlúàbí, nítorí bíi òfin ni èèwọ̀ rí; má ṣe é ni. Kí ẹ̀mí lè gùn ni. Gbogbo wa la ní èèwọ̀, ó kàn dun ni, a ò kà á sí mọ́ torí ọ̀làjú, ó sì ń kó bá wa. We all have èèwọ̀, it's a sad thing civilization makes it difficult to abide by it.

Bí a bá wò ó, à á rí pé ó ní ìdí tí a fi ka èèwọ̀ yìí lákọ̀ọ́kọ́ (if we check it, there is a reason we have taboo in place). Our gene, as well as DNA is unique, twins seldom have same DNA, mine is not same as yours, we are healthy than ourselves, why? Because our "Orí" is not the same, we weren't born on same day, month or year. Ara yàtọ̀ s'ára, ìlera wa ò jọ'ra, ohun tí Táíyé jẹ lè gbòdì lára Kẹ́hìndé.

Èèwọ̀ pọ̀ suu. (taboo is in it's abundance), you would have heard a few.

Èèwọ̀

The elders say "téèyàn kò bá gbọ́ tẹnu ẹ̀gà á ní ẹ̀gà ń pàáṣó, bẹ́ẹ̀ ohun ẹyẹ rí lẹyẹ ń sọ". - When one hears the speech from the palm bird one will say the palm bird is blabbing, meanwhile what the bird sees is what its saying (there is always an element of truth behind any rumour). My folks don't just create èèwọ̀, no, there is always a reason behind it.

Olóyè Adégbóyèga Ṣóbáńdé on èèwọ̀ confirms that in 1929 òyìnbó affirms that the human arm (apá) has vein and muscle (iṣan) than any other part of the human body, and the arm is electrified by Èlédùmarè so if one puts the hand in rain (òjò) it might cause a thunder (ara) strike.
Before 1929, our forefathers knows that it is èèwọ̀ to collect rain with the hand "a kì í fi ọwọ́ gbe òjò".

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"Oníkọ́ ò gbọdọ̀ jẹ àgbọn, èèwọ̀ ni bí bẹ́ẹ̀ kọ́, ikọ́ yó fín-in"
Coconut when chewed triggers cough in one who has cough.

"Akúwárápá ò gbọdọ̀ jẹ àkàrà"

An epileptic person must not eat bean fries.

"Ìran Ìkòyí ò gbọdọ̀ jẹ òkété"
The Ìkòyí tribe forbids pouch rats (why?)

"Ìran Ìṣẹri ò gbọdọ̀ jẹ erè"

The Ìṣẹri tribe forbids eating of boa constrictor (why?).

"Ìgbín ò gbọdọ̀ fẹnu kan iyọ̀"

Snail will never touch salt (else it is dead)

"Ọmọ ò gbọdọ̀ já lẹ́hìn ìyá ẹ̀"

A baby should not fall off the back of it's mother (the child may be harmed or die if that happens)

"Iná kì í lépa omi"

(Fire shall never attempts harming water, else it dies)

On the other hand, something without "àṣẹ" that can not be/happen is also known as èèwọ̀. In Yorùbá films you hear Abìjà or Fàdèyí Olóró say "èèwọ̀, kò le è wọlé" or simply "èèwọ̀".

Let us make findings to ascertain why our fathers call somethings taboo for things to work out perfect and well for us. Ẹ jẹ́ kí a pa èèwọ̀ mọ́, k'ó ba júṣe fún wa, k'á gbà pé èèwọ̀ ni ohunkóhun tí a pè léèwọ̀ èèwọ̀ ní í ṣe.

We perish for lack of knowledge, further inquiries into certain Afrikan Yorùbá phenomenon is key to our emancipation and development, your fathers are not fools as you were made to belief by the "masters". Re-think.

Èèwọ̀ is categorized, which of its categories do you know? And do you belief in èèwọ̀?

Check out www.yobamoodua.org for more on Yorùbá education and information.

Láyée Ọyẹ́

2014-12-15T04:02:00.001-08:00

Ní kété tí a bá ti wọ ìkẹwàá ọdún ni afẹ́fẹ́ ọyẹ́ á ti máa fẹ́ lu 'ni lára díẹ̀ díẹ̀.

Láyée ọyẹ́, ààjìn ni ọyẹ́ ti ń jáde, fẹ̀ẹ̀rẹ̀ ò kí ń ṣe é kó, òtútù ọyẹ́ a máa mú kí oorun rọ 'ni lọ́rùn gidi gan-an ni. Àgbàlagbà yóò ká rúgúrúgú, ọmọdé náà a sùn á kásẹ̀ worobo bíi ọmọ ìkókó.

Ní ìdájí, bí ilẹ̀ bá mọ́, kùrukùru funfun á bo ojúu sánmọ̀ mọ́lẹ̀ gùdù, a lè má fẹ́ẹ̀ rí ẹni ńbọ̀ níwá, a ó ti kò ó tán kí a tóó kó fìríi rẹ̀.

Láyée ọyẹ́, a kì í pẹ́ kan lọ títí ní balùwẹ̀, kíá mọ́sá ni à ń rọ́ omi sára, wàrà seṣà à ń bóóde nílé-ìwẹ̀. Gbígbọ̀n ni ẹní bá rẹ̀pẹ̀tẹ̀ sí ibalùwẹ̀ yó máa gbọ̀n nígbàtí atẹ́gùn tútù bá rọ́ síi lára. Oótù ní kínkankíkan ojúmọ́, láyée má f'omi wẹ̀ kan 'ra. Àwọn ọ̀bùn a máa fi omi b'ọ́jú ni, wọ́n sì lè ṣan'pá ṣan'sẹ̀ kí wọ́n bọ́ sí'gboro.

Àfi bíi ẹni pé ilé iṣẹ́ẹ elùbọ́ làwọn ọmọ elòmíràn ti ń ṣíṣe ni, ara wọn á funfun. Irú ẹni bẹ́ẹ̀ tí ara rẹ̀ funfun ni a máa ń sọ fún wípé ọyẹ́ ti gbé lọ nítorí àwọ̀ọ ti di ti ọlọ́yẹ́.

Òrí ni ìyáà mi fi tọ́ mi. Láyée ọyẹ́, ni a ma fi ń pa ara, t'ára yóò máa dán gbinrin, ara ò jẹ́ mọ ọyẹ́.

Láyée ọyẹ́, tí ètèe elétè yóò máa bẹ́, títa ńkọ́? Ní ayée ọyẹ́ tí àtẹ́lẹ́-ọwọ́ pẹ̀lú ti ẹsẹ̀ yóò máa sun omi jáde.

Láyée ọyẹ́, tí èfúùfù ọ̀gìnìtìn yó máa fẹ́ yìì, yàà, á máa fẹ́ yòò, oòrùn gbígbóná yẹn náà a máa jó 'ni lára fofofo ní kíjankíjan.

Àkókò tí ereku á gba'lé gba oko. Ekuru lóríi bíi ewú, nínú ihò-imú, ihò-etí, pàntí nínú ojú. Àkókò ikọ́, ọ̀fìnkìn ni ìgbà ọyẹ́ jẹ́ fẹ́lòmíì láyée ọyẹ́.

Láyée ọyẹ́, tí igi oko gan-an alára mọ̀ pé ọyẹ́ ń mú, ewé á wọ́n lóríi igi, kí ni ìràwé? Pápá oko a máa dùn ún jó nínúu ọyẹẹ́ pọ̀, bẹ́ẹ̀ gẹ́lẹ́ ni ewu inúu ọyẹ́ pọ̀ jọjọ. Ọ̀gbẹlẹ̀ ni àsìkòo ọyẹ́, iná a máa ràn fòò nínúu ọyẹ́, òwe kan ní "... ó ràn bíi (ináa) pápá inú ọyẹ́.

Láyée ọyẹ́, ẹní bá kó sí aṣọ t'ó nípọn láàárọ̀ ni ooru baba ooru yóó bá fín 'ra lọ́ọ̀sán ganrínganrín. Wéré lọ́wọ́ kan ni ohun a bá sá (aṣọ, oúnjẹ, àti bẹ́ẹ̀ bẹ́ẹ̀ lọ) ń gbẹ hánhán láyée ọyẹ́.

Láyée ọyẹ́ tí ooru á máa bá ẹnu yọ bí a bá ń s'ọ́rọ̀. Òjò ọyẹ́ la mọ òjò t'ó bá rọ̀ lóṣù kankànlá ọdún sí, tí ọyẹ́ á sọ̀kalẹ̀, t'áfẹ́fẹ́ ọyẹ́ yóò máa ya lu teranko t'ènìyàn.

Lógún ọdún sẹ́yìn, ìyẹn láyée ọyẹ́ ni mò ń ròhìn, láyée ọyẹ́ nígbàtí ọyẹ́ ń mú, láyée ijọ́hun t'ọ́yẹ́ wà. Láyée ọyẹ́, inú á máa dùn pé ọdún ti parí, titun fẹ́ẹ́ bẹ̀rẹ̀.

Ọyẹ́ wáá dà báyìí o?

Àbí torí pé igbó Èkó ayée ọyẹ́ ti di ìgboro ni?

Ní ìgbèríko alára, ọyẹ́ tí à ń wí yìí ò fi bẹ́ẹ̀ sìí, kò dàbíi ti ayée ìgbà kan. Ọyẹ́ẹ̀ mi ọ̀wọ́n, è é ṣe? È é ti rí? Níbo lo wà a?

Check out www.yobamoodua.org for more on Yorùbá education and information.

Páńdọ̀rọ̀ for Ebola

2014-10-10T07:28:00.001-07:00

Ẹ bá Ebola wá Páńdọ̀rọ̀.

Páńdọ̀rọ̀

Ebola fever (ibà) has been the talk of the world in the past months.

A gbọ́ wipe ibà ìda ẹ̀jẹ̀ ni Ebola jẹ́ (we were made to know that it is a hemorrhagic fever).

Inú mi dùn láti kéde fún àgbáyé pé oògùn rẹ̀ wà níbí, páńdọ̀rọ̀ ni (I am pleased to inform the world that we have the antidote to combat Ebola here, all we need is the plant called páńdọ̀rọ̀ in Yorùbá).

Páńdọ̀rọ̀ is a tropical plant found in its abundance in Yorùbá land and it is very effective for hemorrhagic fever. Surfing the web for plants that cures fever and a list of plants came up but páńdọ̀rọ̀ seems to be the most powerful.

I, Ọmọ Yoòbá is saying that we do not need any chemical for Ebola cure, all we need is the root (ìtàkùn igi páńdọ̀rọ̀), stem bark (èpo ẹ̀yin igi páńdọ̀rọ̀), fruits (èso páńdọ̀rọ̀) and leaves (ewée páńdọ̀rọ̀).

Kíni Ebola níbi tí páńdọ̀rọ̀ wà.

Ẹ kúu kíkà o.

Check out www.yobamoodua.org for more on Yorùbá education and information.

Iṣẹ́ Ọwọ́ Yorùbá - Work the Yoòbá Way

2014-08-08T07:19:00.002-07:00

Iṣẹ́ l'oògùn ìṣẹ́, a phrase (gbólóhùn) carrying (to gbé) the weight of hardworking and diligence by the Yorùbá gene. I decided to use the Yorùbá gene to differentiate my people from other Africans. Yoòbá works are tagged "iṣẹ́ abínibí" - work born with, showing that the trade of a family ẹbí is automatically inherited, passed on from generation to generation; iṣẹ́ àjogúnbá.

Work (iṣẹ́) is important (pọn dàndàn), anyone without a job is an outcast. It is a shame (ojútì) that my people still complain of "unemployment" - àìníṣẹ́ when there are numerous - ọ̀pọ̀ works iṣẹ́ the Yorùbá engage in to earn money for a living.

A breakdown of iṣẹ́ l'oògùn ìṣẹ́. Iṣẹ́ is a work, job, duty, shores, profession, business, trade, skills, and responsibility et cetera àti bẹ́ẹ̀ bẹ́ẹ̀ lọ.

Oògùn connotes antidote; medicine; charms; remedy and more. Ìṣẹ́; means poverty, penury. With this dissection, the proverb iṣẹ́ l'oògùn ìṣẹ́, "work is the antidote of poverty" shows the pedestal at which the Yorùbá gene put work.

Before, the advent of white collar jobs, Yorùbá make a living from their "handiwork" - iṣẹ́ ọwọ́ learnt from the home ilé, passed down from father/mother to children - láti ìran dé ìran.

"iṣẹ́ ọmọ àṣejẹ, òwò ọmọ àṣelà"

To feed, one must have a work; business to be successful in life.

Iṣẹ́ ọmọ àṣejẹ, òwò ọmọ àṣelà foretells the future of a hardworking person, it means that whosoever sacrifices his/her time and take work serious will in the long run be a success. Ọjọ́ a bá gùn, kọ́ là ń kan ọ̀run; the day we get tall, is not the day we touch the sky, having wealth; ọrọ̀, is a gradual process not sudden.

Ní báyìí, ẹjẹ́ ká mú iṣẹ́ t'ònìí ṣe, irú iṣẹ́ wo l'àwọn Yorùbá ń ṣe? - Now, let's get down to today's business, what are the works where you will find the Yorùbá gene?

Ení; first is iṣẹ́ oúnjẹ - work of food production, the most important of all.

