Today's Leaders Forum Praise 2019: ECONOMIC PROSPECTS IN YORUBA ORATURE AND ITS CHALLENGES - ADEMUYIWA Adewale Lukman

AN ONLINE PRESENTATION AND DIALOGUE.

Mo ki gbogbo wa ku deede akoko yii, lako labo, lewe, lagba, onile ati alejo. A ku poposinsin akoko yii.

ADEMUYIWA Adewale Lukman

Olohun Eledumare yoo maa ka wa ye oooo.

Inu mi dun lati wa nibi, nipa imo-on-mo tabi iseesi, pe mo sa wa nibi, anfaani kan ni inu mi si dun si i. Bakan mo tun dupe fun anfaani ibanisoro yii. N o gbiyanju lati soro bi ojo-ori, iriri, ogbon ori ati imo mi se mo. Leekan si i, e seun, mo dupe.

Lori akori oro yii:

Economic Prospects in Yoruba Orature and its Challenges.

Eyi ti o tumo si:

Eto-Oro-aje ninu Ipoohun Yoruba ati Isoro to Doju ko o

Ifaara

Saaju ohun yoo ti a o ba wi, ohun ti o se pataki ni yiyanju awon okute oro ti o ro mo akori idanilekoo yii.

Eto-oro-aje ni akitiyan ati aajo aje sise. A gbodo mo pe ohun ti o je aje gan-an ni orisa ti o ro mo owo. Igbagbo awon Yoruba si ni pe inu okun ni ibugbe re, idi niyi ti won fi maa n so pe aje olokun.

Fun idi eyi, eto-oro-aje ni aajo lati ni owo lowo.

Orature - Ipohun

Ohun ti ipohun je ni eya litireso Yoruba.

Ni awujo Yoruba, orisi eya litireso meji lo wa.

Awon ni litireso alohun ati litireso apileko

Oral literature and written literature.

Ipohun ni orature. Eyi won seda lati ara oral ati literature, ti o wa tumo si

Oral literature

Lara awon irufe ipohun yii ni oriki, ese-ifa, owe, ijala, esa, ekun-iyawo ati gbogbo awon eya ipohun miiran ti o je ogbin laarin awon Yoruba.

Eyi ro mo awon ipohun gege bi eka fokiloo (folklore).

Erongba:

Erongba idanilekoo yii wa ni isafihan bi eto oro aje se n je yo ninu awon ipohun wonyi, amulo won ati pataki re pelu isoro ti o doju ko won ati ona abayo.

Àwùjọ

Ohun ti o je idanilekoo yii sun mo awujo ero nipa bi awujo se ri.

Ibeere wa ni pe, nje o letoo, ka fi owo leran, ki a maa wo, ki a maa tun ilu se laitun awon eniyan ibe se?

Bi awujo se ri lode oni. Paapaa julo, awujo Yoruba ati orile - ede Naijiria lapapo. O han pe awon eniyan n pariwo ebi, opo owo lo si dile, ti won ko ri nnkan kan to gunmo se.

Lati fi mo idahun ti o ye si eyi, e je ki a gbo ohun ti onimo yii so.

Tiadi (2007:2) so pe:

"Poor people destroy their immediate environment in order to survive. This over exploitation of natural resources for short-term survival can only be counted through the upliftment of the world’s poor standards that accord with humanity".

Eyi ni pe a ko gbodo tun igbooro ati ilu se laina-an-ni awon olugbe ibe. Bi eyi ba sele, awon ti ara n kan yoo ba awujo je. Eyi naa han ninu owe Yoruba to so pe :

omo ti a Ko ko, ni yoo gbe ile ti a ko ta.

Ohun ti o fa ero yii ni pe awon onimo kan gba pe ilu la a moju to, awujo lo ye Ko kan wa, ki i awon eniyan ibe. E je ki a gbo ohun ti enikan so

Ritzer (1996:11):

Society was the most important unit of analysis. It was seen as more important than individual. It was society that produced the individual, primarily through the process of socialization.

Sugbon lero ti Tladi ti a gbe ye wo saaju, awon omo ti awujo ko ba to, ki won mo ohun ti won le se ati ohun ti won le je laarin awujo, yoo ba awujo je ni. Esuro yoo padi da, yoo maa le aja.

Fun idi eyi, ni ilana ifoju ibara-eni-gbe-po wo (Sociological criticism)

, a gbodo mo kin ni awujo le se lati daabo bo awon eniyan ibe. Onimo kan so bayii pe :

Ajibade (2009:11) so bayii nipa sociology criticism pe:

"Sociological dimensions of orature require a theory of history and society in which there will be examination of representation of social structures and institutions in regards to their functions in the society where they are found".

Ni ilana ero Ajibade oke yii, o ye ki awon eda awujo ronu nipa bi awujo ti won ba ara won se ri ati awon ohun amulo inu awujo naa.

