Showing posts with label culture. Show all posts
Showing posts with label culture. Show all posts

Sunday, March 31, 2024

Yoruba kings and wife taboos

Yoruba kings and wife taboos

Yoruba kings and wife taboos

Kings in the olden days marry only virgins

Kings in the olden days are believe to be next to ORISA and ORISA don't eat left overs.

Any woman that has lost her virginity cannot be given to the king because it is believe that she is a leftover of another Man .

How many king today can boast that his wife was once a virgin?

When the king himself cannot boast that he was selected by IFA ?

The king makers cannot boast that they are preserving culture ...

Look at the set of liars and thief's who are supposed to protect culture but turn out to be thieves and liars .

How would our culture stand the test of time with this bunch of people?

The king is taking a wife that has been disflowered by another man, the king is eating another man's left over  

The king is doing a taboo. A first class grade taboo for that matter .

Now listen to a small highlights from AJE NLA, the son of OBATALA.

In the olden days we have more structure and more enlightened, everyone know their place and where they belong .

Infact before the demise of the current king, the town already know the next five generational king to ascend the throne . This is possible because of structure, faith in IFA , faithfulness towards one another and everyone values their worth more than money .

Today not everyone has a value anymore. They are bought with money and they don't even know their own value anymore .

What a shame 

In those days, every family prepared his daughter in preparation to be selected as the kings wife because they understand cultural values .

I wished I could talk more .

The son of OBATALA 

Monday, March 18, 2024

Olden Tradition of giving your child to the river to bless

Olden Tradition of giving your child to the river to bless

Olden Tradition of giving your child to the river to bless 

In the olden days long before time,the children of OSUN, YEMOJA and OLOKUN always visit the River with their new born baby for blessings.

This Tradition is reduced to one particular tribe in the country and that particular tribe are also not dedicated as before .

When you have a baby as an ORISA devotee, the ORISA would be present with their gifts which they would hand over to the child in question.

The child whose spirit would be there along with his spiritual friends and egbe orun to receive those wonderful gifts of the ORISA .

This rituals is always in stages and can take up to days before it is finished.

Part of the rituals is for the baby to be taken to the nearby flowing rivers .

The baby's destiny is locked and protected from all sort of Evil and the presence of the ORISA is always with that child .

The child would definitely be initiated into one or two forces by the ORISA and if the parent has money the child IFA INITIATION would have be done at that instance .

Such child would grow up to be a major force and if well brought up in good manners and respect to elders, the child would never face any battle that would over come the child.

The child grow up to see the world at higher degree for what it is and speak with unseen forces and spirits.

The Reason for this lost in Tradition is because of the way we embrace foreign religion and neglect ours.

There is still power,there is still forces and these forces never seize to express their presence to whoever has the purest of mind and is ready to follow their Path.

Monday, March 11, 2024

The perfect IFA way of dressing: Pakaja

The perfect IFA way of dressing: Pakaja

The perfect IFA way of dressing: Pakaja

We have been rules by blind people and the OLUWO we looked up to are also blind by greed and lust for money ,women and Power

You can all try all you can but you can never defeat the true son of OBATALA.

If you are angry because of the truth, go and kill yourself because the son of OBATALA is only doing what OBATALA told him to do.

To librate people out from dark isese Yoruba tradition and mind prison.

There is no ODU IFA that talks about pakaja or that talks about doing kaja on the right or on the left .

So who invented doing kaja on certain part of the body?

I did a video yesterday about OBATALA and I sent it out and someone commented that I should do the kaja on the left,that it is always on the left .

So I took my cowries and ask IFA that : is it mandatory that I should pa kaja on the left, guess the answer. IFA says no.

I came back and told the person that, pakaja or how I do kaja is up to me.

I can decide to pa kaja on the right side and I can decide to do it on the left hand side.

My articles are going to be against a lot of teachings in IFA and isese and have told IYAAMI ELEYE and IYAMOPO that a lot of people would have to die because if what I say doesn't go well with them, they would want to send their evil spirit an errand and I told them to kill as many as possible along their children children .

I guess that is why OLODUMARE sent Kudeti to me , the ORISA for death so that they can die in their multitude.

I didn't come into isese ,I was called by OBATALA and have been guided by OLOKUN.

If you know ORISA OLOKUN then you would run for your dear Life.

Mind you, Yoruba might have their own way to pakaja according to tradition and I am a man that respect tradition.

I remains AJE NLA 
All forms of Yoruba greetings and the interpretation you need to know

All forms of Yoruba greetings and the interpretation you need to know

All forms of Yoruba greetings and the interpretation you need to know 

Yorùbá ni kíkí fún gbogbo àsìkò ọjọ́, ìṣẹ̀lẹ̀ àti èto.̀ Fún àpẹrẹ: a lérò wípé àwọn ti a kọ si abala ojú   ìwé yi,  àti bi a ti le pe ìkíni kankan a wúlò  fún yin.

Eku itadi(greetings for farting(mess).

Eku ireju(greetin someonr relaxin).

A jee yira o( When sum1 is eating), meaning you would eat and belle full

Moki ota moki ope (when people are playing game like draft, ludo, card, e.t.c).meaning I greet the winner and looser 

Eku ewa oo (for sum one making hair).

