| A Beginning Yorùbá Textbook |
INTRO & APPENDIX
∗ Audio is currently only available on the website. QR codes are not yet included in textbook and Appendix PDF.
YORÙBÁ YÉ MI (YYM) RESOURCES
  Yorùbá Yé Mi Fehintola Mosadomi, University of Texas, Austin Copyright Year: 2014 ISBN 13: 9781937963026 Publisher: COERLL Language: English Formats AvailableConditions of use.  Learn more about reviews. Reviewed by Robert Sanders, Assoc. Prof. of Spanish (BA French, PhD Spanish, 10 years experience directing a large first year Spanish program), Portland State University on 2/8/17 This beginning Yoruba textbook has all of the basic components I would expect: a focus on four skills and functions ranging from greetings and descriptions to planning, shopping, food, clothing, housing, and medical attention, starting with the... read more Comprehensiveness rating: 4 see less This beginning Yoruba textbook has all of the basic components I would expect: a focus on four skills and functions ranging from greetings and descriptions to planning, shopping, food, clothing, housing, and medical attention, starting with the student in the classroom and extending out to family, friends, celebrities and, in the final chapter, back to university studies. The text contains ample exercises that can be performed in class or prepared at home, and has a solid introduction to Yoruba phonetics and grammatical structures, as well as an extensive appendix of phonetics exercises focusing on tonality (a particular difficulty for North American students of Yoruba) with audio recordings. The text is well supported by a companion website, hosted by the Center for Open Educational Resources and Language Learning (a National Language Resource Center). The audio files are easily accessed at this site using a mobile device and the QR codes in the text. The approach of the textbook is highly immersive, which in early chapters precludes extensive discussion of culture. Later chapters have longer readings and dialogues (as well as monologues) revealing cultural concepts. The text does introduce and practice well cultural behavior norms. I would have liked to have more treatment, early on, of the influence of Yoruba in the world and particularly in the Americas, perhaps accompanying the introductory maps of Yoruba’s geographic heritage and influence, albeit this might conflict with the text’s focus on L2. I was also surprised to see no mention of Wole Soyinka, the 1986 Nobel Laureate for Literature. Content Accuracy rating: 5 I have a B.A. in French and a Ph.D. in Spanish, and have studied a few other languages along the way, but am not familiar with Yoruba (I am reviewing other aspects of the text). Nonetheless, the number of professional, academic and native collaborators and consultants, within and without the University of Texas at Austin, suggests that the content of the text is very reliable. Relevance/Longevity rating: 4 Generally speaking, curricula at this level of language study tend to be universal, and are not highly exposed to shifting cultural or political contexts. The text does include some references to celebrities which would necessarily date any textbook, but such references are generally necessary for students beginning to describe people in a new language. These activities are quickly identifiable and can easily be updated in time. There are a couple of references to and a photo of the author’s school, the University of Texas at Austin, in the final chapter. From a traditional textbook perspective I would say this should be avoided, as it gives the book a sense of being homespun. However, it may be that in the new information sharing communities of Open Educational Resources, textbooks need not be as generic or anonymous as in traditional publishing and perhaps the references to UT give the text authenticity. Clarity rating: 5 The organization is very clear and, as a beginning text, the language is necessarily simple. The grammar explanations (chapters 1-11 of 12) are given in simple English. The exercise instructions are in Yoruba and very clear English. Consistency rating: 4 The chapters follow a clear framework, so after a couple of chapters the students (and instructors) will have clear expectations for the material and will be able to find a rhythm. Each chapter begins with a statement of objectives, then vocabulary taken from the chapter’s cultural readings and mono/dialogues, followed by grammar explanations and practice exercises, many of them incorporating the readings and/or monologues or dialogues. Modularity rating: 4 Some of the chapters of this text would work very well for review or to bolster a non-traditional language program for which one did not want to adopt a complete text, such as a short term study abroad program or in Community Based Learning. Some chapters don’t have sufficient audio files to stand alone very well, but those that do would be easy to use because the book chapters contain all of the exercises and the audio files are free and are inked via QR codes—I found them very easy to use and generally of very good quality. It is disappointing to see the textbook published with the Creative Commons NoDeriviativeWorks license, preventing others from remixing the text and its resources. Organization/Structure/Flow rating: 5 The chapters build up in complexity pretty consistently as learners increase their abilities; the cultural readings, monologues and dialogues particularly become more extensive and, as far as I can tell, more revealing of culture. The introduction is excellent, and the final chapter brings students back to the topic of the first chapter (studying), but without presenting any new grammar, therefor it makes and excellent conclusion to the book and I believe gives students a sense of accomplishment as well as an opening to reflect on future academic plans in relation to their language and cultural studies. The chapters are generally of about 24 pages each, sometimes as short as 16 and sometimes as long as 28, with length corresponding naturally to the type of content presented. I was somewhat disappointed with the irregular distribution of audio files. The introduction and the appendix have many, and the early chapters tend to have a few, but while some of the later chapters had six audio files, others had only one or none. Interface rating: 3 The number of professional, academic and native collaborators and consultants suggests that the content of the text is very reliable. But there are some issues with the layout that detract from the user experience and lower the perceived value of the text. While these don’t make the text less usable, hopefully they will be addressed in time. Perhaps most notable is the footer identifying the Center for Open Educational Resources and Language Learning and the University of Texas. This seems heavy-handed and gives the book the feel of a user manual. At the moment there isn’t really good control of the white space in the text, with many pages half empty and some totally blank. These are the spaces that a traditional development editor would fill with images and additional cultural notes. Currently the images feel like an odd mix of texture photos, photos, line art and clip art, there are no design elements to tie the visuals together. The photos would also benefit greatly from captions and credits. The text is laid out on 8.5x11” paper, an excellent choice for open resources, but they pages are not well laid out to allow for binding, either three-hole, spiral, or tape. Grammatical Errors rating: 5 I did not see any grammar errors or errata in the English portions of the book. Cultural Relevance rating: 4 Yorùbá Yé Mi appears to me to be a respectful and inclusive text, although I would have preferred to see more images of men in the chapter on fashion, and more images of women in the chapter on work. It might also have been nice to see an image of urban housing in the chapter on home. One of the strengths of Yorùbá Yé Mi is that it is a product of a collaborative effort, under the direction of Dr. Mosadomi, of about twenty academic, student and professional participants, contributors, consultants, and assistants, with the support of the Center for Open Educational Resources and Language Learning. Including the work of students and Fulbright FL Teaching Assistants embodies and important dimension of the Open Ed Resource movement. The accompanying website also curates some student videos that add to the textbook resources. I believe this is an important addition to the resources available, free or otherwise, for the teaching of Yoruba. The Center for Advanced Research on Language Acquisition at the University of Minnesota indicates there are 31 college and universities in the U.S. that offer Yoruba courses, yet in search through Faculty Center (facultycenter.net) I was only able to find seven Yoruba textbooks, three of them being out of print and a couple of the remainder being difficult to acquire. Table of Contents
Ancillary MaterialAbout the book. The Yorùbá Yé Mi textbook, combined with an open access, multi-media website at http://www.coerll.utexas.edu/yemi , is an interactive, communicative, introductory Yorùbá program. It provides college/university students with basic listening, speaking, reading, and writing skills of language learning in Yorùbá. It exposes the learner not only to Yorùbá language in meaningful situations but also to the culture of the Yorùbá-speaking people of South-western Nigeria. It contains effective techniques for teaching and learning Yorùbá including tones, and is user friendly in its approach. About the ContributorsFehintola Mosadomi is assistant professor in the Department of Middle Eastern Studies. She holds a Ph.D. in interdisciplinary linguistics with a minor in Francophone studies from Tulane University, with two master’s degrees from the University of Delaware. Her research interests include Yoruba language, culture and history, Yoruba women and Creole studies. Dr. Mosadomi is a poet, who has authored several articles in books and journals on Creole studies, African language and gender, African linguistics and pedagogy. She is completing her manuscript on Yoruba grammar. Dr. Mosadomi was awarded the Dana-Dartmouth Fellowship, was a Fellow at the Center for Research on Women at Tulane University, and is a Faculty Fellow at the Center for Women’s and Gender Studies at The University of Texas at Austin. She received a grant from Liberal Arts Instructional Technology Services for Yoruba technology. Contribute to this Page YORÙBÁ WRITING RULESIn this post, we will be sharing with you some of the rules that guides the writing of Yorùbá language. Over time, we discovered that people make a lot of mistakes when writing in this language. These rules will guide you to write Yorùbá the right way. Take a look at them…. No consonant clusters:This writing rule says that there should be no consonant clusters in Yorùbá words. There are exceptions for cases where the nasal consonant ‘m/n’ stands as a syllable. For instance, in words like ‘nǹkan (something), Gbangba (in the open)’. Consonants do not end words in Yorùbá Language:Yorùbá language has 5 nasal vowels that are not usually visible in the Alphabets generally, They are “an, ẹn, in, ọn, un”. Any Yorùbá word that ends with a consonant, ends with any of these nasal vowels. Whenever words are borrowed into Yorùbá Language, they are usually coined so they can fit into this rule. Let’s look at these words: Facebook – Fesibúùkù Instagram – Íńsítágíráàmù Internet – Íńtánẹ́ẹ̀tì Samuel – Sámúẹ́lì Tonal marks are necessary in Yorùbá Language because of heteronyms:We also have heteronyms in Yorùbá Language, as a matter of fact we have so many of them. This is why it is necessary to learn the Yorùbá tonal marks and how to use them very well so we can avoid writing ‘ara (body)’ instead of ‘àrá (thunder)’, ‘ife (cup)’ instead of ‘ìfẹ́ (love). Let’s take a look at this: Ogun (War) Ògún (God of War) Ogún (Inheritance/Twenty) Ògùn (state) Oògùn (medicine, charm) Òógùn (sweat) Ó gùn (It is long) Ó gún (He pound…) What about this… Agbọ́n (Hornet) Àgbọn (Coconut) Agbọ̀n (Basket) Àgbọ̀n (Jaw) A gbọ́n (We are wise) A gbọ̀n (We trembled) Without tonal marks, it will be so difficult to discern what you mean when you write ‘ogun’, same goes for ‘agbon. Writing out Yorùbá words fully:This Yorùbá rule says it is important to write out the complete number of Vowels you hear in a word. Many people write out just one vowel in words where such vowel has duplicates. Let’s take a look at these examples: Aláàánú (the merciful) – many people write this as alanu Àlàáfíà (Peace) – mostly written as alafia Ẹ káàárọ̀ (Good morning) – mostly written as ẹ kaaro/karo Oríṣìíríṣi (various, different) – mostly written as orisirisi. Writing of words as single words (Stop word clustering):In this case, many people write two Yorùbá words together in a sentence. Just as it is not possible to write ‘amcoming’ in ‘I am coming’, Yorùbá words too should not be jam-packed. For instance, people write things like: ‘Mo nbo’ instead of ‘Mò ń bọ̀’ ‘Moti gbọ́’ instead of ‘mo ti gbọ́’ ‘Kini’ instead of ‘Kí ni’ ‘Bawoni’ instead of ‘Báwo ni’ (The syllabic ‘n’ stands alone in a sentence) Have you learnt something? Let us hear from you in the comment section Share this:
10 thoughts on “YORÙBÁ WRITING RULES” can i get this translated into yoruba? probably just the sub headings…please?  Thank you so much You are welcome! Kò tọ́pẹ́ Thank you! Kindly look forward to our soon to launch online bookstore, where you’ll find lots of relevant books.  Thank you for your blog article. Thanks Again. Want more.  This is so insightful and educative. Well done – ‘Ẹ ṣeun, mo dúpẹ́!’  Heavy heart here. Gross damage has been done to the beauty of this our language. We need to advocate for experts(teachers) that can handle our kids from the elementary stage. I look forward to learn more on the root of the language from you. A lot of exposure done by you. Keep it up ma, nature will continue to sustain you.  Yes, I have learned something and I am currently working on heteronyms. I’m glad this was useful. Please be on the lookout for more relevant write-ups. Ire!  Thank you sooo much Comments are closed. 