1. Farming (iṣẹ́ àgbẹ̀) - farmers are set of hardworking men, women; the food providers. A maxim goes "bí ebi bá kúrò nínú ìṣẹ́, ìṣẹ́ bùṣe", meaning; if hunger is out of poverty, the effect of penury is lessened. A different adage says "okun inú la fi ń gbé ti ìta" - it is the inner strength that activate the external strength. The essence of food in man's life is acknowledged by my people, making them take food production serious. Subsistence farming was the in-thing, every home has as many farms has possible, cultivated to feed, carter and sustain the family. Farmers have specialty, many grow ọ̀fadà; Yorùbá rice, àgbàdo; corn, erèé; beans (ọ̀tílí, awújẹ), àsálà; walnuts, obì; kola nuts (orógbó; bitter kola), ewébẹ̀; vegetables, ata; pepper. Some sow (fúrúgbìn) palm; ọ̀pẹ, groundnut; ẹ̀pà, others plant ọ̀sán òronbó; orange, iṣu; yam

(efùrù, ọ̀paragá, kókò, èsúrú, òdùnkún) , cassava; ẹ̀gẹ́/pákí/gbàgudá and many other regular staple foods.

Farmers are differentiated in Yorùbá land, you can find that here.

Fishing (iṣẹ́ apẹja) - fishes swim in shroud they are found undersea in species,(lẹ́gbẹ́lẹ́gbẹ́ ni ẹja ń wẹ̀ nínú ibú, ẹ̀yaẹ̀ya la sì ń rí wọn), but only the fishermen pa-ẹja-pa-ẹja (one who kills/hunt fish) can tell where. Apẹja knows fishing skills on the water, some use ìgèrè (fishing basket), àwọ̀n (net), ìkọ́ (hook). With their tactics and ìrírí experience, the pẹjapẹja provides (pèsè) fish as food for the entire land.

3. Hunting (iṣẹ́ ọdẹ ) - the ọdẹ is a strong man, because he is expected to be fierce and fearless. "Gbà mí, gbà mí!", 'ò yẹ eégún, "ẹran ń lé mí bọ̀!" kò yẹ ọdẹ - "save me, save me!", does not befit a masquerader; an animal is chasing me!" does not befit a hunter. What makes a strong hunter; ògbójú ọdẹ?

Bí àgbẹ̀, apẹja, ọdẹ bá gbé oúnjẹ wọ ìlú tán, àwọn alágbàtà, alápatà á gbà á láti tà á - The crops harvested by the farmers, fish from the fishers and animals from the hunters are sold to retailers.

B'ọ́dẹ bá pa ẹran tán, alápatà á bù ú láàjàn.

When food crops get to the village abúlé, town, city; ìlú other people buys it and resell; tun tà to their customer; aláàbárà.

Olóúnjẹ (oní oúnjẹ) food sellers, either raw or cooked. From groundnut fryers/sellers - ẹlẹ́pà, to ọlọ́jọ̀jọ̀ (water yam fritters), olákàrà/alákàrà (bean fritters), oní dúndún (fried yam seller), aláta (pepper seller), etc
Alápatà (oní àpa tà) are butchers/one who kills, chop & sells animals like elephant; erin, lion; kìnìhún, antelope; eegbin, èsuró ... , crocodile; ọ̀nì etc
Ẹlẹ́ja (oní ẹja) fish sellers

Kókóró

Snacks is ìpápánu in Yorùbá, ìpápánu includes ọ̀jọ̀jọ̀ (made from water yam), bàbádúdú (local sugar confectionery made of coconut and sugar), kókóró, mọ́sà, àádùn/àdídùn (made from corn), róbó (made from blended melon mixed with salt & pepper) , kúlínkúlín (from groundnut), gúgúrú (pop corn) àti ẹ̀pà (groundnut).

Dòdò-ìkirè

Another snacks is ìpékeré (fried plantain chips), dòdò-ìkirè (peppered fried plantain chips) and more.

Róbó

Akọ̀pẹ; palm-wine tapper is another job where you find my people. The tapper climbs the palm with his ìgbá rope, cut the tree stem open to get ẹmu; palmwine.

These are not the only iṣẹ́ abínibí involving food, there are many iṣẹ́ àjogúnbá, it will be nice if you can add more. Kò bá dára bí o bá fi èyí tí ò sí níbẹ̀ síi, torí ó kù ó kù nìbọn ń ró.

Ó yá! Follow @yobamoodua on Twitter and Instagram.

Check out www.yobamoodua.org for more on Yorùbá education and information.

ORÍKÌ

2014-04-11T07:48:00.002-07:00

What is Oríkì?

Orí - kíkì means praise for the head. It is the Yorùbá laudatory poetry (praise poetry) which gives insight, through a tale (ìtàn) to analyse, expose the origin (orísun) of someone (ẹnìkan), something (nǹkan) or place (ibìkan).

Orí, Ìpọ̀nrí, Àtàrí; head is the most divine part of the human body. A proverb says -

"orí ni à bá bọ, à bá fi òrìṣà sílẹ̀" -

(the head is supposed to be venerated, instead of the deity.)

Oríkì is one of the interesting tradition of the Yorùbá race, which is why all Yorùbá lineage is known by one oríkì or the other. A poetical piece of spoken words full of secrets used to praise someone whom one is happy with

- Ọ̀rọ̀ tí ó kún fún àṣírí, tí a fi n yin èèyàn bí inúu wọ́n bá dùn.

When a child is praised either from both sides of the it's parent, joy and happiness fills the child's heart - oríi rẹ̀ á wú, ara rẹ̀ á yá gágá, inúu rẹ̀ á dùn. Gladness revolves around the mind of whosoever is being praised. That is how oríkì make one feel (Bẹ́ẹ̀ gan an ni ti oríkì ṣe jẹ́ nílẹ̀e Yorùbá.)

This lend credence to the proverb that says -

"a kìí sọ oríkì ọmọ kí inúu rẹ̀ má yọ̀ sí'ni' -

(A child is never praised and not happy)

Oríkì orúkọ includes Àyìnkẹ́, Àbíkẹ́, Àṣàkẹ́, Àdùnní for females, Àkàndá, Àtàndá, Àyàndá, Àyìndé etc for males.

Also, anytime someone achieves greatness, such a person is eulogized for the success - bí ẹnìkan bá ṣe àṣeyẹ, a ó kì í fún àṣeyẹ náà.

As we praise kings, so we praise the followers; other people.

Oríkì fún ọba; panegyric for king;

Kábíyèsí Ọba Olúwayé,

Ọ̀dúndún aṣọ̀'de d'ẹ̀rọ̀,

Ọba adé-kí-ilé-r'ójú

Ọba ade-kí-ọ̀nà-rọrùn,

Arówólò bí òyìnbó,

Ó fi'lé wu ni,

O f'ọ̀nà wu ni.

Ògbìgbà tí n gba ará àdúgbò

Ọba at'áyé-rọ bí agogo.

"Our head, king on earth

One who makes things easy,

The coming of the king ...... "

Early in the morning when a child greets (dọ̀bálẹ̀ for boys & kúnlẹ̀ for girls) the parents - good morning 'ẹ jí ire', the parent will reply - hope you woke up well 'ṣe dáadáa la jí?'

"Èrò Ìnàsí!

Ọmọ ọ̀pá ṣo o.

Ọmọ òlegunlẹ́ja

Ọmọ ọjọ̀ burúkú ọ̀nà gbọkùnrin... "

Same applies when a son arrived from a journey (ìrìnajò) etc he is sure to hear his oríkì from the mouth of the parent or loved ones.

Oríkì ìdílé tells one upon hearing it that the person being praised is a member of a particular people, of a particular profession.

For instance, someone who is an ọ̀jẹ̀ (masquerade) is praised thus;

Ọmọ Egúngún

Ọmọ Ẹ̀pà,

Ọmọ Oníyàrá àjìjì kò le wọ̀,

Àjìjì tí ó wọ'bẹ̀ ó d'ẹni ẹbọ.

"son of a masquerade,

son of Ẹ̀pà

son of the one with a room strangers dare not enter,

The stranger that enters will be used for sacrifice".

Oríkì Yorùbá is not just for humans (èèyàn), but for places (ibi) or things (nǹkan), and non-animate objects (nǹkan àìlẹ́ẹ̀mí).

An oríkì for pistol is seen below;

Àṣísorí agbé ọta sínú

A tu itọ́ ikú síta ...

"the pistol with bullets in its stomach,

which throws out spit of death ... "

Deities (orìṣà) also have their oríkì -

Àwọn Àṣà àti Òrìṣà Ilẹ̀ Yorùbá - Olú Dáramọ́lá, A. Jẹ́jẹ́

The above is a kind of oríkì for the gods, like Èṣù pípẹ̀, Ṣàngó pípẹ̀, Ọya pípẹ̀ etc are praises for deities used in the shrines ojúbọ to invoke the gods. It will surprise you to witness a thunder strike (àrá) or sudden rainfall (òjò) when Ṣàngó is being praised.

We see so much pride; ìgbéraga in the Yorùbá oríkì, we take it dearly to our heart. For instance, when someone is angry, you might hear something like -

"èmi fún ra mi, èmi Àyìnkẹ́, ọmọ Olówu Òdùrú fún iraa mi" -

(Me, me Àyìnkẹ́, progenitor of Olówu (Àkànbí's first daughter). Having heard this, you need not to be told that the speaker is an Òwu lady.

Tó bá jẹ́ àwọn ìbejì ni a fẹ́ kì, ẹ ma gbọ́ - if it happens to be oríkì for twins, you will hear -

"Èjìrẹ́ Ọ̀kín, ará Ìṣokùn.

Òyílàkí, Ọba ọmọ.

Àtètè-jí onílẹ̀-gbálẹ̀, Ẹdun Agbári igi réferéfe.

Ẹdúnjọbí, ọmọ Ẹdungbálájá orí igi.

Èjìrẹ́ wọ ilé olówó kò lọ.

Ó wọ ilé alákìísà. Ó sọ alákìísà donígba aṣọ".

"two child that match one another, king of children ...."

The above oríkì shows that Yorùbá cherish twin children, and they regard them as precious among all children.

A child born face-down is regarded as Àjàyí (ọmọ tí a bí tí ó se ojú dé ilẹ̀). Praise song for Àjàyí goes thus ~

"Àjàyí Ògídí Olú.

Oníkànga-àjípọn.

Ò-fomi òṣùrù wẹdà.

Ẹni Àjàyí gbà gbà tí ò le gbà tán.

Ikú níí gbolúwarẹ".

Òjó, ọmọ tí ó gbé ibi kọ́rí là ń kì báyìí - a child born with placenta around its neck known as Òjó has its oríkì thus -

"Òjó Olúkùlóyè.

Òjó Alágbada-ogun.

Òjó ò sí nílé ọmọ adìyẹ dàgbà.

Bó wà nílé a ti pà'yá ẹ̀ jẹ.

Òjó Abádìyẹ-sàba-lórí-ẹyin".

The child Ìgè which came out of the mother with the leg at delivery is eulogized as seen below. Ìgè Àdùbí là ń kì báyìí;

Ìgè Àdùbí,

Ọmọ Onígba Ìràwọ̀

Ìgè kò rójú ìyá,

Ojú bàbá nií ró.

Ìgè ì bá rójú ìyá,

Kì bá kó ẹsẹ̀ sí ìta,
Ìgè Àdùbí

Ẹni bẹ Ìgè n'íṣẹ́,
Ara rẹ̀ l'ó tàn jẹ.

Aside from individual oríkì, there are also oríkì ìdílé, ìbílẹ̀. Below are some oríkì ìlú/orílẹ̀.

Ìkòròdú

Ìkòròdú Ọ̀gà, son of the masquerade Ẹ̀lúkú, son of neat Ìjẹ̀bú, who made his offspring Apènà, one been expected in the aàfin ...

Ọ̀gà, the first immigrant to Ìkòròdú from Ìjẹ̀bú, the Ẹ̀lúkú masquerader. Apènà is the leader of Ifá priest.

Oríkì Orílé Arẹ̀sà

Ọmọ Baríọlá ará Ìrẹsà

Baba dúdú etí Igbó Mọdẹ

Ọmọ ọba dúdú Okùn-oyè

Ọmọ jùà nígbó Àasà

Ọmọ kóró nígbó Ẹkọ̀rọ̀

Ọmọ ọ̀pẹ nìpìlẹ̀ ọ̀rọ̀ Mọdẹ Ìrẹsà

Ọmọ ọ̀pẹ mẹ́sàn-án ọ̀tọ̀tọ̀

Ní ń bẹ nígbó Ìrẹsà ...

Oríkì Àágberí

Àágberí Ọ̀gá, Ọmọ Ṣòókò

Ọmọ a sewọ mójú le koko

Ọmọ pèsè dè mí, n ò yà lábọ̀

Ọmọ kí lÀàrá rí fi sílẹ̀ bí kò ṣe iwọ

Ọmọ Àárá ní ń gbégbá Iyùn lájà ...

Àágberí Ọ̀gá, son of Ṣòókò ...

Ṣòókò is the bàbá ńlá; fore fathers of the people of Àágberí.

Oríkì Oníkòyí

Oríkì Ìwó

Oríkì Ọ̀yọ́

Oríkì Ọ̀fà

Ìyẹ̀rú ọ̀kín Ọlọ́fà Mọjò,

Ọlálọmi Omilọlá,

One who got a name through yam ....

All indigene of Ọ̀fà are known as Ìyẹ̀rú ọ̀kín Ọlọ́fà Mọjò, the sons and daughters of Ọlálọmi Omilọlá. Iṣu means yam.

Oríkì Tápà

'son of the beast Àgan, kill me flat, let me die ...'

