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Yorùbá History & Linguistics
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![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🥂✌🏾](https://image.24vids.com/tw-1938464618956873797/amplify_video_thumb/1938464515718344704/img/X3N2JZ5NfV_WxmMe.jpg)
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![𝗢̣𝗕𝗔 — '𝗟𝗜𝗚𝗛𝗧' [lol] 𝗼𝗿 '𝗢𝗩𝗘𝗥𝗟𝗢𝗥𝗗'? 𝗧𝗛𝗘 𝗘𝗫𝗣𝗢𝗦𝗘́: There’s not one single Ẹdo-Benin oral tradition or account which makes the strange claim that '𝗼̣́𝗯𝗮́' translates into '𝐥𝗶𝗴𝗵𝘁' (or even '𝘀𝗵𝗶𝗻𝗲') — not one. There is also no academic source whatsoever for this claim. This gibberish emerged only lately (on the internet) from Ẹdo-Benin youngsters who felt compelled to cover up what they perceived to be a cultural embarrassment for the Benin kingdom. One of the ardent proponents of this gibberish (a certain internet jester, named Imasuen) informed Prince Aghatise (an elder, a member of the Benin royal family and the younger sibling of the Oba of Benin) that he has found the real meaning of 𝗼̣́𝗯𝗮́ within the Ẹdo-Bini language, viz. '𝘀𝗵𝗶𝗻𝗲/𝐥𝗶𝗴𝗵𝘁'. He was however informed on the spot: '𝗼̣́𝗯𝗮́' = '𝗸𝗶𝗻𝗴'; not 𝐥𝗶𝗴𝗵𝘁 or 𝘀𝗵𝗶𝗻𝗲. See 𝗙𝗿𝗮𝗺𝗲-𝟭 for his self-report. . . The literal derivation (etymology) of the term 𝗼̣𝗯𝗮 is clear & straightforward using Yoruba language. But if we pretend it is originally an Ẹdo-Bini term, then linguistic/monarchical incoherence pops up Using Yoruba language, the etymology goes thus: The noun '𝗼̣𝗯𝗮' is rooted in the Yoruba verb '𝗯𝗮', & this verb (in this context) means: to '𝗼𝘃𝗲𝗿𝗮𝗿𝗰𝗵', to '𝐥𝗼𝗿𝗱 𝗼𝘃𝗲𝗿'— e.g. how a hen 𝗯𝗿𝗼𝗼𝗱𝘀 𝗼𝘃𝗲𝗿 its chicks. 'ọba' = 'ọ'+'ba' 'ba' = to 'lord over' ['ọ' → nominalizing prefix] 'ọ'+'ba' = 'one who lords over' 'ọba' = the '𝗼𝘃𝗲𝗿𝐥𝗼𝗿𝗱' (Q. E. D.) . . With Ẹdo language, incoherence is not avoidable: 'ọ́bá' = 'ọ́'+'bá' 'bá' = 'to pretend' ['ọ́' → nominalizing prefix] 'ọ́'+'bá' = 'one who pretends' 'ọ́bá' = the 'pretender' (Q. E. D.) Given the mismatch between the expected result (e.g. 'leader', 'ruler', 'king', 'overlord', etc.) and this actual result (i.e. 