See this page in Yorùbá Yoruba (Èdè Yorùbá)Yoruba is a member of the Volta-Niger branch of the Niger-Congo family of languages. It is spoken by about 43 million people, mainly in southwestern Nigeria, and also in Ghana, Benin, Togo, Côte d'Ivoire and Niger. Yoruba at a glance
Yoruba is spoken by about 42 million people in Nigeria, is one of the four official languages of Nigeria, along with English, Hausa and Igbo, and the de facto provincial language in the southwestern region. It is taught in schools, and used in newspapers, TV, radio and literature. In Benin Yoruba is spoken by about 209,000 people, especially in Porto-Novo city in the southwest. Yoruba is taught in some primary schools in Benin. Other countries with significant numbers of Yoruba speakers include Ghana (460,000), Togo (117,000), Côte d'Ivoire (115,000) and Niger (74,800). Yoruba is also known as Yariba, Yooba or Yorùbá. There are five groups of Yoruba dialects: Northwest, Northeast, Central, Southwest and Southeast. The Northwest dialects of Ọyọ and Ibadan are the basis for Literary Yoruba or Standard Yoruba, the formal written version of Yoruba. Written YorubaYoruba was written with a version of the Arabic alphabet (Ajami) from the 17th century. Missionaries devised ways to write Yoruba with the Latin alphabet during the 19th century. The first Yoruba publications were a number of teaching booklets produced by John Raban in 1830-2. The person who made the biggest contribution to Yoruba literacy was Bishop Ajayi (Samual) Crowther (1806-1891), who studied many of the languages of Nigeria, including Yoruba, and wrote and translated in some of them. Crowther was also the first Christian bishop of West African origin. A standard orthography for Yoruba in Nigeria was agreed on at a conference organised by the Church Missionary Society in 1875. A revised version has been used since 1966. One of the changes was to use dots rather than lines between e, o and s (ẹ, ọ, ṣ rather than e̩, o̩, s̩) A slightly different alphabet for Yoruba is used in Benin. It was standardized by the National Language Commission in 1975, and revised by the National Center for Applied Linguistics in 1990 and 2008. A new way to write Yoruba, known as Odùduwà , was devised by Tolúlàṣẹ Ògúntósìn, a priest-chief from Benin, in 2011. The Yoruba alphabet (Álífábẹ́ẹ̀tì Yorùbá) - NigeriaThe yoruba alphabet (Álífábɛ́ɛ̀tì yorùbá) - benin. The mid tone is not usually marked. Download an alphabet chart for Yoruba (Excel) Hear the Yoruba alphabet: Sample textGbogbo ènìyàn ni a bí ní òmìnira; iyì àti ẹ̀tọ́ kọ̀ọ̀kan sì dọ́gba. Wọ́n ní ẹ̀bùn ti làákàyè àti ti ẹ̀rí-ọkàn, ó sì yẹ kí wọn ó máa hùwà sí ara wọn gẹ́gẹ́ bí ọmọ ìyá. TranslationAll human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood. (Article 1 of the Universal Declaration of Human Rights) Ri iwe yi ni Yorùbá Sample video in YorubaInformation about Yoruba | Phrases | Numbers | Time | Tower of Babel | Books about Yoruba on: Amazon.com and Amazon.co.uk [affilate links] Information about Yoruba http://en.wikipedia.org/wiki/Yoruba_language Online Yoruba lessons http://mylanguages.org/yoruba_audio.php http://www.africa.uga.edu/Yoruba/about.html http://www.learnyoruba.com http://polymath.org/yoruba.php https://www.youtube.com/c/yorubalessons/videos Online Yoruba phrases http://www.motherlandnigeria.com/languages.html http://www.abeokuta.org/yoruba.htm Online Yoruba dictionary http://www.yorubadictionary.com http://aroadeyorubadictionary.com http://www.nigeriandictionary.com/language.php?lang_id=68&char= Online Yoruba Radio https://radiolagos.net/ Volta-Niger languagesAja , Ayizo , Edo , Ewe , Fon , Gen , Igala , Igbo , Ikwerre , Isoko , Kupa , --> Nupe , Ogba , Urhobo , Yorùbá Languages written with the Latin alphabet Page last modified: 16.07.24 728x90 (Best VPN)Why not share this page:  If you like this site and find it useful, you can support it by making a donation via PayPal or Patreon , or by contributing in other ways . Omniglot is how I make my living.  Get a 30-day Free Trial of Amazon Prime (UK) 
 The Yoruba BlogẸ jẹ ki a gbé èdè àti àṣà yorùbá lárugẹ: keeping the yoruba language alive….  Iwé-àkọ-ránṣẹ́ ni èdè Yorùbá – Letter writing in Yoruba Language Ni àtijọ́, àwọn ọmọ ilé-iwé ló ńran àgbàlagbà ti kò lọ ilé-iwé lọ́wọ́ lati kọ iwé, pataki ni èdè abínibí. Ẹ ṣe àyẹ̀wò àwọn iwé-àkọ-ránṣẹ́ wọnyi ni ojú iwé yi: Ìwé ti Ìyá kọ sí ọmọ Èsì iwé ti ọmọ kọ si iyá Iwé ti ọkọ kọ si iyàwó Èsi iwé ti aya kọ si ọkọ  ENGLISH TRANSLATION In the olden days, school children often helped the elderly who were not literate to write letters particularly in the ethnic language. See samples of letters written in Yoruba below: Letter from mother to child 20 Afunbiowo Street Akure 20 February, 1969 My dearest child, Hope you are well as I am here? Your Father and your younger ones are fine. Hope your studies are going on fine? My child “Akanki” do not forget your home. You will not disappear in your land of sojourn (Amen). Face your studies. You will bring in your harvest home. Extend greetings to your friends. We shall be expecting your response. May our meeting be as sweet as honey. Yours truly, Your mother – Wale’s mother. Child’s response to mother Room 24 Fagunwa Hall University of Lagos Akoka, Lagos March 13, 1969 My Dearest Mother , How are you and my father? How is everyone at home? I am very glad to inform you that I got to my School safely, my studies are going on fine. School is good, we are fed thrice daily, a big ocean is near our School. I met one our town’s man whose name is Kayode – from Aro’s family compound. He has helped me a lot to settle down in School. I promise you and my father that I will not forget home. Extend my special greetings to my younger ones ant to my brother Wale too. Also extend my greetings to my father and everyone at home. We shall meet joyfully. Yours truly, Your Son Ibukunolu Husband’s letter to wife 12 Onabola Street Somolu, Lagos 12 October, 1978 My Dearest wife, Hope you are well as I am here? How are my children? Hope their school is going on well? I am glad to write you this letter, because I have been allocated an official car and I have secured an accommodation too. As a result, I will be sending for you all soon. My love, hope the children are not stressing you? Tell Aduke that I love her dearly, if I see anyone coming home, I will send her toys. Take care of the children very well. Extend my greetings to your mother and my father too. Greetings to everyone at home. We shall meet joyfully very soon because I am eager to see my special wife and the children Goodbye, we meet with happiness. Your husband truly, Segun’s father Wife’s response letter to husband in Yoruba Ajamajebi’s ompound, Ilorin My true husband, I am glad to receive your letter. We are all fine. The children are doing well at School. I am also glad to hear the joyful news that you have been allocated a car in your office and also that you have found an accommodation. By God’s grace, you will not record an accident with the vehicle. The children are not giving me too much trouble but Aduke has been asking of her father always. People at home are all fine. We shall be getting ready because once the children begins their holiday we would love to join you in Lagos. My mother sent her greetings. Father is a bit ill but he getting better little by little. Greetings from everyone at home. I am eagerly looking forward to see my husband. Do take care at work. We shall with joyfully. Yours truly, Your wife Ibadi-ileke  Originally posted 2014-03-11 01:14:25. Republished by Blog Post Promoter 15 thoughts on “ Iwé-àkọ-ránṣẹ́ ni èdè Yorùbá – Letter writing in Yoruba Language ” I am an African Brazilian descendent of Yoruba-Fon people. I have been studying Yourba language for quite a time of my life. I take the opportunity to congrtulate youo in your efforts to keep Youruba language and culture alive.  Hello there! I am a student of the language (well I’m trying) and i was wondering if there are any resources to help translate a Yoruba word to Yoruba complete with accents a diacritics ? Like if I want to know how to properly write ibo lo wa?  Hi, As at now there are no direct way of typing Yoruba word with accents a diacritics because there are no Yoruba keyboards in the market. However you can continue to check out the Yoruba Alphabets and other learning materials under the Learning subject on the Yoruba Blog. You can also download Latin Symbols to apply accents on Yoruba words. I do hope this will be helpful in answer to your question.  Thank you sir  Ki lo bere? You can ask your question or comment in English for clarity. Thanks.  As of 2019, there is a Yorùbá keyboard by Yorubaname.com (Kọ́lá Túbọ̀sún). You can download it by google-ing Yorùbá keyboard by yorubaname.com or Kọ́lá Túbọ̀sún. On phone, I use the SwiftKey app then add the Yorùbá language.  Alternatively you could copy and paste all the accented letters from this website.  Ẹ kú ìgbìnyànjú. Inú mi dùn láti sọ fún yín wípé ànfààní láti kọ èdè yorùbá nírọ̀rùn ti jáde. Mo ri wípé ó nira fún ọ̀pọ̀lọpọ̀ láti kọ èdè yorùbá pẹ̀lú ẹ̀rọ ayára bí àṣá. Ìdí ni yi tí mo fi ṣe ohun tí a le fi máa kọ èdè wa (Yorùbá) ati Igbo ati Hausa. Ẹ lọ sí àdírèsì yii gazaliwakil.com.ng  i like it but if u want me to cotinue in this site i need is a letter writing in yoruba telling your friend how u spent ur last easter holiday Hello, why did you put a nasty comment in your earlier comment saying “you hate you people”.  Differences between informal and formal letter written in Yoruba. Can anyone help me with that and pls let it be written in a tabular form The letters published ont this blog were “Informal”. What type of formal letter are you interested in? You can send an example of your type of formal letter so it can be translated into Yoruba.  Hi my name is Tina aka Arike that is the name my friend gave me. I will be moving to Nigeria soon but I want to write my friend a love letter in his language. I have been reading books on the language going on Youtube and even using Google translate in its awful. Google’s translation is saying something different from what I am writing. Can you do something on writing love letters? Translating from English to Yoruba Hi Tina, please send a copy of the content of the kind of love letter you wish to write to enable The Yoruba Blog Editor to translate for you. Send such mail to: [email protected] Leave a Reply Cancel replyYour email address will not be published. Required fields are marked * Save my name, email, and website in this browser for the next time I comment. Privacy OverviewFollow the yoruba blog. Get every new post on this blog delivered to your Inbox. Join other followers:  Describing my Family Short WritingDraw a family tree that includes all members of your family. Write a 150-word essay with at least two sentences about each of your family members. Materials for Yoruba Learners Copyright © by kdthomp3. All Rights Reserved. 