Oríkì ìlú Èkó

Èkó the land like a bed on water; àkéte, home of wisdom; ọgbọ́n. A place so mighty on the ocean but never sinks.

Oríkì Abẹ́òkúta

Abẹ́òkúta home of the Ẹ̀gbá tribe. home of Líṣàbí, Lámodi, Ajíbóyèdé, Ṣódẹkẹ́ etc who are great warriors of Abẹ́òkúta; a town on the high plains ...

Oríkì Ìlú Ìbàdàn

Oríkì Ìlú Àkúrẹ̀

Àkúrẹ̀ Olóyèmẹkùn; the Olóyèmẹkùn, poverty never force an indigene not to have a white attire ... Aṣọ àlà is a symbol of holiness in the Yoruba religion

Oríkì Ìlú Òṣogbo

'Òṣogbo Òròkí a town blessed with àsálà; walnut, obì; kolanut ...'

This oríkì talks about the natural resources found in Òṣogbo land

Oríkì Ìlú Adó-Èkìtì

You have seen the oríkì for human beings, do you know that animals ẹranko are not left out of this praises too. As a result of constant encounter alábàápàdé with animals in the forest igbó (farmers and hunters), our fathers have studied the beasts of the wild to an extent, making them understand their characters; ìwà and all about them.

There are more than enough animal metaphors used by the Yorùbá's ranging from domestic animals (ẹranko ilé) to wild animals (ẹranko igbó), we have it in abundance; ọ̀pọ̀lọpọ̀.

Animal oríkì are found in the Yorùbá ewì alóhùn; oral poetry i.e Ìjálá (hunters poetry), Ẹsẹ̀-Ifá (Ifá poetry) e.t.c

The animal oríkì emanated from habits ìhùwàsí, beauty ẹ̀wà and movement ìṣípòpadà of animals known through experience ìrírí in hunting expeditions ìrìnkèrindò.

From the Ìjálá chant below, a hunter praise an elephant erin for its might; títóbi, attitude ìwà and value of its hide, tusk; iyì awọ àti ehín in erin.

Oríkì Erin
Erin lábá-owó,
Erin abíkùnlẹ̀ pelemọmọ (...Babalọlá 1966)

'O elephant, owner of a large basket of money, O elephant mighty even in a crouching state.'

Another highly priced animal in Yorùbá land is the duiker; ẹtu and it is praised thus;

Oríkì Ẹtu

Ẹtu òtònpòrò lẹ́gàn

Lájínbú aláyà gbẹ̀du

Àkọ́bí baálẹ̀ Ògbómọ̀ṣọ́

'O duiker, the highly priced animal in the forest. Whose chest skin is used for royal drum. The first-born of the of Ògbómọ̀ṣọ́. '

- The expensive duiker's skin makes a good hide for the royal gbẹ̀du drum. The marks on its face resembles Ògbómọ̀ṣọ́ tribal marks.

The Oríkì like the ones above on animal are also borrowed by Yorùbá's to praise humans. An example is 'Àjàní ọmọ ẹkùn' - Àjàní child of the tiger; features, boldness of a tiger is seen in the man Àjàní.

Also - bakán náà, we have oríkì for tiger. You will hear - ẹ̀ ẹ́ máa gbọ́;

Oríkì Ẹkùn

'The fierceness of the tiger is expressed above. Its palm is regarded as a knife "abẹ", which it uses to tear its prey apart.'

Ẹfọ̀n is buffalo in Yorùbá, below is the Oríkì ascribed to it-

Next on the list is the animal egbin. There is a popular saying in Yorùbá, used to denote beauty in a person, " omidan Dayọ̀ dára bíi egbin" (the damsel Dayọ̀ is as pretty as gazelle). The Yorùbá sees egbin as a very beautiful animal, read the Oríkì below for better understanding ;

Ajibade George Olusola

Egg; eyin is a delicacy everybody love to have a taste of. Animal taste differs, meat; ẹran has a unique taste, so is the awó; a bird (christened àparò; eat it, tell others) which the Yorùbá clan cherish so much for its meat and egg.

The yellow monkey; awèrèmẹ̀gùn which feeds on farm produce in the presence of the farm owner is eulogized below -

Venom oró from snake have oríkì too, it is a tradition for those who know the oríkì of snake venom to call on its name whenever a serpent (ejò) bites and immediately the poison's oríkì is said, the deadly poison oozes out.

You didn't see your oríkì here? You have heard some oríkì not stated here? Which one is it? Please, share it below, remember that no one is an island, there are so many oríkì attributed to human, plants and animals, this blog only highlighted few of them.

Ẹ ṣeun

Ire o!

Check out yobamoodua for more on oríkì Yorùbá and other information.

Ọpẹ́lọpẹ́ @twitter

2014-03-21T03:10:00.000-07:00

Gba #tweet rẹ àkọ́kọ́ níbi

Get your first tweet here

Ọpẹ́lọpẹ́ @twitter, ọpẹ́lọpẹ́ ayélujára, ẹ̀rọ ayárabíàṣá ìgbàlódé tó ń gbọ́rọ̀káyé pẹ̀lú ìrọ̀rùn.
Kí lọ fẹ́ tí ò sí lóríi ayélujára.

Ọpẹ́lọpẹ́ @twitter, lọ́wọ́ kan là ń mọ ohun tó ń ṣẹlẹ̀ láwùjọ, ẹsẹ̀ kan náà ni gbogbo ayé ń gbọ́ ìṣẹ̀lẹ̀ ki ṣẹ̀lẹ̀ tó wáyé.

Tẹ́lẹ̀, nígbà tí kò sí ayélujára, ẹni ò ní àpótí àfowólé ẹ̀rọ amóhùmáwòrán ilẹ̀ òkèèrè ò lè mọ ohun ń lọ lágbàáyé. Ìròhìn ìṣẹ̀lẹ̀ onírúurú ni à ń rí lóríi ẹ̀rọ agbọ́rọ̀káyée @twitter, ọpẹ́lọpẹ́ ayélujára.

Àti pé, ààyè ṣí sílẹ̀ gbagada fún gbogbo ọmọ aráyé láti wà lóríi ayélujára. Ọ̀pọ̀ ènìyàn ló ń fi @twitter ṣe jẹunjẹun, ibẹ̀ ni wọ́n ti ń rí oúnjẹ oòjọ́ tí wọ́n fi ń gbé jẹ.

Ọpẹ́lọpẹ́ @twitter, ọpẹ́lọpẹ́ ayélujára, èmi náà ò bá máti wà níbi.

Why Masquerade?

2014-02-13T10:14:00.004-08:00

Egúngún Òndó

Yorùbá belief that somehow, there's ìbáṣepọ̀; relationship that takes place (láàrin) between the living ará ayé and the dead - ará ọ̀run. It is said that ará àlàdé ọ̀run (people of the dead) visits ayé; earth sometimes.

When the dead is buried - bí a bá sín ẹní kú, the corpse in the long run turns into earth, bópẹ́ bóyá eèpẹ̀ á gba ara but ṣùgbọ́n the egúngún (bones) will be left in the grave; sàárè. The spirit ẹ̀mí of the dead person òkú is brought back to life through egúngún.

The word egúngún is derived from egúngún; bone or skeleton. It implies that when one dies, one automatically becomes egúngún; egúngún as the body rots in the earth; ilẹ̀.

Nítẹ́síwájú; in furtherance, my people say "bí ará ayé ṣe ń ṣàdúrà fún ará ọ̀run bẹ́ẹ̀ lará ọ̀run ń ṣàdúrà fún ará ayé " - the living pray for the dead, so the dead pray for the living. Which is why you hear Yorùbá's say "orí ìyá mi lọ́run má sùn o" - my mother in heaven thou should not sleep (late mother in heaven help me) or "ẹlẹ́dàá bàbá mi gbèmí, o ò gbọdọ̀ sùn lọ́run o" - my father’s maker (soul) please do not sleep in heaven.

The Yorùbá people remember their late ones by making sàárà (usually àkàrà) which will be distributed to the living. A reason why almost all homes have one eégún or the other.

Ọjọ́ tí à ń rántí àwọn òkú ọ̀run làwọn eégún lóríṣiríṣi ma ń jáde (wá sí ayé), láti wá f'ìyà jẹ ẹni ibi, tí ẹni ire yóò gba ìbùkún - the day that the Yorùbá remember the late is when eégún comes to town.

You don't expect an ará ọ̀run; masquerade to speak like the living, which is why you hear the ohùn; voice of the masquerade sound like kọ̀nkọ̀ lálẹ̀ odò - a frog under water. Once you hear the voice, no one tells you it's an eégún speaking.

Ònpìtàn; historian sọ fún wa wípé said that, Ẹ̀ṣà Ọ̀gbín Ológbojò is the first egúngún to display in the ẹ̀kú; eégún atire lórílẹ̀ ayé - on earth. The historians, said that it is a man named Ọlọ́wọjọ̀n Kújẹ́nrá ará Agbọ́ṣọ̀kun that own the ẹ̀kú eégún.

Whenever, Ẹ̀ṣà Ọ̀gbín Ológbojò wears the masquerade attire (ẹ̀kú or agọ̀ egúngún), he praises himself with ewì; poem as he jó; dances kiri about nínú in agọ̀ the regalia.

The poem ewì alóhùn tí Ẹ̀ṣà Ọ̀gbín Ológbojò ma ńké ni ó di Ẹ̀ṣà; said by Ẹ̀ṣà Ọ̀gbín when dancing about is regarded as iwì kíké (poem recitation); egúngún's poem. The speech of eégún is also called ẹ̀ṣà/ẹ̀ṣà pípè (the calling of Ẹ̀ṣà). From then and henceforth any masquerade that calls Ẹ̀ṣà is literally calling the first egúngún.

Òkòtòròjò

Ẹ̀ṣà is used to praise someone (à ń fi ẹ̀ṣà kí èèyàn), we use it to tell a story and events around (sọ ìtàn àti ìṣẹ̀lẹ̀ láwùjọ). Music is not left out in Ẹ̀ṣà (orin ò gbẹ́yìn pẹ̀lú lẹ́nu eégún), You will hear - :

"Mo jùbá onílé, ìbà àlejò, ìbà ọmọdé, àgbà. Ìbà eníyán, ìbà ènìyàn. Bí èkòló bá ti jùbá ilẹ̀ẹ́lẹ̀ á lanu, aṣọ ò ní ya méégún lórí. Èèwò!"

"Modé modé, èmi ni eégún aláré-abì-koko-lẹ́tí aṣọ, èmi ni ọmọ apòòyìì rọinrọinrọin, èmi ni ọmọ atàkìtì, oníjó lẹ́sẹ̀, alóyinlóhùn"

...............................................................

"Homage i pay to the house owner, visitors, young and old. Homage to the powerful (witches), homage to humans.

The earth opens up to the earthworm when it pays homage to the earth. The eégún's attire will never tear on the eégún. Its a taboo!

I have come, I have come, I am the show masquerade with knots at the elm of the cloth, I am the child who whirls around, the child that somersaults, the dancer, the one with sweet voice"

The above poem; iwì/ewì eégún gives insight into the character, look of an egúngún, as well as its acrobatic displays as he performs.

You might have heard the word àgbà ọ̀jẹ̀ used as a figure of speech - àkànlò èdè to imply wisdom or wise one, professional (àwọn tí ó ní Òye).

ìgbàlẹ̀

For instance, an announcement may go thus; àwọn àgbà ọ̀jẹ̀ nínú eré ìdárayá yóó wà ní ìkàlẹ̀ - professionals in sport will be at the event. Those regarded àgbà ọ̀jẹ̀ are renown for one thing or another. But in the real sense àgbà ọ̀jẹ̀ is an experienced person who is well drilled in the practice of eégún. Whereas, the word ọ̀jẹ̀ on the other hand, refers to a masquerade; all masqueraders in Yorùbá land are called ọ̀jẹ̀.

In Yorùbá land, we have so many masquerades. Apart from the father of masquerades eégún Ológbojò. Yorùbá masquerades includes ọya the fierce eégún. Alárìnjó/alágbe is an eégún in Ọ̀yọ́, which uses rags for its regalia. There is also eégún Ajóbíewé (masquerade that dance like a leaf), Ajófóyìnbó (dance for the whites), Alárànán in Ògbómọ̀ṣọ̀ (velvet masquerade) and others.

Dánáfojúrà is an egúngún who dances in fire.

In Èkìtì we have eégún yalawi, Ọ̀ṣáṣá, Àdó (the god of Ògún's masquerade), Ẹ̀pa or Òkòtòròjò/Ẹlẹ́fọ̀n; a masquerade with a kind of wound on its head. And also is Ẹdẹ̀.

In Ìjẹ̀bú there is Ẹ̀lẹ́kú, Awùrú, Elégbódo, Ìjẹ̀pà, Alápánsánpá and Gẹ̀lẹ̀dẹ́ a female affairs masquerade from Ẹ̀gbá. In Ìbàdàn we have Olóòlù, Siaba Ọ̀rányàn.

In Lagos; Èkó we have Adímú-òrìṣà (Ẹ̀yọ̀), Ìgunnu; a tall masquerade which is up to 10 feet or above originates from Tápà.

There is a very magical egúng ún Àgan-òòṣà which is revered for its hopping steps when it walks.

You may not know that, certain rituals are carried out in the egúngún groove on eégún festivals; onírúurú ètùtù la ń ṣe lọ́jọ́ ọdún eégún ní igbó ìgbàlẹ̀.

