Monday, 11 October 2021

AVOID ANYONE WITH NOTHING TO LOSE

The story of Elepo and Oniyangi comes to mind here. One, called “Elepo” cause of the nature of his merchandise - palm oil. The other called “Oniyangi” also because of the nature of his own merchandise - sharp sand.

One day, a long time ago which no one living can actually tell, Elepo and Oniyangi set out from opposite directions.

They set out to sell their merchandise. After travelling many days by foot, which was the only means of transportation in those days, they met at a narrow path, which Iya Agba called “Ẹsẹ-k’o-gb’eji”.

It was such a narrow path that only one person could go through at a time. Elepo insisted on the right of way. Oniyangi would have none of it. Both argued until other travellers met them there and a long queue soon formed behind both men.

Still, neither Elepo nor Oniyangi would bulge. According to my grandmother, both had a stubborn streak in them. This happened simply because when they were born, the first water used to bathe them was taken from the same river. 

According to the customs then, newborn babies were also given the same water to drink. The name of the water is called “kain-kain”.

Having failed to pacify both men, some wise travellers suggested a way out – that both men should slug it out; whoever won the contest should have the right of way.

The suggestion sat pretty well with both men. Quickly, each man set down his merchandise by the roadside and they squared up one to the other.

The battle was ferocious and long; in the end, Elepo had the better of Oniyangi, lifted him off his feet and landed him on the floor. 

The crowd roared!!

But as Oniyangi hit the floor, one of his outstretched legs caught Elepo’s merchandise and tilted it. 

Immediately, the content, which was palm oil, gushed out on the bush path.

Furious, Elepo reached out for the merchandise of Oniyangi and flung it upside down on the road and its contents, which were sharp sand, poured out on the roadside.

Oniyangi got up from the floor, dusted himself, ignored the jeers of the crowd who had started hailing Elepo for winning the bragging rights, as football fans call it these days, and began to pack his merchandise.

Having done that, he respected the agreement by stepping out of the narrow path for Elepo to have his right of way.

But Elepo stood transfixed on a spot.

His own merchandise had been irretrievably wasted and could not be salvaged the way Oniyangi had salvaged his own.

Even if Elepo were to keep throwing out Oniyangi’s merchandise, all Oniyangi would lose was the trouble of packing his sand into the container.

Elepo won the contest, but his victory was pyrrhic. 

Whereas he won the right of way, he had no more trips to make since his wares was wasted.

This was the origin of the Yoruba adage that says: “Oniyangi ma ba t’emi je, epo ni mo ru” which warns anyone carrying palm oil to beware of the man carrying sharp sand.

In other words, if you are in a very delicate position, beware of someone who has little or nothing to lose.

Reflect on this story:

Are you Oniyangi that shouldn''t mind who is carrying Palm Oil?

or

Are you Elepo that should beware of Oniyangi?

Think before you act.

Peace is profitable than force or use of power. 

He won the fight but lost the war.

Epo ni mo ru, k'oni yangi ma ba t'emi jẹ.

Hospitality without Hostility with Men of Olódùmarè

In ọ̀ṣẹ́ méjì, chapter two, it is stated how man should treat a babaláwo, prophet of God, priests, Alfa or pastors, the real ones, if they are found as his neighbor.

This chapter warns everyone not to live in conflict with a man of Olódùmarè and never should we make a man of Olódùmarè forced out of house.

It goes further by adding a great warning by saying that whoever victimizes a teacher of truth living with him or forces him to leave his house shall face a great problem.

This is what the neighbors of Lápàdé experienced when they victimized his living and forced him out, they were victimized too.

However, as you are reading this, you might have thought, instead of living with a man of Olódùmarè and get this as a reward, I would rather not do that, not to talk of this kind of experience.

My sister and brother, having a man of Olódùmarè in your house is like having the Olódùmarè himself.

However, he might be poor, silent and atimes, troubled. But, if you love him or her, the blessing of Olódùmarè will follow you.

What are the things that make babaláwo hated and forced out of house.

1. Poverty 

2. Self problem

3. Rituals

4. Populous visitation

5. Enviness 

The above are positive reason and a real man should not use that to force a man of Olódùmarè out of his house. Instead, he should love him more. 

However, there are other negative character that can make a babaláwo forced or banished from a house or even victimized with neighbors and every babaláwo should be conscious of this to be a great Ambassador of Olódùmarè.

1. A babaláwo shouldn't be fraudulent 2. He should not be arrogant.

3. He should not create enemity among neighbors.

4. He should not be fornicating with women around.

5. He should not be disturbing the health of people around him through smokes or sounds.

However, before going into any house, let them know what you do and also try to always adjust your ways and approaches to life, considering the nature of your present environment.

The wisdom of A MAN OF Olódùmarè is not for him to be fraudster.

Read this as I read:

A kìí fi ìpọ́njú bá babaláwo gbé lé

A kì í fi ìpọ́njú lé babaláwo bọ́ sóde

Ẹni tí ó bá fi ìpọ́njú bá babaláwo gbé lé

Ẹni tí  ó bá fi ìpọ́njú lé babaláwo sóde

Olúwa rẹ̀ yóò tẹsẹ̀ bọ gìyàn èèrùnn;

A díá fun Lápàdé

Ọmọ òròrò ẹwà

Tí ó ń fi ọgbọ́n inú pawó

Tí ikú ń fi ọgbọ́n inú ú wá kiri.

Ikú bí o bá wọlé

O bẹ̀rù awo.

Bí iná bá Jó koríko ile

A  bẹ̀rù àjà

Now, before the final verses, the purpose of war of wisdom is expressed. Both death and Lápàdé were using wisdom to tackle each other.

It is like playing a game of death, only wisdom can make you escape it.

Finally, Lápàdé seal the bond by chanting the voice of reality, where it he said:

"Bí iná bá jó koríko ilé 

A bẹ̀rù àjà". 

Pen: Oríadé Ìpọ̀sọ́lá Ajétẹ̀lú 

Source: Agloglob.com

OROMPOTO, THE FIRST FEMALE ALAAFIN OF OYO

It is so easy to come across male traditional rulers in Nigeria and Africa at large. They’re very visible figures seen around their local communities and are even known wider, depending on the particular ruler. However, it is almost unusual to hear of female rulers in Nigeria. Often times, they are either wives and put in charge of the ‘domestic affairs’ as heads of women groups. This is a reflection of the patriarchal nature of affairs in the country and laws that women cannot hold such positions in their local communities.

One of the most common outliers, when the topic of female leadership in the traditional society is mentioned, is Orompoto. Orompoto or Orompotoniyun as she’s more commonly referred to as made history as the first and only female Alaafin of Oyo. The Oyo Empire is one of the foremost empires in West Africa and rose through the outstanding organisational and administrative skills of the Yoruba people. Orompoto was responsible for leading the Oyo Empire between the years 1554 to 1562. She was the daughter of Alaafin Ofinran and the grand-daughter of Alaafin Onigbogi, both rulers of the Empire in their own time.

When her father died, her brother, Prince Eguguoju became the next in line to the throne and he succeeded his father. However, he died in his young without a male successor. Her younger brothers, Prince Ajiboyede and Prince Tella were very young and as such couldn’t assume the throne at the time. As a result, Orompoto would leave her role as a regent (one that was instrumental in driving the Nupe from Oyo in 1555 after a protracted battle) to assume the throne. This decision didn’t sit well with the council of chiefs as there had been no female rulers in the history of the kingdom.