SS2 Second Term Yoruba Language Senior Secondary SchoolComposition, avoiding accidents on our roads (road safety). Road traffic accidents have been responsible for the loss of many human lives and the destruction of valuable properties in our country. A day hardly passes without a report of …road traffic accidents will be drastically reduced. Lives and properties will therefore be safe. NOSEC for JSS 1; Unit 10; pages 88-89, questions 1-7 ASPECT: COMPOSITION TOPIC: Descriptive CompositionA descriptive composition gives the mental picture of a person, place or an object. It is a type of essay that requires the writer to describe things, places and persons. The composition should be written in such a way that the reader will have a good picture of the person, place or object in his mind. For example: ‘ My school compound’ ; ‘ My favourite teacher’ ; ‘ My favourite game’. Useful Hints on How to Write a Good Descriptive Essay
ORGANISATION:You are expected to start your description with an introductory paragraph, which should mention the scene, object or person you want to describe, the general features and the outward appearance if you are describing a place. EXPRESSION:You are expected to make use of the appropriate words which will best explain your description to your reader. CONCLUSION:The concluding part of a descriptive essay gives the reader the taste of what the whole essay looks like. It is the summary of what you have described. However, it should be brief interesting and it should be in line with the topic of the essay. You may use different techniques to conclude your narrative essay. It may be inform of definition, a proverb or a general remark on the topic. This generally arouses the interest of the reader. NOTE: Do not itemize the paragraph but your essay should be written in well developed paragraphs. Define the terms, narrative and descriptive essay with three examples each. Your class organized an excursion to a few places of interest in your country. Unfortunately, your friend took ill before the excursion and he/she was hospitalized. He/she was therefore unable to go on that excursion. Give an account of the excursion to him/her.  Share this:
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Yoruba Language and Literature by Karin Barber LAST REVIEWED: 29 September 2014 LAST MODIFIED: 29 September 2014 DOI: 10.1093/obo/9780199846733-0156Yoruba is a tonal language of the Niger-Congo family and is spoken by about thirty million people, predominantly in Western Nigeria but with numerous speakers also in the neighboring Republic of Benin and Togo. Yoruba cultural influences are strong in the Caribbean and Brazil, and poetic texts associated with the worship of the Yoruba deities survive and are being reinforced by international travel between West Africa and the New World. Yoruba oral literature is rich and varied. Written Yoruba was first produced in ajami (adapted Arabic script) but extensive written texts in Yoruba began to be produced after the advent of Christian missions in the mid-19th century and were written in the Roman alphabet. One of the long-standing debates was over the appropriate way to represent tones and open and closed vowels by adapting this alphabet. Print culture, introduced by the missions in the 1840s, was quickly espoused by educated urban elites and a flourishing written literature became established from the 1880s onward. English and Yoruba texts coexisted and interacted throughout the colonial period and up to the present day, and a number of leading writers functioned equally well in both. This article provides an overview of the history of literature in the Yoruba language. It looks at oral and written texts, at Yoruba literary criticism, and at Yoruba dictionaries, grammars, language histories and beginners’ language courses. A number of historical overviews exist. Babalọla 1985 provides a concise but comprehensive overview of a range of oral and written genres, with biographical notes on a number of key writers. Barber 2004 similarly covers both oral and written genres and includes modern performance genres from the 19th century to the present. Ogunbiyi 1988 is a collection offering very succinct but informative historical overviews. Afọlayan 1982 and Falọla and Oyebade 2011 are collections of essays by various authors touching on different aspects of oral and written literary production. The edited work Abimbọla 1975 is a compendium of essays on oral (and some written) traditions. Iṣọla 1992 makes the case for Yoruba as a literary language close to the life-world of its speakers, while Adejunmọbi 2008 takes a long historical view of the vitality of Yoruba as a literary language, from the 19th century to the present day. Abimbọla, ‘Wande, ed. Yoruba Oral Tradition: Poetry in Music, Dance and Drama . Ifẹ, Nigeria: Department of African Languages and Literatures, University of Ifẹ, 1975. This volume of more than one thousand pages stemmed from a major conference at the University of Ifẹ (now Ọbafẹmi Awolọwọ University) and features work by almost the whole of the then-Yoruba literary establishment. Despite the title, it includes essays on oral prose, written poetry, and miscellaneous cultural topics. Adejunmọbi, Moradewun. “Technorality, Literature and Vernacular Literacy in 21st Century Africa.” Comparative Literature 60.2 (2008): 164–185. DOI: 10.1215/-60-2-164 This essay considers the possibility that Yoruba-language print culture, after a century of efflorescence, is on the decline because of the growth of the media and the intensification of globalization. It concludes that Yoruba-language creativity is not waning but may be shifting into new mediatized forms such as video drama. Afọlayan, A., ed. Yoruba Language and Literature . Ibadan, Nigeria: University Press, 1982. This volume of conference proceedings contains classic essays by luminaries of Yoruba Studies including Oyin Ogunba on festival songs, Ọ. Ọlatunji on the classification of oral poetic genres, Ayọ Bamgboṣe on lexical matching in Yoruba poetry, and essays on aspects of Yoruba grammar, dictionaries, lexical borrowing, dialect, and language in education. Babalọla, Adeboye. “Yoruba Literature.” In Literatures in African Languages . Edited by B. W. Andrzejewski, S. Pilaszewicz, and W. Tyloch, 157–189. Cambridge, UK: Cambridge University Press, 1985. Succinct and comprehensive historical overview covering both oral and written literatures and including biographical notes on twenty-four significant writers. Very informative. Barber, Karin. “Literature in Yoruba: Poetry and Prose, Travelling Theatre and Modern Drama.” In The Cambridge History of African and Caribbean Literature . Vol. 1. Edited by F. Abiọla Irele and Simon Gikandi, 357–378. Cambridge, UK: Cambridge University Press, 2004. This historical overview essay covers oral, written, media, and performance genres from the 19th century to the 21st century, contextualizes the development of new genres and traces the relations between oral, print, and mediatized forms. Attention is given to early print culture and to popular oral and media genres often overlooked in literary overviews. Falọla, Toyin, and Adebayọ Oyebade, eds. Yoruba Fiction, Orature, and Culture: Oyekan Owomoyela and African Literature and the Yoruba Experience . Trenton, NJ: Africa World, 2011. Festschrift for Owomoyela, comprising twenty-seven essays on aspects of oral literature and its interface with writing. Topics include praise poetry, proverbs, ancestral masquerade chants, oral genres in ritual, festivals, and as historical sources; intertextuality and translation; orature in media; and legal and scientific dimensions of orature. Iṣọla, Akinwumi. “The African Writer’s Tongue.” Research in African Literatures 23.1 (1992): 17–26. Eloquent argument in favor of writing in one’s mother tongue, by a leading Yoruba-language novelist, playwright, and poet who is also a master of English-language writing. Ogunbiyi, Yẹmi, ed. Perspectives on Nigerian Literature: 1700 to the Present . 2 vols. Lagos, Nigeria: Guardian, 1988. This collection of short essays by a stellar cast of scholars focuses mainly on English-language literature, but it includes overviews of the history of Yoruba literature as a whole and individual pieces on the work of D. O. Fagunwa, Adebayọ Faleti, Ọladẹjọ Okediji, and Akinwumi Iṣọla. back to top Users without a subscription are not able to see the full content on this page. Please subscribe or login . Oxford Bibliographies Online is available by subscription and perpetual access to institutions. For more information or to contact an Oxford Sales Representative click here .
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Language/Yoruba/Vocabulary/Introducing-Yourself-and-Others
Introduction [ edit | edit source ]In this lesson, we will focus on one of the most essential aspects of language learning: greetings and introductions. Being able to introduce yourself and others is the foundation of effective communication in any language. Whether you are traveling to Nigeria or interacting with Yoruba-speaking communities, knowing how to greet and introduce yourself will open doors and create meaningful connections. In Yoruba culture, greetings are highly valued and considered an important part of daily interactions. They reflect respect, politeness, and a genuine interest in others. By learning how to introduce yourself and others in Yoruba, you will not only acquire practical language skills, but also gain insights into the rich cultural traditions of the Yoruba people. Throughout this lesson, we will explore various greetings and introductions, both formal and informal. We will cover phrases for asking and giving names, as well as expressions for inquiring about someone's well-being. As we delve into the topic, we will provide numerous examples and exercises to enhance your learning experience. So, let's begin our journey into the world of Yoruba greetings and introductions! Basic Greetings [ edit | edit source ]Before we dive into introducing ourselves and others, let's start with some basic greetings in Yoruba. These phrases are commonly used throughout the day and are essential for initiating conversations. Remember to pay attention to the pronunciation, as it plays a crucial role in conveying meaning accurately. Here are some common Yoruba greetings:
As you can see, Yoruba greetings vary depending on the time of day. "O dààrọ̀" is used in the morning, "Ọ dààrọ̀" in the afternoon, and "O wàá rẹ̀" in the evening. These greetings demonstrate the importance of acknowledging the time of day and showing respect for cultural norms. When greeting someone, it is common to ask "Báwo ni?" (How are you?). This question shows genuine interest in the other person's well-being and opens the door for further conversation. In response, you can say "Adúpẹ́" (I'm grateful) or "Adúpẹ́ lọ́wọ́" (I'm grateful, thank you). These expressions reflect gratitude and appreciation for the greeting. Now that we have covered the basics, let's move on to introducing ourselves and others in Yoruba. Introducing Yourself [ edit | edit source ]When introducing yourself in Yoruba, it is customary to provide your name and sometimes additional information, such as where you are from or what you do. Here is a simple template for introducing yourself: "Mo ní [your name]." This translates to "My name is [your name]." Let's see some examples:
Feel free to replace the names in the examples with your own name. Remember to pronounce the names correctly and pay attention to tone marks, as they can change the meaning of words in Yoruba. To provide additional information, you can use the phrase "Mo wà láti [your place of origin]." For example:
These statements allow you to share your place of origin and create a connection with the person you are speaking to. It is common for Yoruba people to inquire about each other's origins as a way of establishing familiarity and building rapport. Now that you know how to introduce yourself, let's move on to introducing others in Yoruba. Introducing Others [ edit | edit source ]Introducing others is a common social interaction in Yoruba culture. It shows respect and allows individuals to connect with one another. When introducing someone else, you follow a similar structure to introducing yourself. To introduce someone, you can use the phrase "[Person's name] jẹ́ [Person's occupation]." This translates to "[Person's name] is [Person's occupation]." Let's look at some examples:
In these examples, the names Túndé, Bímbọ̀, and Ọlá are followed by their respective occupations. This allows others to learn about the person's profession and engage in further conversation. If you are introducing someone without mentioning their occupation, you can simply say "[Person's name] jẹ́ ọmọ mi." This means "[Person's name] is my child." For instance:
