Ọlá-Bọ́lá™ ©'s banner

Ọlá-Bọ́lá™ ©

@theOlaBola • 5,466 subscribers

Yorùbá History & Linguistics

Shorts

𝗨̄𝗚𝗕𝗢̀ of ANCIENT-IFẸ̀ ≠ 𝗜̀𝗚𝗕𝗢̀ of SE-NIGERIA‼️ 𝗣𝗔𝗥𝗧-𝟭‼️ The term "𝗨̄𝗴𝗯𝗼̀" is the name of one of the diverse tribes that make up the Yorùbá ethnic group. See 𝗙𝗿𝗮𝗺𝗲-𝟭 for the accurate tone [𝗿𝗲|𝗱𝗼] of the name . . . 𝗔 𝗕𝗮𝗰𝗸𝗴𝗿𝗼𝘂𝗻𝗱 𝗼𝗻 𝗗𝗶𝗮𝗹𝗲𝗰𝘁𝗶𝗰𝗮𝗹 𝗩𝗮𝗿𝗶𝗮𝘁𝗶𝗼𝗻𝘀: This Yorùbá term (i.e. "𝗨̄gbò") is equally vocalized as "𝗜̄gbò" in some other Yorùbá dialects, such as: (a) 𝗡𝗼𝗿𝘁𝗵-𝗪𝗲𝘀𝘁 𝗬𝗼𝗿𝘂𝗯𝗮 𝗱𝗶𝗮𝗹𝗲𝗰𝘁𝘀, i.e. Èkó ("Lagos"), Ìbàdàn, Ẹ̀gbá, Ọ̀yọ́, Òǹkò, & Ìbàràpá dialects, etc. (b) 𝗦𝗼𝘂𝘁𝗵-𝗪𝗲𝘀𝘁 𝗬𝗼𝗿𝘂𝗯𝗮 𝗱𝗶𝗮𝗹𝗲𝗰𝘁𝘀, viz. Ànàgó dialect, Àwórì dialect, Ìdâṣà dialect, Kétu dialect, & so on. This is because, words with 𝘂-initial do not occur naturally in NW-Yoruba, & in SW-Yoruba dialects Rather, they occur naturally in the 𝗖𝗲𝗻𝘁𝗿𝗮𝗹-𝗬𝗼𝗿𝘂𝗯𝗮 𝗱𝗶𝗮𝗹𝗲𝗰𝘁𝘀 (e.g. IFẸ̀ dialect, etc.); 𝗦𝗼𝘂𝘁𝗵-𝗘𝗮𝘀𝘁 𝗬𝗼𝗿𝘂𝗯𝗮 𝗱𝗶𝗮𝗹𝗲𝗰𝘁𝘀 (e.g. Ìlàjẹ dialect, etc.); and 𝗡𝗘-𝗬 𝗱𝗶𝗮𝗹𝗲𝗰𝘁𝘀. Some popular examples of this dialectal variation between: CY dialect, SE-Y dialect, & NE-Y dialect (all on one hand) 𝘃𝘀. NW-Y & SW-Y dialects (both on the other hand) are respectively: 𝗨fẹ̀ vs. 𝗜fẹ̀ (a place name), 𝗨ṣu vs. 𝗜ṣu (yam), 𝗨lé vs. 𝗜lé (home), 𝗨̀wà vs. 𝗜̀wà (character, existence, & riches, etc.). See: 𝗙𝗿𝗮𝗺𝗲-𝟮 for some ‘𝗶 initial’ vs. ‘𝘂 initial’ cases from O. Akinkugbe, “A Comparative Phonology of Yoruba Dialects, Iṣẹkiri, and Igala,” Ibadan, 1978; and from Ayọ Bamgboṣe, “Yoruba: A Language in Transition”, J. F. Ọdunjọ Memorial Lectures, 1986 By 1843, 𝗬𝗼𝗿𝘂𝗯𝗮-𝗞𝗼𝗶𝗻𝗲́ began to be developed for 𝘄𝗿𝗶𝘁𝗶𝗻𝗴 & 𝗯𝗿𝗼𝗮𝗱𝗰𝗮𝘀𝘁𝗶𝗻𝗴 𝗽𝘂𝗿𝗽𝗼𝘀𝗲𝘀 by S.A. Crowther, et al., & this 