The chiefs and elders had started making plans on who to install as the next ruler of the Oyo Empire. For every plan they made, Orompoto was even more strong-willed and insistent that she was the only link to the dynasty and had to sit on the throne. In a bid to defend her family rights, Princess Orompoto summoned the chiefs to discuss plans for her coronation and this met the same negligent response. She then asked to prove to the elders and chiefs that she was a man, seeing as that was the only hindrance to her coronation. The chiefs thought it would be a good way to ridicule her and asked her to prove her masculinity and strip naked at the palace in seven days.

Princess Orompoto started wearing male items of clothing after this meeting and on the D-day, she mounted the podium and removed her cap to reveal her hair which had been cut low. She also went ahead to show her chest and still, the elders were not impressed. She finally removed her trousers and according to oral history, the chiefs not only saw a penis, but they also saw a scrotum sack drooping with two scrotum eggs in the sack. At that point, everyone dropped on their chest in prostration and she got enthroned as Alaafin Orompotoniyun. Orompotoniyun came to be popularly known as Ajiun, the custodian of the vagina that kills evil plots.

Orompoto became Alaafin of Oyo and was reportedly masterfully skilled on horseback, and created a specialised order of cavalry officers within her army that were subject to the Eso Ikoyi. She was also considered a skilful warrior and distinguished herself at the battle of Illayi. She is said to have died in battle, one of the few Alaafins to have died in combat.

By FRANKLIN UGOBUDE

[Ifá-orisa]: THE SECRET WORTH KNOWING

/!!!\ Follow your own path and let others be. Be true to yourself and do not pretend to believe what you do not truly believe in. Do not pretend to be what others want you to be instead of who you really are. Do not imitate others, and do not go through formal motions out of fear, to maintain appearances, or to please the demands, conceptions and expectations of others. Follow your own path and let others be. Be true to yourself. /!!!\

Aboru Aboye. Ogbo ato asure iworiwofun. Àse.

As human beings we are one. We might call ourselves followers of Isese, Ifá, Orisa, Ogboni, Egungun, Buddhism, Hinduism, Christianity, Islam, Sufism [Tassawuf], Candomble, Umbanda, Vodun etc. but all of these are superficial designations because our constitutional position in relation to Olódùmarè is identical. Our essential nature is identical, irrespective of our own venerable and peculiar beliefs and religious practices.

We all spring from the One Singular Supreme Source. If we understood this then all kinds of conflicts, contentions and misunderstandings would cease to be. Ultimately we are all seeking for one thing only: fullness of happiness. There is a right way to seek happiness and there is a wrong way to seek happiness. Be aware that happiness and pleasure are not always the same thing. True happiness is pleasurable. All things pleasurable do not lead to happiness. True happiness uplifts, strengthens and fortifies our lives, intelligence and health. We are all seeking to honestly express ourselves and to realize our humanity.

The path of truth is founded on simplicity, honesty, respect for others and oneself, and personal integrity in ones duties. Good character, good behavior, honest living  and love are not ‘christian’, ‘muslim’, ‘hindu’, ‘traditionalist’, ‘indigenous’, etc. etc. These are essential and permanent qualities of our being no matter what we call ourselves. Our essential nature remains the same just like the air and water that we take in is universal and common to all. There is no such thing as Muslim air, Christian air or Traditionalist air. Air is air, no matter what you call yourself or what you profess. If you breathe it in you live. If you do not then you will die. There is no such thing as Muslim water, Christian water or Traditionalist water. Water is water, no matter what you call yourself or what you profess. If you drink it you will be refreshed and you will live. If you do not then you will die of thirst and dehydration. True religion and divine spirituality like air and water is universal and common to all. 

With determination and practice we can know and understand what is unknown to the majority. We do not need external ostentation to please Edumare. The Divine Secret is not in the pocket of others for us to be running after people trying to foolishly get from them what is already hidden within ourselves. The secret, treasure, sacred-power, mystic-knowledge and mystery you seek is buried beneath your feet in your own home! No need to go searching and excavating elsewhere! There is no need to complicate ourselves or others. The divine way is direct, simple and unencumbered by difficulties. To the courageous, sincere and honest the true path for oneself is not difficult to find.  We can worship Olódùmarè directly through any of his manifestations that are agreeable to our need, affinity, spiritual taste, capacity and sensitivity. When we worship our chosen Orisa we are worshiping Olódùmarè. Olódùmarè manifests in diversity to meet our needs, affinity, temperament, inclinations, capacities, longings and inner predilection. The One Olódùmarè is the one who manifests in limitless beauty, variety, forms and glorious personalities

and characters. Olódùmarè is limitless and his potencies are inconceivable.

It is only reasonable and logical that Olódùmarè would manifest himself in countless ways to reach us and to inspire confidence and love in us. No matter if we worship the Divine as Obatala, or Òrúnmìlà, or Oshun, Osoosi, Orisa Oko, Sango, Yemoja, Ela, or Ogun etc. etc. what is important is that this particular manifestation is the one that inspires us, comforts us, empowers us and brings out the best in us. What is important is that this manifestation is meeting our need and is fulfilling our legitimate aspirations! What is important is that this manifestation is making us better people, more peaceful, assured and happy. The Orisa are expressions, manifestations and channels of the One Supreme Force.

There is no reason or need for us to be alike, the same or identical. We are different as human beings from one another, so should it surprise us that we are different in how we comprehend, perceive, experience and respond to the divine? We have different spiritual needs, perspectives, understandings and affinities. What Olódùmarè is hungry for is the feeling of devotion, love, reverence and gratitude in your soul! So to inspire you and bring this out he manifests and reaches out to as [and thru] Obatala, Ogun, Onile Ogboduora, Oshun, Òrúnmìlà, Elegbara, Ela etc. etc. He speaks to you in the unique language of your heart, level, need, mind, capacity, affinity, temperament and peculiar need. According to what Olódùmarè knows you are receptive, sensitive and responsive to, in like manner Olódùmarè appears and manifests to you in friendship, love, power and wonder! According to your devotional need, temperament, affinity, personality and spiritual tastes so does Eledumare reveal and manifest to you so as to draw you closer to himself, to nurture and develop you; and to reveal your true inner-splendor.

Respect Eledumare’s manifestation to others but follow, love and serve your own! Eledumare only desires the flowering of your heart. By worshiping Olódùmarè in the beautiful, inspiring and peculiar form that is appealing and attractive to YOU, you will awaken the divinity within yourself and experience true happiness, peace and satisfaction. Do not compare your unique faith to that of another. Do not imitate the faith of others. Follow what really inspires you, empowers you and is truly meaningful to you. The other persons way is not better than yours, neither is your way better than another’s. Your unique faith is simply right, adequate and perfect for you. That is all! This is how we must see and understand things.

Empowered, motivated and enthused by your worship, peculiar spiritual interests, spiritual practices and devotion, you will be in an ideal state to work for the greater good of all. Allow your inner-realizations, grace, knowledge and power to manifest in your behavior, speech, demeanor and conduct. If you talk to much, arrogantly or needlessly about your inner-experiences and knowledge, then your built up and accumulated powers will become dissipated and lost, but if we express them through the quality and manner of our lives it will grow and grow, bringing blessing to all and transforming the lives of others.

It is only by contact with this divine energy in our own unique and personal way that we develop supernatural [divine] character, supernatural [divine] intelligence and supernatural [divine] powers. Never express anything without a specific purpose and thereby conserve your spiritual powers and energies. Always meet with your Divine Friend and worship according to your sincere, noble and honest natural affinity, taste, vision and inclination, and you will grow and develop smoothly yet at an astounding rate. Do not imitate others. Follow your own authentic and original path. Do not allow others to make you doubt what is truly benefiting and upholding you. Be strong and do not allow others to drown out your own genuine spiritual convictions. If you follow the above instructions you will never have to receive another instruction in your life. By practicing the above words of guidance everything you really need and want will gravitate to you and find you, or you will gravitate to it and find it.