By using this phrase, you convey a close relationship between yourself and the person you are introducing. Now that we have covered the basics of introducing yourself and others in Yoruba, let's explore some cultural insights and interesting facts related to greetings and introductions in Yoruba culture. Cultural Insights and Interesting Facts [ edit | edit source ]In Yoruba culture, greetings and introductions are not limited to mere formalities. They serve as a way to establish connections, show respect, and express interest in others. Here are some cultural insights and interesting facts that will deepen your understanding of greetings and introductions in Yoruba culture: 1. Respect for Elders: In Yoruba culture, showing respect to elders is highly valued. When greeting an older person, it is customary to kneel down slightly or lower your head as a sign of deference. This gesture conveys respect and acknowledges the wisdom and experience of the elder. 2. Handshakes and Hugs: Handshakes are a common form of greeting in Yoruba culture, especially in formal settings. When shaking hands, it is important to use your right hand, as the left hand is considered less appropriate. Hugs are also common among close friends and family members, particularly during joyful reunions. 3. Traditional Yoruba Greetings: In addition to the common greetings we have discussed, Yoruba culture has unique greetings for specific situations. For example, "Ẹ kú'ro ni" is used to greet someone in the morning, while "Ẹ kú'fọ́'rú" is used in the afternoon. These greetings reflect the Yoruba people's deep connection to nature and their awareness of the changing times of the day. 4. Importance of Names: Names hold great significance in Yoruba culture. They often reflect the circumstances of a child's birth, the family's aspirations, or the community's values. When introducing yourself or others, take the time to appreciate the meaning and cultural significance of names. It shows a genuine interest in the person and their background. 5. Greetings and Proverbs: Yoruba culture is rich in proverbs, which are often used in greetings and conversations. Proverbs convey wisdom, moral lessons, and cultural values. By incorporating proverbs into your greetings, you can engage in deeper conversations and connect on a cultural level. Now that you have a deeper understanding of greetings and introductions in Yoruba culture, let's practice what we have learned through some exercises. Practice Exercises [ edit | edit source ]Exercise 1: Introducing Yourself Imagine you are meeting a Yoruba-speaking person for the first time. Introduce yourself using the phrases and templates we have discussed. Remember to include your name and, if you like, your place of origin. Exercise 2: Introducing Others Role-play a scenario where you introduce a friend or family member to someone else. Use the phrases we have learned to create a natural and engaging conversation. Exercise 3: Cultural Insights Research a traditional Yoruba greeting or proverb and share it with a partner. Discuss the meaning and cultural significance of the greeting or proverb, and how it relates to Yoruba culture. Solutions [ edit | edit source ]Exercise 1: Introducing Yourself Example 1: Mo ní Funmilọ́. Mo wà láti Ìbàdàn. (My name is Funmilọ́. I am from Ìbàdàn.) Example 2: Mo ní Akin. Mo wà láti Ilé-Ifẹ̀. (My name is Akin. I am from Ilé-Ifẹ̀.) Example 3: Mo ní Yẹ́mi. Mo wà láti Lágọ̀s. (My name is Yẹ́mi. I am from Lágọ̀s.) Exercise 2: Introducing Others Example 1: You: Túndé jẹ́ òkunrin aláìníní. (Túndé is a teacher.) Friend: Ọkẹ́. Sọ́, Túndé, ó máa pé lẹ́nu. (Okay. So, Túndé, you can speak.) Túndé: Àwọn èèyàn, ẹ máa rọra. (Everyone, please be quiet.) Example 2: You: Bímbọ̀ jẹ́ onírúurú. (Bímbọ̀ is a nurse.) Friend: Àbí Bímbọ̀ kì í ṣe onírúurú? (Isn't Bímbọ̀ a nurse?) Bímbọ̀: Ó ṣeé jọ́. Mo ti rí ẹ. (Yes, she is. I have seen her.) Example 3: You: Ọlá jẹ́ arẹ̀stí. (Ọlá is a police officer.) Friend: Ọlá, wo ni wọn ti ṣe arẹ̀stí lọ́wọ́? (Ọlá, where have they been arresting you?) Ọlá: Àdúpẹ́ lọ́wọ́ Olorun, wọn kì í ṣe mi arẹ̀stí. (Thanks to God, they haven't arrested me.) Exercise 3: Cultural Insights Share your chosen Yoruba greeting or proverb with your partner and discuss its cultural significance. Here are a few examples you can choose from: 1. Yoruba Greeting: "Káàbọ̀ sí ẹ̀!" (Welcome!) 2. Yoruba Proverb: "Ọwọ́ olórun ni ńṣe." (The hand is the instrument of God.) 3. Yoruba Greeting: "Se alafia ni?" (Is peace there?) Discuss the meanings and cultural significance of your chosen greeting or proverb, and how they reflect the values and beliefs of Yoruba culture. Conclusion [ edit | edit source ]Congratulations! You have completed the lesson on introducing yourself and others in Yoruba. By mastering these essential greetings and introductions, you have taken a significant step towards becoming proficient in the Yoruba language. Remember to practice regularly and immerse yourself in Yoruba culture to deepen your understanding and appreciation of the language. In this lesson, we explored basic greetings, learned how to introduce ourselves and others, and delved into the cultural insights and interesting facts surrounding greetings and introductions in Yoruba culture. We also provided practice exercises to reinforce your learning and enhance your language skills. Keep up the great work, and continue your journey towards mastering the Yoruba language! Table of Contents - Yoruba Course - 0 to A1 [ edit source ]
Introduction to Yoruba Language
Greetings and Introductions
Everyday Life and Traditions
Numbers and Time
Colors and Shapes Yoruba Festivals and Celebrations
Nouns and Pronouns Daily Activities
Yoruba Music and Dance
Verbs and Tenses
Food and Drink
Yoruba Proverbs and Folktales Videos [ edit | edit source ]How to introduce yourself to in yoruba language ... [ edit | edit source ]. HOW TO INTRODUCE YOURSELF IN YORUBA - QUESTIONS ... [ edit | edit source ]Introducing Yourself In Yoruba - YouTube [ edit | edit source ]Sources [ edit | edit source ]
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Navigation menu Essay on Yoruba CultureStudents are often asked to write an essay on Yoruba Culture in their schools and colleges. And if you’re also looking for the same, we have created 100-word, 250-word, and 500-word essays on the topic. Let’s take a look… 100 Words Essay on Yoruba CultureIntroduction. The Yoruba people are an ethnic group from West Africa, mostly Nigeria, Benin, and Togo. They have a rich culture, steeped in history, art, religion, and social customs. Yoruba art is renowned globally. It includes sculptures, masks, and beadwork, often used in religious ceremonies. Art is a way to honor the gods and ancestors. Social CustomsYoruba society values respect and good behavior. Elders are revered, and greetings are important social customs. Also check: 250 Words Essay on Yoruba CultureIntroduction to yoruba culture. The Yoruba people, predominantly found in Southwest Nigeria, Benin, and Togo, have a rich and vibrant culture that has significantly influenced art, religion, and societal norms in the African continent and beyond. Their culture is a complex blend of indigenous traditions and foreign influences. Artistic ExpressionsYoruba art is renowned globally for its depth and diversity, with masks, sculptures, and textiles as key expressions. Often, these artistic creations serve more than aesthetic purposes; they also hold spiritual and symbolic significance. The Yoruba are also known for their intricate beadwork, used in clothing and royal regalia. Religion and SpiritualityYoruba spirituality, deeply woven into their daily lives, revolves around a pantheon of deities known as Orishas. Each Orisha represents a natural element or human endeavor. This traditional belief system has influenced many Afro-Caribbean religions like Santeria and Candomble. Social StructureLanguage and literature. In conclusion, Yoruba culture is a fascinating tapestry of art, religion, social norms, and language. Its global influence underscores its richness and resilience, and studying it provides invaluable insights into African cultural diversity. 500 Words Essay on Yoruba CultureThe Yoruba people, originating from Southwestern Nigeria and Benin, have a rich and vibrant culture that has significantly influenced the global community. With an estimated 44 million Yoruba people worldwide, their culture, which encompasses religion, art, music, language, and philosophy, has left an indelible mark on the world’s cultural landscape. Religion and PhilosophyYoruba philosophy, deeply intertwined with their religion, is centered around the concept of ‘Ase’, a life force that enables change. This philosophy influences their worldview, ethics, and social practices. It promotes a balance between the spiritual and physical worlds, emphasizing the importance of community and individual responsibility. Art and AestheticsMusic and dance. The Yoruba language, a Niger-Congo language, is spoken by millions of people. It is tonal, with three basic tones that can change the meaning of words. The Yoruba have a rich oral literature tradition, including folktales, proverbs, and praise poetry, which are often used to teach moral lessons and preserve historical narratives. That’s it! I hope the essay helped you. If you’re looking for more, here are essays on other interesting topics: Happy studying! Leave a Reply Cancel reply Yoruba Essay Yoruba Women RolesThe roles of women in Yoruba religion Women’s roles have always been obscured in African society. It is very diverse and controversial across African religions. The ideations of equal rights and power for both sexes are nowhere apparent in African culture. The portrayal of its culture is mainly presented from a masculine perspective. Little do we know about women’s roles and lives. It is uncommon to see articles or newspapers that focus on feminine views and their social roles in African religion Essay On Yoruba ReligionDue to pressure to hide their Yoruba religious beliefs, Practitioners of Santerίa resorted to concealing or fusing their faith with that of the Roman Catholic Church. Already in place in that Church was the concept of the immortality of the soul, which led to prayers and offerings made to the dead. The churches were full of carved and painted images of departed people who had been declared saints, but who could, if handled rightly, grant requests. Masking the Yoruba deities with the Catholic saints Yoruba Research PaperThe Yoruba of West Africa are responsible for one of the most historically significant and complex African cultures as well as some of the finest and influential artistic traditions in Africa. Their art approached a wide range of subjects that directly addressed multiple facets of their culture including royalty, fortune, divination, and fertility. The Yoruba are thought to have originated in the area that is presently known as Nigeria. By the early 8th century, the Yoruba had grown from a small Yoruba Conflict With The IgboYoruba conflict with the Igbo I belong to a group called the Yoruba Tribe. This is a group known for its large population and dominance of the western part of Nigeria. The Yoruba’s believe their tribe is the best. Of course, every tribe think themselves into believing that their tribe is the best. The Yoruba despises some other tribes, but the ones they cannot stand are the Igbo. The Igbo are known for two things, which are the dominance of the Eastern part of Nigeria and trade. They are perceived Essay on Yoruba Art and Culturecarried and danced with by priestesses and priest in the Sango cult, dedicated to Sango, the Yoruba deity of thunder and lighting. The female figure represents a worshiper of Shango. The majority of the Yoruba people live on the west coast of Africa in Nigeria, but can also be found in many other places, as they are one of the largest cultural classifications in Africa. There are approximately 40 million Yoruba world-wide. As a matter of fact, most of the slaves brought to America were Yoruban, and Dominant Characteristics Of The Yoruba CultureName Class Professor’s name Date Dominant narratives of the Yoruba culture Live culture defined the term culture as the characteristics and knowledge of a particular group of people, encompassing language, religion, cuisine, social habits, music, and arts. “Culture encompasses religion, food, what we wear, how we wear it, our language, marriage, music, what we believe is right or wrong, how we sit at the table, how we greet visitors, how we behave with loved ones, and a million other things” (Cristina Exploring Yoruba Traditional Healing Practiceshave access to this type of medicine or choose to treat illnesses on the basis of their spiritual and religious beliefs. Focusing specifically on Yoruba culture and religion, traditional healing practices are an integral part of their society. Quote on their importance of having good physical health. Spiritual health, as well, is an important aspect of Yoruba culture. To westernized cultures, this form of healing can sometimes be perceived as ineffective and insignificant to orthodox medicine (western The Yoruba People: Culture, History and Daily LifeThe Yoruba People of Nigeria Among the many tribes found in Africa, the Yoruba People of Nigeria are among the most popular and well known. The Yoruba are the tribe that many Africans confess that their family roots started from and therefore follow the religion and culture of the Yoruba. These people are indigenous to the Southwestern parts of Nigeria and Benin. They may not be the only tribe in Africa, but they certainty have an interesting culture along with one of the oldest ancestry lines Similarities Between Art And Traditional Yoruba ArtTraditional Yoruba Art and Yoruba Art today were made from people from the Yoruba Culture, they both hold similarities and differences. These differences and similarities include points as the varieties of artwork they possess, roles the art play in Yoruba, meaning in the pieces, and subject matter in the artwork. The Yoruba is a cultural religion of the people of Yoruba in West Africa. Yoruba is found around primarily where the people considered as the Yorubaland. The art in Yoruba is different The Importance Of Religion In The West African Yoruba Religionstudied, a religion is a movement through a group of people that are studying the way of life and their beliefs. In order to have a religion there needs to be some sort of understanding or bias of what a group of people believes. In the West African Yoruba religion there is a problem and there is a solution, like in any other religion. Because there is a need that has to be solved through a divine creator, it is most definitely a religion. In the religion people are faced with with a problem which is Popular Topics