Ètùtù Ẹ̀kú Eégún - masquerade regalia ritual

Eégún are good dancers, they dance from house to house to collect gifts from the living. Anyone who refuse to give gifts will be flogged with ẹgba pàsán/àtòrí.

Aside from dancing about on festival days, eégún's are used to break news of a dead person in the community. Once a renowned men die, egúngún will be seen in the streets speaking ewì to inform the world that someone has joined the dead. And days before the burial, the egúngún comes out again to tell the family of the deceased that their loved one has arrived ọ̀run safely, after-which he will be presented food; oúnjẹ and wine; ẹmu.

Not just when someone dies, egúngún also comes out when a famous indigene celebrates an important event, when a king is enthroned, during chieftaincy ceremony and so on. Generally, we celebrate festival ọdún eégún from the 6th month Òkúdù through the 10th Ọ̀wàrà of the year, similar to Halloween.

Egúngún o ni ìwọ́ mọ̀? Apá ibo ló sì ti wá?

There are so many Yorùbá masquerade, do you know any and from where?

Check out www.yobamoodua.org for more on Yorùbá education and information.

ÌGBÀGBọ́-ASÁN; SUPERSTITION

2014-01-24T06:48:00.001-08:00

The elders will say "bí kò bá ní ìdí, obìrin kìí jẹ́ kúmólú" (if not for a reason, a woman will not be called kúmólú; Ikú-mú-olú - she will be in charge when all men olú are dead). Also, they often say bí a ṣe ń ṣe nílẹ̀ẹ wa, èèwọ ibòmíràn; that is to say, how we do it here, differs from how they do it elsewhere.

Àwá ń dọ̀bálẹ̀ lọ́kùrin - we do prostrate as men, obìrin á sì kúnlẹ̀ fágbà; while women kneel to greet elders. Because we know the value placed on respect for the elderly, we don't shake hands with an elder (torí a mọ ilà tí ìkíni tò n bíbọ̀wọ̀ fún ẹní juni lọ, a kìí bọwọ́ àgbà.)

One proverb says that " ọmọdé tó bá mọwọ́ wẹ̀, á bágbà jẹun", a child that (knows how to wash his hands) respects the elder will dine with it.

So why am i saying all this? It is because of the word "superstition" called ìgbàgbọ́-asán in Yorùbá. Kí ló ń jẹ́superstition? Is there an element of truth in it?

From the above screenshot, superstition arises from a religious point of view; Àwòrán òkè yìí sọ bí ọ̀rọ̀ náà ti ṣẹ̀ wá.

Ìbéèrè mi ni, ṣé òótọ̀ ni pé ìgbàgbọ́-asán ni àwọn ọ̀rọ̀ ti à mọ̀ sí ìgbàgbọ́-asán? My question here is, are all belief called superstition actually superstitions? Which is why i started with the statement "bí kò bá ní ìdí, obìrin kìí jẹ́ kúmólú" which means that there is a reason behind everything, those primitive belief which are now regarded ìgbàgbọ́-asán all have an element of reality in them.

Ẹ jọ̀wó ẹ̀yin ọ̀jọ̀gbọ́n ẹ bá wa dá síi, ṣé tòótọ́ ni pé #superstition láwọn ìṣe wa kọ̀ọ̀kan? Please my wise one, contribute to this, is it true that these believes are actually superstition?

Fún àpẹẹrẹ, kí ló mú àwọn àgbà Yorùbá ṣè'kìlọ̀ pé kẹ́nikẹ́ni má sú ìfé ń'nú òòrùn pé èyí ń fa ìgbóná, tàbí súùfé lálẹ́ bí kò bá ní'dí bí kò bá ṣẹlẹ̀ rí. (for instance, what made our elders warn that no one should whistle in the hot sun or else measles will infest the person's household, or whistle at night if such had never happened before).

Bọ́mọdé ò bátàn, á bá àrọ́bá baba Ìtàn

(the child that met no story will meet analysis which is the father of story)

Don't you know that various Yorùbá events later became stories, proverbs - Ẹ ò mọ̀ pé onírúurú ìṣẹ̀lẹ̀ kan tì kejì ló ń dìtàn, di òwe. Maybe you do not know that the proverb "ṣe bí o ti mọ ẹlẹ́wà Ṣàpọ́n " is a statement by a beans seller in Ṣàpọ́n a suburb of #‎Abeokuta in Ogun State Nigeria which is a proverb used till date.

You might also have heard the saying "orí ẹ pé bíi ti bàba Àlájọ ‪#‎Somolu when the elders talk. It is a saying that originated from the wonderful acumen of a thrift collector; alájọ tó mọṣẹ́ ẹ̀ bíi ẹní mọlà ọwọ́, kò gbé'wé, ó sì mọ iye owó àjọ olúkúlùkù. Kò sì gbé àjọ Táyé fún Akẹ́yìndé rí. He, baba Àlájọ Ṣómólú never use a book to record his customers savings, yet he never gives someones else another persons contribution.

Ìtànjẹ ni, fáwọn òyìnbó láti sọ fún wa pe òtúbàntẹ́ láwọn nǹkan wọ̀nyí, torípé wọ́n mọ ihun wọ́n ń ṣe, àwa ló pàpà wá bájà, ọgbọ́n àti ta àṣà ti wọ́n fún wa ni gbogbo ẹ - it is a deceit for the English to call our believes are superstitious, as this now affects us, now we are engulfed in western cultures.

All is just an attempt for us to let go our realness, so we speak English, and forego our language regarded as vernacular - Ẹ wòó, akitiyan èèbó láti polongo èdèe rẹ̀ ló mú wa máa fọ̀'èbó, ká máa pe èdèe ti wa ni ‪#‎Vernacular.

Àwọn ìṣe wa wo lo mọ̀ tí wọ́n kà sí #Superstition? Ẹ dá sọ́rọ̀ yìí - know of any of our belief regarded as ìgbàgbọ́-asán?

Check out www.yobamoodua.org for more on Yorùbá education and information.

Kọ́jọ́dá; Yorùbá New Year

2014-01-05T07:24:00.002-08:00

In January, we wished friends, loved-ones a happy prosperous new year after the end of the Gregorian calender.

GREGORIAN CALENDER

But do you know that Yorùbá has its indigenous calender? Even a Yorùbá new year, have you ever heard that?

That's right, we have our new year; ọdún tuntun, distinct from the Gregorian or Christian (onígbàgbó) and the Muslim (ìmàle) Hijra new year.

For your information, the Yorùbá calender is called Kọ́jọ́dá. Traditionally, every 3rd day in June; Òkúdù is the entrance of a Yorùbá new year. Approximately, year 2014 on the Yorùbá Kọ́jọ́dá will be ọdún 10056. Kọ́jọ́dá means may the day be foreseen.

2008 KỌ́JỌ́DÁ BY REMI-NIYI ALARAN

Our ancestors - irúnmọlẹ̀ have used the traditional Kọ́jọ́dá to foresee dates ọjọ́, festivals àjọ̀dún and ceremonies ayẹyẹ in time past (ayé àti).

Gradual lost - (ì)pàdánù ní pele ní pele of 'our forefathers' baba ńlá wa heritage stems from the increase, varied European òyìnbó efforts ìyànjú, policies - ètò to make Africa forget gbàgbé our root (àṣà ìbílẹ̀ wa).

We know that the world over - a mọ̀ pé kárí ayé, the moon; òṣùpá serve ni as a means knowing time; aago in the olden days láyé ijọ́hun, and the sun oòrùn was the day time ojú ọjọ́ while the moon is night alẹ́. This was how the days were divided into day-night.

As the western culture is been imbibed by my people, our Kọ́jọ́dá was replaced, let to die for the Gregorian calender dates - ìṣe òyìnbó tó rinlẹ̀ ló mú kí a máa lo ìlànà ọjọ́ọ Gregorian dípòo tiwa n tiwa.

GREGORIAN CALENDER GOT TO AFRICA; EGYPT IN 1875 (COURTESY TONDERING.DK )

Four days make up a week in the Yorùbá calender (Kọ́jọ́dá) - Ọjọ́ mẹ́rin ni ọ̀sẹ̀ kan nílẹ̀ Yoòbá. Each day (ọjọ́ kànànkan is dedicated to a honour a deity or another (sì jẹ́ ọjọ́ ìbọ̀rìṣà kan), this correlates with modern day days of the week.

Deity (òrìṣà) of each Yorùbá day

First day of the week - Ọjọ́ kìníníọ̀sẹ̀

- Dedicated to honour Ọbàtálá (ọjọ́ ìbọ Ọbàtálá; Sọ̀pànná; Ìyáàmi; Egúngún)

Second day of the week - Ọjọ́ kejìọ̀sẹ̀

- A day for Ọ̀rúnmìlà: Èṣu; Ifá; Ọ̀ṣun (ọjọ́ fún Ọ̀rúnmìlà: Èṣu; Ifá; Ọ̀ṣun)

Third day of the week - Ọjọ́ kẹta ọ̀sẹ̀

- Day reserved for Ògún; Oṣoosì (ọjọ́ òrìṣà Ògún; Oṣoosì)

Fouth day of the week - Ọjọ́ kẹrin ọ̀sẹ̀

- Dedicated to honour Ṣàǹgó; and wife Ọya (ọjọ́ fún òòṣà Ṣàǹgó, Ọya)

The above shows which òòṣà is worshiped daily. Also, from January to December the 12 months have dedicated òrìṣà festivals. Later, the Kọ́jọ́dá had to be adjusted to synchronize with the modern calender with seven days (ọjọ́ méje), five working days - ọjọ́ òwò ṣíṣe márùn ún, two weekends - ọjọ́ ìsinmi méjì.

Sunday ► ọjọ́ Àìkú/ọjọ́-ọ̀sẹ̀/àko-ọjọ́ (day of immortality/first day of the week).

Monday ► ọjọ́ Ajé (day of profit, interest. Day Ajé came to ayé)

Tuesday ► ọjọ́ Ìṣẹ́gun (day of victory)

Wednesday ► ọjọ́ rírú (day of sacrifice)

Thursday ► ọjọ́ rúbọ;ọjọ́bọ (day of new creation, new dawn)

Friday ► ọjọ́ Ẹtì (day of deadlock)

Saturday ► ọjọ́ Àbámẹ́ta (day of three motions/suggestions)

Having said earlier - bí mo ṣe sọ níṣàájú, we have ọjọ́ méje a week but the Yorùbá Kọ́jọ́dá has four - mẹ́rin. We have 91 weeks (ọ̀sẹ̀ àádọ́run-lé-mẹ́ta) on the Kọ́jọ́dá and 52 weeks (ọ̀sẹ̀ àádọ́taléméjì on the western calender.

From these analysis - pẹ̀lú àlàyé yìí, the Yorùbá new year ọdún tuntun commences bẹ̀rẹ̀ ní June 3rd to end June 2nd of another year i.e June 3, 2014 to June 2, 2015 (ọjọ́ kẹ́ta oṣù Òkúdù sí ọjọ́ kejì oṣù Òkúdù ọdún tó ń bọ̀).

May i use this moment to wish you a happy Yorùbá new year - mo kíi yín kú ọdún tuntun.

Watch this video on YOUTUBE.

Check out www.yobamoodua.org for more on Yorùbá education and information.

New Year Resolution; Ta Ló Ń Pa Á Mọ́

2013-12-30T06:46:00.001-08:00

Ìpinnu Ọdún Tuntun

Bitter kola grows every year, walnuts are annually, also are kola nuts found yearly. So is the new year resolution this days.

Ọdọọdún là ń rórógbó, ọdọọdún là ń r'áwùsá, bẹ́ẹ̀, ọdọọdún là ń bá ọmọ obì lórí àtẹ. Bẹ́ẹ̀ gẹ́lẹ́ ni ti ìpinnu ọdún tuntun jẹ́ láyé òde òní.

In churches, new year resolution is a requisite as we approach a new year.

Ní ṣọ́ọ̀ṣì, tipá ti túláàsì ni ìpinnu ọdún tuntun bí a bá ti fẹ́ mú ọdún tuntun.

Kí wá ni ìpinnu ọdún tuntun ní pàtó? Ìpinnu ọdún tuntun ni ìlànà ìṣe, iṣẹ́, ìgbésẹ̀ àti ìwùwàsí tí ènìyàn fẹ́ẹ́ tọ̀ nínú ọdún tuntun.

What is new year resolution? New year resolution is the procedure, work, steps and behaviour that one intends to follow in the fresh year.

Ìpinnu ọdún tuntun dà bíi ìwé àtọ́sọ́nà a sì lè pè é ni àkọmọ̀nà fún ọdún tuntun. Bóyá láti jáwọ́ nínú ìwà pálapàla kan ni, ṣe àtúnṣe àṣemáṣe tàbí láti bẹ̀ẹ̀rẹ iṣẹ́ tuntun kan ni, èyí ni àtọ́sọ́nà tí a mọ̀ sí ìpinnu ọdún tuntun.

New year resolution could be compared with a master plan, we can also call it watchword for the new year. Whether to halt a bad habit, remedy a mistake, this is the master plan known as new year resolution.

Ọdọọdún sì làkọmọ̀nà ma ń yípadà, tọdún nìí yàtọ̀ sí tèṣì, bẹ́ẹ̀ ni tọdún yìí kò lè jọ tọdún tó ń bọ̀. Tèní ò jọ tàná ni. Àmọ́ ṣá, mélòó ń'nú wa ló ń pa ìpinnu ọdún tuntun ọ̀hún mọ́?

