Category Archives: Yoruba Culture

“Ori ló mọ iṣẹ́ àṣe là”: Ògbójú-ọdẹ di Adẹmu fún Ará-Ọ̀run – “Destiny determines the work that leads to prosperity”: Great Hunter became Palm-wine tapper for the Spirits

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.

: Ògbójú-ọdẹ – Great Hunter

: Adẹ́mu – Palm-wine Tapper

: Ẹlẹ́mu – Palm-wine seller

Ni ọjọ kan, ògbójú-ọde yi ri ẹyẹ Òfú kan, ṣùgbọ́n ọta ibọn kan ṣoṣo ló kù ninú ibọn rẹ. Gẹgẹbi Ògbójú-ọdẹ, o yin ẹyẹ Òfú ni ibọn, ọta kan ṣoṣo yi si báa. Ó bá wọ igbó lọ lati gbé ẹyẹ ti ó pa, lai mọ̀ pé ẹyẹ yi kò kú. Ó ṣe akitiyan lati ri ẹyẹ́ yi mu, kẹ̀rẹ̀kẹ̀rẹ̀ ó bẹ̀rẹ̀ si wọ igbó lọ titi ó fi ṣi ọ̀nà dé ilẹ̀ àwọn Ará-Ọ̀run – àwọn ti wọn ńpè ni Abàmi-ẹ̀dá. Inu bi àwọn Ará-Ọ̀run nitori Ògbójú-ọdẹ yi jálu ipàdé wọn. Wọn gbamú, wọn ni ki ó ṣe àlàyé bi ó ṣe dé ilẹ̀ wọn, ki àwọn tó pá. Ọdẹ ṣe àlàyé ohun ti ojú rẹ ti ri nipa iṣẹ́ àti jẹ àti gbogbo ohun ti ojú rẹ ti ri lẹ́nu iṣẹ́ ọde. Àwọn Ará-Ọ̀run ṣe àánú rẹ, wọn bèrè pé ṣe ó lè dá ẹmu, ó ni ohun lè dá ẹmu diẹ-diẹ. Wọn gbaa ni iyànjú pé ki o maṣe fi ojú di iṣẹ kankan, nitori naa, ki ó bẹ̀rẹ̀ si dá ẹmu fún àwọn.

Wọn ṣe ikilọ pe, bi ó bá ti gbé ẹmu wá, kò gbọdọ̀ wo bi àwọn ti ńmu ẹmu, ki ó kàn gbé ẹmu silẹ ki o si yi padà lai wo ẹ̀hin. Bi ó bá rú òfin yi, àwọn yio pa. Ọdẹ bẹ̀rẹ̀ si gbé ẹmu lọ fún ara orun. Bi ó bá gbé ẹmu dé, a bẹ̀rẹ̀ si kọrin lati jẹ ki àwọn Ará-Ọ̀run mọ̀ pé ohun ti dé, lẹhin èyi á gbé ẹmu silẹ á yi padà lai wo ẹ̀hin gẹgẹ bi ikilọ Ará-Ọ̀run. Ni ọjọ́ keji, á bá owó ni idi agbè ti ó fi gbé ẹmu tàná wá. Ògbójú-ọdẹ á má kọrin bayi:

Ará Ọ̀run, Ará Ọ̀run
Ìnọ̀mbà téré, tere múdè, ìnọ̀mbà
Ará Ọ̀run, Ará Ọ̀run o,
Ìnọ̀mbà téré, tere múdè, ìnọ̀mbà
Ki lo wá ṣe n’ilẹ̀ yi o
Ìnọ̀mbà téré, tere múdè, ìnọ̀mbà
Ẹmu ni mo wá dá,
Ìnọ̀mbà téré, tere múdè, ìnọ̀mbà
Èlèló lẹmu rẹ
Ìnọ̀mbà téré, tere múdè, ìnọ̀mbà
Ọ̀kànkàn ẹgbẹ̀wá,
Ìnọ̀mbà téré, tere múdè, ìnọ̀mbà
Gbẹ́mu silẹ ko maa lọ
Ìnọ̀mbà téré, tere múdè, ìnọ̀mbà
Ará Ọ̀run, Ará Ọ̀run o,
Ìnọ̀mbà téré, tere múdè, ìnọ̀mbàaa

