Yorùbá social arena blog

Clothing in Yoruba culture is gender sensitive. For men's' wear, they have Bùbá, Esiki and Sapara, which are regarded as Èwù Àwòtélè or under wear, while they also have Dandogo, Agbádá, Gbariye, Sulia and Oyala, which are also known as Èwù Àwòlékè / Àwòsókè or over wears. Some fashionable men may add an accessory to the Agbádá outfit in the form of a wraparound (Ìbora).Ìrùkèrè made from horse or cow tail. They also have various types of Sòkòtò or native trousers that are sown alongside the above mentioned dresses. Some of these are Kèmbè (Three-Quarter baggy pants), Gbáanu, Sóóró (Long slim / streamlined pants), Káamu & Sòkòtò Elemu.

Èpón ni ęmèwà Òrò ìse gégé bí Èyán ti jé ęmèwà fún Òrò orúko, Ohun tí a pè ní ępón jé orísirísi wúnrèn, èyí tí ó bęęrę láti ęyo Òrò kan dé àpólà Òrò àti gbólóhùn. Nítorí náà èpón pé orísirísi: àwon tí ó jé ęyo Òrò tàbí jù bęè lo, àwon tó ń sáájú Òrò ìse, àti àwon tó ń gbęyìn Òrò ìse. Èpón ęléyo Òrò: Àwon ępón tí ó jé ęyo Òrò ni àwon Òrò bíi asògbà: ń, ti, má, máa, yóò Àti èdà won ní àyísódì: kìí, í, tíì, kò, níí. Èpón ni àwon Òrò tí a lè pé ní múùdù bí: kúkú, tètè, jàjà, mò-ón-mò, sèsè. Àwon wònyìí máa ń sáájú Òrò ìse ni. Wón lè tèlé ara won bí ìtumò bá fààyè gba ààtò béè. Fún àpęęrę: Adé máa tètè wá Adé kúkú máa tètè wá Àwon èpón kan lè tèlé Òrò ìse. Bí Òrò ìse yen bá gba àbò, àbò láti dúró ti Òrò ìse gbágbá, kí èpón àgbèyin Òrò ìse wá tèlé àkópò Òrò ìse àti àbò rè. Mo wá RÍ Mo ta epo ròbì RÍ Òrò gírámà kò tún yé mi MÓ Àwon ępón gbęyìn Òrò ìse kò pò rárá.

It  is an  abomination  in Yorùbá land for a baby  to  fall  from  its mother’s back.  It  is believed that if  a  male  child  falls  from  its mother’s back,  he  will always lose his wife  at  adulthood,  while for a female,  she  will  always  have a lover die atop  her  when  she  grows up. If a baby does  fall  from  its mother’s back, the  mother is  expected  to carry  out  some  rituals to  prevent evil  from  happening to  the  child  when it  grows.

As well as using  bitter plants  to kill germs and worms,  Yorùbá herbalists  also use incantation ( ofo ) in medicines to bring good luck(awure), money or love. Medicinal incantations are in some ways like the praise songs  addressed to human beings or gods: their purpose is to awaken  the power of the ingredients hidden in the medicine. Most medicinal incantations use a form  of word-play, similar to punning , to evoke the properties of the plants implied by the name of the plant. Yorùbá traditionalists claim in their oratory history that Orunmilla taught the people the customs  of divination, dance , prayer, symbolic gestures, personal and communal elevation. They believe he also advised his people on spiritual baths, inner reflection, and herbal medicine in particular. The Ifa Corpus is considered to be the foundation of the traditionalist herbology.

The Yoruba have legendary types of clothes that make them distinct from other cultures around them. They take immense pride in their attire, for which they are well known for. Clothing materials traditionally come from processed cotton by traditional weavers. They believe that the type of clothes worn by a man depicts his personality and social status, and that different occasions require different clothing outfits. Typically, The Yoruba have a very wide range of materials used to make clothing, the most basic being the Aṣo-Oke, which is a hand loomed cloth of different patterns and colors sewn into various styles. and which comes in very many different colors and patterns. Aso Oke comes in three major styles based on pattern and coloration; Alaari – a rich red Aṣọ-Oke, Sanyan- a brown and usual light brown Aṣọ-Oke, and Ẹtu- a dark blue Aṣọ-Oke. Other clothing materials include but are not limited to: Ofi- pure white yarned cloths, used as cover cloth, it can be sewn and worn. Ar

Gégé bí a se so lósè tó kojá wí pé, Òrò ìse jé òpómúléró nínú gbólóhùn, kìí sì ní ju ègé kan lo. Sùgbón nígbà míràn àwon Òrò ìse kòòkan a máa ní ju ègé kan lo, òpò nínú won ló jé àkànpò, yálà Òrò ìse méjì, tàbí Òrò ìse pèlú Òrò orúko : àpęęrę ni wònyìí.. Dì+mú = Dìmú Ka+ilę =kalę Rán+eti= rántí Gbà+gbé= gbàgbé Pe +olówó =polówó Gbà +gbó = gbàgbó Sè+ędá= sèdá Jé +isé =jísé... Ní sókí, Òrò ìse máa ń tèlé olùwà. Ó sì máa ń sáájú àbò àti orísirísi àfikún.