Watchword changes yearly, this year's own is different from the previous year, also this year's revolution or watchword will not be the same as next year's own. Today's is not same as tomorrow's. But, how many among us keep our resolutions?

Ibi tí a ti sọ ọ́ ló mọ ní ọ̀pọ̀ ìgbà, àwọn mìíràn sì gbìyànjú di bíi oṣù méjì sí mẹ́ta kí wọ́n tó ju ọwọ́ ìpinnu tuntun sílẹ̀ tí wọ́n bá tiwọn lọ. Ìwọ ń tìẹ, ọmọ pupa lo yàn láàyò, ní ti eré oríi bẹ́ẹ̀dì, ọ̀gá lọ̀gáa Múdà ńjẹ́.

It all ends where it was said, some were dogged, tried it for two to three months before they let go the resolution. You, its fair ladies you like to date, for the bed game, the master of the game you are.

O ní o kò ní gbé obìin mọ́ lọ́dún tuntun, "ó jẹ́ pupa o, ó jẹ́ dúdú o, n ò jẹ́ tún padà sínú ìwà àbùkù." Kò pẹ́ kò jìnà nínú ọdún tuntun, kàkà kó sàn lára ìyáa àjẹ́, ọmọge dúdú àti pupa dáràn lọ́wọ́ ẹ̀gbọ́n jagunlabí agbẹ́nu lé gàná.

You said you will stop promiscuity in the new year, "if its fair, if its dark, i will not return to immoral attitudes." Still early in the new year, instead of sticking to the gun, all the ladies are in trouble.

Ǹjẹ́ ìwọ pa ìpinnu ọdún tuntun jẹ rí?
Àbí ìwọ tẹ̀lẹ́ ìpinnu ọdún tuntun láti ìbẹ̀ẹ̀rẹ̀ ọdún dé ìparí? Nínú ìṣe, ìwùwàsí àti bẹ́ẹ̀ bẹ́ẹ̀ lọ tí o kó sínú ìpinnu ọdún tuntun rẹ, ó tó mélòó to mú di múmúṣẹ?

Do you keep your new year resolution?
Or you abide by the new year resolution from the beginning of the year to the end?
In manners, attitude and many more in your new year resolution, how many did you bring to fruition?

O ní igi cìgá méjì ló fẹ́ máa mu lóòjọ́ lọdún tuntun, o gbìyànjú fún oṣù kan, nígbà tí ó di oṣù kejì, ìpinnu ọdún ti yẹ̀, cìgá fífàa rẹ̀ lóòjọ́ ti kọjáa iye tí ó ń fà tẹ́lẹ̀.

You claimed to smoke a stick of cigarette daily, you tried for a month, in the next month, the new year resolution has been abandoned, your daily cigarette intake have increased than what you consume before.

Ní ìmọ̀ràn kékerée tèmi, ò bá dára ko wẹ̀yìn wò kí o mọ ibi tí bàtà ti ń ta ọ́ lẹ́sẹ̀, tí o ti ṣì ṣe tàbí tasẹ̀ àgẹ̀rẹ̀, kí o sì kọ ọ́ sílẹ̀.

In my little opinion, it will be nice to know where the shoe itches, where you have done wrong, and write it down.

Lẹ́yìn èyí, ṣe ìpinnu ọ̀hún tí o fẹ́ mú ṣẹ lọ́dún tuntun, kọ̀yí náà sílẹ̀ pẹ̀lú. Mú ìgbà tí o lérò wípé ìpinnuù rẹ á di múmúṣẹ, kọ̀yí sílẹ̀ bákan náà. Gbọ́ o, kíkọ àwọn ìgbésẹ̀ rẹ sílẹ̀ nìkan kọ́ o, gbìyànjú láti ṣiṣẹ́ bá ìpinnuù rẹ.

After this, make a resolution on what you want to achieve in the new year, write this down also. Pick a date/time to achieve your plan, write this down as well. Listen, it is not only writing down this plans but ensuring it is brought to fulfillment.

Àyà fi Olúwa nìkan ló lè ràn wá ṣe ní ti ìpinnu ọdún tuntun dé, torípé ṣàṣà ènìyàn ló ń pa á mọ́. Àbí irọ́ ni? Kíni ìpinnu ọdún tuntun ùn rẹ fún ọdún un #2014?

Only God can help us all with new year resolution, because virtually everyone of us fail to keep our resolutions. Or is it a lie? What is your new year resolution for the year #2014)

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Mo dúpẹ́ (Am Grateful)

2013-12-24T04:06:00.001-08:00

Mo dúpẹ́.
Am grateful.

Ọlọ́run ùn mi Ọba Òkè, ògo ni fún orúkọ Elédùmarè Ọba Adániwáyé mágbàgbé ẹni.

Ǹjẹ́ bàbá modúpẹ́ lọ́ọ̀rẹ, ọpẹ́ ìmọ̀, ọgbọ́n, òye tí Ẹ jogún fún mi, modúpẹ́.

Modúpẹ́ àǹfààní tí O fún mi láti gbé Yobamoodua kalẹ̀, mo sì dúpẹ́ pé ẹ̀mí wà, bí ẹ̀mí bá sì wà, ìrètí ń bẹ.

Ọ̀báńjígì gba ọpẹ́ẹ̀ mi, modúpẹ́.

My God, the Almighty, glory be thy name, the One who created human to live on earth. Father, i thank you, thank you for the knowledge, wisdom and understanding that you have given to me, I thank you. Thank you for the opportunity that given me to create yobamoodua, am also grateful for life, when there is life there is hope. God Almighty accept my thanksgiving.

N ò jẹ́ gbàgbẹ́ ìyáà mi ọ̀wọ́n, abiamọ-a-bọ̀já-gbọ̀ọ̀rọ̀-gbọọrọ, a-tátí-were-sẹ́kún ọmọọ rẹ̀, ìyá rere, mo dúpẹ́ o. Bí kò sí ti ìmọ̀ràn, ìlàlọ́yẹ̀e èdè, àṣà Yorùbá tí ẹ là mí, tani n ǹ bá tọ̀. Ẹ ṣeun modúpẹ́.

I didn't forget my dear mother, a mother that back snuggle her child always, a woman that responds fast to the cry of her child, I thank you. If not for your advice, breakdown of Yorùbá language and culture, who would I have approached. Thank you, am grateful.

Google, ilé-iṣẹ́ ẹ̀rọ ayélujára, ilé-iṣẹ́ẹ yín káà jóná, modúpẹ́ gidi gan-an fún àwọn ìdánilẹ́kọ̀ọ́ yín.

Google, the internet giant, your company will not be engulfed by fire, am very grateful fro your workshops and lectures.

Ọ̀gbẹ́ni Kelvin Scandel, òyìnbó olólùfẹ́ èdè àgbáyé, kú iṣẹ́ o. Modúpẹ́ àǹfààní tí o fún mi láti ṣe ògbufọ̀ abala èdè Yorùbá lórí ibùdó ìtàkùn àgbáyée indigenoustweets, inú mi dùn wípé èmiì rẹ daṣẹ́pọ̀. O ṣe é modúpẹ́.

Mr. Kelvin Scandel, white man who loves the world's language, well done. I am grateful for the opportunity of translating the Indigenoustweets Yorùbá section website.

Ẹniì mi Bassey aláṣẹ radio tó ń gbéṣe Yorùbá lárugẹ lórí ayélujára Distinct Radio, modúpẹ́ pé a mọra.

My person, Bassey the director of @Distinctradio, an online radio station that promote Yorùbá culture, am glad we know each other.

Jummy, obìrin bí okùnrin olùdaríi NigerianBlogAwards, o ṣeun modúpẹ́, ire ni tiwa. Òní ló pọ́dún kan tí a ṣe ìfilọ́lẹ̀ Yobamoodua, ọpẹ́ púpọ̀ lọ́ọ́ọ gbogbo afẹ́ni fẹ́re, ẹnikẹ́ni tí ó ti bá yobamoodua ṣepọ̀ ní nǹkan bí ọdún kan sẹ́yìn, gbogbo yín lẹ ṣeun.

Jummy (@goodnaijagirl) a woman like man, the director of #NigerianBlogAwards, thank you, am grateful.

Ẹ̀yin tèmi lọ́kùnrin lóbìrin àtọmọdé pẹ̀lú àgbà, ẹni modárúkọ àti ẹni tí mo ò dárúkọ, n ò kúkú ṣààta ẹnìkan, gbogbo wa pátá la ó kérè oko délé koko, e ṣe é, ẹ kú ifẹ́ tí ẹní sí Yorùbá, bí ò sẹ́yìn, ta lèmi? Modúpẹ́ lọ́wọ́ọ yín pé àjọṣe wa láti ọdún kan sẹ́yìn sì ń gún régé, á tú bọ̀ máa dára síi ni. Á júṣe fún un yín, O'òduà á gbè yín, ẹ ò ní fẹnu gbó bí ọwọ́, ire wa yóó tẹ̀wá lọ́wọ́ láìpẹ́ ọjọ́, torípé kíákíá ni kìnìún-un lẹ́ranbá, kíákíá nire yín yóò dé, tí iṣẹ́ẹ yín yóò yorí sí rere.

My friends, men, women, young and old, the ones i mentioned by name and those i did not mention, i do not ridicule anyone, we will all be fruitful, thank you for the love you all have for the Yorùbá heritage, if not for you guys, who am I? Am grateful for the mutual understanding in the last one year, may it continue to be fruitful. It will be well with you, Odùduwà will be with you, you will not regret, our blessing will be ours soon, because the lion runs fast to attack a prey, so will our blessings come to us fast, and our work will yield good fruit.

Ẹ ṣeun modúpẹ́, a sì kú ọdún, à ṣèyí ṣe ọ̀pọ̀ọ rẹ̀ láyé.

Thank you am grateful, merry Xmas and Happy New Year, we will witness more years.

Check out www.yobamoodua.org for more on Yorùbá education and information.

Ewì Ọmọge Ìwòyí - Girls of now-a-days

2013-11-28T06:10:00.003-08:00

Ọmọge ìwòyí o!!!
Ẹn ẹ̀yin ni mò ń báwí, ẹ t’ẹ́tí kí ẹ gb’ọ́rọ̀ ẹnuù mi

Ẹ yáa gbọ́ mi yéké.

Àntí Bùkọ́lá, Tọ́sìn o lẹ́sẹ̀ tínínrín

Sììstá Jẹ́nífà ẹlẹ́sẹ̀ pàlàbà, Fásílá o lẹ́sẹ̀ ẹdìẹe,

Àfi kí ẹ tọ́jú ki e tọ́tè, máa gbọ̀ndí kiri àdúgbò

Áwù, aṣọ kù lọ́jà, èwo ni ti bóńfò, èwo n taṣọ pénpé kí ẹ dá,

Kò balẹ̀ le fi ṣe

Àbí ẹ ò mọ̀ pé aṣọ àbúròo yín lẹ wọ̀?

Ìbàdí ọmọge yín là ń wò l’òfẹ́ lófò,

Gbogbo ọmú rè é níta, ẹ jọ̀wọ́ ẹ bòdíi yín o, ó ti súu wá í wò.

Níbi tí bùbá àti ìró tó gbáfẹ́ gbé wà,

Àmọ́ àkísà lẹ̀yín yàn láàyò.

Gbogbo ibi la ti ń bá ọ, bíi ẹ̀fúùfùlẹ̀lẹ̀

Ìwọ lónìí, ìwọ lánàá bí ẹkún apọkọjẹ

Wàá gbé dúdú, gbé pupa,

Bo ṣe ń gbé kúkúrú lò ń gbé gíga

Àti ọ̀dọ́ àt’ọkọ ilé, déédé ni

Ṣé kò kí ń rẹ̀ ọ́ ni? Ó rẹ̀ mí tì, é le è rẹ̀ mí lo fi ń ṣe

Àtolátọ̀sí, àtoní wárápá, gbogbo wọn ló ń ṣebẹ̀,

O ò kọ̀ kan, gbogbo ayé ní í gbé e sẹ́nu, kò yàtọ̀ sí síbí ilé ìjẹun

Àlàpà tó dẹnu ílẹ̀, ẹran oríṣi ní í fi bẹ̀ ṣe ‘lé

Tára bá bájẹ́ talára ní í dà, bí ọ̀rọ̀ àgbà

Ṣọ́ ọ ṣe ọmọge fácitì, ìwọ ọmọ ilé ìwé gíga ẹ ṣọ́ra ṣe

Alágẹmọ ti bímọ, àìmọ́jó dọwọ́ọ yín

The above ewì (a Yorùbá poem) talks about the indecent dressing among-st girls of now a days - ìwọ̀ kuwọ̀ láàrín àwọn ọmọge ìwòyí.

We look at western culture, imitate them and forget our own - àṣà òkèèrè là ń kọ́ ṣe, tí a gbàgbée tiwa.

We wear clothes worn by club strippers on the street - aṣọ ilé ijó là ń wọ̀ kiri ìgboro.

We no longer wear our Yorùbá attires (a ò wọ aṣọ ìbílẹ̀ẹ wa mọ́). Prostitution and promiscuity is the other of the day - àgbèrè àti panṣágà ti gbàlú kan.

See the translation of the ewì below :

Ọmọge ìwòyí o!!!

Pretty girls of now a days!!!

Ẹn ẹ̀yin ni mò ń báwí, ẹ t’ẹ́tí kí ẹ gb’ọ́rọ̀ ẹnuù mi

Yes it is you am talking to, listen to my voice

Ẹ yáa gbọ́ mi yéké.

