Isẹ́ Lòògùn ìsẹ́

 Isẹ́ Lòògùn ìsẹ́ [Work is the remedy for poverty]
 Múra si isẹ́ ọrẹ mi [My friend, do your work in haste]
 isẹ́ la fi ndẹni giga [Success only comes through work]
 Bi a ko ba r’ẹni fẹhinti [When there is no one to rely on]
 Bi ọlẹ làá ri [Its like we are lazy]
 Bi a kò ba r’ẹni gbẹkẹle, [When there is no one to trust]
 A tẹra m’ọsẹ ẹni. [We focus more on our works]
 Iya rẹ lè l’ówó l’ọ́wọ́ [Your mother may be rich]
 Baba rẹ lè l’ẹ́sin léèkàn [Your father may own a thousand and one horses tied down]
 Ti o ba gboju le wọn [If you rely on them]
 O tẹ tan ni mo sọ fun ọ [You are sinking fast to your shame.]

 Apá l’ará ìgúpá ni iyèkan [Family are the arms and elbow are your fellows]
 B'aiye ba fẹ o l’oni [If you are loved by the society today]
 Ti o ba l’ówó l’ọ́wọ́, wọn a tun fẹ ọ lọla [If you are still rich, they will love you tomorrow as well.]
 Abi ko wa nipo atata [Imagine you in an esteem position]
 Aiye a yẹ ọ si tẹ̀rín tẹ̀rín [You will be regarded and laugh with you]
 Jẹ ki o d’ẹni ti n rágó [Just wait and become a pauper]
 Ko ri bi wọn ti n yinmu si ọ [And see they goofed you]

 Ìyà nbẹ f’ọmọ ti kò gbọ́n [Punishment dey for pikin wey be mugun]
 Ẹkún nbẹ f’ọ́mọ ti n s’áré kiri [Tear dey for pikin wey run street.]
 Mafowurọ s’eré ọrẹ mi [Dont play with your morning my friend]
 Mura s’isẹ ọjọ nlọ [Make hay while the sun shines.] 



translation by http://www.yoobaroots.wordpress.com/

Eledumare and earth.

Eledumare and the earth began to argue who the greatest is...
You know the earth is powerful too, when I say earth, please put lands in perspective...
Everyone needs the land just as you need Eledumare, some people even say there's no God.
But no one can say he doesn't need the earth, Oni toun a yaa gborun lo. Infact, they'll still bury such person in the land...
So, on this day, Eledumare came to the earth and the earth said, iwo Eledumare, tie n ti poju o...
Last time, you came here, how many times have I given you commands or even visit you in heaven...
Eledumare said, but I formed you, I owned you... the earth said itan ni gbogbo eleyi ni...
Eledumare went to heaven, earth remained. Rain did not fall. Sun did not shine. Moon did not show...
Everyone started cursing the earth... everyone began to beg Eledumare to send down the rain.
You see, no matter how powerful you are, someone or a group of people made you...
Odo to ba gbagbe orisun re, yio gbe ni. Monkeys appears skilful because of the proximity of trees.
No Monkey can jump 100metres distance. Know your boundaries and acknowledge your elders... especially those who made you.

My Thought...

For over two months now, we as citizens of the world have been faced with some shocking realities. One of such 'shocker' is the sudden disappearance of a commercial plane with 273people on board-- till now, no traces! Not too long back home, bomb blast rocked Abuja-- folks died in their hundreds... then Boko Haram claimed they be responsible for it. We are now at the time when demand to #BringBackOurGirls because over 200 girls were kidnapped.  What are the roles of prophets in #BringBackOurGirls ? What are the roles of herbalists? When it comes to elections, it is quick for prophets to tell who go win the election or football match, why not tell about how to #BringBackOurGirls It is also easy for herbalists to tell who is doing you in your father's house, why are they not telling us how to #BringBackOurGirls  In Yoruba land, we have what we call àpèpa meaning the babalawo will call a victim to death notwithstanding the distance, why not use it on Boko Haram? Are their no charms again? Is God not talking again when it comes to life and death of innocent souls? #BringBackOurGirls  We have Egbé, a charm that enables one to disappear with precision to another spot, why not equip our soldiers with this to #BringBackOurGirls God knows everything and sees everything, if God showed you Nigeria would win Nations cup, why not about how to #BringBackOurGirls Where are the Bakkasi boys, the OPC with charms and African prowess to #BringBackOurGirls --- where are the seers?

Irin ajo...

I have been missing on the radar since Monday, ẹ ma binu wipe mo f’oju yin s’ọna. Wọn ni bi ò bá nidi, obirin kii jẹ Kúmólú—idi rèé ti mo fi sai si nibi o-- ẹma bami kalọ...

