This is another poem sent to us by Oluwatoba Opemip, a student of Adekunle Ajasin University in Ondo state, Nigeria. As in the previous poem, Oluronbi, this is a modern working on traditional Yoruba folklore…
Tag: Yoruba (Page 2 of 7)
The following Iremoje was part of the dirges chanted at the funeral of a deceased hunter, Ogunjinmi, whose name means “the god Ogun blesses or favours me”. See also The Asipade and Iremoje for Pa Ogundele for previous examples of this genre.
The Iremoje funeral rites are held at night, outside the house of the deceased hunter, and will continue until dawn. As Ogun is regarded as the Orisha who brought the knowledge of metallurgy to mankind, other members of the community who use iron implements such as farmers, blacksmiths, barbers, drivers and weapon-smiths also join the hunters family and friends in attending the ritual. The audience forms a circle around the ritual space. At the center of the ring, the hunters tools are arranged around an effigy of the deceased including his hunting clothes, tools and weapons.
To live in the forest the hunter must master various skills, carpentry to build his hunting lodge, knowledge of medicinal plants to heal his wounds, knowledge of culinary plants for cooking, and tailoring so that the hunter can weave clothes to keep him warm and disguise himself from his prey. The following Iremoje was chanted by Lamidi Abonikaba at Oyo in 1975. During the dirge Lamidi holds up the needle that the hunter used whilst in the forest.
Ogunjinmi, you have caught your father’s dog.
A needle that falls into a pit is lost forever…
The following poem is part of the dirges chanted at the funeral of a deceased hunter, Pa Ogundele, by Atoyebi at Agunpopo, Oyo in 1975. Pa Ogundele was a member of the hunters society, the Asipade, (see The Asipade) for whom magical charms are an essential tool for capturing animals and surviving in the forest. However, whilst these charms are highly prized ultimately no magic can defeat death.
Hunter, I thought you had egba magic…
Iremoje are a Yoruba corpus of poetic chants sung at the funerals of dead hunters. The activities of hunting and warfare fall under the providence of the Yoruba god Ogun, and thus Iremoje also emphasise the virtues and talents associated with this Orisha. See also A Salute to my Ogun, Ogun, God of War i, and Ogun, God of War ii.
Ogun is said to have spent half his life in the forest and the other half in the townships bringing civilisation to mankind. This contrast between the wildness of the forest and the order of the townships is often referenced in Iremoje.
Ogun, Chief Lakaaye
Chief Osin Mole…
We were sent the following poem, a modern working on the Yoruba folklore tale of Olúrónbí, by Oluwatoba Opemip who is a student of Adekunle Ajasin University in Ondo state, Nigeria.
The tale of Olúrónbí concerns a beautiful woman who has been yearning for a child but has been unable to conceive. Following the tradition of her village, Olúrónbí ventures into the forest to petition the spirit of the Iroko tree, Olúwéré, to enable her to become pregnant. Most women who perform this ritual promised to make offerings of wines, food and sacrifices of sheep and goats to Olúwéré. Olúrónbí however, promises her first child to the spirit of the Iroko tree if he grants her request. Time passes and Olúrónbí gives birth to a beautiful female child which she named Béporé. But when the time came for her to fulfill her promise to her benefactor, Olúrónbí in decided to keep her daughter and tries to placate Olúwéré with various other offerings. Olúwéré warned and warned as his patience grew cold, turning to rage and anger until one day Béporé is taken away mysteriously.
Twice a union stroll a year
Even when these amulets of riches…
Three Yoruba songs, sung by women supporters of the two parties in the Federal elections of 1959 in western Nigeria. The main contenders were the National Council for Nigeria and the Cameroons (N.C.N.C.), the ruling party whose symbol was the Palm Tree, and the Action Group, whose symbol was a cockerel.
The first song is by the Action Group women who claim the N.C.N.C. belongs, like its symbol, in the bush, along with lepers.
The palm tree grows in the far bush:
Nobody allows the leper to build his house in the town:
The palm tree grows in the far bush…
This is another Yoruba Ijala (hunting poem) that was first translated into English in Ulli Beier’s Black Orpheus magazine. Ulli Beier was a German-Jewish scholar who moved to Nigeria in 1950 to teach Phonetics at the University of Ibadan. In 1957 he founded the magazine Black Orpheus, the name inspired by “Orphée Noir”, an essay that he had read by the French intellectual Jean-Paul Sartre. Black Orpheus was the first African literary journal in English, publishing contemporary authors such as Wole Soyinka and Chinua Achebe as well as oral poetry from Nigeria. This Yoruba ìjalá poem appeared in issue 19 of Black Orpheus.
You cannot dispute the forest with a rat.
You cannot dispute the savannah with the buffalo…