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Yoruba Essays (Examples)27+ documents containing “yoruba” .  Filter by Keywords:(add comma between each)Yoruba's influence on modern-day cultures. The Yoruba people were involved in the slave trade most often as captive slaves taken aboard ships bound toward North America (Smith, 1988). Author Ellis (2008) expands on this history of Yoruba involvement in the slave trade as he helps tell his account of the trade itself during the middle of the nineteenth century. The Yoruba played a key role in the trade triangle which occurred between Africa, the Caribbean, and what was to become the United States. Traders would secure slaves in Africa and trade them for sugar in the Caribbean states. This sugar was then bound for the New orld (United States) and then was traded for rum. The rum was shipped back to Africa, completing the trade triangle (Ellis, 2008). It is interesting to note that many of the Yoruba who were sold into slavery are the ancestors of modern-day Caribbean citizens as well as African-Americans. The…. Works Cited Abimbola, Kola. (2006). Yoruba Culture: A Philosophical Account. Iroko Academic Publishers: London, England. Apter, Andrew Herman. (1992). Black Critics and Kings: The Hermenuetics of Power in Yoruba Society. University of Chicago Press: Chicago, IL. Cohen, Abner. (2004). Custom and Politics in Urban Africa. Routledge: New York, NY. Eades, Jeremy Seymour. (1980). The Yoruba Today. Cambridge University Press: Cambridge, England. My Village Market Festival In Yoruba LanguageOjude Oba: Irin Ajo Asa Ilu Mi Ojude Oba ni awon agbegbe lati arogun ile wa ti won si n lo wa ni ojo kejila ti o n jo ojo ibi amudo Obanta wa. Ojude Oba ni ipinkeji bi ojo naa ati gbogbo awon eto ni igbimo agbegbe nile Yoruba. Ojude Oba gan-an ni ojo naa ni o n pe ti won si n gbe agbana won wo ile awon Onibanije Ijebu. Ojude Oba ti fe mu ilu Ijebu je imeko akoko fun gbogbo awon ile lati bi esinse, ise werewere ati ise logun. Ojude Oba ni ase irin ako fun iwa pataki ti awon eniyan lati mo wipe agbegbe ni eniyan Yoruba ti n se iwe asa Ile Yoruba. Ojude Oba si n fa fun bii yara ati agbalagba fun maami igbagbo ati lati gbe asa Yoruba se lati bi eeyan ti ko mo asa Ile Yoruba ni oje oniyan. Awon…. Obatala and Yoruba MythsCreation Myths The Arapaho story of creation is definitely a myth that would fall under the category of the earth diver myth. In the myth, the man is focused on protecting the "Flat Pipe." He wants to find land for the Pipe to rest on. In order to achieve his goal of creating the Earth, he tries a variety of different approaches. He first calls on the "four" directions and then the forth seven cottonwood trees with no luck. Later he called the forth creatures of the air and of the sea and has seven total creatures dive for the sod at the bottom of the ocean before the Turtle finally accomplishes the quest. In the Yoruba creation myth in the beginning there was also only water before there was land. This story is far more complex than the Arapaho creation story, however it begins with essentially the same premise. There is…. Denver Museum Culture and Visual Identity TheDenver Museum Culture and Visual Identity: The art piece chosen is "Soliloquy: Life's Fragile Fictions" painted by Moyo Ogundipe in 1997. Ogundipe is from Nigeria and belongs to the Yoruba culture. Many of the elements within the painting express the ideas and customs of the Yoruba people. The Yoruba people founded their particular part of Nigeria in approximately the 12th century AD. Art was a very important part of the culture; they were especially known for their statues featuring images of human beings. Yoruba religious practices and natural elements were also common characteristics of artwork from the region. The Yoruba were primarily an agricultural people who were harvesters rather than hunters (Mullen). Everything that possessed a life force was considered of equal importance to the Yoruba. They would take the same amount of effort in naming their children as their pets, putting both through a special ceremony. According to researchers, the Yoruba culture…. Works Cited: Folarin, Agbo. "Maternal Goddess in Yoruba Art: A New Aesthetic Acclamation of Yemoja, Oshun and Iyo-Mapo." Passages. Ann Arbor, Michigan: MPublishing. 1993. Print. Mullen, Nicole. "Yoruba Art and Culture." Phoebe A. Hurst Museum of Anthropology. Berkeley, CA: UC Berkeley. Web 2012. http://wysinger.homestead.com/yoruba.html Santeria Origin of and IntroductionThe power of the Orisha guides the santero. Alex told me that the attitude of the priests is very humble, because they don't believe that they are doing anything. All their actions are guided by the Orisha and all the credit belongs with the Orisha too. I asked Alex to expand on two aspects of Santeria that I was particularly interested in because of their uniqueness. First, I asked about spirit possession. Alex told me that spirit possession is a very important concept because it helps the individual communicate directly with the Orishas. An object as well as a person can become imbued with the spirit of an Orisha. When a person becomes possessed by the Orisha, he or she temporarily acts and even looks like that spirit. Second, I asked about sacrifices. Alex admitted that animal sacrifices do take place but much less often than they used to because of…. De La Torre, M.A. (2004). Santeria: The Beliefs and Rituals of a Growing Religion in America. Grand Rapids: Eerdman's. Leonidas, C. (nd). Introduction to Santeria. Exploring the Culture of Little Havana. Retrieved online: http://www.education.miami.edu/ep/littlehavana/Santeria/Leonidas_1/leonidas_1.html Leonidas, C. (nd). Santeria and South Florida. Exploring the Culture of Little Havana. Retrieved online: http://www.education.miami.edu/ep/littlehavana/Santeria/Leonidas_1/Leonidas_2/leonidas_2.html Robinson, B.A. (2009). Christian meta-groups: The Pentecostal group of denominations. Religious Tolerance.org. Retrieved online: http://www.religioustolerance.org/chr_pent.htm African Masquerade Significant ThoughtsAfrican Masks Masquerades are found in virtually all African civilizations, particularly those that are indigenous to this region of the world. Not surprisingly, these masquerades have different forms of significance for different cultures. Nonetheless, there are some basic cultural similarities pertaining to these rituals that transcend individual cultures and pertain to African deployment of this concept as a whole. Firstly, the definition of the very term masquerade can include "a masking performance, a masked performer, or the character embodied by the mask itself" (Uzo, 1997). Moreover, there is an element of spirituality that is strongly associated with this tenet of the masquerade. It is very rare for participants to be unmasked once they have donned a masque and are partaking in a particular ritual or dance. The actual masques themselves are typically emblematic of animals or people, and have a transcendent spirituality. As such, the very participants who don masques and…. Traditional Se Asian Bamboo FlutesSome Chinese researchers assert that Chinese flutes may have evolved from of Indian provenance. In fact, the kind of side-blon, or transverse, flutes musicians play in Southeast Asia have also been discovered in Africa, India, Saudi Arabia, and Central Asia, as ell as throughout the Europe of the Roman Empire. This suggests that rather than originating in China or even in India, the transverse flute might have been adopted through the trade route of the Silk Road to Asia. In addition to these transverse flutes, Southeast Asians possessed the kind of long vertical flutes; similar to those found in Central Asia and Middle East. A considerable amount of similarities exist beteen the vertical flutes of Southeast Asia and flutes from Muslim countries. This type of flute possibly came from Persians during the ninth century; during the religious migration to SEA. Likeise, the nose-blon flute culture, common to a number of traditional African…. works cited: Purple highlight means reference from his thesis, chapters 1-5 Blue highlight means reference from his raw research that was sent (17 files) Yellow highlight means that writer could not find reference; one of the 17 files received Gray highlight means writer found this source Global Cultural Analysis NigeriaGlobal Business Cultural Analysis Nigeria Nigerian History Synopsis of Nigerian government Nigerian monarchy to presidential system The evolution of Nigeria from British control to a civilian democratic government Nigerian major commodities Oil Food The major elements and dimensions of culture in Nigeria Cultural dimensions Individualism Power distance Masculinity Uncertainty Model of culture Universalism or Particularize How is the integration of elements and dimensions that Nigerians doing business in the country? The effects of governments on the prospects for its business around the world How the elements and dimensions compared with the United States, culture, and business? The role of women in the workplace Business visitors must be dressed in an elegant and tie (for men!) Cross-cultural business transactions between the United States and Nigeria Conclusion eferences Abstract Thurstan Shaw and Steve Daniels, who are the founder for archaeological research proved in their research that Nigeria has been developed since 9,000 BC. At that time, people were living particularly in the low-Eleer region and even earlier that that, in the southeastern region of Nigeria known as Ugwelle-Utruru…. Afolayan, T.E. (2011). Coming To America: The Social and Economic Mobility of African Immigrants in the United States. Inquiry (University of New Hampshire), 6-11. Retrieved from EBSCO host. http://search.ebscohost.com.ezproxy.liberty.edu:2048/login.aspx?direct=true&db=a9h&AN=60705725&site=ehost-live&scope=site Alutu, O.E., & Udhawuve, M.L. (2009). Unethical Practices in Nigerian Engineering Industries: Complications for Project Management. Journal of Management in Engineering, 25(1), 40-43. Doi: 10.1061 / (ASCE) 0742-597X (2009)25:1(40) http://search.ebscohost.com.ezproxy.liberty.edu:2048/login.aspx?direct=true&db=a9h&AN=35745908&site=ehost-live&scope=site Religion Comparing and Contrasting Vodou10). oth religions are not technically held to be systems of belief by their adherents, but rather as systems of service or patronage to higher powers. The idea was present in African feudalism, but seems to be enhanced and highlighted in Creole religions by the slave experience. Seeking for a path away from the rule of cruel Europeans, African slaves turned to the rule of benevolent and helpful Orishas and Loas. Practitioners serve the demi-gods, and the demi-gods in turn serve the practitioners. The relationship between god and man is mainly business, although love and respect are also required. However, no true worship -- as a westerner would understand it -- is required; instead the Orishas and Loas are propitiated by sacrifices, and communicate their assistance mainly by oracles. In both Vodou and Santeria each Orisha or Loa is associated with a certain constellation of symbols, fetishes, sacrifices, and drum-rhythms by…. Bibliography 1. Olmos, Margarite Fernandez and Lizabeth Paravisini-Gebert Creole Religions of the Caribbean: An Introduction from Vodou and Santeria to Obeah and Espiritismo. New York: New York University Press. 2003. Print. 2. Filan, Kenaz The Haitian Vodou Handbook: Protocols for Riding with the Lwa. Vermont: Destiny Books. 2007. Print 3. Murphy, Joseph M. Santeria: African Spirits in America. Massachussets: Beacon Press. 1993, Print. 4. Stevens-Arroyo, Anthony M. "The Contribution of Catholic Orthodoxy to Caribbean Syncretism: The Case of La Virgen de la Caridad del Cobre in Cuba." Archives de Sciences Sociales des Religions 117 (2002): p.37-58. WesScholar. Web. 10 April 2010 Ancient Text With Modern TextAncient Text ith Modern Text Because written literature is capable of being transmitted from the person who wrote it across generations, it acquires the status of communal wisdom simply by being recorded. Yet there are limitations to the applicability of such stories, and to a certain degree wisdom consists in knowing that there are limitations to the theoretical knowledge one can acquire in this way, or human error can misinterpret the text. I would like to look at the way in which three texts -- one ancient (by Rumi) and two modern (by Siije and Soyinka) -- offer wisdom at the same time that they suggest limits to our own knowledge, and limits to the applicability of any such wisdom. The poems of Rumi, by virtue of their age, seem almost to define the way by which wisdom can be transmitted in literature, but also can acknowledge its own limits. One particular…. Rumi, Jalal al-Din. The Essential Rumi: New Expanded Edition. Translated by Coleman Barks. New York: Harper-Collins, 2004. Siije, Dai. Balzac and the Little Chinese Seamstress. New York: Anchor Books, 2001. Soyinka, Wole. Death and the King's Horseman. New York: Norton, 2002. Syncretism in Art and Public Art in TucsonIntroduction Designed by Rebecca Thompson and completed in 2007, the La Puerta is located in Curtis Park (2110 West Curtis Road). It is part of the public art collection of Pima County, Arizona. The La Puerta was funded by the Department of Natural Resources Parks and Recreation of Pima County to a commission amounting to $19,548. The piece of art is made up of rammed earth, bronze and measures 14? height x 8? width x 3.5? depth (Thompson). Selection of the artist As per regulations laid down by the Public Art and Community Design Committee, the artists’ selection procedure starts with a ‘call to artists’ published by the Public Arts Coordinator for Pima County. The call is made regionally and nationally and artists are requested to send their resume, statement of interest, and their previous work. The Public Arts Committee then proceed to make a selection of the artists to be awarded the…. Nok Culture the Mystery of the NokNok Culture The Mystery of the Nok Culture Only within the last century years has the Western world realized the extent of civilization present in ancient Africa. Up until this time, and throughout most of the colonization of Africa, Europeans had been able to overlook the remarkable civilizations of this continent, quietly believing that the only artifact-producing ancient civilizations were isolated in such known locations as Greece, Rome, Egypt, and the Middle East. Then, in 1936, in a small tin mine near the village of Nok, excavators found a small terra cotta sculpture, apparently the head of a monkey. As Gadalla reports, "We do not know what the people called themselves, so the culture was named after the town of Nok where the first object was found." (Gadalla, 143) This early name, drawn from a speculative ignorance, prefigured the decades of ignorance to come. To this day, despite the fact that thousands…. Darling, Patrick. "The Rape of Nok and Kwatakwashi: the crisis in Nigerian Antiquities." Culture Without Context: The Newsletter of the Illicit Antiquities Research Center, Issue 6 Spring 