Eku abo(for someone who went out and is coming back.).

Eku ile o(Greetin when someone just arrived at home).

Eku alejo (when someone is having a visitor).

Onya aya o(for hairdresser).

Eku ijoko o (when people are sitted)

E ku ojo meta(Quite an age)

Eku amojuba(when any of ur relative just
arrived from the journey).

Eku iso (when someone mess)

Eku iyaleta (towards afternoon)

Eku ile de(when any of ur relative is nt around)

Eku igbadun.. When sumone is flexin

Eku ojo meta(long time no see)

E ku ise (well done)

Ekun irole(Gud evenin).

Eku ile o & Baba “wil answer” Eku abo o.

Eku ara fe ra kun (when some1 dead yesterday).

Eku iyaleta o (10am to mid day greetings)

Oko aare fo oooo,(greetings to driver)

Aroko bodun de o(for famers)
Eku iduro (when u stand eku erin when u laugh)

Eku owo lomi o(the woman that just put to bed).

Eku osi(when someone is doing rubbish)

E ku ay se(greetings 4 doin nothing)

Eku ayeye oni(greetn wen havin a party)

E ku orire o(when some one purchasing car or recieving promotion letter)

E ku afere yii (when the weather is cold)

Eku ise o (greetings someone dat is working)

E ku orinrin (when it newly rain and there is cold)

E ku ewu ijade(Wen som1 is dedicatin a child)

EEKU ILE (when someone arrived 4rom another place).

Eku ijoko(if a passer by wants to greet people sitting down).

Eku imu enu duro o(when fasting).

Eku ori ere ooooooooooo( When celebrating a good thing).

Thursday, March 7, 2024

Yoruba Tales by Moonlight, purpose and format

Yoruba Tales by Moonlight, purpose and format

Yoruba Tales by Moonlight, purpose and format.

These are folk tales told by anyone with a story to share, from elders to people in position of great respect and even young children. At night, outside on the porch, the story teller sits in front or in the middle and the audience surrounds the story teller. The stories are told in the gloom of twilight and are thus “Tales by moonlight”.

The format in which the stories are told is also important. In African cultures, call and response is an integral part of civic participation. From religious rituals to music, children’s rhymes and everything in between.

In the modern world, the most well-known examples of call and response is in the diaspora, where enslaved Africans sang work songs to help them cope with the inhumanity and desperate suffering they went through in their daily lives (Songs, n.d.). These have now been adapted into modern African American religious music and church traditions. (Water, n.d.)

An example of call and response which everyone probably has heard before is “The Circle of Life” from The Lion King. The beginning of the song in which a male voice chants and several backing vocals respond is a call and response (Life, 1994)

For Yoruba tales by moonlight, the person telling the story starts with a call, and the audience responds. This is repeated a few times, possibly to get the full attention of the listeners. 

The traditional start of the story is marked by the chant below.

Story teller: Àlọ́ ọ́

Listeners:  Àlọ́

The word “Àlọ́” means “story”  and the chant can be loosely translated as the Yoruba version of “Once Upon a Time” in western folk tales

These tales usually feature anthropomorphic animals involved in human situations. The animal takes the roles of a human and are creatures familiar to the audience in their day to day lives.

They also feature supernatural beings, spirits and the nether realms as yoruba religion practics ancestral worship as well as a diverse pantheon of deities (See my previous pinned post on the yoruba mythological pantheon)

The aim of these stories is to teach the listeners life skills, cultural ideals and the philosophies of the culture.

As stated in the open journal of Modern Linguistics by Timothy Adeyemi Akanbi: (Akanbi, , 2014)

“All were entitled to tell a tale if they wished, even the youngest; and all were expected to support the others’ performances by supplying a chorus to the songs. The moral values which are the issue in these stories are correspondingly those which make for harmonious communal living. Good neighbours, loyal friends and faithful wives are contrasted with tricksters, betrayers and deceivers. The important point is not so much that the Àlọ́ are didactic, imparting values to the young… but that the ground and framework of every story are the values of everyday, ordinary human world”

Stories like how the tortoise lost its hair teach the listeners about the dangers of stealing and gluttony whilst sstories of how the tortoise got the cracks on its shell teach listeners about the dangers of greed.

As you can probably guess, tortoise stories are very common in Yoruba folk tales. There are other animals used, but tortoises hold a special distinction and are the fall guys in the animal kingdom, exhibiting vices the Yoruba culture frowns upon.

Through the misfortunes that plague the tortoise in these stories, we begin to understand what values and traits Yoruba culture deems acceptable and which it doesn’t.

The animals are always singular entities too, so in all the stories, there is dog, tortoise, lion, leopard, hyena etc. Them and immediate families are the only ones of their species present in the stories, however the misfortunes that befall them apply automatically to the rest of their kind.

With this background in place, I will be publishing my first tale, a very simple one most Yoruba children know; “How the Tortoise got his shell” tomorrow.


Akanbi, T. A., , 2014. The Moral Value of Yorùbá Moonlight Tales. Open Journal of Modern Linguistics, Volume 4, pp. 481-486.

Life, D. T. C. o., 1994. Youtube. [Online]
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Songs, W., n.d. [Online]
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Water, W. i. t., n.d. Wikipedia. [Online]
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