Àyipadà dé fún Ògbójú-ọdẹ ti ó di Ẹlẹ́mu tóó bẹ̀ ti àwọn ará ilú ṣe akiyesi àyipadà yi. Yorùbá ni “ojú larí, ọ̀rẹ́ ò dénú”. Àjàpá, ọlọ́gbọ́n ẹ̀wẹ́, sọ ara rẹ̀ di ọrẹ kòrí-kòsùn pẹ̀lú Ògbójú-ọdẹ nitori àti mọ idi ọrọ̀ rẹ. Laipẹ, àrùn Ṣọ̀pọ̀ná bo Ògbójú-ọdẹ, eleyi dá iṣẹ́ àti gbé ẹmu fún àwọn Ará-Ọ̀run dúró. Gẹgẹbi ọ̀rẹ́, ó bẹ Àjàpá pé ki ó bá ohun bẹ̀rẹ̀ si gbé ẹmu lọ fún àwọn Ará-Ọ̀run. Ó ṣe ikilọ fún Àjàpá, bi ikilọ ti àwọn Ará-Ọ̀run fi silẹ̀. Àjàpá, bẹ̀rẹ̀ si gbé ẹmu lọ, ni ọjọ́ keji ti ó ri owó rẹpẹtẹ ti àwọn Ará-Ọ̀run kó si idi agbè ẹmu àná, ó pinu lati mọ idi abájọ. Àjàpá, fi ara pamọ́ si igbó lati wo bi àwọn Ará-Ọ̀run ti ńmu ẹmu. Ohun ti ó ri yàá lẹ́nu, ó ri Ori, Ẹsẹ̀, Ojú, Apá àti àwọn ẹ̀yà ara miran ti wọn dá dúró, ti wọn si bẹ̀rẹ̀ si mu ẹmu. Àjàpá, bẹ̀rẹ̀ si fi àwọn Ará-Ọ̀run ṣe yẹ̀yẹ́. Nigbati wọn gbọ, wọ́n le lati pá ṣùgbọ́n, Àjàpá, sá àsálà fún ẹmi rẹ, ó kó wọ inú ihò, wọn kò ri pa. Continue reading →

Originally posted 2014-07-18 20:50:09. Republished by Blog Post Promoter

“Ọ̀kọ́lé, kò lè mu ràjò” – “Home-owner cannot travel with his/her house”

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IIé ihò inú àpáta – Cave House

Òrùlé wà lára ohun ini pàtàki ti ó yẹ ki èniyàn ni, ṣùgbọ́n èniyàn kò lè sun yàrá meji pọ̀ lẹ́ẹ̀kan. Ki ṣe bi èniyàn bá fi owó ara rẹ̀ kọ́ ilé ni ìbẹ̀rẹ̀ ilé gbigbé. Bàbá á pèsè òrùlé fún aya àti ọmọ, ki ba jẹ: ilé ẹbi, abà oko, ihò inú àpáta, ilé-àyágbé tàbi kọ́ ilé fún wọn.

Ni ayé òde oni, ilé ṣi jẹ ohun pàtàki fún èniyàn, ṣùgbọ́n á ṣe akiyesi pé ọ̀pọ̀lọpọ̀ Yorùbá, kò ránti ọ̀rọ̀ Yorùbá ti ó sọ pé “Ọ̀kọ́lé, kò lè mu ràjò” mọ́. Ọ̀pọ̀ nkọ́ ilé àìmọye ti èniyàn ò gbé, lai ronú pé, bi àwọn bá ràjò, wọn ò lè gbé ikan ninú ilé yi dáni. Ọ̀pọ̀ nkọ́ ilé fún àwọn ọmọ – fún àpẹrẹ, ẹni ti ó kọ ilé marun nitori ohun bi ọmọ marun si ilú ti wọn ngbé tàbi bi ọmọ si.

