how to write an essay in yoruba language

The Yoruba Blog

Ẹ jẹ ki a gbé èdè àti àṣà yorùbá lárugẹ: keeping the yoruba language alive….

Àròkọ ni Èdè Yorùbá – Essay in Yoruba Language

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 àwọn ọmọ ilé-iwé lọ́wọ́ nipa ki kọ àpẹrẹ oriṣiriṣi àròkọ ni èdè Yorùbá àti itumọ̀ rẹ ni èdè Gẹ̀ẹ́si. A o si tún ka a ni èdè Yorùbá fún ìrànlọ́wọ́ ẹni ti ó fẹ mọ bi ohun ti lè ka a, ṣùgbọ́n kò wà fún àdàkọ.

ENGLISH TRANSLATION

Why The Yoruba Blog is creating a category for Essay in Yoruba language on the internet is to make available on line such resources for those who may be interested.

We shall begin to publish various samples of essay in Yoruba language in order to assist students, interpreted the essay as well as an audio recording of the essay in Yoruba, however, it is not to be copied.

Originally posted 2018-06-15 19:19:46. Republished by Blog Post Promoter

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YORÙBÁ WRITING RULES

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. 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

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.

Yorùbá Yé Mi

Fehintola Mosadomi, University of Texas, Austin

ISBN 13: 9781937963026

Publisher: COERLL

Language: English

Formats Available

Conditions 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

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.

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?
Chapter 5 - Orí Karùnún | My Family Tree
Chapter 6 - Orí Kẹfà | Shop With
Chapter 7 - Orí Keje | Let's Find Something To Eat!
Chapter 8 - Orí Kẹjọ | Are You Feeling Good Today
Chapter 9 - Orí Kẹsànán | My Work Place
Chapter 10 - Orí Kẹwàá | Home Sweet Home!
Chapter 11 - Orí Kọkànlá | Nice Style!
Chapter 12 - Orí Kejìlá | Campus Life

Ancillary Material

About 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 Contributors

Fehintola 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.

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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

Native name : Èdè Yorùbá [e˩de˩ joru˩ba˥]
Language family : Niger–Congo, Atlantic–Congo, Volta-Congo, Volta–Niger, Yoruboid, Edekiri
Number of speakers : c. 43 million
Spoken in : Nigeria, Ghana, Benin, Togo, Côte d'Ivoire, Niger
First written : 17th century AD
Writing system : Arabic and Latin alphabets
Status : official language in Nigeria, Benin and Togo

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 Yoruba

Yoruba 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) - Nigeria

The yoruba alphabet (Álífábɛ́ɛ̀tì yorùbá) - benin.

The mid tone is not usually marked.

Download an alphabet chart for Yoruba (Excel)

Hear the Yoruba alphabet:

Sample text

Gbogbo 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.

Translation

All 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 Yoruba

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 languages

Aja , Ayizo , Edo , Ewe , Fon , Gen , Igala , Igbo , Ikwerre , Isoko , Kupa , --> Nupe , Ogba , Urhobo , Yorùbá

Languages written with the Latin alphabet

Page last modified: 17.08.22

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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

Learn Yoruba Language: Quick Mastery Tips for Beginners

how to write an essay in yoruba language

Introduction

Table of Contents

The trend of embracing new cultures and languages has surged as our planet increasingly assumes the character of a global community. In particular, the languages of Africa have captured the attention of language lovers, educators, and globe-trotters, thanks to their deep cultural roots and burgeoning significance in global affairs. Amid these languages, the Yoruba language emerges as one of the primary tongues in West Africa. It is celebrated for its dialectical richness and its significant cultural implications.

Setting out to learn Yoruba unlocks more than mere conversational capabilities; it serves as a gateway to a wealth of cultural insights. To truly grasp the customs, artistic expressions, and historical narratives of the Yoruba people, one must venture into the language itself. This article will navigate the Yoruba language’s landscape, touching on its historical underpinnings, grammatical framework, and the cultural immersion crucial to a complete learning experience.