'pretender'); it becomes obvious that 'ọ́bá' is a loan-word from the Yoruba lexicon. Rather than concede it, the Ẹdo-Bini youngsters resorted to outright deception — exposed below: '𝗯𝗮̀𝗮́' = 'to shine'. ✅ ['ọ́' → nominalizing prefix]. ✅ 'ọ́'+'𝗯𝗮̀𝗮́' = 'one who shines'. ✅ 'ọ́𝗯𝗮́' = the 'light', or the 'shine'. ❌ If the actual term in question was 𝗼̣́𝗯𝗮̀𝗮́, then 𝗼̣́𝗯𝗮̀𝗮́ would translate '𝐥𝗶𝗴𝗵𝘁', etc. But it’s 𝗼̣́𝗯𝗮́ (not 𝗼̣́𝗯𝗮̀𝗮́). This Bini verb 𝗯𝗮̀𝗮́ (in 𝗙𝗿𝗮𝗺𝗲-𝟮) has no connection whatsoever to ọ́𝗯𝗮́ (in 𝗙𝗿𝗮𝗺𝗲-𝟯), because this 𝗯𝗮̀𝗮́ (also spelt 𝗯𝗮̌) has a different tone & stretch from 𝗯𝗮́. Hence, 𝗯𝗮̀𝗮́ is a totally different word from 𝗯𝗮́. In sum, the Ẹdo-Benin 'ọ́bá' is simply a loan-word from the actual Yoruba term, 'ọba' (Lit. '𝗼𝘃𝗲𝗿𝐥𝗼𝗿𝗱') In fact, the Yoruba verb 'ba' on which this term is based is pervasive in Yoruba language for diverse terms on the idea of head-ship, etc. For example, '𝗯𝗮𝗯𝗮' [father], 'i𝗯𝗮' [captain], '𝗯𝗮álẹ̀' [lording], etc . . As per the term 𝗢̣𝗺𝗼̣ in Ẹdo-Benin context, this is the unique appellation of the Benin ọba — just as the unique appellation of Ifẹ̀’s ọba is 'Ọọ̀ni'; & the unique appellation of the Ọ̀yọ́ ọba is 'Aláàfin', etc Thus, 𝗢̣𝗺𝗼̣ 𝗻’𝗢̣𝗯𝗮 𝗻’𝗘̣𝗱𝗼 as a phrase translates as: 𝗢̣𝗺𝗼̣, 𝘁𝗵𝗲 𝗼𝘃𝗲𝗿𝗹𝗼𝗿𝗱 𝗼𝗳 𝗘̣𝗱𝗼. See Agheyisi (𝗙𝗿𝗮𝗺𝗲-𝟰). 𝗢̣𝗯𝗮 is a quintessentially Yoruba word. It is only in Yoruba language that its literal root can be found. Cheers!!!](https://image.24vids.com/tw-2096531525973995563/amplify_video_thumb/2096531507360002048/img/OxL3xTb8JeuR3Stt.jpg)
𝗢̣𝗕𝗔 — '𝗟𝗜𝗚𝗛𝗧' [lol] 𝗼𝗿 '𝗢𝗩𝗘𝗥𝗟𝗢𝗥𝗗'? 𝗧𝗛𝗘 𝗘𝗫𝗣𝗢𝗦𝗘́: There’s not one single Ẹdo-Benin oral tradition or account which makes the strange claim that '𝗼̣́𝗯𝗮́' translates into '𝐥𝗶𝗴𝗵𝘁' (or even '𝘀𝗵𝗶𝗻𝗲') — not one. There is also no academic source whatsoever for this claim. This gibberish emerged only lately (on the internet) from Ẹdo-Benin youngsters who felt compelled to cover up what they perceived to be a cultural embarrassment for the Benin kingdom. One of the ardent proponents of this gibberish (a certain internet jester, named Imasuen) informed Prince Aghatise (an elder, a member of the Benin royal family and the younger sibling of the Oba of Benin) that he has found the real meaning of 𝗼̣́𝗯𝗮́ within the Ẹdo-Bini language, viz. '𝘀𝗵𝗶𝗻𝗲/𝐥𝗶𝗴𝗵𝘁'. He was however informed on the spot: '𝗼̣́𝗯𝗮́' = '𝗸𝗶𝗻𝗴'; not 𝐥𝗶𝗴𝗵𝘁 or 𝘀𝗵𝗶𝗻𝗲. See 𝗙𝗿𝗮𝗺𝗲-𝟭 for his self-report. . . The literal derivation (etymology) of the term 𝗼̣𝗯𝗮 is clear & straightforward using Yoruba language. But if we pretend it is originally an Ẹdo-Bini term, then linguistic/monarchical incoherence pops up Using Yoruba language, the etymology goes thus: The noun '𝗼̣𝗯𝗮' is rooted in the Yoruba verb '𝗯𝗮', & this verb (in this context) means: to '𝗼𝘃𝗲𝗿𝗮𝗿𝗰𝗵', to '𝐥𝗼𝗿𝗱 𝗼𝘃𝗲𝗿'— e.g. how a hen 𝗯𝗿𝗼𝗼𝗱𝘀 𝗼𝘃𝗲𝗿 its chicks. 