Mo lọ si ilu Osogbo ni, mo n wasẹ kan ni o—lagbara Ọlọrun mo mọ wipe a bọsi. Oju mi ri, eti mi si gbọ. Mo pade ọkunrin kan, baba agbalagba to jẹ ogbontarigi ninu imọ Ifa, ede ati asa Yoruba. This man has travelled far and wide teaching at universities and attending to people around the world. We met at the ministry of Culture and home affairs in the state of Ọsun. He looked at me in my complete Yoruba attire and said ‘yio daa fun ọ’—mo ni ‘Amin’ baba. Sèbí gbogbo yin ló mọ wipe màá beere awọn ibeere kankan lọwọ iru baba yi—lai fakoko sòfò, mo ki ọ̀rọ̀ b’ọnu—I said baba, kini Ọ̀yọ́? I know Ọ̀yọ́ is a town—but whats the root meaning?

He looked at me and said-- Ọ̀yọ́! You see when Ọranyan left Ifẹ with his brothers to avenge the death of his grandfather Lamurudu—you know he had some disagreement with his brothers and they parted ways—I said bẹẹni baba, Ọranyan was the last born and very sharp and wise. After they parted ways, Ọranyan asked Ọrunmila which way to go and settle because he was very religious. Ọruunmila told Ọranyan that anywhere you get to and ‘Ilẹ̀ yọ ẹsin rẹ, ibẹ ni ki o t’ẹdo si’. Meaning that anywhere you get to and your horse slips, thats where you should settle. When they got to a certain place, the horse slipped—then they called the place ‘ilẹ̀ yọ̀’ later ‘o yọ̀ọ́’ later ‘Ọ̀yọ́’—u gerrit?

Every Yoruba word has a root meaning—you may ask me any Yoruba word and I will tell you the root meaning beyond what you know.

My thought...

Before the advent of western education, there was nothing like Mr and Mrs in Africa. The idea of a woman answering her husband’s name came from the West. Does that mean that it is not entirely African? NO! those days, a woman was known and called say Ajoke aya Ojo (Ajoke, wife of Ojo) nothing like Mrs. Ojo. That’s why we had Madam Tinubu, Efunsetan Aniwura, Moremi etc answered their maiden names all their lives.

Since Culture is not static, culture is dynamic. The idea of a woman answering her husband name fit into our culture and enhances the dignity of a woman. Those days, it was a pride of a woman to be called Olufunke iyawo Akande as against mere Olufunke.

The Chiamanda’s plea to be called Ms has nothing to do with culture but ego in my opinion. Two things happen if a lady decides to hold on to her maiden name after marriage. The first is if her parent has no male child to continue answering the name after the parent. In this case, either the parent or the bride begs the husband to retain her maiden name or add it to the husband’s name. The second is when the parent of the bride is extremely power and influential like Iyabo Obasanjo-Bello. The third is if the wife has made name for herself before marriage.

Now the question is; would Chiamanda retain her maiden name if she were not the ‘great’ Chiamanda we know today and she’s married to Obama?

Ìtàn Ìyá Ehoro

Ìyá Ehoro ṣẹ̀ṣẹ̀ bímọ tuntun ni, gbogbo àwọn ẹranko igbó sì lọ kí i kú ewu. Àkókò yìí ṣe pàtàkì fún ìyá Ehoro nítorí pé gbogbo àwọn ọmọ rẹ̀ ti fẹ́rẹ̀ẹ́ kú tán tẹ́lẹ̀. Ó se oúnjẹ púpọ̀, àwọn ẹranko sì ń jẹ, wọn ń mu. Ṣùgbọ́n kinní kan ń bà wọ́n lẹ́rù. Bí wọ́n bá ti wọlé, tí wọ́n sì kí ìyá ọmọ tuntun, kì í dá wọn lóhùn, ojú ló máa ń mọ́ wọn. Ọ̀rọ̀ náà kò yé wọn.