Better listen to me clearly.

Àntí Bùkọ́lá, Tọ́sìn o lẹ́sẹ̀ tíírín

Aunty Bùkọ́lá, Tọ́sìn the tiny leg

Sììstá Jẹ́nífà ẹlẹ́sẹ̀ pàlàbà, Fásílá o lẹ́sẹ̀ ẹdìẹe,

Sister Jenifa the big leg, Fasilat the hen leg,

Àfi kí ẹ tọ́jú ki e tọ́tè, máa gbọ̀ndí kiri àdúgbò

All you know is to paint your eye and lips, shake ass about

Áwù, aṣọ kù lọ́jà, èwo n bóńfò, èwo laṣọ pénpé kí ẹ dá,

When there are clothes in the market, which one is this short, small cloth that you wear,

Kò balẹ̀ lẹ fi ṣe

Not long enough

Àbí ẹ ò mọ̀ pé aṣọ àbúròo yín lẹ wọ̀?

Or you don not know is your sister's?

Ìbàdí ọmọge yín là ń wò l’òfẹ́ lófò,

We see the waist of a beauty free of charge,

Gbogbo ọmú rè é níta, ẹ bòdíi yín o, ó ti súu wá í wò.

The breasts are out, cover it, we are tired of looking.

Níbi tí bùbá àti ìró tó gbáfẹ́ gbé wà,

When we have nice bùbá and ìró,

Àmọ́ àkísà lẹ̀yín yàn láàyò.

But you chose to wear rags.

Gbogbo ibi la ti ń bá ọ, bíi ẹ̀fúùfùlẹ̀lẹ̀

You are everywhere just like the air

Ìwọ lónìí, ìwọ lánàá bí ẹkún apọkọjẹ

It is you today, you tomorrow

Wàá gbé dúdú, gbé pupa,

You date dark and fair skinned,

Bó ṣe ń gbé kúkúrú lò ń gbé gíga

As you date short men, so you date tall ones

Àti ọ̀dọ́ àt’ọkọ ilé, déédé ni

Boys and married men, its okay

Ṣé kò kí ń rẹ̀ ọ́ ni? Ó rẹ̀ mí tì, é le è rẹ̀ mí lo fi ń ṣe

Don't you get tired? Never, you never get tired

Àtolátọ̀sí, àtoní wárápá, gbogbo wọn ló ń ṣebẹ̀,

Even patients of urinary infection, and epilepsy come close,

O ò kọ̀ kan, gbogbo ayé ní í gbé e sẹ́nu,

You don't mind, the world puts its mouth,

Kò yàtọ̀ sí síbí ilé ìjẹun

Not different from spoon of a restaurant

Àlàpà tó dẹnu ílẹ̀, ẹran oríṣi ní í fi bẹ̀ ṣe ‘lé

Broken wall that is open, any animal lives in it

Tára bá bájẹ́ talára ní í dà, bí ọ̀rọ̀ àgbà,

When the body get spoil, only the owner feels it

Ṣọ́ ọ ṣe ọmọge fácitì, ìwọ ọmọ ilé ìwé gíga ẹ ṣọ́ra ṣe

Be careful, pretty university girl, you high school girl

Alágẹmọ ti bímọ, àìmọ́jó dọwọ́ọ yín .

The masquerade agẹmọ has given birth to a child, it is left for the child to learn to dance.

What do you think about the ewì?

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Ará Èkó ò mọyì ará oko - HOW?

2013-11-08T08:27:00.002-08:00

When i hear the saying "ará Èkó ò mọyì ará oko" i usually wonder, what does the òwe, ará Èkó ò mọyì ará oko mean? What would have inspired our fathers to make such a statement?

Máà kán jú; don't be in a haste, this is the topic ; orí-ọ̀rọ̀ of discussion.

Literally, the statement implies that the farm men; ará oko see themselves as valuable than the ará Èkó; city people think. They belief they are more important (ní-ìwúlò) and should be accorded regards for their efforts which is nothing other than food production.

Ará means people, relatives, relations, family, friend. Whereas, Èkó is a local parlance for Lagos while oko means farm.

"Ará Èkó ò mọyì ará oko "

- the Lagos (urban) habitats no not the value of the villagers (rural people).

Come to think of it, the above statement is true - tòótọ́ lọ̀rọ̀ Yorùbá yìí, ẹsin ọ̀rọ̀ ńlá sì ni pẹ̀lú.

The proverb has so many meaning ascribed to it. First, most of the raw materials needed for human survival all comes from the land; farm which is cultivated by someone.

Bí àgbẹ̀ bá jí á mú ọkọ́ -

(the farmer wakes up, picks his hoe)

Farmers wake up lóòórọ̀ kùtù from sleep many times as early as 5 am (aago márùn-ún ìdájí), head to farmland to commence the days work - láti bẹ̀rẹ̀ iṣẹ́ òòjọ́ọ rẹ̀. A journey which may take over an hour or more for the olóko; farm owner gets to the farmland; oko.

If the farm is an Ẹgàn (land that have not been used/cleared for cultivation in a long time), the strong farmer needs to cut down the bush all by himself (fún ra rẹ̀), hire an alágbàro who is paid for the job or clears the land together with his team of farmers whom he has asked for assistance on his new farm. This assistance is called Àáró; clearing of the farm, which farmers do to help themselves on the farm. Portion of crops from the land goes to them at harvest.

Bí àgbẹ̀ bá ro oko ẹ̀gan tán - After clearing the bush, and the seeds; irúgbìn have been prepared, the farmers make beds/ridges; ebè (ebè àkọyíká tàbí ebè olọ́gọọrọ) before sowing of the seeds (gbin èso/irúgbìn).

Often times - nígbà gbogbo, ìgbẹ́ẹ màálù; cow dung, human feces; imí èèyàn, poultry wastes; imí adìẹ are materials used as manure (ajílẹ̀/ajẹ́lẹ̀) on the farm.

Now that the crops have been planted, the farmer must wet the crops regularly; ní gbà gbogbo if the land is not an àbàtá/àkùrọ́; mired soil. The àgbẹ̀ waters; (wọ́n omi sì) the plants day-by-day, clear the weed; koríko and also watches out for pests, insects kòkòrò that might be of threat to the crops.

The ará-oko oníṣẹ́ akíkanjú (deligent farmer) works day-to-day (ọjọ́-sọ́jọ́), month-to-month (oṣù-dóṣù) as well as year-to-year (ọdún-mọ́dún), in rain and dry; nínú òjò ńnú ẹ̀rùn ensuring that his great work (iṣẹ́ takuntakun) to bring oúnjẹ́; food to the table of the ará Èkó is brought to fruition (di múmú sẹ).

Yet, ọ̀pọ̀ àgbẹ̀ ; many farmers lost their apá àti ẹ̀sẹ̀ - limbs due to farm work - iṣẹ́ oko, cutlass; àdá, thorns and prickles; ẹ̀gún on the oko has injured farmers, scorpions; àkééke, snakes - ejò has bitten them many a times. Ọpẹ́ lọ́wọ́ Olódùmarè -Thank God for the leaves; ewé found on farm came to the rescue by tranquilizing the venom or poison - oró of the serpents (àwọn ewé kan wà tí a ma ńgbo sójú ẹgbò bí ejò tàbí àkééke bá bu ni jẹ).

Many ará -oko did not wait to tell the story; ìtàn of what happened in the wood - aginjù, wild beasts (ẹranko búburú) devoured (pa) them.

Truly, ará -oko tó láti gbé gẹ̀gẹ̀; they deserve to be adored, many àgbẹ̀ as well as ọdẹ lost their lives - pàdánù ẹ̀mí while foraging the forest all for the survival of other men like them.

Before the scarecrow "aṣokopẹ́" used to ward off - lé birds; ẹyẹ that feeds on crops on the oko, the great àgbẹ̀ aroko bọ́dún dé; he who farms year to year, does more work in ensuring that no useless ẹyẹ feed on his hard labour (iṣẹ́-ipá). He has to stay back on the oko warding off birds. He sleeps - sùn in the ahéré; farm house leaving the night danger behind his mind; láì ro ewu alẹ́.

Its time for harvest; ìkórè, the crops are packed into the basket; apẹ̀rẹ̀, sack; àpò to be transported to the ọjà market: city.

That is not all, for processed foods like gaàrí, fùfú and other Yorùbá staple made from cassava; pákí/ẹ̀gẹ́/gbágùdá, it takes more days to get to the ọjà and finally city. But its a pity its no longer so, cassava harvested today gets to the market tomorrow or next and this is dangerous to human health.

Here, is the process to make gbágùdá/pákí into gaàrí or fùfú :-

Orítẹ̀

Harvest the gbágùdá/pákí/ẹ̀gẹ́
Bó pákí ; Peel the casssava
Fọ ẹ̀gẹ́ kí o gé e wẹ́wẹ́- wash the ẹ̀gẹ́ and chop into 2/3 pieces (for gaàrí grate the cassava after wash. Soak cassava in water for a 3-5 days for fùfú (rẹ pákí fún ọjọ́ mẹ́ta sí márùn-ún, láti yọ igi àárín rẹ̀ jáde)
Sẹ́ ẹ kí o dàá sínú àpò tó mọ́ kan, kí o so ó pẹ̀lú ìgege); sieve, put the pákí into a sack and tie the sack with ìgege (a stick/iron object ).
Put the sack on the orítẹ̀/atẹ̀/irin kórokóro and let it stay for a week to extract the bad starchy water.
After a week, bring down the sack and fùfú is ready.
Fry the gaàrí in apẹ; large pot for frying ẹ̀gẹ́
Pour in apẹ̀rẹ̀ or àpò

"torí ọ̀yà ni Ọlọ́run fi dá eèsún, torí ará-ilé ni Ọlọ́run fi dá ará-oko"

The above òwe buttress the fact that the ará-oko are created by Elẹ́dùmarè to provide food; pèse oúnjẹ for human survival; láti so ẹ̀mí ènìyàn ró.

Without the ará-oko what will the city ará-ilé feed on? Game; ẹran-ìgbẹ́, popularly called bush-meat, how will the rich man in the city be able to buy if someone in the oko did not hunt it?

Kí ìmọ̀ ìjìnlẹ̀ iṣẹ́ ọ̀gbìn tó ó dé ni àwọn ará oko ti ńṣiṣẹ́ oko - ará-oko have been providing food to the people from near and far even before the invention of modern farming utensils.

Ará Èkó ò mọyì ará oko

If you don't know, the àgbẹ̀ abìrokokùà/ará-oko are actually called ará oko not because they live in abúlé; villages but because they sleepover on the farm - oko, under the àtíbàbà; farm house and only come home either monthly; oṣooṣù, quarterly; ìdákúrékú or yearly; lọ́dọọdún. They are the òkú-ìgbẹ́ who live on the farm.

Even with all the stress; ìdààmú and hard labour, the ará oko stay healthy, feed on roots and herbs; egbò, ewé, eat fresh day in day out, which keeps them alive, old but agile and strong.

Do you think the ará oko deserves to be adored? As the proverb ará Èkó ò mọyì ará oko implies, do you think they deserve any value; iyì?

Yes, i think so. Let me know your view.

>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>

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Ẹdìẹ Ìrànà - Heaven-Passport-Hen

2013-09-11T12:19:00.003-07:00

Ó mà ṣe o! - Oh, what a pity! The handiwork of the colonial masters; ara iṣẹ́ ọwọ́ àwọn òyìnbó amúnisìn. A ò nání iṣe ìbílẹ̀ wa mọ́ - we no longer care about our traditions, we stick to foreign culture, t'òyìnbó là ń ṣe. Many of our long, old cultural rites are long gone to western rites.

They tell us our own is bad - dúdú ò dára, while their own is good - funfun dáa, that black is bad and white is good. They made us hate ourselves - a ò nífẹ̀ẹ́ tiwa, we are now fake humans, who do not know a thing about our real self (a ò jẹ́ ọmọ Yorùbá tòótọ́ mọ́, a ò mọ iṣe, àṣà, ìṣẹṣẹ wa mọ́ .)

Which is one of many reasons why we find it difficult to be our real selves, and one of the many important rite in Yorùbá land is the Ẹdìẹ Ìrànà.

So what is Ẹdìẹ Ìrànà and what is it all about?

Ẹdìẹ Ìrànà - ẹdìẹ tí a fi ń ra ọ̀nà kọjá ní ibodè ọ̀run - Ẹdìẹ Ìrànà; hen-for-clearing-the-heaven-path so that the dead can go in to heaven with ease.

"Láyé àti, ó di dandan láti pa ẹdìẹ ìrànà fún ọmọ Yorùbá tó bá kú kí ó ba lè 'ra ọ̀nà kojá níbodè ọ̀run', nítorípé Yorùbá gbàgbọ́ nínú ibodè ọ̀run, pé ẹni tí a kò pa ẹdìẹ ìrànà fún kì í lè wọ ọ̀run, ẹnítọ̀hún á kàn ma rìn gbéregbère ní ibodè ọ̀run ni".

It is a normal phenomenon to see Yoruba of old performing the rite when someone has died, usually done with a hen; ẹdìẹ.

Ẹdìẹ-ì-rà-ọ̀nà is compulsory, (dandan nílẹ̀ O'òduà, bí a kò pa ẹdìẹ ì-rà-ọ̀nà, ẹnítọ̀hún ò ní lè wọ ọ̀run, á kàn ma rìn gbéregbère ibodè ni) - it is believed that when someone die and the rite is not done, such person cannot have access into heaven but will wander about the boundary of heaven.