: Abà oko – Farm Huts. Courtesy: @theyorubablog

: Ilé – House. Courtesy: @theyorubablog

: Ilé rẹpẹtẹ – Many Houses Courtesy: @theyorubablog

Ò̀we Yorùbá sọ pé “Ọ̀nà ló jin, ẹru ni Baba”. Ẹ jẹ́ ki á fi òwe yi ṣe iranti pé, ayé ti lu jára, ọmọ, ẹbi àti ará kò gbé pọ̀ mọ́ bi igbà ayé-àgbẹ̀. Bi wọn bá ti ẹ̀ gbé ilú kan naa, ìṣòro ni ki ọmọ bá Bàbá àti Ìyá gbé lọ lai-lai. Bi ó pẹ́, bi ó yá, ọmọ tó dàgbà, á tẹ si iwájú nitori bi Bàbá bá kọ́ ilé rẹpẹtẹ si Agége, kò wúlò fún ọmọ ti o nṣiṣẹ ni Ìbàdàn, Àkúrẹ́ tàbi Òkè-òkun. Bi Bàbá ti ó kọ ilé rẹpẹtẹ bá fẹ́ lọ ki àwọn ọmọ, ẹbi tàbi ọ̀rẹ́ ni ilú miran, ìṣòro ni ki ó gbé ikan ninú ilé rẹpẹtẹ yi dáni.

Ọ̀pọ̀ oníjìbìtì, Òṣèlú, Oníṣẹ́-Ìjọba ti ó ni ojúkòkòrò ló nkó owó ilé lọ sita lati lọ ra ilé si Òkè-Òkun lai gbé ibẹ̀, ju pé ki wọn lo o ni ọjọ melo kan lọ́dún. Ìnáwó rẹpẹtẹ ni lati tọ́jú ilé si Òkè-Òkun tàbi ilé ti èniyàn kò gbé , nitori eyi, ọ̀pọ̀ ilé yi kò bá àwọn ti ó kọ́ ilé tàbi ra ilé kiri yi kalẹ̀. Àwọn Òṣèlu àti Oníṣẹ́ Ìjọba ti ó nja ilú lólè, lati fi owó ti wọn ji pamọ́ nipa ki kọ́ ilé rẹpẹtẹ tàbi ra ilé si Òkè-Òkun ni “Orúkọ ọmọ, òbí tàbi orúkọ ti kò ni itumọ”, kò lè gbé ilé wọnyi lọ irin àjò tàbi lọ si ọ̀run ti wọn bá kú.

ENGLISH TRANSLATION Continue reading →

Originally posted 2014-09-16 21:28:09. Republished by Blog Post Promoter

“Àṣejù Baba Àṣetẹ́” – Ìtàn bi Ojúkòkòrò àti Ìgbéraga ti jẹ́ Àṣejù – “Excessive behaviour is the father of Disgrace” The Story Depicting Greed and Pride as Excess”

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Ni ìgbà àtijọ́, ọkùnrin kan wa ti orúkọ rẹ njẹ́ Ìgbéraga. Wọ́n bi Ìgbéraga si ilé olórogún, àwọn ìyàwó bàbá́ rẹ yoku ni ó tọ nitori ìyá rẹ kú nigbati ó wà ni kékeré. Lẹhin ti o tiraka lati pari iwé mẹ́fà, gẹ́gẹ́ bi ọ̀dọ́, ó gbéra lọ si ilú Èkó nibiti ó ti bẹ̀rẹ̀ iṣẹ́ pẹ̀lú ilé-iṣẹ́ Ẹlẹ́ja.

Ó nṣe dáradára ni ibi iṣẹ́ ki ó tó gbọ́ ìròyìn ikú bàbá rẹ. Ìgbéraga pinu lati padà si ilú rẹ lati gba ogún ti ó tọ́ si lára oko kòkó rẹpẹtẹ ti bàbá rẹ fi silẹ̀. Ohun fúnra rẹ ra oko kún oko bàbá rẹ ti wọn pín fun. Ó di ẹni ti ó ri ṣe ju àwọn ọmọ bàbá rẹ yoku. Eyi jẹ ki gbogbo àwọn ọbàkan rẹ gbójú le fún ìrànlọ́wọ́.