Gege bi erongba idanilekoo yii, ni awujo Yoruba, a gbodo mo bi awujo se ri, awon nnkan ti awujo pese sile ti a le fi se oro, ati ihun eto oro-aje awujo ti a ti ba ara wa. Ariyanjiyan ko si si nipa pe a le ba awon nnkan wonyi ninu awon ipohun Yoruba ati bi idanilekoo yii yoo se fi han.

Oniruuru ise ni awon Yoruba le se. Lara won ni karakata/isowo, agbe, ise owo ati bee bee lo.

Economic Prospects in Yoruba Orature

Sisesise lawon iran, Yoruba. Won gba ise sise pon dandan. Ko si le rorun fun eda kan lati maa gbe awujo laise ise aje kankan. Awon Yoruba maa n so pe :

Ọmọ ọ̀lẹ ò tàgìrì s ọ wò The offspring of the lazy doesn’t haste to trade

Ọ̀lẹ tí ò tàgìrì ṣ̣òwò The lazy that doesn’t haste to trade

Kó yáá jókòó dèsẹ Should sit down for poverty

Kó rí bí ajabáńlá ebi tí ń pani

To see how one is feeling hungry

Isowo/Karakata

Eyi ni rira ati tita ohun kan. Awon Yoruba tile maa n so pe:

Iṣẹ́ ọmọ àṣeje

Work is the offspring of self-feeding

Òwò ọmọ àṣelà

Trading is the offspring of success.

O han ninu ipohun Yoruba pe awon ohun kan a maa po ni agbegbe kan ju agbegbe kan lo. Nipa igburoo ati ikede, a le topinpin awon nnkan won. Ipohun kan so pe :

Ìró kánún la gbọ́

It is news of the potash that we heard

La kẹ́rù la relẹ̀ Haúsá Makes us travel to the north

Ìró obì la gbọ́

It is the news of the kolanut that we heard

La kẹ́rù la rẹlẹ̀ ọ̀dàn Makes us travel to the west

Ìro èlùbọ́ la gbọ́

It is the news of yam flour that we heard

La kẹ́rù la gba

Makes us travel to Òkè-Ògùn

Òkè-Ògùn lọ

Ise agbe:

Ise agbe ni ise oko dida lati pese ounje ati ohun -elo. Eyi naa wa ninu ise ibile Yoruba, o si han ninu ipohun won.

E je ki a wo ese-ifa isale yii :

Ọbọlẹbọọgùn gege bi eni to da ise agbe sile nile Yorùbá:

Ìgbà tí Ọ̀rọ̀ wo ọmọ náà wọ́n tán

When the Ọ̀rọ̀’s child grows up

Ni wọn bá tún ránṣẹ́ pe Ọ̀rúnmìlà lótùù’Fẹ̀

And they still sent for Ọ̀rúnmìlà from Ifẹ̀

and Land.

Ìgbà tí wọ́n dé ọ̀hún tán,

On getting there

Ọ̀rọ̀ tún lóyún

Ọ̀rọ̀ was pregnant again

Ọ̀rọ̀ tún bímọ

Ọ̀rọ̀ gave birth again

Wọn ní orúkọ wo ni àwọn ó sọmọ náà* ?

They asked what to name the child?

Ọ̀rúnmìlà ni kí wọ́n sọ ó ní Ọbọlẹ̀-bọọgùn Ọ̀rúnmìlà asked them to name him Ọbọlẹ̀bọọgùn

Òun ló ṣe ìran àwọn àgbẹ̀ síle*̣̀

And he is the origin of farming

(Abímbọ́lá 2006b:68)

Ninu ese-ifa, o han bi Orunmila se n takan rakan. Eyi han ninu ese-ifa isale yii:

Ese-ifa so pe :

Baba l’ót’ohun dúdú ra dúdú;

Father sold black materials to buy black materials

Baba l’ót’ohun pupa ra pupa;

Father sold red materials to buy red materials

Baba l’ót’aásàà l’or’Èèbó;

Father sold snuff to buy White-man

Baba l’ót’ohun funfun l’óra funfun;

Father sold white materials to buy white

materials.

Baba l’ó ta Fúlàní ròdòdò;

Father sold Fulani to buy flower

Baba l’ót’aásáà l’ora Lárúbáwá

Father sold snuff to buy Arab

Baba l’ót’ẹrú n l’o fi rọmọ

Father sold slave to buy child

Baba l’ót’èkísà r’ẹkùn kan pìrìmù

Father sold rag to buy giant tiger.

A díá fún Olómù Apẹ̀rán

Cast divination for Olómù Apèrán

(Abímbọ́lá, 2004:42)

Lati mo deena penu, opo ise ibile lo han ninu ipohun Yoruba. Bi ba si boju wonu asa, opo ise lo wa ni ti o le mowo wa. E je ki a tun wo ise-owo ibile ati àwọn agbegbe Yoruba ti won ti wopo:

1. Aso-oke / Ofi - Iseyin

2. Adire - Osogbo/ Abeokuta

3. Koko-irin Saki

4. Ose dudu - Ipapo

5. Dodo-Ikire - Ikire

6. Lafun - Ibarapa

ati bee bee lo.