𝗦𝘁𝗮𝗻𝗱𝗮𝗿𝗱𝗶𝘇𝗲𝗱 form is based largely on NW-Y dialects—but with its own unique features See 𝗙𝗿𝗮𝗺𝗲-𝟯: J. G. Fagborun, “The Yoruba Koiné-Its History and Linguistic Innovations, 1994:24-5 Due to their wide-renown, the NW-Y dialects and Standardized-Yoruba have come to complement, & sometimes replace the CY, SEY, & NEY dialects This got so commonplace that even 𝗨̄gbò natives sometimes (although rarely) self address as 𝗜̄gbò, as could be heard from the Ugbò chief in 𝗙𝗿𝗮𝗺𝗲-𝟰 𝗦𝘂𝗺𝗺𝗮𝗿𝘆: Both "𝗨̄gbò" & "𝗜̄gbò" are Yorùbá words, & they’re one and the same Yorùbá name of a Yorùbá tribe . . . Having proven that both 𝗨̄gbò & 𝗜̄gbò are one and same Yorùbá-tribal-name, our next-steps involve critiquing the 𝗶𝗺𝗮𝗴𝗶𝗻𝗮𝘁𝗶𝗼𝗻 that this (𝗨̄𝗴𝗯𝗼̀/𝗜̄𝗴𝗯𝗼̀) is one and same as the 𝗜̀𝗯𝗼̀/𝗜̀𝗴𝗯𝗼̀ ethnicity of Nigeria This is discussed extensively in 𝗣𝗔𝗥𝗧-𝟮‼️culling evidence from physiography, archaeology, the Ifá corpus, other oral-traditions, & vitally, etymology. Below is a sneak peek into what 𝗣𝗔𝗥𝗧-𝟮 holds👇🏾 ———— . . . ••• Archaeological evidence in the light of the Ifẹ̀ oral traditions add that this Ifẹ̀ Bowl (valley) is already water-logged (or swampy from seasonal-floods) by circa 500AD. A group in the area yet preferred this water-logged valley for their abode, while the other group in the area preferred the dry-lands of the bowl’s “Rim”, viz. the hilly space (which had a lot more settlements, as it is suitable for farming) between the valley below & the inselbergs above. The group in the water-logged Bowl are the 𝗨𝗴𝗯𝗼̀ (𝗜𝗴𝗯𝗼̀), while the group on the hills are the ••• Repost & stay tuned for 𝗣𝗔𝗥𝗧-𝟮‼️ tomorrow 🔥 Cheers🥂✌🏾