Read, meditate upon and apply these thoughts often because they are coming to you from the Source Supreme. This is why you feel great peace, energy, power, joy, assurance, security and serenity when you read them. These teachings and the divine energy which revealed them will purify, empower and uplift your life.

Aboru Aboye. Ogbo ato asure iworiwofun. Àse.

~ Awo Òrúnmìlà Mark Of Ifa Kabbalah. Casillas /!!!\ A.O.M.C. /!!!\

NEVER INSULT ELDERS

Can anyone still remember the altercation between The Great Zik and Dr Chuba Okadigbo when Okadigbo was political adviser to President Shagari?

We should learn never to insult our Elders!!

Can you still recall

'THE RANTING OF AN ANT'? Now read this...

Okadigbo to Zik:

Your statements can be likened to the Ranting of an Ant.

Zik to Okadigbo:

My boy, may you live to your full potential, ascend to as dizzy a height as is possible for anyone of your political description in your era to rise.

May you be acknowledged world-wide as you rise like an eagle atop trees, float among the clouds, preside over the affairs of fellow men... as leaders of all countries pour into Nigeria to breath into her ear.

But then, Chuba, if it is not the tradition of our people that elders are roundly insulted by young men before the world as you have unjustly done to me, may your reign come to an abrupt and shattering close.

As you look ahead, Chuba, as you see the horizon, dedicating a great marble palace that is the envy of the world, toasted by the most powerful men in the land, may the great big hand of fate snatch it all away from you. Just as it appears as if nothing can possibly go away.

Chuba, as you look forward to hosting the world's most powerful leader and shaking his hand, as you begin to smell the recognition and leadership of the Igbo people, may the crown fall off your head and your political head fall off your shoulders.

None of my words will come to pass, Chuba, until you have risen to the very height of your power and glory and health, but then you

will be hounded and humiliated and disgraced out of office, your credibility and your name in tatters forever....."

Foregoing was excerpt from the content of reply from the Late Dr. Nnamdi Azikiwe, while reacting to Chuba Okadigbo's insult passed on to Zik dubbed as the "ranting of an ant".

You will agree that everything Zik said came to pass on Chuba Okadigbo before his death.

So it is always better to play the Omoluabi role model, even while discharging any dirty job, Political Spokesmen are admonished to take caution. Please,  ALWAYS REMEMBER THIS!!

The time was in Aug 1983 after the 2nd Republic Presidential elections won by Shehu Shagari (NPN) as announced by FEDECO Chairman, Ovie Whiskey.

Awolowo (UPN), Zik (NPP), Aminu Kano (PRP), Ibrahim Waziri (GNPP) and Tunji Braithwaite (NAP), all lost the elections. Zik was complaining of the irregularities in that election at the same time he was mourning the death of his first wife, Flora Azikiwe. But Dr Chuba Okadigbo, a fellow Igbo like Zik, but in the NPN ruling Party, rubbished Zik and termed his complaints as the rantings of an ant, a whole Zik of Africa! Many personalities tongue lashed Okadigbo for going that far. It was at this point that Zik placed those curses on him, and declared leaving politics.

And all those curses came to pass before Okadigbo died in 2003.

Dr Okadigbo became the 3rd Senate President in the first term of OBJ's presidency in the 3rd republic, after Evan(s) Enwerem and Adolphus Wagbara, becoming at that time, the highest Igbo political office holder. He was well respected and revered in his Igboland, and seen as their new leader.

Meanwhile, in the US, the President, Bill Clinton was planning a visit to Nigeria in the later part of 1999 before he leaves office.

Okadigbo being the Senate President was championing the preparations for Clinton's visit as the latter would address the joint houses of Parliament. But just before the visit, in a twist of political manoeuvrings, Okadigbo lost the Senate Presidentship to Anyim Pius Anyim, who eventually received Clinton to the view of the whole world. Falling from grace to grass, in a way.

Okadigbo died in September 2003 in Abuja, a day after a political campaign in Kano where police was alleged to have sprayed him with tear gas, triggering breathing difficulties. No much assistance could be given to him before he gave up the ghost!!

All curses fulfilled!

Lesson: Do not insult elders.

WILL PEOPLE LEARN THEIR LESSONS?

Sunday, 10 October 2021

Òdù de ifá Ìwòrì-Òsá

Òdù de ifá Ìwòrì-Òsá;

Ìná pàpà lò bàlè lò mò róró

Àdìfá fùn Òrùndòjò òmìdàn

Àwòn èléyì tì wòn ó sún, tì wòn ó b’èjé n’ìtàn wòn

Èbò ganó ní ganó ó sé

Òwó èjé kàn òwó èjé kàn

T’àwà nsè l’òsú yí

 Ifá jè ó d’òmò.

According to this ifa stanza, I don't think it's a taboo for a woman to touch their orisha while on their period, the only thing is that she needed to bath before going or touch the orisha because if you look at the first line ifa says "ina papa lo bale to mo Roro" that is the plain street touches ground and was clean.

ABDULRAZAK GURNAH: AFRICA WINS!

Congratulations to the firebrand writer and scholar, Abdulrazak Gurnah on his winning the 2021 Nobel Prize in Literature. Africa and the rest of the Post colonial world have reason to be happy for this great achievement.

But what does this mean for literary studies on the African continent? Many Africans have never heard of the name, let-alone read any of his writings.

It is quite understandable, too, that many may not have read him in Nigerian universities. I do not blame anyone in Nigeria who never heard of Gurnah, particularly most graduates of our universities today.

The blame falls squarely on our departments of literature. What percentage of research is going on across the universities?

Recently, a colleague from  one of our universities boasted how vast he is in literature in spite of his field which is "Language", according to him. Before I could ask a question, he started reeling out portions of "Weep Not Child" which he read in the early 1980s.

Across our universities, many scholars of African literature still limit themselves to the teaching of Alex La Guma, Peter Abrahams, Athol Fugard and occasionally the earliest of Lewis Nkosi, Oswald Mtshali and a few others to demonstrate their awareness of South African letters.

There is hardly "Africa" in studies of African literatures across the institutions. Even at the postgraduate level in English departments, specialists in "African literatures" are anything but continentalist in their awareness of the immense literary projections from across the continent! The student is definitely not to be blamed completely. We just have to find a way of making a reading personality not just of our youths, but also, especially, amongst the province of intellectuals who have elected to study our literary traditions.

By Osita Ezeliora

Saturday, 9 October 2021

Àṣẹ - The Being and Universal Essence

The seal of imagination, the core of the head, the manifestation of the soul and the realization of Self.

Àṣẹ is what makes your completeness. The purpose of saying Àṣẹ after prayer or incantation is to make sure the reality and complete being of your prayer manifests.

Àṣẹ is from the verb "ṣẹ" meaning to manifest, to appear, to come into being and so "À" turns it to noun.

The Àṣẹ in you is your complete destiny. So, when a prayer is said, Àṣẹ is said to compare with it with what is one Àyànmọ́ and ìpín. If it's there, it will be activated and if it's not there, that kind of prayer will deactivated.

Àṣẹ is very important as yourself. Saying Àṣẹ of which you know the meaning is better saying words from other languages you don't know.

Àṣẹ Àṣẹ Àṣẹ. Don't Forget, Àṣẹ is the total configuration of everything that makes it behaves the way it behaves.

Àṣẹ iná ni iná fí ń jó,

Àṣẹ Òòrùn ni Òòrùn fí ń ràn

Àṣẹ Ajá ni ajá fí ń gbó

Àṣẹ ejò ni ejò ò fi ń fà

So, if you look at the above incantation, you will know that it is Àṣẹ that is referring to individual uniqueness which is also known as Orí.