The first son or someone from the deceased house will stand in front of the procession holding the hen in his hands, and the pall bearers comes behind him. The feather of the hen is removed gradually as they move till there are no more feathers on the hen.

Yorùbá bọ̀, Yorùbá ní "A kì ń sin ọmọ'ba lóko a ó ru òkú rẹ̀ délé koko"- Its a taboo to bury the son of a Yorùbá king (ọba) at the farm, outskirt or outside the boundary of the palace or village.

Bí òkú ọmọ Yoòbá bá kú sájo àbí sí ẹ̀hìn odi. Ẹdìẹ ni ọmọ olókú yóó mú lọ́wọ́, ọ̀hún ni yóó sì wà níwájú òkú, àwọn tó gbókú, yíó máa tu ìyẹ́ ara ẹdìẹ náà tán títí ẹdìẹ yíó fi wà ní ìhòhò, á sì má fọ̀ pé "ọfẹ" "ọfẹ" lọ.

Also, when someone died abroad and such corpse (òkú) is to be brought into the village, the Ẹdìẹ Ìrànà is always handy to cleanse the path so that no other person will die when the body enters the village. As they move into the village, the son holding the hen will simultaneously say - "ọfẹ" "ọfẹ" - (disappear, disappeared) which indicate that someone is dead, gone into the air.

"Bí ó bá yá, bí wọ́n bá dé ìlú, wọn yóò pa ẹdìẹ yìí wọ́n á sì ta ẹ̀jẹ̀ẹ rẹ̀ sílẹ̀, àwọn tí ń gbé òkú bọ̀ yoo sì tẹ ẹ̀jẹ̀ ẹdìẹ náà mọ́lẹ̀ kọjá wọ inú ìlú, wọ́n á sì máa kọrin lọ".

At a point, the hen will be killed and its blood (ẹ̀jẹ̀) spilled on the ground; ilẹ̀ for the pall bearers (agbóòkú) to step on it as the enter into the village.

Ìgbàgbọ́ ni pé kí irú rẹ̀ má ṣẹlẹ̀ mọ́ - This is done so that the corpse won't take any other soul or be the cause of any other death in the village. It is also done to avoid repeated news of death.

Wonder what such hen is used for after the entire rite?

A máa ń jẹ adìẹ ọ̀hún gbẹ̀hìn ni lẹ́yìn tá ti tu ìyẹ́ ara rẹ̀, tí agbé òkú sì ti tẹ ẹ̀jẹ̀ẹ rẹ̀ kọjá - We do eat the hen after the feathers are gone and its blood spilled on the ground.

In one òwe - proverb, the elders has this to say about the importance of the heaven-path-clearer-hen; ẹdìẹ ìrànà -
" Ẹdìẹ-ìrànà kì ńṣe ẹdìẹ àjẹgbé" if you are there to join in feeding on the hen, one day will come, others will also feed on yours.

Ni àwọn àgbà fi ní;

"Ẹdìẹ-ìrànà kì ńṣe adìẹ àjẹgbé,

bóo jẹ tèmi,

elòmíràn á jẹ tì ẹ ".

Do we still do this Yorùbá traditional rite?

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ÀWÒRÁN WORLD ṢÀNGÓ FESTIVAL 2013 - Ọ̀Yọ́

2013-08-31T09:09:00.001-07:00

BRAZILIANS SPEAK YORUBA VIDEO

SANGO DRAMA VIDEO

TRADITIONAL YORUBA MUSIC

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ORIN NÍ ILẸ̀Ẹ YORÙBÁ (MUSIC THE NATURAL WAY)

2013-08-02T07:02:00.001-07:00

Yorùbá music

Bí orin bá jẹ́ oúnjẹ ìfẹ́, ẹ máa kọ ọ́ lọ; if music is the food of love, play on - William Shakespeare.

Like other human race ẹ̀ya èèyàn, the Yorùbá people love orin music and they don't just love music, they have music of their own.

The Yoruba music like other kinds of music is situational, emotional and conditional; ìgbà. The event at hand determines the kind of lyrics for the song, like we have the orin ọdẹ; hunters song, orin ìsìnkú: burial song to mention but a few.

Let me also add here that the Yorùbá music exposes ìrírí ayé: life experiences; ìbànújẹ́: sadness, ìdùnnú: happiness, ilà í lo: struggles & travails that man face on the surface of ilẹ̀ ọ̀gẹ́rẹ́ afọkọ́ yẹrí: earth.

Full of tales and stories (ìtàn/àlọ́), natural things, animals like ajá: dog, erin: elephant, ìjàpá - turtle etc because of their attitudes and attributes. They are often used symbolically to tell stories about the affairs of men (ìṣe ọmọ ènìyàn). Òwe: proverbs and adages are used to pass the message across.

Music in Yorùbá teaches the Yorùbá cultural heritage (orin Yorùbá ma ń kọ́ ni láṣà ilẹ̀ẹ wa) with lyrics ranging from ìwà ọmọlúàbí: morals, ìwà burúkú: bad manners and many more.

These songs inspires and educates the listener; orin Yorùbá ń kọ́ ni lọ́gbọ́n. It is used to pass-on the Yoruba heritage from generation to generation.

A kò ṣe àwọn orin yìí sórí àwo láyé àtijọ́, àmọ́ àwọn orin ọ̀hún wà lọ́kàn ọmọ aráyé; though not recorded on plate or some other sort of audio matter at that time, these music are recorded in the minds of the listeners who sings it on even after the singer is long gone.

Generally, in any form of music, the olórin: lead vocalist (singers voice), of paramount importance, is often backed by the elégbè: back up singers who stresses or harmonizes the lyrics.

Accompanying instruments on the other hand make the sound soothing to the ear. The Yorùbá musical instrumentals are composed using a wide array of traditional instruments; sẹ̀kẹ̀rẹ̀ (shakers), gángan (talking drum), gòjé (Yoruba violin), agogo (bells), àgídìgbo (Yoruba xylophone), fèrè, kàkàkí (flute), ṣaworo (jingle brass bells) and many more to include the modern instruments of today, dùrù; organ etc.

Other musical instruments are used at special occasions and places. The gbẹ̀du drum for instance is used in the (aàfin) ọba's palace to wake the ọba from sleep every morning entertaining him. Another is the agada/àgbá drum used by Ògún worshipers.

The bàtá drum is a musical instrument of the Ṣàngó followers.

Bàtá Dance

We also have ṣíkobílo, omele, ewé, kẹ̀rẹ́, iyáàlù, and gúdúgúdú (gúdúgúdú ni bàbá ìlù - gúdúgúdú, the mother of drums)

Unlike the digitally engineered music production of now. The composer/singer makes the song manually. No auto-tune or sound effect is added to the voice or instruments as done in the post-production stage of today. In addition, the music production is usually live and at general gatherings called òde orin: musical outing.

At òde orin's, words of advice; ìmọ̀ràn, criticism, (èébú) insults or scolding are indirectly lashed out to someone at the gathering who had done sometimes wrong; àṣìṣe/ìwà ìbàjẹ́. This words of ìmọ̀ràn is intentional to correct the bad manners of the person.

In Yorùbá land, we have the Sákárà genre, Apàlà, Àgídìgbo, wéré/ajíwéré which became fújì. Also, the Yorùbá people play jùjú, highlife, afro beat and other new sub-genre of music.

The slavery era; àsìkò ẹrú/ìgbà ẹrú took away most of these genre of music to the new world and beyond. It gave birth to new school of music like spoken words, rap which is similar to the Yoruba's ewì poetry.

Do you play any of the Yoruba instruments? What other Yoruba music and instrument do you know?

Listen to what the Yoruba music sound like HERE and Yorùbá drums

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EWÉ ÀTI EGBÒ (LEAVES, HERBS AND ROOTS)

2013-07-26T06:33:00.003-07:00

EWÉ ÀTI EGBÒ

Every single plant, leave, tree stem, root; ewé àti ẹgbò on earth is for a particular use ìlò, cure ìwòsàn, food oúnjẹ.

In Genesis, Chapter one, verses 28, 29, 30 and 31, the bible indicated the value of plants as food, medicine for man - he placed all plants, trees and shrubs, fishes in the ocean, birds in the air in our care and consumption.

Ní Gẹ́nẹ́sìsì orí kì-ní-ní, ẹsẹ̀ kejìdínlọ́gbọn, ìwé mímọ́ ní - "

Ọlọ́run sì súre fún wọn. Ọlọ́run sì wí fún wọn pé, Ẹ má bí sí i, kí ẹ sì gbilẹ̀, kí ẹ sì ṣe ìkáwọ́ rẹ̀, kí ẹ sì ma jọba lórí ẹja òkun, àti lórí ẹyẹ ojú-ọ̀run, àti lórí ohun alàyè gbogbo tí ńràkò lórí ilẹ̀.

Ẹsẹ̀ kankàndínlọ́gbọn - Ọlọ́run sì wípé, kíyè sí i, Mo fi ewéko gbogbo tí ó wà lórí ilẹ̀ gbogbo tí ńso èso fún nyín, àti igi gbogbo nínú èyítí i ṣe igi eléso tí ńso; ẹ̀yin ni yíò ma ṣe oúnjẹ fún.

Ẹsẹ̀ kankànlélọ́gbọn - Ọlọ́run sì rí ohun gbogbo tí ó dá, sì kíyèsi i, dáradára ni..."

Some people claim that plants, herbs, roots are evil and bad for our consumption. When our fathers had studied the efficacy of plants; leaf, stem, root, seed and they know what it cures or heals in the body -

Ẹ wá ní kí á má jáwé kámá wa egbò tí Elédùà dá fún ìlò ọmọ aráyé. Nígbà tí àwọn baba wa jágbọ́n ewé oníranànran, tí wọ́n mọn orúkọ téwé ńjẹ́, wọ́n ṣe ìwádìí tó yanrantí, wọ́n mọn iṣẹ́ tí ọ̀kàn-kan ńṣe lágọ́ ara

In Yorùbá, these herbal medicine is often called ẹgbògi (ẹgbò igi).

Industrialization; ilẹ̀ iṣẹ́ ẹlẹ́rọ ńlá-ńlá, civilization; ọ̀làjú and western religion played a role in killing the African Yorùbán traditional herbal medicine. The brainwash of my people, making them see nature as possessing evil spirits; ẹ̀mí òkùnkùn, whereas, it is the industrialization, westernization ideology that is the evil haunting the black race and the world in general. It is pure lie that to use plants for healing is demonic.

Did He not create; dá everything; gbogbo nǹkan on earth (ayé) for man's use? Èdùmàrè; God has made them all ńlá big and kékeré small for human use and consumption (Èdùmàrè dá gbogbo nǹkan láyé fún lílò àti jíjẹ ọmọ èèyàn).

Plants have oró; chemicals in them, it is this chemicals that does ìyanu wonders in the body system (ara)when consumed by human; èèyàn. The Yorùbá know this, which is why our fore fathers; baba ńláa wa use foray of plants as medicine and food to cure various àìsàn; ailments.

Knowing the efficacy of plants takes years (Ọdún) of practice. It is either one is born into a family of oníṣègùn; herbalists or one is an apprentice - ỌmỌ ìkọ́ṣẹ́ under an ifá priest; babaláwo to be able to tell what each and every plant, stem and root was created for and what illness it will cure - kí ọmọ ìkọ́ṣẹ tó ó mọ ìwúlò àti àìsàn tí èwè kọ̀ọ̀kan nínú igbó ń wòsàn, yóó ti kọ́ṣẹ́mọṣẹ́ fún ọdún kan gbáko.

It is not that any oògùn; charm or incantation ọfọ̀ what so ever is recited onto the herbal plant; ẹgbògi , but these plants have innate potency as made by Èdùmàrè; God the creator. In most cases, all the babaláwo have to say is just a word of àṣẹ/ìwúrẹ; to bless the plant to display its potency in the body system of the user/patient; alàìsàn through ọfọ̀.

Just as sugar from oyin ìgàn; bee honey is rich and natural, so is the medicine from plants which can not be compared to industrial sugar which is artificially dangerous to the human health.

Do you know that chewing the stick of dongoyaro restores man power in men? It has no side effect, unlike Viagra and other steroids which destroys the human system (àwọn nǹkan a fi oògùn òyìnbó gbìn, ṣe ò dára fún ìlera ọmọ ènìyàn?).

The Babaláwo; doctors often use ewédú; cochorus leave during labour; ọjọ́ ìkúnlẹ̀ when a pregnant woman; aláboyún finds it difficult to deliver of a baby; ọmọ ìkókó. Once the ewédú plant has been drank or inserted into the mother, she immediately delivers.

Not until the patient; aláìsàn had contacted the Babaláwo, the oníṣègùn; pharmacist will not be able to prescribe any remedy or herbs. Ifá is conducted to know which herbs; àgbo to be prescribed.

Igi mángòrò

Orógbó; bitter kola is a great source of antibiotic on planet earth. The ògì; pap made out of maize, sorghum is also a very good source of anti-bacterial/cleansing food.

Amaranthaceae; dágunró is a pain reliever, when rubbed on the affected area. Almost everyone in Yoruba land is familiar with Mangifera Indica; mángòrò as a cure for body fever when boiled in clay pot; ìkòkò and its water is taken as a drink. Haw-life plant; ọ̀dùndùn is used as a remedy for convulsion. Its leaves heated with fire, liquid extracted and taken orally or used to massage the patients body.