History and Significance of the Yoruba Language

The origins of yoruba.

Imbued with as much dynamism as its speakers, the Yoruba language boasts an enduring history. Thought to have emerged millennia ago, Yoruba has grown and adapted through myriad social and political influences. Its genesis is rooted in the bygone Yoruba kingdoms of present-day southwestern Nigeria, from where it has woven its way through time and geography.

Yoruba Speakers and Geographic Distribution

In the present day, over 40 million individuals speak Yoruba, predominantly in Nigeria, where it enjoys the status of an official language. Beyond Nigeria, Yoruba-speakers are also present in neighboring West African nations like Benin and Togo, and even across the Atlantic in Brazil and Cuba, a testament to the diasporic spread during the transatlantic slave trade. This extensive dispersal highlights Yoruba’s importance and the imperative of its continued cultivation and dissemination.

The Role of Yoruba in African Culture and Diaspora

Yoruba is a bastion of cultural heritage, encapsulating the lore, virtues, and chronicles that shape the Yoruba ethos. Within the African diaspora, Yoruba maintains its cultural salience, offering a medium for cultural expression and solidarity among communities seeking to honor their lineage in the face of cultural blending.

Getting Started with Yoruba: Basic Phrases and Greetings

Common greetings and responses.

The adventure to learn Yoruba language starts with getting a handle on basic greetings and their appropriate comebacks. The phrase ‘Bawo ni?’ (How are you?) can be the key to opening conversational gateways and establishing initial ties with those who speak the language.

Essential Everyday Phrases

Beyond greetings, certain everyday expressions are pivotal for engaging in day-to-day exchanges. For example, showing gratitude or apologizing with phrases like ‘E se’ (Thank you) and ‘E ma binu’ (Sorry) reflects respect and politeness, traits deeply esteemed in Yoruba tradition.

Numerals and Days of the Week

For the learner, knowing how to count and being familiar with the days of the week in Yoruba is essential. These linguistic tools are practical necessities, whether for haggling in markets or scheduling meetings.

Understanding Yoruba Grammar: An Overview

The structure of yoruba sentences.

Unlike many Indo-European tongues, Yoruba grammar exhibits a distinct structure. For learners, it’s crucial to comprehend the pattern of sentence construction to share ideas with clarity and understand others in conversation.

Nouns, Pronouns, and Verbs in Yoruba

A solid understanding of nouns, pronouns, and verbs is the framework upon which Yoruba language proficiency is built. Recognizing the function of these word categories is pivotal for achieving fluency in Yoruba.

Tense, Aspect, and Mood

Expressing the timing of an action is just as imperative as the action itself. Yoruba conveys time through verbal extensions and specific particles that bring nuances and precision to the speaker’s message.

The Yoruba Writing System and Pronunciation

The evolution of the yoruba alphabet.

The script used to write Yoruba has undergone several revisions, from ancient inscriptions to its current alphabet, which is Latin-based. Tracing this development highlights the language’s flexibility and enduring presence.

Accent Marks and Tonal Nature

As a tonal language, Yoruba’s meaning is often influenced not only by the syllable articulated but also by the pitch of pronunciation. Accent marks are thus essential for learners, guiding them along the language’s melodic contours.

Pronunciation Guides and Tips

Correct pronunciation can pose a significant hurdle for non-native speakers. Helpful resources such as online tools and conversations with native speakers are vital in conquering this aspect of the language.

Immersing Yourself in the Culture: Learning Beyond the Language

Yoruba music, art, and literature.

To learn Yoruba language also involves immersing oneself in Yoruba music, art, and literature. These cultural expressions provide context and enrich the understanding of the language, framing it within a broader cultural mosaic.

Festivals and Traditions

Participating in festive celebrations and traditional events offers a delightful way to immerse oneself in Yoruba culture. These occasions serve as an enjoyable platform for applying language skills and gaining deeper cultural insight.