Kings in Yorubaland are forbidden from looking inside of his royal crown. A king must wear a crown but he must never peer into it. The day he does it is the day he will join his ancestors. Kings could be allowed to do this if they insist on committing suicide.

Yorùbá medicine  has major similarities to conventional medicine  in the  sense that its main thrust is to kill or expel from the body tiny, invisible "germs" or insects (kòkòrò) and also worms (aron) which inhabit  small  bags within the body. For the Yoruba, however, these insects and worms perform  useful functions in the healthy body, aiding digestion fertility , etc. However, if they , become too powerful in the body, they must  be controlled, killed or driven out with bitter tasting plants contained in medicines. Buckley claims  that traditional Yorùbá ideas of the human body are derived from the image of a cooking  pot, susceptible  to overflowing. The female body overflows dangerously but necessarily once a month; insects  and worms in the body can overflow their "bags" in the body  if  they are given  too much “sweet” (tasty)  food.  The household is understood in a  similar  way. As agents of disease overflow their bag, menstrual blood in the female b

The shuku hairstyle—which  involves  braiding  to  form  a  hump  on  top  of  the head—has a significant  place  in  Yoruba  hairstyling.  There  are  many  variations  of  this popular  style. This  simple  style  is  sometimes  complemented  with  side  plaiting.  This  hairstyle  was traditionally  reserved  for  the  wives  of  royalty,  but  is  now  common  among  young  ladies, school  girls  and  married  women. The  simplicity  of  it  makes  it  less  time-consuming  and  easier  to  execute  than  other  more intricate  designs.  Different  types  of suku....suku ologede, suku elegbe , suku na poi,  suku onididi, suku oni beji meji, suku sesema Others  are sinero  kiko and suku fula. Some ceremonial  suku have  plaited  braids  that  cascade  down  on  all  sides  and  are  attached  to  the  hump. Modern types  of  suku  involve  intricate  plaiting  to  form  flowers.

Òrò ìse jé ìsòrí Òrò tí ó máa ń so ohun tí àwon Òrò orúko inú gbólóhùn se tàbí ohun tí ó selè sí Òrò orúko. Ní àtàrí pé a ò lè má rí i nínú èrò tí a pè ní gbólóhùn, àwon òmòràn nínú èdè Yorùbá ti ki ìsòrí yìí bi òpómúléró. Àfiwé yìí sì bá a mu régí. Àpęęrę Òrò ìse Ní wònyìí Pe, wá, jókòó, tà, rà, fò, fá, rìn, jé, mu, rán, gbà, gbé, ká, fún, wó, lá, là, tì, sùn, jí, gé, kùn, bí, nù, lò, kí, gbìn. A.b.b.l. Akíyèsí wa ni pé Ègé kan ni Òrò ìse máa ń ní. Ogunlógò àpęęrę ló sì wà. Ibi tí Òrò ìse bá ti ni ju ègé kan lo, àlàyé rè lè wà nítòòsí. À ó máa wo ibi tí a ti ní ju ègé kan lo lósè tí ń bò. Ire ó

Yorùbá personal names are particularly revealing. They amuse, shock, outrage, enlighten, ennoble, and empower. These names carry specific cultural information about the societal values, philosophical thoughts, worldview, religious systems, and beliefs of the people. The Yorùbá axiom ''òòró Ilé, ibú Ilé, làá wò ká tóó somo lórúko '' which translates literally as the length and breadth of the house (i.e circumstances surrounding the child's birth) are normal considered before a child is named, sums up the value that the Yorùbá people attach to the cultural relevance of their names. In other words, Yorùbá personal name usually reflect the hopes, fear, aspirations, and wishes of the biological parents of the child and those of the extended family members such as grandparents. (Olatunji 1984:68).consequently, the Yorùbá people painstakingly observe the circumstances surrounding the conception, the expectant mothers experiences during pregnancy and at delivery,

Ohun pàtàkì tó n mú kí àlàáfíà àti ààbò wà lórí ęní ni èèwò, olúkálùkù ìlú àti Ilé ló ní èèwò tí won, Yorùbá kò fi Òrò èèwò seré rárá, Ohun tí Wón bá pé ní èèwò, a kìí se é. Èyí kéyìí tí kò wò, tí kò dára láti hù ní ìwà ló ń jé èèwò. Orísirísi ní èèwò; èèwò àìsàn, èèwò awo, èèwò ìbínibí, èèwò kan-n-pá tàbí òran-an-yan, èèwò amęmìígun àti èèwò amáyégún. Pípa àwon èèwò yìí mó jé orísun ààbò àti àlàáfíà ní ilè Yorùbá. Gégé bí àpęęrę, òkan nínú èèwò àlàáfíà ni pé ''a kìí ję ejò torítorí '' ogbón púpò wà nínú èèwò yìí.  Ìdí ni pé, gbogbo oró ejò orí ló wà, bí ęnìkan bá sì ję orí ejò tí eegun ejò bá sèesì gún lénu tàbí há a lófun, òrun lęrò. A ó ma tè síwájú lósè tí ń bò. Ire ó