On a final note, ṣẹ is equivalent to kún (كُنْ) in Arabic and be in English as Àṣẹ is then equivalent to kaain (كَائِنٌ) the Manifestor. Àṣẹ is the essence of everything and Universal Essence.

Gura Masha

By Oríadé Ìpọ̀sọ́lá Ajétẹ̀lú (S. A. FỌWẸ́WẸ́)

Dr Osahon Enabulele emerges as President-elect of the World Medical Association

After over  fourteen (14) years of his engagement at the global level, Dr Osahon Enabulele (M.B.B.S, MHPM, FWACP, FNMA), a Chief Consultant Family Physician, Past President of the Nigerian Medical Association and current President of Commonwealth Medical Association has emerged as President-elect of the World Medical Association (WMA).

His emergence followed an almost one week period of voting by participating National Medical Associations all over the world.

Dr. Enabulele's victory is a testimony to his global acceptability and recognition of his many years of hard work within the WMA, his profound intellect, sagacity and excellent performance in all responsibilities assigned to him, and his undeniable progressive contributions to the global body.

Dr. Enabulele's opponent at the election was Prof. Dr. Muhammad Ashraf NIZAMI, a professor of Orthopaedic Surgery and the President of the Pakistan Medical Association.

With this historic development, Dr Enabulele, has once again attained another milestone by being the first-ever Nigerian and West African physician to be elected President of the World Medical Association since the global body of all physicians in the world was established in the year 1947.

It would be recalled that in the year 2019, Dr. Enabulele became the first Nigerian physician to be elected as President of the Commonwealth Medical Association (CMA) since the CMA was founded in November 1962.

In the same year 2019, Dr Enabulele also became the first Nigerian physician to become a statutory Council Member of the World Medical Association, as well as the first Nigerian physician to ever chair one of the only three standing committees (Socio-Medical Affairs Committee) of the World Medical Association, following his election as Chair of SMAC in far away Chile in the year 2019. He was subsequently re-elected this year (2021) for a 2nd term as Chair of SMAC.

With an immense pedigree, Dr. Enabulele who is a profound strategic thinker, policy analyst and health activist, has generated several initiatives and made profound contributions to the advancement of the medical profession and healthcare system at local, national and international levels.

He is expected to give his acceptance speech during the London 2021 General Assembly of the World Medical Association billed to hold on Friday, October 15,2021.

Dr. Enabulele will be superintending over the World Medical Association during the 2022 - 2023 Executive year.

Congratulations to our hero and unique jinx breaker, Dr.Osahon Enabulele!

Congratulations to the Nigerian Medical Association!!

Congratulations to Nigeria!!!

Congratulations to Africa!!!!

The Holy Odu Ìwòrì Osa, On Women Menstruations

Yorùbá

Ìná pàpà lò bàlè lò mò róró

Àdìfá fùn Òrùndòjò òmìdàn

Àwòn èléyì tì wòn ó sún, tì wòn ó b’èjé n’ìtàn wòn

Èbò ni won ni ki won o se

Eje kan ẹjẹ kan

T’àwà nsè l’òsú yí 

Ifá jè ó d’òmò

English Translations

Fire Glades are completely dry shrubs

Casted Ifá to transverse component 92 damsels

And when they sleep they wake up to see blood on the thigh

They were advised to offer Sacrifice

The menstrual blood that we have seen this month

IFA, please let it turn to a child.

Note:

This sacred Odu Ifá explained to us that women's menstruation is not a sign of dirt; or something forbidden; or a taboo;  but a sign of hope and strength according to ifá. It is a sign of fruitfulness.

A woman can pray and touch her Òrìsà / ifá when she is on her menstrual period; it is not taboo.

Although, there are some medicines (àkòsè) that a woman cannot touch during menstruation; simply because medicines are made up of leaves (èwè) energies and words òfò (enchantment) that the power of the monthly flow could make the medicine impotent.

That's how powerful you are O women of creation.

But when it comes to Òrìsà / Ifá;  menstrual blood is never seen as dirty; or prohibited; or taboo;  it is your strength and it gives hope. If not because of it, countless of souls waiting to incarnate to planets earth won't be here through birth.* *O Women! You are a blessing to humanity.

Homages

Order Of Ifa

WHAT IS EDAN (OGBONI)?

EDAN is the Orisha that is worshipped by OGBONI members. It is the Orisa associated with LONG LIFE, HEALTH, PROSPERITY, and VICTORY.

Ololo the Babalawo of EDAN

Cast IFA for EDAN

We will never hear of EDAN’s death

EDAN always lives long and in good health

Ha mo hee mo won lara

Cast IFA for ORUNMILA

When he went to heaven to call on EDAN

The one who will fix the world

As if repairing a broken calabash

The people tried and tried to make amends

But their efforts were in vain

They broke the world like a broken calabash

ORUNMILA then went to heaven to call on EDAN

Who was his companion in heaven

They were told to make sacrifice

They complied

It is sacrifice that saves us

The end of killing

It is the sacrifice that saves us

Those who obey the instructions of IFA will surely prosper

Bí ekòló bá júbá ilè, ilè á lanu;

Omodé kì íjúbàkí ìbà pà á.

If the earthworm pays homage to the EARTH, the EARTH will give it access;

a little child never pays homage and is found to be destroyed in consequence of it.

What is EDAN?

By saying Ẹdan and Ògbóni, what we mean is Ẹdan, the Òrìṣà and the Followers. Ẹdan is an Imọlẹ̀ or Òrìṣà while Ògbóni is/are a devotee/devotees of Ẹdan. Ògbóni is a sect or denomination of Ifá Religion in Oòduàland (Yorùbáland) and their place of worship is called “Ilédì”.  Ẹdan is one of the Imọlẹ̀, Divinities created by Olódùmarè. Ẹdan was not among the set sent by Olódùmarè and she therefore remained in Heaven when others came. As seen in Ifá, when there was no stability in the World, Ọ̀rúnmìlà consulted Ifá and was told to invite Ẹdan from Heaven. She honoured the invitation and came to the Earth. With her arrival, new system was introduced to the governance of the World. She introduced a system whereby a chosen knowledgeable elderly people see to the affairs of each community.

Ògbóni is the name given to the group formed by the devotees of Ẹdan. These people must be honest and faithful. In order to implant this needed righteousness into the people, there exists a kind of initiation which envelopes cleansing, prayer, covenant, oath taking and many other activities to make an initiate a complete upright person. And these people would be the king makers who would appoint and initiate the new king. The power to check the king also resided within the group of these elders. This system of making new king cum check and balance existed in the world for long and in Yorùbáland until the intrusion of colonizers who came with different system of governance. The knowledgeable elders who see to the affairs of the community are named Ògbóni. The leader of Ògbóni is called Olúwo while the other offices include Apèènà, Ìyá Àbíyè, Aro, Odofin, Iyamokun, Ìyá idi Àgbà and so on. The Olúwo then must be an Ifá Priest.

Anybody who is interested will be scrutinized to see how faithful and honest he is and can be initiated into Ògbóni. And when one is initiated into Ògbóni, he gains knowledge which leads to wisdom and people see the person as one of the respected community leaders for the person has increased in knowledge and will be staying aloof from any act of unrighteousness. He would also be part of the decision makers in the society.