>>Common Yoruba Herbal remedy

Òrí; Shea butter, a whitish or yellowish substance extracted from a type of tree is use to massage the body (wọ́ra; wọ ara)to reduce pain; ìrora, applied on boil to get out the abscess- ọyún.

Gbúre

The plant known as giant milk weed; ewé bomubómú works wonders for measles, diarrhea, leprosy, eczema, ringworm, asthma, convulsion etc. A ó já ewé bomubómú a ó fi ògógóró gbo ó. We pluck some leaves of the bomubómú plant, we squeeze out the juice with local hot drink.

Ewé bomubómú

Oní ìta a máa mu gàásì kànànkan láàárọ̀ àti lálẹ́, á sì máa fi pa ara - the measles patient will take a shot of the bomubómú juice morning, night and rub the juice on the body.
Yàtọ̀ sí ká fi ewé bomubómú ṣe àgbo, àwọn oní-wàrà ò lè ṣe láì má rẹ́ ewé bomubómú sínúu wàrà. Apart from the listed uses, the cheese; wàrà makers cannot do without slicing some bomubómú leaves into the delicacy. Ni àwọn àgbà fi ní " àjẹjù wàrà ló ńmu ni je bomubómú. This is why elders say “over eating of cheese, makes one eat the giant milk weed”.

Ewé òmísínminsìn

Crabs eye or rosary pea plant seeds; èso ojú ológbò, the plant itself is known as òmísínminsìn. The plant when chewed has a sweet taste (ewé òmísínminsìn a máa dùn bí a bá múu sẹ́nu). In Yorùbá land, the leave of the plant, seed and root are soaked in local hot drink – ògógóró, and is been used to send cough, cold, convulsion parking.

Bí a kó ewé mọ́ èso, ìtàkùn òmísínminsìn kí a bọ̀ ọ́ tàbí kó o sínúu ọtí ògógóró, oògùn ikọ́, òfìkìn, gìrì, ale, ọgbẹ́ inú délẹ̀ nìyẹn - when the leaves, seed, root are boiled together or soaked in local hot drink, cough, cold, convulsion, aphrodisiac, stomach ulcer medicine is ready.

It is true that the avocado pear is not a native of Africa, but since it was brought here, we have been using it seed has remedy for various ailments.

Díẹ̀ lára ìwúlòo kóró inú èso pear yìí ni 'wọ̀nyí (a little benefit of the pear seed are):

• Afọ̀dọ̀tí : a cleanser

• Alárùn-un ọkàn, jẹjẹrẹ: heart problem cure and cancer cure & prevention

• Adín ìgbẹ́ gbuuro kù: diarrhea stopper

Àgúnmu

• Kóró inú èso pear pẹ̀lú dáa fún alátọ̀sì – the seed is also good for persons with toilet infections, ọlọ́gbẹ́ inú - ulcer, and alárùn-un ìbálòpọ̀ – sexually transmitted disease.

After eating jẹ the soft fẹ́lẹ́fẹ́lẹ́ edible part, the seed kóróo will be dried gbẹ, blended lọ̀ ọ́ fine kúnná and made into powder ebu called àgúnmu.

>>See :
1. herbal plants,
2. Yorùbá herbs
3. Yoruba vegetables

Àgbó wo nìwọ́ mọ̀? - What herb do you know?

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Yẹ̀yẹ́ Àwọn Aṣòfin Wa

2013-07-19T06:16:00.001-07:00

Orísìírísìí ohun ẹlẹ́yàmẹ́lẹ́yá la ó máa rí nílú wa, Nàìjíríà. Ẹ ní kí ló dé? Ti ìwà ìbàjẹ́ àwọn 'arúfin' àbí aṣòfin ní wọ́n ń pera wọn ló mú mi kọ àròkọ yìí.

We witness various funny happenings in our country, Nigeria. Did you say why did i say so? It is the bad attitudes of our 'law breakers' or is it law makers prompted this essay.

Ẹ ò rí ìranù, ìwà àbùkù tí àwọn aṣòfin wọ̀nyìí ń dánwò, lójú ran ọmọ aráyé. Ọpẹ́lọpẹ́ òmìnira àwọn oníròhìn tòhun ẹ̀rọ ayélujára à bá má ti lánfààni láti rí yìí wo tàbí gbọ́ nípa rẹ̀ rárá.

Can you see the nonsense our lawmakers are displaying in the viewing eyes of the world? Thank God for Press Freedom and the internet, we wouldn't have heard or seen this disgraceful act by our law makers.

<Tẹ ÀWÒRÁN YÌÍ KÍ ORÍ Yẹ̀Yẹ́ ÀWọN AṣÒFIN WA NÍ YORÙBÁ>

Bàbá ẹnìkan ló ń la irin mọ́ bàbá ẹlòmíràn lórí yìí, àfi bíi kó pa á, àfi bíi kókúkú kú dànù. Torí kíni, torí ipò, torí owó ìjókòó tabua tí wọ́n fi ń ṣara rindin. Ó ga o, àwọn ọmọ ìta ló ńṣòfin, ṣèlu fún wa. A tí ń rí àṣemáṣe nílé ìgbìmọ̀ aṣòfin ọpẹ́ díẹ̀, àmọ́ tí ìpínlẹ̀ Rivers yìí kọjá bẹ́ẹ̀. Ṣé bí yóó ṣe má a rí lọ rè é?

This is someone's father hitting a piece of metal on another person's father, he almost killed him. All for the post and the exorbitant sitting allowances. It's a pity, we have hooligans as our lawmakers and rulers. We have been witnessing such mayhem in the houses of assembly but the case of Rivers State is beyond it. Is this how it will continue?

Àga ìjókòó la mọ̀ tí wọn sọ lu ira wọn bíi èdè-òyédè bá bẹ́ sílẹ̀ nínú ìpàdé wọn, nígbà mìíràn ẹ̀kẹ̀ṣẹ́ ni wọ́n fi ń fọ́ ra wọn lẹ́nu, ṣùgbọ́n tí ilẹ̀ Rivers tí a ń sọ̀rọ̀ rẹ̀ yìí kọjá àfẹnusọ.

We know of chair throwing during their meeting, and sometimes exchange of punches, but this Rivers crises is beyond chair throwing or punches.

Àwọn Yorùbá ló sọpé, "bí a ṣé ń ṣe nílẹ̀ wa, èwọ̀ ibòmíràn ni" bẹ́ẹ̀ ni ti orílẹ̀-èdèè wa ṣerí, àwọn jẹgúdújẹrá, bámúbámú ni mo yó mi ò mọ̀ pé ebí ń pa ọmọ ẹnìkán àn kan ni òṣèlú tí a ní.

Yoruba said 'the way we do it in our land, differs from how it is been done somewhere else' thus is the Nigerian case, it is greedy rulers that we have.

Ta ni yóó wá ba wa túnlẹ̀ wa tò, ìkan ò gbé kan, irúkankan náà irúworúwo ọbẹ̀ gbẹ̀gìrì, oníjàgídíjàgan ló pọ̀ lára àwọn adarí ìjọba wa. Ijọ́ wo la ó ṣè yìí dà?.

Who will change our system for us? Our leaders are birds of a feather, when will shameful acts like this cease to occur?

World Ṣàngó Festival 2013

2013-06-28T08:20:00.001-07:00

Ọba Ọ̀yọ́, ọba Làmídì Adéyẹmí kẹ́ta, n pè ọ́ sí ayẹyẹ ọdún Ṣàngó àgbáyé tí yóò wáyé nínú oṣù Ògún, tẹ ìpolówó òkè yìí kí ó darí rẹ.

Gbogbo yín lapé o!!!

The king of Ọ̀yọ́, ọba Làmídì Adéyẹmí 111 invites the world to the World Ṣàngó Festival in August, 2013. Click the above video to see the commercial.

Come one, come all!!!

www.worldsangofestival.com

www.youtube.com/yobamoodua

Fi Èdè Yorùbá Kọ́ Ọmọọ̀ Rẹ (Teach Your Child Yorùbá Language)

2013-06-14T06:40:00.002-07:00

Lánàá òde yìí, ẹgbẹ́ agbóhùnsafẹ́fẹ́ lédè Yoòbá pé ìpàdé àpérò, ìjíròrò ìṣe, àṣà Yorùbá, orí ọ̀rọ̀ ìjókó náà kò sì kọjá ohun tí a lè ṣe, ọ̀nà tí a lè gbà gbé èdè àṣà, ìṣe ìbílẹ̀ wa lárugẹ.

The Yorùbá Broadcasters Association, Lagos state organized a seminar on reviving the Yorùbá language in our homes.

Ọ̀pọ̀ ọmọ Yoòbá àtàtà, àwọn lọ́balọ́ba, èèyàn jànkàn-jànkàn ló péjọ síbi ìpàdé yìí láti gbé àṣà baba-ńláa wa ga. Àwọn àgbàgbà bíi baba Ẹlẹ́buìbọn, ògbóntàgi ọ̀yàwòrán èré orí-ìtàgé Túndé Kìlání, olóyè Gàní Adams àti àwọn ọmọ Yorùbá réré l'ó péjúpésẹ̀. Wọ́n ṣa àwọn òbí láì yọ̀ alágbàtọ́ sílẹ̀ lábẹ ọ̀rọ̀, wọ́n wí fún wọn pé ó kúdíẹ̀káàtó kí ọmọ káàárọ̀-o-ò-jíire málè fọ èdè bàba rẹ̀.

Various sons and daughters of Yoruba land were in attendance; Lai Mohammed, Tunde Kilani, Yemi Elebuibon, Gani Adams and others.

Ìwádí fi hàn pé bí ó ba ṣe díẹ̀, èdè Yorùbá a pare, k'Èlédùà májẹ a ríi. Láṣẹ ní láti fọwọ́sowọ́pọ̀ wá nǹkan ṣe kí èdè wa má báa gbẹ bí i odò, kí a má gbàgbé orísun wa.

Researchers claim that in years to come, the Yoruba language will be extinct. We must therefore collectively endeavour not to let it die.

Àfi kọ́mọ Yoòbá máà f'èèbó bi ọ̀pẹ́ẹ̀rẹ̀. Alàgbà Láì Mòhammẹ̀d ti ẹgbẹ́ òṣèlú ACN pàápàá gbà àwọn òbí nimọ̀ràn láti fi èdè, àṣà ìṣe ilé wa kọ́, tọ́ àti wo àwọn èwe wa torí àwọn ọmọ wọ̀nyí ni yí ó kù nílé bí àgbà ilé bá filẹ̀ ṣaṣọ bọra, àwọn ni kò ní jẹ́ kílé dahoro.

Instead of speaking more in Yoruba, our children speaks English than the former, whereas some don't even know how to speak because their parents do not teach or speak with them in Yoruba language. Chief Lai Mohammed implored parents to speak and teach the Yoruba culture to their wards.

Torí náà, ó ṣe kókó, ó ṣe pàtàkì kí àwọn ọmọ àti àrọ́mọdọ́mọ wa gbọ́ Yoòbá kí èdè baba ńláa wa Oòduà, Ọ̀rànmíyàn, àti àwọn àgbàgbà ilẹ̀ kú-oótù-oòjíire má bá à di ohun ìgbàkánnì, ohun ìgbàgbé, òyìnbó là á ńtẹ̀lé gọ̀ṣúgọ̀ṣú a gbàgbé pé a kí í ṣe òyìnbó a si le dabi won.

Chinua Achebe has said, "my people no longer act as one..." why? because things has fallen apart, we all want to act and be like the whites neglecting the real-self whereas this is not possible. We should stop following them like zombies.

Ọ̀rọ̀ yìí kànwá gbògbògbò, ó kandandan kí ọmọ Odùduà mọ òwe, ìṣe, iṣẹ́ àti gbogbo nǹkan tó rọ̀mọ́ àṣà Yorùbá. A kúkú ní báwọn wí bíkòṣe àwọn òyìnbó ọlọ́gbọ́n àrékéreké tí ó sa gbogbo ipá láti pa ìran Yorùbá rẹ́ lórílẹ̀-èdè ayé. Àti pé, ó yẹ kí ilé-ìwé máà fi èdè àbínibí kọ́ àwọn akẹ́kọ́ọ̀ọ́ láti jẹ́léósimi alákọ̀bẹ̀rẹ̀ títí dé ilé ẹ̀kọ́ gíga Yunifásitì, èyí á jẹ́ kí akẹ́kọ́ọ̀ọ́ mọ ìgbéayée wọn gẹ́gẹ́ bí alágbẹ̀dẹ ṣe mọ Ògún.

Brethren, it is our responsibility as bonnafide sons and daughters of Oduduwa to train our child in the way of the Yorùbá culture and tradition. The educational curriculum should accommodate teaching all subjects, courses in Yorùbá language from elementary to higher institution.

Toò, tèmi tìrẹ, ọmọ Oòduà tọkàntọkàn, ìṣẹ̀ṣe làgbà, ọmọàlè ní ń f'ọwọ́ òsì júwe ilé Bàbá rẹ̀, kí Yorùbá má bàá kú dọwọ́ wa ooooo!!!

To this end, tradition is key and paramount, only a bastard points to his father house with his left hand. True sons of Oòduà, the onus lie on all Yorùbá to keep the Yorùbá heritage alive for the future generation.

Do you understand Yorùbá? Do you speak it well? Watch this little girl as she speaks the Yorùbá language > Fi Èdè Yorùbá Kọ́ Ọmọọ̀ Rẹ

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Ẹ ṣeun :)

Check out www.yobamoodua.org for more on Yorùbá education and information.