'ọba' = 'ọ'+'ba' 'ba' = to 'lord over' ['ọ' → nominalizing prefix] 'ọ'+'ba' = 'one who lords over' 'ọba' = the '𝗼𝘃𝗲𝗿𝐥𝗼𝗿𝗱' (Q. E. D.) . . With Ẹdo language, incoherence is not avoidable: 'ọ́bá' = 'ọ́'+'bá' 'bá' = 'to pretend' ['ọ́' → nominalizing prefix] 'ọ́'+'bá' = 'one who pretends' 'ọ́bá' = the 'pretender' (Q. E. D.) Given the mismatch between the expected result (e.g. 'leader', 'ruler', 'king', 'overlord', etc.) and this actual result (i.e. 'pretender'); it becomes obvious that 'ọ́bá' is a loan-word from the Yoruba lexicon. Rather than concede it, the Ẹdo-Bini youngsters resorted to outright deception — exposed below: '𝗯𝗮̀𝗮́' = 'to shine'. ✅ ['ọ́' → nominalizing prefix]. ✅ 'ọ́'+'𝗯𝗮̀𝗮́' = 'one who shines'. ✅ 'ọ́𝗯𝗮́' = the 'light', or the 'shine'. ❌ If the actual term in question was 𝗼̣́𝗯𝗮̀𝗮́, then 𝗼̣́𝗯𝗮̀𝗮́ would translate '𝐥𝗶𝗴𝗵𝘁', etc. But it’s 𝗼̣́𝗯𝗮́ (not 𝗼̣́𝗯𝗮̀𝗮́). This Bini verb 𝗯𝗮̀𝗮́ (in 𝗙𝗿𝗮𝗺𝗲-𝟮) has no connection whatsoever to ọ́𝗯𝗮́ (in 𝗙𝗿𝗮𝗺𝗲-𝟯), because this 𝗯𝗮̀𝗮́ (also spelt 𝗯𝗮̌) has a different tone & stretch from 𝗯𝗮́. Hence, 𝗯𝗮̀𝗮́ is a totally different word from 𝗯𝗮́. In sum, the Ẹdo-Benin 'ọ́bá' is simply a loan-word from the actual Yoruba term, 'ọba' (Lit. '𝗼𝘃𝗲𝗿𝐥𝗼𝗿𝗱') In fact, the Yoruba verb 'ba' on which this term is based is pervasive in Yoruba language for diverse terms on the idea of head-ship, etc. For example, '𝗯𝗮𝗯𝗮' [father], 'i𝗯𝗮' [captain], '𝗯𝗮álẹ̀' [lording], etc . . As per the term 𝗢̣𝗺𝗼̣ in Ẹdo-Benin context, this is the unique appellation of the Benin ọba — just as the unique appellation of Ifẹ̀’s ọba is 'Ọọ̀ni'; & the unique appellation of the Ọ̀yọ́ ọba is 'Aláàfin', etc Thus, 𝗢̣𝗺𝗼̣ 𝗻’𝗢̣𝗯𝗮 𝗻’𝗘̣𝗱𝗼 as a phrase translates as: 𝗢̣𝗺𝗼̣, 𝘁𝗵𝗲 𝗼𝘃𝗲𝗿𝗹𝗼𝗿𝗱 𝗼𝗳 𝗘̣𝗱𝗼. See Agheyisi (𝗙𝗿𝗮𝗺𝗲-𝟰). 𝗢̣𝗯𝗮 is a quintessentially Yoruba word. It is only in Yoruba language that its literal root can be found. Cheers!!!
Ọlá-Bọ́lá™ ©11,184 просмотров • 25 дней назад
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 • 7 месяцев назад
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