People have turned Ògbóni to a club or society with social elements though the religious aspect is obvious. Turning the religious denomination to a social club makes it easy for people of different faiths to join with the intention of gaining political recognition, knowledge, protection and so on or just to be part of the people who matter in the society. We cannot talk about this without remembering how some Christians and some Muslims in Yorùbáland realized that they could not be part of decision makers in the society without being members of Ògbóni. Therefore, they joined the society with proper initiation but with the intention to syncretise Ògbóni with their own chosen alien religion(s). Hence, today, we have Muslims and Christians as members of Ògbóni and this factor has done much havoc to the Ògbóni as a sect of Òrìṣà Religion. These syncretists are people of two worlds who belong to neither of the two worlds in the proper way. They are so selfish that they have destroyed the structure of Ògbóni in the society that almost every day, they create new structure and fight for leaderships. Their contributions have created more havoc than good for us.

It came to the point that the real Ifá/Òrìṣà devotees left the syncretists alone with Ògbóni society and face worshipping Ẹdan in Òrìṣà shrines and Ifá temples; and those Ifá/Òrìṣà devotees that were initiated to Ẹdan do the veneration with few people of likely minds. The intrusion of non practitioners of African Traditional Religion to Ògbóni created vacuums; there are loss of etiquettes and knowledge among other things. The Ifá priests who are the custodian of Ifá verses to teach morals, rules, history and story left the society and the people left there resulted to applying biblical and or Quranic stories to the situations on ground in the Ògbóni meetings.

With this, you can even hear people saying “Jesus Christ was the first Apèènà of Ògbóni”. When you enter a temple of Ògbóni, you can see their Ẹdan standing between a Bible and a Quran to show their belief in “Three in One”. This is highly pathetic and the real practitioners of Ifá/Òrìṣà religion kept looking at them saying Ògbóni was no more part of our Religion but a mere social club. Funny enough, all those members also tell people that Ògbóni is not a Religious sect but a social society that anybody can join irrespective of religion. But when you have discussion with any of them, he/she will not talk for seven minutes before hanging him/herself. For instance, the first song you will hear from the person is likely to be: Iba de ee. Bee ni iba so oo. Iba lo yedan a n sin o. Meaning: Here comes homage. Homage is ready to be paid. The Ẹdan that we worship/venerate really deserves homage. What the believer of syncretism fails to realize is that he himself has agreed that “he worships/venerates Ẹdan” with the last line of the song above. And if it is their service day, to tell you that he has no enough time for such discussion for he is going for his Ògbóni service or meeting, he can unconsciously sing: Oni lojo pe ooo. Oni lose awo wa ooo. Oni nitadogun eni mo n sin o Meaning: Today is the day. Today is the service day of our sect. Today is the seventeenth day service of the prophet that I follow. Majority of the members of Ògbóni in Yorùbáland do not see syncretism as a synonym for hypocrisy, whereas, he every day sings: E ma feke rile. E ma fodale soro. E ma fopuro mobi tiya wa o Meaning: Do not initiate an unfaithful person into our house. Do not initiate a traitor into our secret. Do not let a liar know the secrete of our “Mother”. Any way, he will want to defend himself that he is not unfaithful, neither a traitor nor a liar. However, he should answer many questions to convince people that he is doing the right thing. The following questions are just four of the million questions he needs to answer to defend himself: Doesn’t the Holy Bible say “thou shall not follow any path than that of Jesus”? Does the Image of Ẹdan in line with Christianity? Does Islam allow sacrifice to Ẹdan? Does your being a member of Ògbóni in line with Islam?

In Yorùbáland today, Ògbóni is viewed by the non-initiate as a secret society just because it is forbidden for the members to reveal any discussion to the non-members and because of the hidden way with which the syncretists practice. To explain this, a practitioner of Ifá/Òrìṣà Religion who is initiated to Ògbóni will not see why he should hide his membership while a Muslim or Christian who is a member of Ògbóni will never see why he should disclose his membership. And when people realize later that somebody, in whose presence they always condemn Ògbóni, is a member. They feel disappointed and they immediately conclude that Ògbóni is a secret society. These people are not faulty with their erroneous conclusion because, majority of members of Ògbóni in Yorùbáland today are Muslims and Christians and they do not disclose their membership. Instead, they join the people who condemn Ògbóni in public.

We implore the practitioners of Ifá/Òrìṣà Religion in Nigeria and Diaspora to join hands together to make sure Ifá/Òrìṣà Religion is practised in its pure form. Whoever does not like the pure form should please leave us alone with our faith and join his chosen religion.

By Fáyẹmí Fátúndé Fákáyodé (Olúwo Ògbóni of Ilédì Tifálàṣẹ – Ìbàdàn)

MEDICAL TEST AND NEATNESS FACTORS BEFORE MARRIAGE BY ODÙ IFÁ

Purity and Neatness of a woman

Ifá, being filled with different teaching of human relationship with another human and other natural beings, also opens our eyes to the importance of neatness of a woman as a factor for staying long and joyful in the house of his husband.

Ifá also gives advice on knowing the type of woman and health checkups before marriage. That is to say, you shouldn't be feeling shy to know the health status of your lady or man before marriage and this can be extended to Genotype test.

How come a dirty woman cooks for you and you happily eat it. A food prepared by a dirty woman, no matter how delicious the food looks, if it is by a dirty person, it won't be go through easily. Especially, when a dirty woman uses locust beans to prepare food for you.

Read this Ọ̀ràngún Méjì, ẹsẹ ẹ keje, Wándé Abímbọ́lá 2006.

A kì í f'ìtìjú kárùn,

A sì máa f'ìtìjú kó o;

A díá fún Afínjú,

Tí ń lọ yan ọ̀bùn lá'lè.

Èékánná ọwọ́ pẹ̀ntẹ̀;

Pẹ̀nǹtẹ̀ pẹnntẹ Ìsàlẹ̀.

Bí a lọ́'bùn ló'bìnrin,

A ò leè jẹ irú mọ́;

A díá fún Èṣù àìwẹ̀,

Tí yóò mú obìnrin sá lọ,

Nílé Àgbọnmìrègún.

Ǹjẹ́, aládé mọ̀ ń wẹ̀ o,

Kùùnṣu,

Aládé mọ̀ ń wẹ̀ o,

Kùùnṣu.

Getting infected for being shy is unusual

Getting infected for being shy is also usual

This occurred to Afínjú (clean person)

That is having extra marital affairs with a dirty woman

Her nails are extremely rusty

Her vagina is also dirty

If we have a dirty woman as a wife

We cannot feel safe to eat locust beans

This happens to Èṣù Àìwẹ̀ (character of not taking bath)

That will make a wife to run away

From Àgbọnmìrègún's house....

Nonetheless, Aládé is taking bath

Kùùnṣu (it does not care about murmuring)

The crowned one is taking bath

Kùùnṣu...

Note: Afínjú is Àgbọnmìrègún and his wife was known as ọ̀bùn.

Keynotes:

1. A woman should always take bath, cut her nails and make sure is vagina is always clean.

2. As Ọ̀rúnmìlà is always known for purity, physically and internally, a priest must also lead by example. The house must be neat as the heart must be the most clean.

3. A dirty marriage will have a dirty end.

4. Do necessary tests before marriage.

Gura Masha

Pen: Oríadé Ìpọ̀sọ́lá Ajétẹ̀lú (S. A. FỌWẸ́WẸ́)

Who is Yoruba?

The Awujale of Ijebu Òde said sometimes ago that Ijebus are not Yoruba, many people thought Kabiesi wasn't right. But Aláàfin Ọ̀yọ quickly went to visit him. He even went with Danofijo a popular Masquerade of Ọ̀yọ́ town to entertain Awujale, a smart moves by Kabiesi Aláàfin.

My late father (Olowoporoku) always corrected me anytime I referred to myself as Yoruba  (ṣe ara Ọ̀yọ́ ni ẹ ni) are you from Ọ̀yọ́ town? He would say to me.