The Yorùbá women are very creative when it comes to style, Fashion, Beauty and hair making. The two basic methods used in hail styling among their women are handmade plaited hail ( irun Didi) and hail that is tired with thread or braided ( irun kíkó).  Every Yorùbá hairstyle has a significant name that celebrates an occasion, historical event or aesthetic design. Some signify social status, marriage, sophistication, youth or grieving, while others can represent social commentary.. To be continue....  Ire ó.

Gégé bí a ti so síwájú pé, òkan lára àwon ìsòrí Òrò lèdè Yorùbá ni Ęyán, Ó se pàtàkì kí a mò ohun tí èyán jé.   Èyán ni àtòpò Òrò ti ó bá dì mó Òrò orúko, tí ó ń fún wa ní ìmò kún ìmò nípa Òrò orúko. Fún àpęęrę Ilé ìtajà Ilé gíga Ilé óúnję Ilé oba Ilé ìwòsàn... Ní àtòpò Òrò méjìméjì, tí gbogbo won sì ń sòrò nípa Ilé. Irú Ilé tí a ń sòrò nípa rè dá lórí Òrò tí a fi yán an; Ę sàkíyèsí pé Èyán máa ń tèlé Òrò orúko tí ó jé kókó rè ni. A ó ma tè síwájú lósè tí ń bò. Ire ó!

I n  a  world  where  culture  and  tradition  seem  to  varnish quicker  than  a  gaseous  spray,  Africans  in  South  Carolina have  found  a  means  to  preserve  one  of  the  continent’s  oldest and  most  popular  culture,  the  Yoruba  culture. Predominantly,  the  Yoruba  people  are  found  in  the  Southwestern  part  of  Nigeria  with  few  numbers  in  other  West African  countries  like  Togo,  Benin,  Gambia  etc.  Perhaps,  Urban migration  and  slave  trade  might  have  been  the  causes  for  the displacement  of  the  Yoruba  people  across  the  globe.  Far  from home,  these  expatriates  find  it  difficult  to  continue  with  their usual  African  life;  culture  and  religion.  This  is  no  longer  a cause  for  concern  for  the  Yoruba  people  living  in  South Carolina  in  the  United  States  of  America.  For  more  than  four decades  now,  these  people  have  been  practicing  and preserving  their  culture  in  a  home  far  away  from  home.

We cannot because of heat tear one's clothe, because cold season will surely comes. #Mondayproverb #òweYorùbá #Yorùbádùn #ÀsàYorùbá #yorùbáculture #Wevaluemoral #weappreciateourculture

 Ojú ni alákàn fi ń sórí ni Òrò ààbò ara-ęni. Kójú má ríbi àìjàfara ni oògùn rè. Yorùbá kò fi ààbò ara ęni jáfara rárá. Onírúurú aájò àti oògùn ni Wón fi ń sààbò ara won. Lára àwon oògùn bęè ni kánàkò èyí tó lè so ìrìnàjò tó lé gba òsán méta òru méta di ojó kan péré láìsí ewu.Nínú aájò fún ààbò náà ni òkígbé, ìfúnpá, àti óńdè. Nígbà míràn,Wón le lo àgbékórùn pèlú dàńsíkí àti fìlà; Egbé nìyęn. Bí àpęęrę, láyé àtíjó Aláàfin òyó gbó pé oba ìlú kan, ìyen Òkukù ní ìpínlè Òsun ní oògùn púpò. Aláàfin pàse pé kí Ó wá fi Ojú kan òun, bí ó ti dé ààfin ni Wón so fún un pé kí ó jókòó lórí ęní, kò mo pé Wón tí gbé kòtò jínjìn sábé ęní. Bó se jókòó ni ęní jìn fìn-ìn.Ó kégbe ńlá ''hèéè! kíké tó ké, inú yàrá rè ní ààfin rè ló bá ara rè lÓkukù.Egbé nìyęn. Ààbò tó péye ló jé láàárin àwon Yorùbá (Ògúnsínà 2012). À ó má tè síwájú lósè tí ń bò ire!.

People do certain things on certain occasions and attach meanings and values to them; This is what culture is. A cultured and virtuous woman should be aware that she should jealously conceal whatever natural endowments she possesses.    The view of the Yorùbá people is that a responsible woman should look presentable and not frivolous. Fashion, to her, is not the same as exposing one's body.