Incorporating Cultural Practices into Language Learning

Merging cultural practices with language study can profoundly enhance understanding and retention. From cooking traditional cuisine to engaging in dance or storytelling, these activities enrich the educational journey and boost engagement.

Resources and Tools to Learn Yoruba

Recommended textbooks and online courses.

An array of textbooks and online courses is available to shepherd learners from foundational to advanced Yoruba. Well-regarded resources can expedite the learning trajectory and ensure a systematic approach.

Useful Apps and Websites

In our tech-driven era, a variety of apps and websites present interactive and handy methods to learn Yoruba, aiding with vocabulary, pronunciation, and conversational practice.

Connecting with Native Speakers and Communities

Interaction with native speakers remains one of the most potent methods of language acquisition. Such engagement enhances linguistic abilities while offering invaluable cultural perspectives not easily captured by textbooks or online tools.

Challenges and Tips for Non-Native Learners

Common difficulties when learning yoruba.

For learners, the tonal nature of Yoruba, its elaborate grammar, and nuances in context present common hurdles. Recognizing these challenges is an essential first step in surmounting them.

Effective Strategies to Overcome Obstacles

Employing fruitful strategies, such as maintaining a regular study schedule, soliciting feedback from native speakers, and utilizing diverse media aids, can make the language acquisition smoother and more pleasurable.

Maintaining Motivation and Consistency in Learning

Staying motivated and consistent is vital for success in language learning. Establishing realistic objectives, celebrating small victories, and delving into the culture can sustain interest and promote steady progress.

To conclude, the quest to learn Yoruba language is an invitation to explore a realm of linguistic variety and cultural depth. Spanning from its ancestral beginnings to today’s pragmatic learning challenges, this voyage offers a trove of rewards that surpass basic communicative abilities. By wholeheartedly engaging in the learning process and connecting with the Yoruba-speaking community, learners can look forward to a wealth of enduring advantages and the joy of shared understanding through the medium of Yoruba.

As you step onto the path of this linguistic adventure, may the splendor of Yoruba tradition propel and steer you. The relationships you’ll forge and insights you’ll attain are not mere episodes of learning; they are bridges to a greater appreciation for the tapestry of human existence. Therefore, with a zest for discovery and dedication as your guide, embark on the exhilarating journey into the vibrant world of the Yoruba language.

Frequently Asked Questions about Learning the Yoruba Language

What is the significance of the yoruba language in african culture and the diaspora.

Yoruba holds a vital place in African heritage, with its narratives and values deeply intertwined with the customs and history of the Yoruba people. Beyond Africa, it continues to be a symbol of cultural identity and unity within the African diaspora.

What are some challenges non-native speakers face when they learn Yoruba language?

Non-native speakers may struggle with the tonal nature of Yoruba, its elaborate grammar, and contextual nuances. These aspects can be tricky but can be mastered with practice and exposure to the language.

Can you provide some tips for beginners looking to learn the Yoruba language effectively?

Starting with basic phrases and greetings, utilizing language-learning apps, and engaging with native speakers are excellent ways for beginners to build a foundation. Consistent practice and cultural immersion are also crucial for effective learning.

What resources are recommended for those who want to learn Yoruba language?

There is a wealth of resources available, including textbooks, online courses, apps, and websites designed for different learning levels. Connecting with Yoruba communities and native speakers can greatly enhance the learning experience.

How important is cultural immersion in learning Yoruba?

Cultural immersion is integral to learning Yoruba, as it offers a deeper understanding of the language within its cultural context. Participating in traditional activities and experiencing the arts helps solidify language skills and enriches the overall learning process.

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In This Article Expand or collapse the "in this article" section Yoruba Language and Literature

Introduction, general overviews and commentaries.

Bibliographies
Early Newspapers
Post-Independence Newspapers and Magazines
Praise Poetry
Oral Narratives
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Yoruba Language and Literature by Karin Barber LAST REVIEWED: 17 August 2023 LAST MODIFIED: 29 September 2014 DOI: 10.1093/obo/9780199846733-0156

Yoruba 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.