Isoro:

Isoro ti àwọn nnkan wonyi n doju ko ni :

- Aikobi-ara si asa.

-Aisi amojuto (storage facilities)

-Aisi itanilolobo ati isipaya.

-Olaju ati esin igbalode

Ona Abayo:

- Owo ti o ba dile, ni esu n be nise. A gbodo mo pe awon ohun to wulo ti ko kan esin po ninu asa.

Won si le je orisun eto-oro-aje awujo.

-Awon to ba je onimo ero (technologist) gbodo mo pe alafo wa fun awon naa lati mu ise se. Eyi ni pe won gbodo sakitiyan igbejade awon ero to le wulo fun pipa-nnkan-mo.

-Ara itanilolobo ati iroyin kan re e, a si le tibe gbe nnkan tuntun yo.

-Bi a ba fi olaju kun awon ohun amusaje ibile, yoo tun mu igbooro ba a.

Agbalogbabo:

Ipohun je ara iwogbe ti a le samulo lati mo bi ihun ati eto awujo kan se ri. Imo kikun ninu re si maa n funni ni imo kikun nipa awujo eni.

A ti wo bi eto-oro-aje se je yo ninu awon ipohun Yoruba, eyi ti isamulo won le mu eto-oro-aje awujo gboooro si i.

Eyi fi han pe yato si awon eto-oro-aje igbalode ati ise ijoba, asa awujo wa naa pese awon ohun kan sile fun wa, ipohun pa a mo de wa, a si le maa mu won lo gege bi owe Yoruba to so pe:

Omo to ba ba ipele, iya re, ki i daso re lodoodi

E seun, mo dupe fun itetisile ati ifarabale gbo gbogbo atatantoto mi. Olohun Olodumare yoo te awujo wa siwaju. Afefe ko ni se owo odi lodo wa. Iro ayo la o maa gbo si ara wa oooo. Amin.

INTERVIEW:

Interviewer: Who are the real custodian of culture ❓

🔴WHAT CAN REVIVE YORÙBÁ CULTURE ❓

Interviewee: We cannot look at Yoruba cultural custodian from a single perspective. It depends on the context of reference.

But by looking around all corners, we can point out the following as the real custodians of Yoruba culture:

1. Yoruba Traditional chanters

2. Yoruba Traditional singers

3. Yoruba Traditional worshippers.

4. Yoruba verbal artists

5. Yoruba Traditional Theatre Art Practitioners

6. Yoruba Indigenous Women

7. Yoruba Traditional Vocational Practitioners (farmers, blacksmiths, dyers, weavers, etc)

8. Yoruba traditional drummers.

9. Academicians in the area of Yoruba studies.

10. Yoruba Monarchs and Chiefs.

11. Yoruba Language Speakers.

12. Yoruba Herbal Medicine Practitioners.

Etc.

Our mentality

One can not be bigger than how one believe one is. Your dream, your thinking, your mentality, thoughts and beliefs are major determinants of your strength. For Yoruba culture to be revived, all these aforementioned things must be reset.

Interviewer: What are the roles of culture in governance ❓

Interviewer: Àwọn ojogbon ninu èdè Yorùbá ni ìgbà ìwáṣẹ̀ kìí fi bẹ ṣe àkọsílẹ̀ ìwádìí tàbí ìmò wọn, kini ẹ rí sọ sì èyí ❓

Interviewee: To guide the leaders to lead with traditional moral and native intelligence.

Interviewee: Bee, loooto ni pe won ko ni akosile awon nnkan won saaju ki eto mo-on-ko-mo-on-ka o to de, sugbon won n se awon nnkan won lojo sinu awon ipohun won ti a ti menu ba gbogbo.

A o itan won, ise won, irisi won ninu oriki, owe, ese-ifa, itan iwase (mythology), ati bee bee lo.

Interviewer: N jé àjọ, ẹgbẹ́ tàbí ìgbìmò tí òun ṣe ìgbé dìde Ásà àti ìṣe Yorùbá wá láìní owó kan eto òṣèlú tàbí ẹṣin nínú ❓

Interviewee: O wa daadaa.

1. Egbe Onimo Ede Yoruba (YSAN)

2. Egbe Oloku Ede Yoruba ti NCE (ASSYLENCE)

3. Egbe Akomolede ati Asa Yoruba

4. Egbe Akekoo Ede Yoruba (YOSSAN).

Ni ori Ikanni Igbafe (social media)

1. Olu-Odo of Africa

2. Ibudo Arofo Omooba

3. Ewa Ede Yoruba

4. Yoruba Gbayi, O Gbeye

5. Egbe Akekoo Ijinle Yoruba

6. Great Ife YOSSAN, ati bee bee lo.

What have we left undone to preserve our native language?

Using it for different purposes.

1. Academic purpose(In schools, every subjects and courses of study will be taught in Yoruba language. You can even write your project or long essay in Yoruba Language)

2. Economic purpose

3. Cultural purpose

4. Political purpose

5. Media purpose.