Ni igbà ti ó yá, o ni ilé àti ọlà ju gbogbo àwọn yoku ni abúlé ṣùgbọ́n kò to, ó bẹ̀rẹ̀ si ra oko si titi dé oko àwọn ọmọ bàbá rẹ yoku. Eyi jẹ́ ki ó sọ àwọn ọmọ bàbá rẹ yoku di alágbàṣe ni oko ti wọn jogún. Inú àwọn ọmọ bàbá rẹ wọnyi kò dùn si wi pé wọn ti di atọrọjẹ àti alágbàṣe fún àbúrò wọn ninú ilé ara wọn.

Yorùbá ni “Àṣejù Baba Àṣetẹ́”. Ìgbéraga bẹ̀rẹ̀ si ṣe àṣejù, kò dúró lati má a fi ọrọ̀ rẹ yangà si gbogbo ará ilú pàtàki si àwọn ẹ̀gbọ́n rẹ, ó jọ ara rẹ lójú, ó si nsọ ọ̀rọ̀ lai ronú tàbi gba ikilọ̀ àwọn àgbà ti wọn mọ ìbẹ̀rẹ̀ rẹ. Kò mọ̀ wi pé ohun ngbẹ́ ikòtò ìṣubú fún ara rẹ́. Ni ọjọ́ kan, ó pe ọ̀kan ninú àwọn ẹ̀gbọ́n rẹ ti ó sọ di alágbàṣe ninú oko rẹ tẹ́lẹ̀ ó si bu, ó pe e ni aláìní dé ojú rẹ. Ẹ̀gbọ́n ké pẹ̀lú omijé lójú pé “Bi ó bá jẹ ìwọ ni Ọlọrun, ma ṣe iwà burúkú yi lọ, ṣùgbọ́n bi ó bá jẹ́ enia bi ti òhun, wà á ká ohun ti o gbin yi”.

Alágbàṣe ni oko Kòkó ti wọn jogún – Working as Labourers in their inheritted Cocoa farm.

Ni àárọ̀ ọjọ́ kan, Ìgbéraga ji ṣùgbọ́n kò lè di de nitori ó ti yarọ. Wọ́n gbe kiri titi fún itọ́jú ṣùgbọ́n asán ló já si. Ìṣòro yi jẹ ki ó ta gbogbo ohun ini rẹ ti ó fi nyangàn titi o fi di atọrọjẹ.

Ẹ̀kọ́ ìtàn yi ni pe àṣejù ohunkóhun kò dára pàtàki ki enia gbójúlé ọrọ̀ ilé ayé bi ẹni pé àwọn ti ó kù kò mọ̀ ọ́ ṣe, nitori Yorùbá sọ wi pé “kìtà kìtà kò mọ́là, Ká ṣiṣẹ́ bi ẹrú kò da nkan, Ọlọrun ló ngbé ni ga”.

ENGLISH TRANSLATION

In the olden days there was a man named “Igberaga”, he was born into a polygamous home and raised by the other wives of his father because his mother died when he was a child. He migrated to Lagos (a big city) where he joined a Fishing company after struggling through his teenage life and obtaining Primary Six certificate.

He was prospering in his business, while his father died. Igberaga decided to return to his father’s estate to claim his own of his father’s vast Cocoa Plantation. He was able to acquire more plantation beside what was allocated to him as his inheritance. Prosperity smiles on him more than any of his siblings. Many of his half brothers and sisters relied on him for financial support.

After a while, he owned more houses and prospered more than anyone in the community. Beside he continued to acquire more farms, till he acquired his siblings’ inheritance and making them to become tenants. To crown it all, he began to use them as a labourer in the farm they once owned. This did not settle well with his brothers as they were now reclined into beggars in their homes and servants to a younger brother.