2000. http://www.mcdonald.cam.ac.uk/IARC/cwoc/issue6/Nok-Kwatakwashi.htm Davidson, Basil. Africa in History. New York: Touchstone, 1991. Harris, Joseph. Africans and the History. New York: Penguin Books, 1998. Hoover, M. "South from the Sahara: Early African Art " Art History Home. San Antonio College. http://www.accd.edu/sac/vat/arthistory/arts1303/Africa.htm Genetic Structure of the Indigenous Hunter-GathererThe Bushmen reached advanced age despite living under harsh conditions caused by periodic famine and untreated illness. Some of the Bushmen coding alleles have been associated with disease. The results of the present study may help to reevaluate these earlier reports. They may also help to identify potential population-specific incompatibilities of drugs that are prescribed globally. Furthermore, the results of this study have implications of admixtures that may be determined from further research. Population-wide PCA defines the Bushmen as distinct from the Niger-Congo populations as from Europeans. Within-Africa analysis separates the Bushmen from the divergent western and southern population, although ABT is within the southern Bantu cluster. However, variable relatedness of the Xhosa to Yoruba may suggest past admixture and/or historical diversity within this population. Within the Bushmen group, the authors predict that the Ju/' admixture and HGDP are essentially the same population. Divergence of KB1 and MD8 may be…. African Beginnings Africa Was theThis can be traced to the conservative view that lacks have in fact no real history in comparison to the richness and significance of European history. "As astonishing as it seems most of the prestigious academics and universities in Europe and America have ridiculed the idea that blacks have any substantive history." This derogatory view has its roots as well in the colonial attitude that tended to see all lack people as inferior in status and 'ignorant' in order to justify the intrusion and invasion of their lands and territories. In other words, the justification for conquest and what was in reality the theft of African land and wealth was provided to a great extent by the ' rewriting' of iblical texts. lacks were cast as 'heathen' people who had not achieved the enlightenment that the white group had attained through the ible and Christianity and therefore lacks were seen as…. "African Heritage: The Original African Heritage Study Bible," http://kenanderson.net/bible/html/african_heritage.html (accessed September 20, 2010). BibleGateway, Genesis 2:10- 14, http://www.biblegateway.com/passage/?search=Genesis+2%3A10-14&version=NIV (accessed September 20, 2010). "BLACK HEBREW ISRAELITES," http://www.angelfire.com/sd/occultic/hebrew.html , (accessed September 20, 2010). Cool Or He Even Stopped for GreenCool, or: He Even Stopped for Green Lights Experience is the best teacher and when a writer finds a way to express his experiences in a successful way, readers always benefit. An example of how life shapes people and art is seen in Don Lee's poem, "But He as Cool, or: He Even Stopped for Green Lights." Real life experiences and insights brings this poem to life. Lee's background includes abandonment by his father and an alcoholic mother. His mother died when he was 16, forcing him "into the realities of the working world at an early age." (Hurst). His background is diverse but his difficulties did not prevent him from earning a Masters in Fine Arts in 1984. hile he worked, he used "poetry as a means of making sense of and bringing order to the fragmented world around him" (Hurst). Theodore Hudson writes lee's poetry "successfully conveys spontaneity…. Hudson, Theodore R. "Haki R. Madhubuti: Overview." Contemporary Poets. Ed. Thomas Riggs. 6th ed. New York: St. James Press, 1995. GALE Literature Resource Center. Web. 08 Oct. 2011. http://go.galegroup.com Hurst, Catherine Daniels. "Haki R. Madhubuti." Afro-American Poets Since 1955. Ed. Trudier Would you be able to provide me with ideas for essay topics on aroko?1. The significance of aroko in traditional Yoruba culture 2. The role of aroko in fostering communal solidarity and social cohesion 3. A comparative analysis of aroko and oral tradition in African societies 4. The evolution of aroko in contemporary Nigerian society 5. The impact of globalization on the practice of aroko 6. Aroko and the preservation of cultural heritage in Nigeria 7. Aroko as a tool for conflict resolution and mediation in Yoruba communities 8. Gender dynamics in the transmission and interpretation of aroko messages 9. The relationship between aroko and power dynamics in Yoruba society 10. The potential challenges and opportunities for the future of aroko in....  Literature - African The Yoruba people were involved in the slave trade most often as captive slaves taken aboard ships bound toward North America (Smith, 1988). Author Ellis (2008) expands on this… Ojude Oba: Irin Ajo Asa Ilu Mi Ojude Oba ni awon agbegbe lati arogun ile wa ti won si n lo wa ni ojo kejila ti o n jo ojo… Creation Myths The Arapaho story of creation is definitely a myth that would fall under the category of the earth diver myth. In the myth, the man is focused on… Art (general) Denver Museum Culture and Visual Identity: The art piece chosen is "Soliloquy: Life's Fragile Fictions" painted by Moyo Ogundipe in 1997. Ogundipe is from Nigeria and belongs to the Yoruba culture.… Mythology - Religion The power of the Orisha guides the santero. Alex told me that the attitude of the priests is very humble, because they don't believe that they are doing… African Masks Masquerades are found in virtually all African civilizations, particularly those that are indigenous to this region of the world. Not surprisingly, these masquerades have different forms of significance… DissertationHistory - Asian Some Chinese researchers assert that Chinese flutes may have evolved from of Indian provenance. In fact, the kind of side-blon, or transverse, flutes musicians play in Southeast Asia have also… Global Business Cultural Analysis Nigeria Nigerian History Synopsis of Nigerian government Nigerian monarchy to presidential system The evolution of Nigeria from British control to a civilian democratic government Nigerian major commodities Oil Food The major elements and dimensions… 10). oth religions are not technically held to be systems of belief by their adherents, but rather as systems of service or patronage to higher powers. The idea was present… Ancient Text ith Modern Text Because written literature is capable of being transmitted from the person who wrote it across generations, it acquires the status of communal wisdom simply by… Introduction Designed by Rebecca Thompson and completed in 2007, the La Puerta is located in Curtis Park (2110 West Curtis Road). It is part of the public art collection of… Drama - World Nok Culture The Mystery of the Nok Culture Only within the last century years has the Western world realized the extent of civilization present in ancient Africa. Up until this time,… Research PaperThe Bushmen reached advanced age despite living under harsh conditions caused by periodic famine and untreated illness. Some of the Bushmen coding alleles have been associated with disease.… This can be traced to the conservative view that lacks have in fact no real history in comparison to the richness and significance of European history. "As astonishing… Cool, or: He Even Stopped for Green Lights Experience is the best teacher and when a writer finds a way to express his experiences in a successful way, readers… 
UPSC Essays Simplified | Types of content: What is S.T.E.P.P.E technique for dimensional analysis of Essays? — the eighth stepPhilosophical, economic or ethical — how a dimensional analysis technique can come to your rescue in tackling difficult topics and help you build rich content for a good essay let's learn..  UPSC Mains 2024 season has begun. One of the most popular questions in the aspirants’ minds for the mains preparation is: How to write essays for UPSC Civil Services Exams? We have an answer for you in the form of our new series. In UPSC Essentials’ special series UPSC Essays Simplified , we take you through various steps of writing a good essay. While there is no set formula or fixed criteria prescribed, Manas Srivastava talks to Ravi Kapoor , our expert, in this new series who guides the aspirants with a simplified framework on how to write a good essay. Don’t miss ‘The Essay Exercise’ towards the end of the article.  About our Expert: Ravi Kapoor (Ex-IRS) offers free quality mentorship to UPSC aspirants, drawing upon his ten years of experience to create customised and productive curriculum. Through a free mentorship programme, he integrates tailored educational materials, psychological principles, visual learning techniques, and a strong emphasis on mental well-being into his teaching skills granting aspirants a chance to learn from his expertise. Ravi Kapoor focuses on the following steps of pre-writing and writing stages which will help aspirants to write a ‘good essay’.
Today, we will focus on Step 8, the second stage of writing stage for UPSC Essays.Q. why ‘dimensional analysis’ is important for upsc essays . Ever so often you will find topics like ‘ You cannot step into the same river twice’ in the Essay paper for the USPC exam. It may appear as if such topics can be answered with common sense alone. This is a mistake!  Philosophical or abstract topics are more difficult to write about than others precisely because they apply to so many phenomena across the board . This means that even if you address the central theme of the essay topic in the UPSC exam, there could be important aspects of it that you failed to consider. So what type of content is best suited for such topics? A technique that exploits these patterns can come to the rescue – ‘Dimensional Analysis’. Q. What is a ‘dimensional analysis’ of UPSC Essays?The human world is as complex as the human being itself. Depending on one’s proclivity and training, people look at the world through different perspectives. Just like the parable of the 6 blind men who were tasked to describe an elephant. Since the elephant was too big an object to be held and analysed, they all described it as different objects based on the part of the animal they happened to inspect. Because of their limited perspectives, the 6 blind men came to different conclusions about the same object. One thought it to be like a rope while another concluded that the elephant resembled a tree. None of them were wrong. But none of them succeeded in painting a complete picture of the elephant either. In a way, we are not very different from the 6 blind men with our limited perspectives. Take the example of the Covid-19 pandemic as a differentiator: 1. To a biologist or a doctor, it is a molecular virus causing disruption in the immune system by side-stepping White Blood Cells and invading a cell to multiply and reproduce. 2. To an economist, the pandemic might be an economic problem of supply and demand vis-à-vis hospitals and infected persons. It may point towards the stark inequality of society where the rich can sequester and isolate themselves while the poor remain vulnerable to exposure and disease etc. 3. A psychologist might see the pandemic as a challenge of large-scale behaviour change or a complex interplay of group behaviour. He/she will be concerned about psychological ways to nudge people into maintaining social distancing . 4. A spiritually oriented person might see it as a personal challenge to be overcome or depending upon their level of religiosity, an example of God’s wrath upon humanity. Such is the nature of truth in general or for generic or ‘philosophical’ Essay topics in the UPSC exam, in particular. A ‘dimension’ in dimensional analysis for essay topics in the UPSC exam, is a way of looking at the essay topic – an advanced variant of the deconstruction technique. ( Click here for the deconstruction article) Q. How to classify Essays as per the dimensions?Classifying Essays as per the content or its topic is important so as to know how a particular essay should be approached. An aspirant may use the ‘S.T.E.P.P.E’ technique to identify the dimensions. Types of dimensions – ‘S.T.E.P.P.E’1. SPIRITUAL: Spirituality is a way of looking through life from a detached and objective point of view. To be spiritually inclined is to be connected to a higher and deeper sense of self. The other important things connected to spirituality are: (a) Egolessness and a sense of freedom (b) Oneness with the world and a dissolution of separateness (c) Heightened self-awareness about one’s own emotions and mental states (d) Meditation and mindfulness practices like Vipassana, Zen etc (e) Compassion for all beings (f) Love for nature and a concern for environmental conservation 2. TEMPORAL (TIME): This dimension refers to looking at the big picture and analyse the essay topic historically. It focuses on looking at collective things in large numbers instead of analysing them individually. 3. ECONOMIC: Individuals, businesses, and economies cannot have everything, so they are constantly forced to weigh the cost against the benefit and make choices. These choices are made because there exists a limited number of scarce resources that can be spent once in a limited manner, like a currency spent. Economics simply put is the study of humans and human choices. The economic dimension is you judging the costs vs benefits of any topic or argument. Even the act of reading this article is the use of economics because making this choice indicates a belief in its cost. The opportunity cost here is of the next best thing, the other UPSC-related subjects that could have been read or the newspaper which could have been read 4. PSYCHOLOGICAL: Hardly any essay topic is complete without a discussion of human behaviour and thought. And that is the domain of Psychology. The Psychological dimension is about knowing oneself and how the mind works. But since the discipline of psychology is very vast, for dimensional analysis we will restrict the psychological dimension to insights of psychology most relevant for UPSC essay topics. 5. PHILOSOPHICAL: The Philosophical dimension is used to deal directly with abstract concepts and throw light on them. In recent years essay topics like “Simplicity is the Ultimate Sophistication”. Philosophy at its core is the quest of questioning everything at its face value to reach the truth. Philosophy is not just practiced by great thinkers or teachers, it is practiced constantly in movies, comedies, songs and books, by good employers and employees, thoughtful parents, and curious students. Although you are not required to write like a philosopher or an academic about these abstract concepts, topics like “The rational is real and the real, rational” may require you to deal with abstract concepts directly in layman’s language. 6. ETHICAL: Essay topics like “Lending hands to someone is better than giving a dole” are dominated by the Ethical perspective. This topic involves a dilemma between empathy and charity. These are both values, but which is the one that should be prioritized? Then there are cases where the principles fail to help because different people might believe in different versions of what is right. So how will we navigate the such ethical conflicts that are intertwined with philosophical essay topics? These dimensions are universal and therefore as tools of content creation for abstract essay topics, very versatile. Q. What is the plan for each of these dimensions in our UPSC Essays Simplified series?Each of the dimensions need special attention. From next Sunday, we will devote one article to each of the dimensions discussed today and go into the details of the themes, so that aspirants never run out of content while writing an essay on any topic. For today let’s just get familiar with these dimensions by using the following assignment. We shall go into details of each dimension in the upcoming articles. The Essay Exercise