𝗨̄𝗚𝗕𝗢̀ of ANCIENT-IFẸ̀ ≠ 𝗜̀𝗚𝗕𝗢̀ of SE-NIGERIA‼️ 𝗣𝗔𝗥𝗧-𝟭‼️ The term "𝗨̄𝗴𝗯𝗼̀" is the name of one of the diverse tribes that make up the Yorùbá ethnic group. See 𝗙𝗿𝗮𝗺𝗲-𝟭 for the accurate tone [𝗿𝗲|𝗱𝗼] of the name . . . 𝗔 𝗕𝗮𝗰𝗸𝗴𝗿𝗼𝘂𝗻𝗱 𝗼𝗻 𝗗𝗶𝗮𝗹𝗲𝗰𝘁𝗶𝗰𝗮𝗹 𝗩𝗮𝗿𝗶𝗮𝘁𝗶𝗼𝗻𝘀: This Yorùbá term (i.e. "𝗨̄gbò") is equally vocalized as "𝗜̄gbò" in some other Yorùbá dialects, such as: (a) 𝗡𝗼𝗿𝘁𝗵-𝗪𝗲𝘀𝘁 𝗬𝗼𝗿𝘂𝗯𝗮 𝗱𝗶𝗮𝗹𝗲𝗰𝘁𝘀, i.e. Èkó ("Lagos"), Ìbàdàn, Ẹ̀gbá, Ọ̀yọ́, Òǹkò, & Ìbàràpá dialects, etc. (b) 𝗦𝗼𝘂𝘁𝗵-𝗪𝗲𝘀𝘁 𝗬𝗼𝗿𝘂𝗯𝗮 𝗱𝗶𝗮𝗹𝗲𝗰𝘁𝘀, viz. Ànàgó dialect, Àwórì dialect, Ìdâṣà dialect, Kétu dialect, & so on. This is because, words with 𝘂-initial do not occur naturally in NW-Yoruba, & in SW-Yoruba dialects Rather, they occur naturally in the 𝗖𝗲𝗻𝘁𝗿𝗮𝗹-𝗬𝗼𝗿𝘂𝗯𝗮 𝗱𝗶𝗮𝗹𝗲𝗰𝘁𝘀 (e.g. IFẸ̀ dialect, etc.); 𝗦𝗼𝘂𝘁𝗵-𝗘𝗮𝘀𝘁 𝗬𝗼𝗿𝘂𝗯𝗮 𝗱𝗶𝗮𝗹𝗲𝗰𝘁𝘀 (e.g. Ìlàjẹ dialect, etc.); and 𝗡𝗘-𝗬 𝗱𝗶𝗮𝗹𝗲𝗰𝘁𝘀. Some popular examples of this dialectal variation between: CY dialect, SE-Y dialect, & NE-Y dialect (all on one hand) 𝘃𝘀. NW-Y & SW-Y dialects (both on the other hand) are respectively: 𝗨fẹ̀ vs. 𝗜fẹ̀ (a place name), 𝗨ṣu vs. 𝗜ṣu (yam), 𝗨lé vs. 𝗜lé (home), 𝗨̀wà vs. 𝗜̀wà (character, existence, & riches, etc.). See: 𝗙𝗿𝗮𝗺𝗲-𝟮 for some ‘𝗶 initial’ vs. ‘𝘂 initial’ cases from O. Akinkugbe, “A Comparative Phonology of Yoruba Dialects, Iṣẹkiri, and Igala,” Ibadan, 1978; and from Ayọ Bamgboṣe, “Yoruba: A Language in Transition”, J. F. Ọdunjọ Memorial Lectures, 1986 By 1843, 𝗬𝗼𝗿𝘂𝗯𝗮-𝗞𝗼𝗶𝗻𝗲́ began to be developed for 𝘄𝗿𝗶𝘁𝗶𝗻𝗴 & 𝗯𝗿𝗼𝗮𝗱𝗰𝗮𝘀𝘁𝗶𝗻𝗴 𝗽𝘂𝗿𝗽𝗼𝘀𝗲𝘀 by S.A. Crowther, et al., & this 𝗦𝘁𝗮𝗻𝗱𝗮𝗿𝗱𝗶𝘇𝗲𝗱 form is based largely on NW-Y dialects—but with its own unique features See 𝗙𝗿𝗮𝗺𝗲-𝟯: J. G. Fagborun, “The Yoruba Koiné-Its History and Linguistic Innovations, 1994:24-5 Due to their wide-renown, the NW-Y dialects and Standardized-Yoruba have come to complement, & sometimes replace the CY, SEY, & NEY dialects This got so commonplace that even 𝗨̄gbò natives sometimes (although rarely) self address as 𝗜̄gbò, as could be heard from the Ugbò chief in 𝗙𝗿𝗮𝗺𝗲-𝟰 𝗦𝘂𝗺𝗺𝗮𝗿𝘆: Both "𝗨̄gbò" & "𝗜̄gbò" are Yorùbá words, & they’re one and the same Yorùbá name of a Yorùbá tribe . . . Having proven that both 𝗨̄gbò & 𝗜̄gbò are one and same Yorùbá-tribal-name, our next-steps involve critiquing the 𝗶𝗺𝗮𝗴𝗶𝗻𝗮𝘁𝗶𝗼𝗻 that this (𝗨̄𝗴𝗯𝗼̀/𝗜̄𝗴𝗯𝗼̀) is one and same as the 𝗜̀𝗯𝗼̀/𝗜̀𝗴𝗯𝗼̀ ethnicity of Nigeria This is discussed extensively in 𝗣𝗔𝗥𝗧-𝟮‼️culling evidence from physiography, archaeology, the Ifá corpus, other oral-traditions, & vitally, etymology. Below is a sneak peek into what 𝗣𝗔𝗥𝗧-𝟮 holds👇🏾 ———— . . . ••• Archaeological evidence in the light of the Ifẹ̀ oral traditions add that this Ifẹ̀ Bowl (valley) is already water-logged (or swampy from seasonal-floods) by circa 500AD. A group in the area yet preferred this water-logged valley for their abode, while the other group in the area preferred the dry-lands of the bowl’s “Rim”, viz. the hilly space (which had a lot more settlements, as it is suitable for farming) between the valley below & the inselbergs above. The group in the water-logged Bowl are the 𝗨𝗴𝗯𝗼̀ (𝗜𝗴𝗯𝗼̀), while the group on the hills are the ••• Repost & stay tuned for 𝗣𝗔𝗥𝗧-𝟮‼️ tomorrow 🔥 Cheers🥂✌🏾