According to a Yoruba adage, “Excessive behaviour is the father of Disgrace”. Igberaga engaged in excessive behaviour as he did not stop flaunting his wealth, he was arrogant and flippant at all times, despite warnings from those that know and understand his upbringing. He refused all the warnings by the elders. Little did he know that, he was working towards his doom? One day, he called one of his brothers whom he employed as a labourer, in his original farm and humiliated him because he was poor. The poor brother lamented, by crying out that; “if you are God you go ahead with your plan, but if you are human like me, you will certainly reap what you sow”.

One morning, Igberaga woke up and could not stand on his feet, he became crippled. Many attempts were made to find a cure for his illness but to no avail. This circumstances forced him to sell all his properties and he ended up becoming a beggar.

Lessons from this story teaches that one should not equate wealth with one’s hard work alone, as if the others who are less privileged did not struggle enough. According to Yoruba proverb “Wealth is not by hard labour or slaving away, but it is by God’s blessing”.

Originally posted 2017-03-07 20:16:50. Republished by Blog Post Promoter

A kú àjọ̀dún ọgọta ọdún ti Nigeria gba òmìnira – Congratulatory message to Nigeria at 60

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

Ọba titun, Ọọni Ifẹ̀ Kọkànlélaadọta gba Adé – The new Monarch, Ooni of Ife Received his Crown

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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. Continue reading →

Originally posted 2015-11-24 20:04:10. Republished by Blog Post Promoter

Ohun gbogbo ki i tó olè: Òṣèlú Ilẹ̀ Aláwọ̀-dúdú – Nothing ever satisfies the thief: African Leaders/Politicians

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Òṣèlú Ilẹ̀ Aláwọ̀-dúdú African Union leaders

Kò si oye ọdún ti ọ̀pọ̀lọpọ̀ Òṣèlú Ilẹ̀ Aláwọ̀-dúdú lè lò ni ipò ti wọn lè gbà lẹ́rọ̀ lati kúrò. Bi àyè bá gbà wọn, wọn fẹ kú si ori oyè. Bi a bá ṣe akiyesi ọ̀pọ̀lọpọ̀ Òṣèlú Òkè-Òkun, bi àwọn ará ilú bá ti dibò pé wọn kò fẹ́ wọn nipa yin yan ẹlòmíràn, wọn yio gbà lẹ́rọ̀, lati gbé Ìjọba fún ẹni tuntun ti ará ilú yan, ṣùgbọ́n kò ri bẹ ẹ ni Ilẹ̀ Aláwọ̀-dúdú.

Ohun ti ó jẹ́ ki àwọn Òṣèlú Ilẹ̀ Aláwọ̀-dúdú fẹ́ kú si ipò pọ. Ọ̀pọ̀lọpọ̀ Olóri Òṣèlú Nigeria, ki ba jẹ ti Ìjọba Ológun tàbi Alágbádá, kò si ẹni tó mọ bàbá wọn ni ilú, ṣùgbọ́n wọn kò kọ́ ọgbọ́n pé ọ̀pọ̀ ọmọ ti wọn mọ bàbá wọn ni àwùjọ kò dé ipó nla ti àwọn dé. Ó ṣe é ṣe ki ó jẹ́ wipé ìbẹ̀rù iṣẹ́ ti ó ṣẹ́ wọn ni kékeré ló jẹ́ ki wọn ni ojúkòkòrò lati fi ipò wọn ji owó ilú pamọ́ fún ara wọn, ọmọ àti aya wọn nitori ìbẹ̀rù iṣẹ́. Kò si oye owó ti wọn ji pamọ́ ti ó lè tẹ́ wọn lọ́rùn, eyi ló fa ìbẹ̀rù à ti kúrò ni ipò agbára. Ìbẹ̀rù ki ẹni ti ó bá má a gba ipò lọ́wọ́ wọn, ma ṣe ṣe iwadi wọn na a pẹ̀lú, nitori wọn ò mọ̀ bóyá yio bá wọn ṣe ẹjọ́ lati gba owó ilú ti wọn ji kó padà.