From next Sunday, we will devote one article to each of the dimensions discussed today and go into the details of the themes, so that you never run out of content while writing an essay on any topic. Subscribe to our UPSC newsletter and stay updated with the news cues from the past week. The UPSC articles of Indian Express is now on Telegram. Join our Telegram channel- Indian Express UPSC Hub and stay updated with the latest Updates. For your answers, queries and suggestions write at manas.srivastava@ indianexpress.com .  Manas Srivastava is currently working as Deputy Copy Editor with The Indian Express (digital) and majorly writes for UPSC-related projects leading a unique initiative known as UPSC Essentials. In the past, Manas has represented India at the G-20 Youth Summit in Mexico. He is a former member of the Youth Council, GOI. A two-time topper/gold medallist in History (both in graduation and post-graduation) from Delhi University, he has mentored and taught UPSC aspirants for more than four years. His diverse role in The Indian Express consists of writing, editing, anchoring/ hosting, interviewing experts, and curating and simplifying news for the benefit of students. He hosts the YouTube talk show called ‘Art and Culture with Devdutt Pattanaik’ and a LIVE series on Instagram and YouTube called ‘You Ask We Answer’.His talks on ‘How to read a newspaper’ focus on newspaper reading as an essential habit for students. His articles and videos aim at finding solutions to the general queries of students and hence he believes in being students' editor, preparing them not just for any exam but helping them to become informed citizens. This is where he makes his teaching profession meet journalism. He is also currently working on a monthly magazine for UPSC Aspirants. He is a recipient of the Dip Chand Memorial Award, the Lala Ram Mohan Prize and Prof. Papiya Ghosh Memorial Prize for academic excellence. He was also awarded the University’s Post-Graduate Scholarship for pursuing M.A. in History where he chose to specialise in Ancient India due to his keen interest in Archaeology. He has also successfully completed a Certificate course on Women’s Studies by the Women’s Studies Development Centre, DU. As a part of N.S.S in the past, Manas has worked with national and international organisations and has shown keen interest and active participation in Social Service. He has led and been a part of projects involving areas such as gender sensitisation, persons with disability, helping slum dwellers, environment, adopting our heritage programme. He has also presented a case study on ‘Psychological stress among students’ at ICSQCC- Sri Lanka. As a compere for seminars and other events he likes to keep his orating hobby alive. His interests also lie in International Relations, Governance, Social issues, Essays and poetry. ... Read More
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The Gunman and the Would-Be DictatorViolence stalks the president who has rejoiced in violence to others.  Listen to more stories on hark When a madman hammered nearly to death the husband of then–House Speaker Nancy Pelosi, Donald Trump jeered and mocked . One of Trump’s sons and other close Trump supporters avidly promoted false claims that Paul Pelosi had somehow brought the onslaught upon himself through a sexual misadventure. After authorities apprehended a right-wing-extremist plot to abduct Michigan Governor Gretchen Whitmer, Trump belittled the threat at a rally. He disparaged Whitmer as a political enemy. His supporters chanted “Lock her up.” Trump laughed and replied , “Lock them all up.” Fascism feasts on violence. In the years since his own supporters attacked the Capitol to overturn the 2020 election—many of them threatening harm to Speaker Pelosi and Vice President Mike Pence—Trump has championed the invaders, would-be kidnappers, and would-be murderers as martyrs and hostages. He has vowed to pardon them if returned to office. His own staffers have testified to the glee with which Trump watched the mayhem on television. Now the bloodshed that Trump has done so much to incite against others has touched him as well. The attempted murder of Trump—and the killing of a person nearby—is a horror and an outrage. More will be learned about the man who committed this appalling act, and who was killed by the Secret Service. Whatever his mania or motive, the only important thing about him is the law-enforcement mistake that allowed him to bring a deadly weapon so close to a campaign event and gain a sight line of the presidential candidate. His name should otherwise be erased and forgotten. It is sadly incorrect to say, as so many have, that political violence “has no place” in American society. Assassinations, lynchings, riots, and pogroms have stained every page of American political history. That has remained true to the present day. In 2016 , and even more in 2020, Trump supporters brought weapons to intimidate opponents and vote-counters. Trump and his supporters envision a new place for violence as their defining political message in the 2024 election. Fascist movements are secular religions. Like all religions, they offer martyrs as their proof of truth. The Mussolini movement in Italy built imposing monuments to its fallen comrades. The Trump movement now improves on that: The leader himself will be the martyr in chief, his own blood the basis for his bid for power and vengeance. Christopher R. Browning: A new kind of fascism The 2024 election was already shaping up as a symbolic contest between an elderly and weakening liberalism too frail and uncertain to protect itself and an authoritarian, reactionary movement ready to burst every barrier and trash every institution. To date, Trump has led only a minority of U.S. voters, but that minority’s passion and audacity have offset what it lacks in numbers. After the shooting, Trump and his backers hope to use the iconography of a bloody ear and face, raised fist, and call to “Fight!” to summon waverers to their cause of installing Trump as an anti-constitutional ruler, exempted from ordinary law by his allies on the Supreme Court. Other societies have backslid to authoritarianism because of some extraordinary crisis: economic depression, hyperinflation, military defeat, civil strife. In 2024, U.S. troops are nowhere at war. The American economy is booming, providing spectacular and widely shared prosperity. A brief spasm of mild post-pandemic inflation has been overcome. Indicators of social health have abruptly turned positive since Trump left office after years of deterioration during his term. Crime and fatal drug overdoses are declining in 2024; marriages and births are rising. Even the country’s problems indirectly confirm the country’s success: Migrants are crossing the border in the hundreds of thousands, because they know, even if Americans don’t, that the U.S. job market is among the hottest on Earth. Yet despite all of this success, Americans are considering a form of self-harm that in other countries has typically followed the darkest national failures: letting the author of a failed coup d’état return to office to try again. One reason this self-harm is nearing consummation is that American society is poorly prepared to understand and respond to radical challenges, once those challenges gain a certain mass. For nearly a century, “radical” in U.S. politics has usually meant “fringe”: Communists, Ku Kluxers, Black Panthers, Branch Davidians, Islamist jihadists. Radicals could be marginalized by the weight of the great American consensus that stretches from social democrats to business conservatives. Sometimes, a Joe McCarthy or a George Wallace would throw a scare into that mighty consensus, but in the past such challengers rarely formed stable coalitions with accepted stakeholders in society. Never gaining an enduring grip on the institutions of state, they flared up and burned out. Trump is different. His abuses have been ratified by powerful constituencies. He has conquered and colonized one of the two major parties. He has defeated—or is on the way to defeating—every impeachment and prosecution to hold him to account for his frauds and crimes. He has assembled a mass following that is larger, more permanent, and more national in reach than any previous American demagogue. He has dominated the scene for nine years already, and he and his supporters hope they can use yesterday’s appalling event to extend the Trump era to the end of his life and beyond. The American political and social system cannot treat such a person as an alien. It inevitably accommodates and naturalizes him. His counselors, even the thugs and felons, join the point-counterpoint dialogue at the summit of the American elite. President Joe Biden nearly wrecked his campaign because he felt obliged to meet Trump in debate. How could Biden have done otherwise? Trump is the three-time nominee of the Republican Party; it’s awkward and strange to treat him as an insurrectionist against the American state—though that’s what Trump was and is. David Frum: Biden’s heartbreaking press conference The despicable shooting at Trump, which also caused death and injury to others, now secures his undeserved position as a partner in the protective rituals of the democracy he despises. The appropriate expressions of dismay and condemnation from every prominent voice in American life have the additional effect of habituating Americans to Trump’s legitimacy. In the face of such an outrage, the familiar and proper practice is to stress unity, to proclaim that Americans have more things in common than that divide them. Those soothing words, true in the past, are less true now. Nobody seems to have language to say: We abhor, reject, repudiate, and punish all political violence, even as we maintain that Trump remains himself a promoter of such violence, a subverter of American institutions, and the very opposite of everything decent and patriotic in American life. The Republican National Convention, which opens this week, will welcome to its stage apologists for Vladimir Putin’s Russia and its aggression against U.S. allies. Trump’s own infatuation with Russia and other dictatorships has not dimmed even slightly with age or experience. Yet all of these urgent and necessary truths must now be subordinated to the ritual invocation of “thoughts and prayers” for someone who never gave a thought or uttered a prayer for any of the victims of his own many incitements to bloodshed. The president who used his office to champion the rights of dangerous people to own military-type weapons says he was grazed by a bullet from one such assault rifle. Conventional phrases and polite hypocrisy fill a useful function in social life. We say “Thank you for your service” both to the decorated hero and to the veteran who barely escaped dishonorable discharge. It’s easier than deciphering which was which. We wish “Happy New Year!” even when we dread the months ahead. Adrienne LaFrance: Thoughts, prayers, and Facebook rants aren’t enough But conventional phrases don’t go unheard. They carry meanings, meanings no less powerful for being rote and reflexive. In rightly denouncing violence, we are extending an implicit pardon to the most violent person in contemporary U.S. politics. In asserting unity, we are absolving a man who seeks power through the humiliation and subordination of disdained others. Those conventional phrases are inscribing Trump into a place in American life that he should have forfeited beyond redemption on January 6, 2021. All decent people welcome the sparing of his life. Trump’s reckoning should be with the orderly process of law, not with the bloodshed he rejoiced in when it befell others. He and his allies will exploit a gunman’s vicious criminality as their path to exonerate past crimes and empower new ones. Those who stand against Trump and his allies must find the will and the language to explain why these crimes, past and planned, are all wrong, all intolerable—and how the gunman and Trump, at their opposite ends of a bullet’s trajectory, are nonetheless joined together as common enemies of law and democracy. About the Author More Stories The Dramatic Contrast of Biden’s Last Act The Harris Gamble Academia.edu no longer supports Internet Explorer. To browse Academia.edu and the wider internet faster and more securely, please take a few seconds to upgrade your browser . Enter the email address you signed up with and we'll email you a reset link.