40,948 просмотров

The Elêkó (𝗢𝗯𝗮 𝗼𝗳 𝗟𝗮𝗴𝗼𝘀) and his Chiefs singing a classic Ìsàlẹ̀-Èkó song at his palace lately, saying: “Èkó belongs to Ọ̀rúnmìlà, down to 𝗜𝗳𝗲̣̀ 𝘁𝗵𝗲 𝗛𝗼𝗺𝗲” They were in good spirit & happy singing the song Cheers & Barka-de-Sallah!🥂🥳🎆

The Elêkó (𝗢𝗯𝗮 𝗼𝗳 𝗟𝗮𝗴𝗼𝘀) and his Chiefs singing a classic Ìsàlẹ̀-Èkó song at his palace lately, saying: “Èkó belongs to Ọ̀rúnmìlà, down to 𝗜𝗳𝗲̣̀ 𝘁𝗵𝗲 𝗛𝗼𝗺𝗲” They were in good spirit & happy singing the song Cheers & Barka-de-Sallah!🥂🥳🎆

18,567 просмотров

Videos

Anya Rossi

sweetdream.ai

SweetDream.ai•Sponsored•Livecam

Watch Anya Live

Anya is streaming live right now! Join her private show and enjoy exclusive content.

Exclusive private shows

1.2k viewers online

Private Show

Join now for exclusive access

Free preview available • Premium content

Sorry o Oba Erediauwa, your falsehood came late Your father (Akẹnzua II), grand-father (Ẹwẹka II), & great-grand-father (Ọvọnramwẹn) already told the plain-truth long before you were conceived in the womb & before you could amount to anything Frame-1: The BBC received from the court of Ọba Akenzua-II in ca.1975 that the Obas of Benin paid homage to Ilé-Ifẹ̀. Yes, you heard that right 🥂✌🏾 Frame-2: Ọba Eweka-II wrote a letter to the Ọọ̀ni of Ifẹ̀, c. 1925 addressing HIM as his father🥂 ✌🏾 Frame-3: Ọba Ovonramwen (upon becoming ọba of Bini) sent the exhumed head of his own father (Ọba Adọlọ) to Ifẹ in circa 1888) as custom says. This piece is an eyewitness account of one of the messengers who took Ọba Adọlọ’s head to Ifẹ̀ as collected from him (informant: Osodin Agbonefi) by Dr. R. E. Bradbury during his 1950s fieldworks. Cheers! 🥂

Sorry o Oba Erediauwa, your falsehood came late Your father (Akẹnzua II), grand-father (Ẹwẹka II), & great-grand-father (Ọvọnramwẹn) already told the plain-truth long before you were conceived in the womb & before you could amount to anything Frame-1: The BBC received from the court of Ọba Akenzua-II in ca.1975 that the Obas of Benin paid homage to Ilé-Ifẹ̀. Yes, you heard that right 🥂✌🏾 Frame-2: Ọba Eweka-II wrote a letter to the Ọọ̀ni of Ifẹ̀, c. 1925 addressing HIM as his father🥂 ✌🏾 Frame-3: Ọba Ovonramwen (upon becoming ọba of Bini) sent the exhumed head of his own father (Ọba Adọlọ) to Ifẹ in circa 1888) as custom says. This piece is an eyewitness account of one of the messengers who took Ọba Adọlọ’s head to Ifẹ̀ as collected from him (informant: Osodin Agbonefi) by Dr. R. E. Bradbury during his 1950s fieldworks. Cheers! 🥂

Ọlá-Bọ́lá™ ©

15,217 просмотров • 6 месяцев назад

Больше нет контента для загрузки