Kàkà ki ilú gbérí, ṣe ni ọlá ilú nrẹ̀hìn. Bi Òsèlú bá ji owó, wọn a ko ọ̀pọ̀ owó bẹ́ ẹ̀ lọ si Òkè-Òkun tàbi ki wọn ri irú owó bẹ́ ẹ̀ mọ́lẹ̀ lóri ki kọ ilé ọ̀kẹ́ aimoye ti ẹni kan kò gbé. Ọ̀pọ̀ owó epo-rọ̀bì ló wọlé, ṣùgbọ́n àwọn Òṣèlú àti àwọn olè bi ti wọn njẹ ìgbádùn nigbati ará ilú njìyà. Lára ìpalára ti ji ja ilú ni olè fa, ni owó Nigeria (Naira) ti ó di yẹpẹrẹ, àwọn ọdọ kò ri iṣẹ́ ṣe, àwọn ohun amáyé-dẹrùn ti bàjẹ́ tán, oúnjẹ wọn gógó àti bẹ́ ẹ̀ bẹ́ ẹ̀ lọ.

Òwe Yorùbá ti ó ni “Ohun gbogbo ki i tó olè” fi àlébù ojúkòkòrò, ifẹ́ owó, àti à ṣi lò agbára han ni ilú, pàtàki ni Nigeria.

ENGLISH TRANSLATION Continue reading →

Originally posted 2015-02-20 09:15:08. Republished by Blog Post Promoter

“Orúkọ ẹni ló njẹri ẹni lókèèrè: Yorùbá tó wà ni òkè-òkun fẹ́ràn orúkọ kúkúrú” – “One’s name is one’s most advocate abroad: Yoruba people abroad, love shorter names”

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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.

Orúkọ ́ kúkúrú Yorùba	English meaning of short Yoruba names
Àánú	God’s mercy is much/Mercy
Àbẹ̀ní	Plead to own
Ádára	It will be well
Adé	Crown
Adéìfẹ́	Crown of love
Àyànfẹ́	Chosen love
Bídèmí	A child born in the absence of Dad
Dide	Rise up
Dúró	Wait
Ẹ̀bùn	Gift
Ẹniọlá	Wealthy/Prominent person
Fara	Cleave
Fẹ́mi	Love me
Fèyi	Use this
Gbenga	Lift me
Ìbùkún	Blessing
Ìfẹ́	Love
Ìfẹ́adé	Love of crown
Ìkẹ́adé	Crown’s care
Ìkórè	Harvest
Ìmọ́lẹ̀	Light
Ìní	Property
Ire	Goodness
Ireti	Hope
Ìtùnú	Comfort
Iyanu	Wonder
Iyi	Honour
Jade	Show up
Kẹ́mi	Care for me
Lànà	Open the way
Mofẹ́	I want
Nifẹ	Show love
Ọlá	Wealth
Oore	Kindness
Oreọ̀fẹ́	Grace
Ṣadé	Create a crown
Ṣẹ́gun	Victor
Ṣeun	Thanks
Ṣiji	Shield
Simi	Rest
Ṣọpẹ́	Give thanks
Tàjòbọ̀	Returnee
Tẹjú	Concentrate
Temi	Mine
Tẹni	One’s own
Tẹra	Persist
Tẹti	Listen
Tirẹni	It is yours
Tóbi	Great
Tómi	Enough for me
Tọ́mi	Train me
Tóní	Worthy to have
Wẹ̀mi	Cleanse me
Wúrà	Gold
Yẹmisi	Honour me

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

“Ohun ti ajá mã jẹ, Èṣù á ṣẽ”: “What the dog will eat, the Devil will provide”

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Yorùbá ma nṣe rúbọ Èṣù nigba gbogbo ki ẹ̀sìn ìgbàgbọ́ tó gbalẹ̀. Ounjẹ ni wọn ma fi ṣè rúbo ni ọ̀pọ̀lọpọ̀ ìgbà. Irú ounjẹ yi ni Yorùbá npè ni “ẹbọ”. Ìta gbangba ni wọn ma ngbe irú ẹbọ bẹ si, nitori eyi ounjẹ ọ̀fẹ ma npọ fún ajá, ẹiyẹ àti awọn ẹranko miran ni igboro.