 Yoruba Writing: Standards and Trends This paper presents the state of Yoruba orthography. The first effort at standardizing Yoruba writing system came in 1875, and there has been a great deal of refinements and orthographies since. Specifically, a great rush of activity in standardizing written Yoruba came in the years after independence when effort to introduce the teaching of Nigerian languages in schools and the application of those languages to official activities. The present standards were established in 1974, however, there remains a great deal of contention over writing conventions-spelling, grammar, the use of tone marks. The paper explores examples from journalism, religious writing, education and literature, and advertising to demonstrate ongoing deviations from the approved orthography. Related PapersInternational Journal of African Historical Studies Dima Hurlbut  Maduabuchi S Agbo The attempt to produce a good orthography assumes the five basic principles of accuracy, consistency, convenience, harmonization and familiarity (Williamson, 1984:7). These five principles are encoded in a number of orthographic theories. In this paper we investigate the contribution of a number of orthographic theories to the standardization of Igbo orthography. The aim is to highlight the consistency or otherwise of Igbo orthography with these theories, and also, to make suggestions, if any, for reforms 1.0. Introduction There are two approaches to the study of orthographies. The first is the a priori approach while the second is the a posteriori viewpoint. In the a priori study of orthographies, the concern is about written orthographies, while the a posteriori aspect deals with a language that has a long written tradition. The objectives of an a posteriori orthography study are to discuss the merits and demerits of an established orthography. In other words, the researchers inte... Much research attention has been devoted to Yoru ̀ b áfilms, and the prominent position they now occupy in Nigeria (Jeyifo (1972), Opubor and Nwuneli (1979), Ògúndélé(1997), Balógun (2002) and À làmú(2010) etc) However, to the best of our knowledge, none of these research works has attempted to take a critical look at the problem associated with the use of tones and diacritics in Yoru ̀ bá films. The major issue that engages our attention in this work is the problem of ambiguity occasioned by producers " refusal to make adequate use of tones and diacritics in writing the titles of their films. Through the purposive sampling method, fifteen films were carefully selected and watched. In a tabular form, the researcher listed out these titles, their possible interpretations, the intended titles and the procedure of getting the real titles was analysed. 356 | P a g e J u l y 1 1 , 2 0 1 4 Preamble The development of the film enterprise in Nigeria cannot be complete without stating the fact that the Yoru ̀ bás were among the front runners in its development.With the shifting of emphasis from the Colonial Film Unit to Nigerian Film Corporation, the fact remains that some Yoru ̀ bá producers , the likes of À làdéArómirè and Adé báyo ̀ ̣̀ Sàlámì broke the monopoly of film making from the celluloid stock to video technology with the introduction of the Structural Adjustment Programme. Many film artists rose after this experience, just as more opportunities were opened for young talents. This however, is after Chief Hubert Ò gúǹdé, ỌláBalógun, Moses Ọ̀ lá-Ìyá, Adémó ̣̀ lá ̣̀ Afoláyan, Ojekeke Ajangila (the masquerade chant drama guru) and a host of other leading Yoru ̀ bá artists have opened up great opportunities through their ventures into celluloid films and their theatricality. With the setting up of the Nigerian Film Corporation, post production that was always done in London was shifted to Nigeria, though they may not be seen as defining the genre outside the shores of Nigeria. Oloye Ifakoya Oyekanmi Oyekale Azeez Akinwumi SESAN The pervasive poor reading culture, the phenomenon of indigenous language endangerment and the dominance of new media of modern telecommunication have had condemnable impact on the survival and continuity of Yoruba language and literature. Despite the significance of language and literature in cultural expression, the value attached to Yoruba Literature is waning in our contemporary society. This paper therefore poses the question: is there hope for Yoruba Literature in the 21st century and beyond? There is no homogeneous answer to the question owing to some variables such as language attitude to Yoruba; linguistic alienation of some children for not using Yoruba Language by some homes and the negative attitude of Yoruba natives to the use of the language in eco-linguistic spheres. The paper observes that there is “literary endangerment” of Yoruba Language and literary texts written in the language because of the incompetence of the contemporary Yoruba children and youth to speak and write in mutually intelligible Yoruba linguistic codes. This paper therefore posits that Yoruba language and literature should be a compulsory prerequisite for any further study and other opportunities, particularly for candidate from Yoruba extraction. Keywords: Oral literature; Yoruba language and literature; language endangerment; phonocentric tradition; logocentric tradition Tọla Ọṣunnuga Most times, Yoruba newspaper writer is artistic in his writing. One thing that makes this possible is the use of language differently from language of everyday. Utilising language in this manner results in novelty and creativeness. This paper attempts a discussion of one form of lexical deviation often manipulated by Yorùbá newspaper writers, namely, loan words. The paper argues that this form of lexical deviation is used by the writers to intensify intention, and to capture and sustain reader's interest. The paper submits that while the use of this feature in newspapers may sometimes be unconscious, its deployment constitutes a stylistic technique employed by Yoruba newspaper writers for effective dissemination of information. Temitope A BALOGUN This paper examines the low-usage of Yoruba language among some selected secondary school students in Yorubaland. The paper uses questionnaire with cloze test to measure the knowledge of Yoruba language among respondents in three Yoruba speaking states in southwestern Nigeria. The results of the data show that Yoruba language enjoys low patronage and patriotism amongst the students used for the data. Many of these students found it extremely difficult to express themselves freely in Yoruba language and at the same time, they were unable to provide meanings for selected Yoruba proverbs, words, and expressions. The significance of this work is seen in the fact that Yoruba language stands the risk of gradual extinction if urgent measures are not taken by all stakeholders concerned to arrest the dwindling fortunes of the language. Research on Humanities and Social Sciences Olusanmi Babarinde Studies of Tribes and Tribals Abiodun Salawu Journal of Languages and Culture hirut teketel Loading Preview Sorry, preview is currently unavailable. You can download the paper by clicking the button above. RELATED PAPERSUJAH: Unizik Journal of Arts and Humanities Cecilia A. Eme David Roberts JOURNAL OF LANGUAGE AND LINGUISTICS Samuel Nuhu Baba Roger Blench Linguistik online Oluwafemi Emmanuel Bamigbade Tonye Al Onyanabo Journal of African Cultural Studies Karin Barber arianna argentati Journal of African Studies Oladiipo Ajiboye Long essay for Postgraduate Diploma in Linguistics. … sunday akinmusayo David J Rowbory Nasir A Nasir AFRREV LALIGENS: An International Journal of Language, Literature and Gender Studies Esther Nwakaego Oweleke Jerome T Dooga Journal of Yoruba Studies Association of Nigeria. Ibadan ESTHER TITILAYO Ojo Journal of West African Languages Taofeeq Adebayo Revista alicantina de estudios ingleses Raphael Atoye Versteegh, K. and Mumin, M. (eds), The Arabic Script in Africa (Paper first presented at The Arabic Script in Africa: Diffusion, Usage, Diversity and Dynamics of a Writing System, University of Cologne, Germany, 6-7 Apr 2010; New York: Brill) 261-89. Andy Warren-Rothlin Nordic Journal of African Studies Simeon Olaogun published in Lafiya Journal of Arts (LJA)), vol. 5, no. 1, a publication of Faculty of Arts, Federal University of Lafia, Nasarawa State); August 2020, pp. 36-54. Muhammad Mustapha , Salisu M. Raj Zenodo (CERN European Organization for Nuclear Research) RELATED TOPICS
 Opinion Guest Essay Hillary Clinton: How Kamala Harris Can Win and Make HistoryCredit... Andrew Harnik/Getty Images Supported by By Hillary Rodham Clinton Mrs. Clinton was the Democratic nominee for president in 2016.
History has its eye on us. President Biden’s decision to end his campaign was as pure an act of patriotism as I have seen in my lifetime. It should also be a call to action to the rest of us to continue his fight for the soul of our nation. The next 15 weeks will be like nothing this country has ever experienced politically, but have no doubt: This is a race Democrats can and must win. Mr. Biden has done a hard and rare thing. Serving as president was a lifelong dream. And when he finally got there, he was exceptionally good at it. To give that up, to accept that finishing the job meant passing the baton, took real moral clarity. The country mattered more. As one who shared that dream and has had to make peace with letting it go, I know this wasn’t easy. But it was the right thing to do. Elections are about the future. That’s why I am excited about Vice President Kamala Harris. She represents a fresh start for American politics. She can offer a hopeful, unifying vision. She is talented, experienced and ready to be president. And I know she can defeat Donald Trump. There is now an even sharper, clearer choice in this election. On one side is a convicted criminal who cares only about himself and is trying to turn back the clock on our rights and our country. On the other is a savvy former prosecutor and successful vice president who embodies our faith that America’s best days are still ahead. It’s old grievances versus new solutions. Ms. Harris’s record and character will be distorted and disparaged by a flood of disinformation and the kind of ugly prejudice we’re already hearing from MAGA mouthpieces. She and the campaign will have to cut through the noise, and all of us as voters must be thoughtful about what we read, believe and share. I know a thing or two about how hard it can be for strong women candidates to fight through the sexism and double standards of American politics. I’ve been called a witch, a “nasty woman” and much worse. I was even burned in effigy. As a candidate, I sometimes shied away from talking about making history. I wasn’t sure voters were ready for that. And I wasn’t running to break a barrier; I was running because I thought I was the most qualified to do the job. While it still pains me that I couldn’t break that highest, hardest glass ceiling, I’m proud that my two presidential campaigns made it seem normal to have a woman at the top of the ticket. We are having trouble retrieving the article content. Please enable JavaScript in your browser settings. Thank you for your patience while we verify access. If you are in Reader mode please exit and log into your Times account, or subscribe for all of The Times. Thank you for your patience while we verify access. Already a subscriber? Log in . Want all of The Times? Subscribe . Advertisement | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
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Idi ti a fi bẹ̀rẹ̀ si kọ iwé ni èdè Yorùbá lóri ayélujára ni lati jẹ́ ki ẹnikẹ́ni ti ó fẹ́ mọ̀ nipa èdè àti àṣà Yorùbá ri ìrànlọ́wọ́ lóri ayélujára. A ò bẹ̀rẹ̀ si kọ àwọn àròkọ ni èdè Yorùbá lati ran
Yorùbá Yé Mi. is an interactive, communicative, introductory, multi-media program intended to provide college/university students with basic listening, speaking, reading, and writing skills of language learning in Yorùbá.. It exposes the learner not only to Yorùbá language in meaningful situations but also to the culture of the Yorùbá-speaking people of South-western Nigeria.
Ẹlẹkọ-ìjìnlẹ̀ ṣe àkiyesi pe enia ndá kún yí yára bi ojú-ọjọ́ ti nyi padà nitori èérí-àyíká. Ojú-ọjọ́ ti nyí padà lati ìgbà ti aláyé ti dá ayé, ṣùgbọ́n àyípadà ojú-ọjọ́ ni ayé òde òní yára ju ti ìgbà àtijọ́ lọ.
A version of Yorùbá letters for the computer. Working in the British Library collections — as Chevening British Library Fellow in the Asian and African Collections — has given me a unique insight into some issues in the orthography of Yorùbá. Having spent close to a year working with the...
3 the Republic of Benin and Togo. In Nigeria, Yorùbá speakers reside in the Southwest region in st basic tones of different pitch levels in Y
Chest world will bird old,ever. The retention of . i. in the spellings of these words may lead to some confusion and the new spellings should be adhered to.
Table of Contents. Chapter 1 - Orí Kìíní | Greetings; Chapter 2 - Orí Kejì | My Classroom; Chapter 3 - Orí Kẹta | Mark The Date; Chapter 4 - Orí Kẹrin | What Time Do We Meet?
In this post, we will be sharing with you some of the rules that guides the writing of Yorùbá language. Over time, we discovered that people make a lot of mistakes when writing in this language.
Yoruba (Èdè Yorùbá) Yoruba is a member of the Volta-Niger branch of the Niger-Congo family of languages. It is spoken by about 43 million people, mainly in southwestern Nigeria, and also in Ghana, Benin, Togo, Côte d'Ivoire and Niger.
LẸ́TÀ KÍKỌ - EPISODE 1(LETTER WRITING)... Ohun kan sá lẹyẹ ń jẹ kágbàdo tó dé.Things are changing, life itself is dynamic likewise many cultural practices of...
Ìwé ti Ìyá kọ sí ọmọ - Yoruba mother to child letter. Courtesy: @theyorubablog Èsì iwé ti ọmọ kọ si iyá - Response from child to mother.
A Yoruba speaker, recorded in South Africa. Yoruba (US: / ˈ j ɔːr ə b ə /, UK: / ˈ j ɒr ʊ b ə /; Yor. Èdè Yorùbá, IPA:; Ajami: عِدعِ يوْرُبا) is a language that is spoken in West Africa, primarily in Southwestern and Central Nigeria. It is spoken by the Yoruba people.Yoruba speakers number roughly 47 million, including about 2 million second-language speakers.
Short Writing Draw a family tree that includes all members of your family. Write a 150-word essay with at least two sentences about each of your family members.
CONCLUSION: The concluding part of a descriptive essay gives the reader the taste of what the whole essay looks like. It is the summary of what you have described.
General Overviews and Commentaries. A number of historical overviews exist. Babalọla 1985 provides a concise but comprehensive overview of a range of oral and written genres, with biographical notes on a number of key writers. Barber 2004 similarly covers both oral and written genres and includes modern performance genres from the 19th century to the present.
Introduction [edit | edit source]. In this lesson, we will focus on one of the most essential aspects of language learning: greetings and introductions. Being able to introduce yourself and others is the foundation of effective communication in any language.
250 Words Essay on Yoruba Culture Introduction to Yoruba Culture. The Yoruba people, predominantly found in Southwest Nigeria, Benin, and Togo, have a rich and vibrant culture that has significantly influenced art, religion, and societal norms in the African continent and beyond.
Name Class Professor's name Date Dominant narratives of the Yoruba culture Live culture defined the term culture as the characteristics and knowledge of a particular group of people, encompassing language, religion, cuisine, social habits, music, and arts.
One that grafted earthen meditation practices onto an academic context must still acknowledge a debt that are in conflict with a liver yoruba in essay writing transplant, she has scored up to this work focused on nding nomothetic or law-like properties and powers which only writing it of reading grants to whoever engages in it communica- tions reshape the universal language.
Yoruba: Gender in their Culture In Nigeria, there are three major ethnic groups, Hausa, Yoruba, Igbo. I will be talking about the Yoruba people and their culture which make up twenty-one percent of the population in Nigeria (Ember 1624).
The Yoruba people were involved in the slave trade most often as captive slaves taken aboard ships bound toward North America (Smith, 1988). Author Ellis (2008) expands on this history of Yoruba involvement in the slave trade as he helps tell his account of the trade itself during the middle of the nineteenth century.
UPSC Mains 2024 season has begun. One of the most popular questions in the aspirants' minds for the mains preparation is: How to write essays for UPSC Civil Services Exams? We have an answer for you in the form of our new series. In UPSC Essentials' special series UPSC Essays Simplified, we take you through various steps of writing a good essay.
MAGA, on the other hand, emerges from a scarcity consciousness, a zero-sum mentality: If we let in tons of immigrants they will take all of our jobs; if America gets browner, "they" will ...
Mr. Sorkin is a playwright and screenwriter. Update: Joe Biden announced on Sunday that he would not seek re-election. The Paley Center for Media just opened an exhibition celebrating the 25th ...
When a madman hammered nearly to death the husband of then-House Speaker Nancy Pelosi, Donald Trump jeered and mocked. One of Trump's sons and other close Trump supporters avidly promoted ...
This paper presents the state of Yoruba orthography. The first effort at standardizing Yoruba writing system came in 1875, and there has been a great deal of refinements and orthographies since. Specifically, a great rush of activity in standardizing
Sorting out whether she's an upgrade for Democrats. Ms. Anderson, a contributing Opinion writer, is a Republican pollster and a moderator of Opinion's series of focus groups.
I've been called a witch, a "nasty woman" and much worse. Harris will face unique additional challenges. But we shouldn't be afraid.