Baba told me that Yoruba is the name the Gogobiri (Gambari of the North) called Oyo people, the name became popular during the era of Alaafin Abiodun Adegolu bcos of his peaceful and long reign, Ọ̀yọ́ people were the  Yorubas proper.

Ẹ̀gbá, Ìjẹ̀bú, Ifẹ̀, Rẹmo, Ijesha, Èkìtì, Ondo, Ketu, Ùgbó and Ibini were not part of Yoruba. 

We are all connected to Ile Ifẹ that is why we speak same Language but we are not all Yorubas until 1919/1920.

The adoption of Yoruba name was part of colonial legacy.

Between 1901- 1904 there was a war between Awujale of Ijebu Òde and Akarigbo of Isagamu. The war was so serious to an extent that the British was unable to curtail it.

Then the British always thought that Aláàfin was the head of all the Obas because it was the Aláàfin that invited them to Yorubaland  during the kiriji war, they sent message to Aláàfin for intervention. Aláàfin sent his Staff of office to the seat of war but the  messengers were chased away. 

The British were loosing money and goods from inter land because the war between the two major people to the Port was damaging the British economic interest. Goods couldn't reach Lagos Port via Isagamu/Ikorodu and Ijebu Òde/Ẹpẹ. 

The Aláàfin advised them to meet the Ọọni of Ifẹ instead.

The British quickly ran to Ọọ̀ni to rescue the situation, then  it was a taboo for Ọọni of Ifẹ̀ to leave the palace or Cross water. After a long begging, the iwerefa of Ifẹ̀ agreed to let the Ọọni set aside the tradition for peace to reign with heavy fine for the sacrifices by iwarefas, the British agreed to be responsible. Then for the first time in the history Ọọni of Ifẹ̀ left his palace.

The day the Ọọni of Ifẹ̀ left his palace, Baba told me that all the Ọbas and Baalẹs in Yoruba land including Ọba of Benin and Aláàfin of Ọ̀yọ́ vacated their palace to honor the tradition, the Awujalẹ and Akarigbo ordered their army to seize fire when they heard the coming of Ọ̀ọni of Ifẹ̀. That was how powerful the tradition was.

After the war, the British started the process to weaken the Yoruba people and traditional bonds, they finally called the meeting of the first class traditional rulers to adopt 'Yoruba' as a common name, but the Awujalẹ of Ijebu ode, Ọ̀ọni of Ifẹ̀ and Oba Benin rejected the  name but the British had their way.

That is the smartest way to control us as a whole.

So if the Aláàfin Ọ̀yọ́ said he is the only King that has the power to confer title of Yoruba on anyone he may be right because the Yoruba name belongs to Ọ̀yọ́ people.

It's part of colonial hangover! 

Iba Bába mi. 

Iba àwọn àgbà!

I have never seen a dilapidated church. I have seen hundreds of dilapidated schools

In my home town, the schools are rotting away while church buildings are growing bigger. No industries, just churches.

I once told someone that if the churches in Port Harcourt were to be transformed into industries, unemployment will vanish within one year and crime will be brought to a screeching halt. He agreed.

Truth is, if a politician asks a certain village what they will prefer to be built for them, chances that they will chose a church will be higher.

Doubt me?

Gitto in a bid to show appreciation to former president Goodluck Jonathan, asked him to chose one thing they will build for his village people and he chose a church*. *I don't know if there are world class hospitals in Otuoke or standard schools but he chose a church.

I also know that the former governor, DSP Alameiseiya died on the way while being ferried to UPTH when he had a heart attack. In the whole of Bayelsa, no hospital could handle emergency situations.

In Abonnema on Wednesday, a young man shot by soldiers attached to the area died on the way to UPTH.

Follow East-West road to Bayelsa and Warri. If you happen to have an accident on that road stretch, the nearest hospital is UPTH and chances of survival is narrow. The road is bad. But there are hundreds of churches along that road yet kidnapping and rape, killing etc is the order of the day.

From Port to Aba, you only find casket companies along the road. If you happen to have an accident. You will be ferried to those casket companies for swift burial. Yet churches litter everywhere. What are we even talking about?

Buhari runs to mosques on Friday and runs straight to London hospital on Saturday. Are we normal?

Ike Ekweremadu, the Deputy president of the Senate invited Presidents, ministers, Senators etc to the opening of an Anglican Church he built for his village people. Schools there are in tatters.

Vita Abah, former PDP chairman in Enugu built a gigantic Church in his village. Community secondary school Ede Oballa is nothing but an eyesore. His children are abroad.

In the North, a governor once used 600 million naira to hire prayer warriors and imams to pray against boko Haram attacks. The same state had disease outbreaks that led to multiple deaths.

In the same North, Governors spend millions on recitation of religious texts while the schools are dying. They also spend millions on emirs and imams. One reportedly bought a 600 million naira house for the sultan of Sokoto in Abuja earlier this year. He is among those saying that he can't pay 30k minimum wage. Imagine the nonsense. 

This is in a country where teachers are paid peanuts. But they all have one thing in common: all their children are schooling abroad while they make sure yours go to church every day.

Go to your village and see if the biggest buildings there are not religious houses. 

How does a nation develop without the education of the citizens? Education is empowerment. It opens doors. An educated mind is a liberated mind. A religious mind is a shackled mind.

Or didn't you read of the attack inside Nigeria Law School because someone felt someone abused Mohammed? In Sokoto, I saw it first hand.

The truth is: if I become the president of this country one day, I will ban religious activities in the schools. No religious houses will be found in university campuses. I schooled in University of Port Harcourt and I know how students' church activities distract academic activities.

In this same country, government pay hugely for people to go Mecca and Medina to stone devil and to Jerusalem to talk to the Wall. How much development has that brought us? How has that reduced religious tension in the country? Only an unwise person will not see how our government is dashing money to other countries through these journeys. The government has no business funding it but this is Nigeria.

This is same country that has never met the UNESCO prescribed 26% annual budget for education.

You see! I am not against anyone fighting for the church but how the church has benefited the country should be a topic for rigorous academic exercise.

A nation that cannot educate its citizens is a rogue country. A nation that pays more attention to religion instead of all round education of her citizens is a rogue and mediocre nation.

Nigerians are opening churches while Chinese, Lebanese etc run our economy.

By Okenyi Kenechi

It’s Ose Osoosi!

The life history of OSOOSI was revealed under several ODU of IFA with different verses in different formats. However the setting up of his cult was fully clarified in IFA EJIOKO;

          Igun soore

          Igun pa l'ori

          Akala soore

          O yo gege l'orun

          Ojo min in jo mi in

          K'eni maa wu le soore mo

          A difa f'Oso 

          Oso ns'awo lo s'ode Iwo

          Ebo l'Awo ni ko se

          O gb'ebo lopolopo

          O ru'bo

          Ero opo

          Ero ofa

          E wa wo'fa Awo ki bi ti nse

OSOOSI is an incarnation of OGUN, he is an EBORA(Spirit) who came to the terrestrial world with a destiny of salvaging a situation.

According to the Odu Ifa OYEKU-SINDIN, there was a strange monkey with sixteen tails in the forest of IREMO in ILE IFE. The monkey was a carnivore,  It killed young and old,  and became a threat to all the people of the land,  and all attempts to get rid of it always proved abortive. 

OLOFIN ADIMULA, the king, consulted IFA, and Odu Ifa OYEKU-SINDIN surfaced on the tray. IFA foretold that a child would  be born to save the situation. 

Therefore, OLOFIN was asked to offer a sacrifice which included a Bow, some Arrows, a Club, a Dog, Roosters, and he should also make an offering to OGUN as well. 