Ajá ìgboro – Stray dog eats food on the street. Courtesy: @theyorubablog

Bi ènìyàn kò ti si ninu ìhámọ́ ni ayé òde òní, bẹni ajá pãpa kò ti si ni ìhámọ́. Ọ̀pọ̀lọpọ̀ “ajá igboro” ma jade lọ wa ounjẹ òjọ́ wọn kakiri ni. Alãdúgbò lè pe ajá lati gbe ounjẹ àjẹkù fún pẹ̀lú, eleyi fi idi ti wọn fi nkígbe pe ajá han. Bayi ni ará Àkúrẹ́ (olú ìlú ẹ̀yà Ondo) ti ma npe ajá fún ounjẹ ni ayé àtijọ́:

Kílí gbà, gbo, gbà, gbo

Ajá òréré́, gbà̀, gbo, gbà…

A lè fi òwe Yorùbá ti o ni “Ohun ti ajá mã jẹ, Èṣù á ṣẽ” yi ṣe àlàyé awọn ounjẹ ti Èṣù pèsè ni ayé òde òni wé: ẹjọ, àìsàn/àilera, ọtí/õgun-olóró tàbi ilé tẹ́tẹ́. Ni ida keji, ajá jẹ “Agbẹjọ́rò, Babaláwo/Oníṣègùn, ilé-ọtí àti ilé iṣẹ́/ero tẹ́tẹ́”.

Adájọ́ Obinrin ati Ọkunrin – Female and Male Judge
Courtesy: @theyorubablog

Bi a bá ṣe akiyesi, Yorùbá ni “Ọ̀gá tà, ọ̀gá ò tà, owó alágbàṣe á pé”. Bi Agbẹjọ́rò ba bori tàbi kò bori ni ilé-ẹjọ́, owó rẹ á pé, aláìs̀an ni ilera bi ko ni ilera, Babaláwo/Oníṣègùn á gbowó. Bi ọ̀mùtí yó tàbi kò yó, Ọlọti/Olõgun-olóró á gbowó àti bi ẹni tó ta tẹ́tẹ́ bá jẹ bi kò jẹ owó oni-tẹ́tẹ́ á pé.

ENGLISH TRANSLATION

Yoruba often offer sacrifice before the advent of Christianity. Food are often used for the sacrifice. This type of food is called “Sacrifice”. Such sacrifice are usually placed in the open, as a result, there are plenty of free meals for the dogs, birds and other animals on the Streets.

As people’s movement are not restricted like in the modern time, so also are the dogs not in restriction. Many “Street dogs” roam around to source their meal. Neighbours can beckon on the stray dog to offer left over meals, hence the reason for the various style of beckoning on dogs. Check out the above recording the way people in Akure (capital of Ondo State) beckons on the Street dogs in the olden days.

We can use the Yoruba proverb that said “What the dog will eat, the Devil will provide” to compare the kind of food provided by the Devil in the modern days as: Cases, sickness, alcoholism/hard drug or gambling shop. On the other hand, the dog can be parallel with: Lawyers, Doctors/Herbalists, Pub and Gambling House/machine.

If we observe another Yoruba proverb that “Whether the boss sells or not, the labourer will collect his/her wage”. This means, whether the Lawyer/Barrister wins a case in court or not, his/her legal fees must be paid, same as whether the sick person is well or not, the Doctor/Herbalist has to be paid. Whether the Drunkard/Drug addict is intoxicated or not, the Pub-owner’s will be paid.

Originally posted 2013-10-15 20:25:03. Republished by Blog Post Promoter

“Olúróhunbí jẹ́ ẹ̀jẹ́ ohun ti kò lè san”: “Olurohunbi made a vow/covenant she could not keep”

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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.