Wọ́n wáá pinnu láti gba àdúrà àgbàpọ̀. Wọ́n ní kí Túùpú Ẹlẹ́dẹ̀ Ẹgàn ṣaájú wọn nínú àdúrà. Túùpú ní kí gbogbo ẹranko máa wí tẹ̀lé òun bí òun bá ti ń gbàdúrà, kí wọ́n sì máa ṣe àmín. Túùpú bẹ̀rẹ̀, ó ní “Kí Olódùmarè, ọba àánú, olùṣọ́ ẹranko àti ẹyẹ nínú igbó dákun máa dáàbo tí ó lágbára bo Ìyá Ehoro àti àwọn ọmọ rẹ̀ ní àkókò yí tí ó kún fún ewu. Àmín. Àwọn yòókù náà ń ṣe Àmín tẹ̀lé Túùpú. Wọ́n gbàdúrà títí. Ṣùgbọ́n Túùpú Ẹlẹ́dẹ̀ Ẹgàn ṣàkíyèsí pé Ìyá Ehoro kò bá wọn gbàdúrà, kò sì ṣe Àmín kankan. Ṣé ẹ mọ̀ pé bí àwọn ẹranko bá ń gbàdúrà, àwọn kì í dijú. Ó léwu! Túùpú dá àdúrà dúró. Ó wáá bi Ìyá Ehoro pé kín lódé tí kò fi bá wọn gbàdúrà, tí kò sì ṣàmí àdúrà, ṣebí òun ló bímọ? Ìyá Ehoro mọ́ gbogbo wọn lójú tákí, inú bí i, ó ní “Ẹ̀yin alágàbàgebè gbogbo wọ̀nyí. Ẹ róòótọ́ nílẹ̀ ẹ ẹ̀ le sọ! Ṣé àdúrà òtítọ́ ni ẹ ń gbà yẹn? Taa lẹ ń gbàdúrà sí?” Gbogbo wọn dákẹ́ lọ gbáà. Ẹnu yà wọ́n! Ẹfọ̀n ní àdúrà gidi ni a ń gbà, Olódùmarè ni a sì ígbàdúrà sí.

Ìyá Ehoro dáhùn, ó ní “Ṣebí ẹ mọ̀ pé Olódùmarè ló fún mi lọ́mọ, ẹ sì mọ̀ pé rere ni Ọlọ́run, kì í ṣe ibi. Kò níí fún ẹranko lọ́mọ tán kí ó tún máa pa á.” Àwọn ẹranko ní lóòótọ́ ni. Ìyá Ehoro wáá ké mọ́ wọn, ó ní “Ẹ ń kanrí mọ́lẹ̀, ẹ ń gbọnra pìtìpìtì, ṣebí ẹ mọ ẹni tó ń pa yín lọ́mọ, à bí ẹ ẹ̀ mọ̀ ọ́n? Ọdẹgbárò, ọmọ Ògúndélé ni kí ẹ lọọ bẹ̀, kò yé fi ìbọn rẹ̀ pa yín lọ́mọ mọ́ o.

Àwa náà níláti wá àwọn Ògúndélé ilé ayé tí wọ́n fẹ́ẹ́ pa àṣà wa run. Kì í ṣe ọ̀rọ̀ eré o. A kò le jókòó tẹtẹrẹ kí àwọn ọmọ wa sì sọ Yorùbá tì! Àṣà yàtọ̀ sí ẹ̀sìn o. Ó le jẹ́ mùsùlùmí gidi, kí o sì jẹ́ ọmọ Yorùbá rere. O le jẹ́ ọmọlẹ́yìn Kírísítì kí ó sì máa sọ Yorùbá tó dára. Ọlọ́run ló fún wa ní àṣà tiwa o. A kì í ṣe ọmọ burúkú o. Ẹ̀yin olóṣèlú wa ẹ múra sí ọ̀rọ̀ ẹ̀kọ́ èdè Yorùbá o. Dandan ni o.

Ọ̀rọ̀ ìsítí

Bíbélì sọ fun wa wipe ki a fẹ́ ẹnikeji wa gẹ́gẹ́ bi ara wa—njẹ ìwọ ni ìfẹ́ ẹnikeji rẹ bi? Bi Gómìnà bá nifẹ awọn ará ilu gẹ́gẹ́ bi ara rẹ̀, kòní fìyà jẹ wọn. Ìfẹ́ làkójá òfi—òsìkà ati ọ̀dájú ni ẹni ti ò ba nifẹ ọmọ’ nikeji rẹ̀. Gbogbo awọn tó n kówójẹ l’orilẹ èdè yi ò nifẹ Nigeria rárá—òsìkà ati ọ̀dájú niwọn. Owó tí ó yẹ ki gbogbo wa ná, ìwọ nikan fẹ́ dána—olórí burúkú ni ọ́ o. Èmi ti yí àdúrà mi pada o—èmí ò le wa máa gbadura fún awọn ọ̀tá mi—Adura mi fun orilẹ ede Nigeria ni wipe ki Ọlọrun pa gbogbo awọn to n niwa lara. ọkankan ni ọmọ ọwọ̀ nwọ, jẹ ki awọn ọ̀tá orilẹ èdè yi bẹ̀rẹ sii wọ́kú dànù.

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