IYE(powder) of OYEKU-SINDIN was sprinkled on the bow, the Arrows and the Club, and then given to the king to keep for the incoming baby boy.

Sooner than later Oso was born, all the ammunition was given to him. On one fateful day, Oso was playing around with his peer group, when they accidentally came across this voracious monkey, tiresome and sleepy.  Oso quickly drew his bow and arrow and shot it through its eyes. The giant animal fell, the news spread across the city, until it was broadcasted to the ear of the king. The king honored him, from this  the name Osoosi/Osowusi, (Oso become rich), was actually coined out of the honor which the king bestowed on him.

ODU IFA ON SELF-EMPLOYMENT & FARMING

Introduction

Bí ọmọ́ bá tó ó lọ́kọ́

Ká fún un lọ́kọ́

Bí ọmọ́ bá tó ládàá

Ká fún un ládàá

Translation

If a child is due for hoe

Give him/her hoe

If a child is due for cutlass

Give him/her cutlass

In the ancient time, working for government (ọba) is voluntary and free of charge. Everyone, then, was engaging in self-employment. You start your life being trained in the profession of your parent. You learn and master the art and if you are talented, you transform it into a greater position. This means, by you, your parents are added more value.

However, when it is time for you to become an independent person, you are supported in all ramifications to have your own personal business established. That is when you are given your own ọkọ́. 

Infact, when a man is seen matured enough to become an ọkọ, he will be given ọkọ́. Women are also not left behind. One will now be seen lazy if he has completely attached himself to working for King. Because, working for kings is always paid with nothing other than regret and sorrow. Let us read the Odù.

Bí a kò bá bá Ọba gbé lé 

Abẹ Ọba kì Í pá Ni Lórí 

Bí a ò bá bá Ọba pààlà 

Ọkọ̀ Ọba ò kìí sá Ni lẹ́sẹ̀

Ìwọ náà súré lọ sí àárín Ìgbẹ́

O tó dá 'ko

A díá fún Olókun, Sẹ̀ní Adé 

Ajífìlùkì, Ọmọ Ọba labúlabú

Bí igbá epo

Rírú ẹbọ Ní í gbe Ni

Àìrú kìí gbèèyàn

Translation

If we don't share a house with a king

The blade of the king cannot cut your head

If we don't share a farm boundary with a king

The hoe of the king cannot cut your leg

And you, run quickly to the middle of the bush (untouched area)

You are now matured to start farming

So it happened to Olokun Seniade

Ajifiluki (who was always waken up with praising drum), the son of king labulabu (iyemoja)

Like calabash of palm oil

Performing the sacrifice favours one

Ignoring the prescribed sacrifice fails you as well

Meaning till the end.

This is telling you about self employment and farming.

That, even the Olokun sacrifice his time to start farming on earth by utilizing the soil, despite the fact that he was the son of Labulabu and could eat fish as he wanted and could be rich without working. Upon that, he became a farmer.

Be independent and go back to farm.

This is the last verses of ọ̀ràngún méjì in bàbá Wándé Abímbọ́lá Book.

Gura Masha 

By Oríadé Ìpọ̀sọ́lá Ajétẹ̀lú (S. A. FỌWẸ́WẸ́)

Edited: First published on Oct 19, 2017.


What will Africa lose if it loses its African indigenous worldview?

OLUPONA: We would lose a worldview that has collectively sustained, enriched, and given meaning to a continent and numerous other societies for centuries through its epistemology, metaphysics, history, and practices. For instance, if we were to lose indigenous African religions in Africa, then diviners would disappear, and if diviners disappeared, we would not only lose an important spiritual specialist for many Africans, but also an institution that for centuries has been the repository of African history, wisdom, and knowledge. Diviners — who go through a long educational and apprenticeship program — hold the history, culture, and spiritual traditions of the African people. The Yoruba diviners, for example, draw on this extensive indigenous knowledge every day by consulting Ifa, an extensive literary corpus of information covering science, medicine, cosmology, and metaphysics. Ifa is an indispensable treasure trove of knowledge that can’t be duplicated elsewhere; much of its knowledge has been handed down from babalawo [Ifa priest/diviner] to babalawo for centuries. (I myself have consulted with several diviners for my research on specific academic topics regarding African culture and history; consequently, if we were to lose Africa’s diviners, we would also lose one of Africa’s best keepers and sources of African history and culture. That would be a serious loss not only for Africans, but also for academics, researchers, writers, and general seekers of wisdom the world over.

By Harvard Gazette

EGBE ORISA KORI

On many occasions, people have shown displeasure and claiming that this kind of Igba Kori is uncalled for. Let me start by saying that there’s nothing wrong in including plastic dummies inside the Korikoto calabash of display.

Kori is known as one aspect of Egbe that supports and takes care of kids. Kori is the defender of children and the giver of their wants. The big container in the lady’s head contains stuffs like beautiful beads, cloths, dolls, and every other things that kids will find attractive and love to have. some people even add eatables to it.

Whether we like it or not, plastic dolls are part of what kids in today’s world find attractive. We can say wooden dolls should also be included but nothing wrong when plastic dolls are also there.

Egbe Orisa Kori is after the well-being of kids in particular. Not just kids in the olden days who played with wooden dolls but also kids in this present time who also love the plastic dolls.

University of Ifa

Friday, 8 October 2021

I AM A TEMPLE OF MY CULTURE

I am very happy to be 'luko' 

If being cultural is being 'luko' 

I am glad being 'ọmọoko' 

If being traditional is my 'kókó'....

Tell me a Yorùbá word that belongs to 'Èkó'

What makes 'ará èkó' better than 'ará oko' 

And not an English word like choco 

Tell me a Yorùbá word for cocoa 

So stop calling 'kókò' ni 'kóóko'....

Only yorùbá man I see 

Calling his language vernacular 

Being educated is lack of initiative atimes 

If your language is to you a vernacular....

Stop replacing 'Ẹ Ṣé' with thank you 

Stop replacing 'ó dàbọ̀' with bye bye 

Say 'Àgò' and be replied 'Àgò yà' 

Not hello that sounds like o! Hell...

Why must religion destroy my language 

Take religion out of language if you can 

Accepting someone's religion is accepting their culture 

Because, in language, culture is secured..

'Salaam Alaekum' is not compulsory 

Once 'Alaafia fun yin' is equivalent 

Better still, you say 'káàárọ̀' or  'ẹ káàárọ̀ 

And at night 'Ẹ Káalẹ́' is worthy....

Ìbà Olódùmarè! is Bismillah 

Say 'Ìbà Olódùmarè' before your action 

Al-amdu lillah is also great 

But, Ògo fún Olódùmarè is the best...

Say 'Ẹ káàárọ̀', instead of good morning 

'Ẹ káàsán', instead of good afternoon 

 'Ẹ kú ìrọ̀lẹ́', instead of good evening 

Though 'Ẹ káalẹ́' doesn't mean good night but 'Ó dàárọ̀!...

Most children can't greet in our languages 

So our beauty is dying with religion 

They even say Salam Alaekum to christians 

Because it is now a normal greeting to them....

I am a temple of my culture 

If you wish, say I am so lubush 

Remember where your feedings come from 

Most of your grand fathers were born in the bush....

Though I am not yet there 

Where I need to stabilize my wish 

I wish to be my culture black and white 

That I will never shift from the core of it....

Let me remind you 

My language is rich 

To the downstream of ocean 

For higher demand, for heaven is witch....

Let me teach you some words 

If you love I will text 

Word means ọ̀rọ̀ 

While World means Ayé....