: Ewúrẹ́ – Goat Courtesy: @theyorubablog

: Àgùntàn – Sheep Courtesy: @theyorubablog

: iṣu – Yam Courtesy: @theyorubablog

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

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

: Ọmọ titun – a baby Courtesy: @theyorubablog

Olúróhunbí ti gbàgbé ẹ̀jẹ́ ti ó jẹ́.

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

Oníkálukú jẹ̀jẹ́ Ewúrẹ́, Ewúrẹ́
Ònìkàlùkú jẹjẹ Àgùntàn, Àgùntàn bọ̀lọ̀jọ̀
Olúróhunbí jẹ̀jẹ́ ọmọ rẹ̀, ọmọ rẹ̀ a pọ́n bí epo,
Olúróhunbí o, jain jain, Ìrókó jaini (2ce)

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

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

: Igi Ìrókò – Iroko Tree Courtesy: @theyorubabolg.com

: Ọmọ langidi – Baby Doll Courtesy: @theyorubablog

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. Continue reading →

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

“Ẹni ti ó bá mọ inú rò, á mọ ọpẹ́ dá”: Whoever can think/reason will know how to give thanks

Ọmọ bibi ni ewu púpọ̀, nitori eyi ni Yorùbá fi ma nki “ìyá ọmọ kú ewu”. Ni ọjọ́ ìsọmọ lórúkọ tàbi ìkómọ, Bàbá, Ìyá, ẹbi àti ọ̀rẹ́ òbí ọmọ tuntun á fi ìdùnnú hàn nipa ṣíṣe ọpẹ́ pataki fún Ọlọrun

Ẹ ṣe àyẹ̀wò àwọn orúkọ wọnyi ti òbí lò lati fi ẹmi imõre hàn.

ENGLISH TRANSLATION

Child birth is fraught with danger, as a result, Yoruba people often greet the mother of a new born, “well done for escaping the danger”. On the day of the naming ceremony or child dedication, both the father, mother, family and friends of the new baby’s parent would show their gratitude by giving thanks to God.

See below some of the names that parents give to show their gratitude: Continue reading →

Originally posted 2014-06-27 12:10:46. Republished by Blog Post Promoter

The Yoruba Blog

Ẹ jẹ ki a gbé èdè àti àṣà Yorùbá Lárugẹ: keeping the Yoruba language alive…

Category Archives: Yoruba Culture

“Ori ló mọ iṣẹ́ àṣe là”: Ògbójú-ọdẹ di Adẹmu fún Ará-Ọ̀run – “Destiny determines the work that leads to prosperity”: Great Hunter became Palm-wine tapper for the Spirits

“Ọ̀kọ́lé, kò lè mu ràjò” – “Home-owner cannot travel with his/her house”

“Àṣejù Baba Àṣetẹ́” – Ìtàn bi Ojúkòkòrò àti Ìgbéraga ti jẹ́ Àṣejù – “Excessive behaviour is the father of Disgrace” The Story Depicting Greed and Pride as Excess”

A kú àjọ̀dún ọgọta ọdún ti Nigeria gba òmìnira – Congratulatory message to Nigeria at 60

Ọba titun, Ọọni Ifẹ̀ Kọkànlélaadọta gba Adé – The new Monarch, Ooni of Ife Received his Crown

Ohun gbogbo ki i tó olè: Òṣèlú Ilẹ̀ Aláwọ̀-dúdú – Nothing ever satisfies the thief: African Leaders/Politicians

“Orúkọ ẹni ló njẹri ẹni lókèèrè: Yorùbá tó wà ni òkè-òkun fẹ́ràn orúkọ kúkúrú” – “One’s name is one’s most advocate abroad: Yoruba people abroad, love shorter names”

“Ohun ti ajá mã jẹ, Èṣù á ṣẽ”: “What the dog will eat, the Devil will provide”

“Olúróhunbí jẹ́ ẹ̀jẹ́ ohun ti kò lè san”: “Olurohunbi made a vow/covenant she could not keep”

“Ẹni ti ó bá mọ inú rò, á mọ ọpẹ́ dá”: Whoever can think/reason will know how to give thanks

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