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The Yoruba Language and Literature in the 21st Century and Beyond

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

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A Study of the Yoruba Language Newspapers in the Colonial Era

First Online: 27 April 2023

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Clement Adeniyi Akangbe 4 , 5

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The desire and enthusiasm to promote and project Yoruba language are manifested in several newspapers founded by individuals and organisations during the colonial era. With the birth of Iwe Irohin in 1859, other newspapers followed. It is remarkable that their motivating forces were love for Yoruba language and culture on one hand, and passion for political emancipation of the people on the other. With this, a solid foundation was laid for virile journalism practice. The choice of Yoruba language for this study among the indigenous Nigerian languages was because of the availability of sufficient newspapers, particularly during the colonial era. Preliminary investigation showed that though there had been few studies on Yoruba language newspapers, there has been none that concentrated solely on the Yoruba language newspapers in the colonial era. Relying on the theory of New Historicism, this study intends to fill this gap. This study identifies the notable Yoruba newspapers that existed before Nigeria obtained her independence from the British colonialists, it examines their contents and form and emphasises their pertinent features.

Yoruba language newspapers
Colonial era
Yoruba News

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Akangbe, C. A. (2014). History, production and content of Atọ́ka Photoplay magazine (An Unpublished Ph.D. Thesis). University of Ibadan.

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Akangbe, C.A. (2023). A Study of the Yoruba Language Newspapers in the Colonial Era. In: Mpofu, P., Fadipe, I.A., Tshabangu, T. (eds) Indigenous African Language Media. Palgrave Macmillan, Singapore. https://doi.org/10.1007/978-981-99-0305-4_20

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Essay on Yoruba Culture

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100 Words Essay on Yoruba Culture

Introduction.

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 religion is a major aspect of their culture. It’s based on the worship of a variety of gods, known as Orishas, each with unique attributes and responsibilities.

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 Customs

Yoruba society values respect and good behavior. Elders are revered, and greetings are important social customs.

In summary, Yoruba culture is diverse and vibrant, with deep roots in religion, art, and social customs. It continues to influence and enrich the global cultural landscape.

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10 Lines on Yoruba Culture

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. Their culture is a complex blend of indigenous traditions and foreign influences.

Artistic Expressions

Yoruba 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 Spirituality

Yoruba 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 Structure

The Yoruba social structure is hierarchical, with a clear distinction between elders and younger ones. Respect for elders is paramount. The society is also organized around large extended families known as ‘Ile’.

Language and Literature

The Yoruba language, a tonal Niger-Congo language, is rich in proverbs, folktales, and oral histories. These narratives provide moral lessons and preserve the community’s history and values.

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 Culture

The 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 Philosophy

The Yoruba religion, a cornerstone of the culture, is a complex system of beliefs encompassing a pantheon of deities or ‘Orishas’. Each Orisha represents a natural element or human endeavor, and devotees often have personal deities they worship. The Yoruba religion is not exclusive and has influenced many Afro-American religions, such as Santeria, Candomble, and Vodou.

Yoruba 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 Aesthetics

Yoruba art, renowned for its diversity and sophistication, primarily focuses on human figures and often serves religious purposes. Sculptures, masks, and textiles are used in rituals, ceremonies, and storytelling. The art is not just aesthetically pleasing but also functional, serving as a conduit for spiritual communication.

Music and Dance

Music and dance play a significant role in Yoruba culture, often used in religious ceremonies to honor the Orishas. The Yoruba have a rich musical tradition with a variety of instruments, including the talking drum, which mimics the tonality of the Yoruba language. The dances, often intricate and symbolic, express communal values and collective emotions.

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.

The Yoruba culture, with its profound philosophy, intricate art, vibrant music, and rich language, offers a unique perspective on the human experience. Despite the pressures of modernization and globalization, the Yoruba people have managed to preserve their cultural heritage, ensuring that future generations can benefit from their wisdom and creativity. As the world becomes more interconnected, the influence of the Yoruba culture continues to grow, enriching the global cultural tapestry with its depth and diversity.

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