Money! 'Owó' is money 

Treasure! 'Wúrà' and gold 

Afẹ́fẹ́ or atẹ́gùn is air 

Ìji is wind and wind...

Let us go! Jẹ́ ká lọ 

Come and eat! Wá jẹun 

Mo ní ìfẹ́ ẹ̀ rẹ! I love you 

Hug me! Means Wà mọ́ mi....

Guraya Mashaya

1111.1111

By Oríadé Ìpọ̀sọ́lá Ajétẹ̀lú (S. A. FỌỌWẸ́WẸ́)

HOW TO BE A NIGERIAN

How To Be A Nigerian was first published in the 1960s as a series of columns in the Daily Times. It became a bestselling book that was re-published in 1996. Almost six decades later, Enahoro’s brilliant satirical enquiry into identity, nationalism and inventiveness is still the definitive guide.

How to be a Nigerian, you must learn the lesson that nothing is ever fair, that indeed anything is possible, and you may have to pay your way through life by offering and taking bribe to facilitate many of life’s processes. Babies are switched at birth in Nigeria and offered for sale; to leave the hospital with the right baby, and not fall victim of cradle-snatchers, you may have to pay the nurses a little ‘something’ to guarantee their loyalty. Or better still you may have to patronise an expensive hospital where reputation is still important.

Death is equally expensive in this country. Mortuaries and cemeteries are raided for spare parts by ritualists and their agents. To ensure that your beloved reaches the gates of Heaven or Hell, without a missing ear, tongue or genitalia, you have to pay the mortuary and cemetery attendants to have mercy on the dead from your household. Being alive in Nigeria is worse.

Every activity involving life and movement has to be facilitated with cash. It is not for nothing that Nigeria is the second most corrupt country in the world. This is not a country of saints.

If you insist that you will not offer bribe, then you face a long life of frustration. You will never be able to get anything done. In Nigeria, parents pay a special fee to get their children into schools from nursery to the university. If you are a Nigerian parent, you may also discover that teachers need to be bribed before your child can pass examinations.

To be a Nigerian truly, you must realise that official rules and regulations serve very little purpose. The meaning of the law depends on the man in charge of a particular office at a particular time. Positions and uniforms are to be respected by all means. Policemen, customs and immigration officials live on bribe. Local government officials expect you to grease their palms.

To bend the law, you must pay a token fee, and once you do so, you are offered a special salute by the policeman on the highway or the immigrations officer at the border and allowed to do exactly as you wish. Thus, to be a Nigerian, you must learn to beat the system.

The law can be bought. Justice is available for the highest bidder. The man who is loaded with more cash than sense is king. If you can flaunt wealth, your contemporaries will worship the very ground on which you walk. Just get rich by any means and as quickly as possible. Nobody will dare question the source of the wealth. With money, you can buy the protection of the state.

The high and the low will queue up at your doorstep to pay homage; what they really want is their own share of your loot. Traditional rulers will offer you chieftaincy titles. The state will offer you national honours. Women will throw themselves at your feet. And not just any woman, but the most beautiful ones who used to be beyond your reach.

Newspapers will name you among the most fashionable men in society. A rich man is always fashionable. I have never heard of a poor man being labelled the best-dressed Nigerian. To be a Nigerian, you must be loud with your wealth and accomplishments. Even if you are poor, you must carry on with life with a certain swagger. Don’t ever forget that you are a Nigerian; your country is the sixth largest producer of crude oil in the world, the most populous black nation on earth, and the home of the happiest people in the universe.

Indeed, to be a Nigerian, you must be an optimist. This is the only way to survive in a country where there is so much distance between government and the people in the form of widespread poverty, incompetence in high places, and established disregard for the rights of citizens.

The roads are bad, electricity supply is epileptic, salaries are not paid on time, there is food scarcity, and the scarcity as well of the basic necessities of life, but you must learn to take everything in your stride. To be a Nigerian, you must see even death, any death at all, in a positive light. You live in a country where accidents are common and death is cheap.

In the midst of it all, you must learn to be joyous. Every weekend, attend a party, wear the best clothes in your wardrobe, and tell yourself that the biggest achievement that any man can be proud of is to remain alive. It doesn’t matter if you are trapped in squalor. If you are lucky to have some means, then you are truly lucky.

You can throw parties everyday if you wish. You can even dictate the kind of women you want at the parties and the kind of clothes that they must wear. You would be surprised that there are many women, including housewives, who are ready to appear half-naked just to be seen among the happening crowd in society. If you are rich, then you can create your own government inside Nigeria by providing your own basic amenities, and using the state to rob the poor.

If you are lucky enough to have a small business of your own with employees working under you, then you do not have to pay salaries. Nobody is going to arrest you for failing to pay your own workers. If the workers are not happy, they are free to go. But because they are Nigerians, they are not likely to resign en masse.

They too will find a way. They will steal from your company. They will use company time to do business on the side. One day, try and investigate your workers, the same ones who are complaining about salaries and poor conditions of service. You will be surprised that this is the only country in which a messenger who has not been paid for six months lives in a mansion of his own. Your managers have houses abroad. Your directors have their children in foreign schools. And you begin to wonder whether indeed a Nigerian labourer deserves his wages.

To remain sane as a Nigerian, you must be religious. And you must advertise your piety. Sleep in the church. Proclaim your religiosity from the rooftops. Mention God’s name in every conversation. In a land where there is so much madness, religion offers you the only opportunity to cling on to a measure of holiness. It is the only way to remind yourself that you are human after all, and that there is something that you still believe in.

There are too many forces compelling you to disbelieve the very existence of God: you will see highly placed persons who are no better than scoundrels; wives of important persons who are no better than cheap prostitutes; men and women of power who are sexual perverts; fraudsters and common criminals who are nevertheless accorded the respect that they do not deserve; children who have sold their souls to devil; young girls who are in the hands of men who are old enough to be their fathers; and housewives who should be in Hell. To be a Nigerian, you can only look at all these and take your troubled soul to God.

If you are unable to cope, perhaps you might consider the option of exile. There are many Nigerians abroad eking out a living as economic refugees. Unable to cope with the many disasters of life in the country of their birth, they have fled to other countries where there is less stress and shock.

To be a Nigerian, you must ordinarily learn to live with shock. This is a country where anything can happen. Public buildings go up in flames routinely. Bombs can explode anyhow in busy neighbourhoods, claiming lives and property, and even government officials join the people to express frustration and anxiety.

This is a country where the police run away from criminals. It is a country where criminals consider themselves gentlemen and are so treated in many ways. Politicians are not interested in public service; they want access to the public treasury so they can steal a part of the national cake.

To be a Nigerian, you must learn to relate to the National Anthem as if it were a disco tune. I have heard versions of the national anthem which belong more to the hip-hop genre. The average Nigerian considers the anthem a joke. There is a musician who has even worked out a remix version of the song, and it is played regularly in disco halls.

To be a Nigerian, you must take life as one long joke. Don’t bother about patriotism. You will be better served by ethnic affiliations. If you feel you are not getting your due in certain circumstances, allege that you are being discriminated against on ethnic grounds. Link up with persons of your own tribe, and get them to push advantages in your direction. It doesn’t matter whether you are qualified or not. This is not a country where merit counts for much. Sycophants, mediocre persons and hypocrites stand a better chance of getting up the ladder than a man of talent.

They know what to say in the right places. They are experts at blackmailing competitive and able rivals. For such persons, life itself is about politics, and they are prepared to push down anyone who stands in their way.

To be a Nigerian, you must always remember this: you are in the midst of Sharks. Every other Nigerian has a small dagger in his pocket, hoping to draw blood. Get your own dagger! Be on your guard. And may the Lord be with you.

By Peter Enahoro,

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