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      "body": "![b79d84f0ed089add38046ec6b05f19c4.jpg](https://cdn.steemitimages.com/DQmZ9gkGCZB2urqseQJbM4GXEQAYfM3KNpFDL46tZwAQcb2/b79d84f0ed089add38046ec6b05f19c4.jpg)Grandmother, mother, sister, wife, daughter, aunt, niece, mother-in-law, sister-in-law, girlfriend, female colleague etc\n\nIf you are a man and you don't have any of the above women in your life then this message is not for you.\n\nThere is a reason we say “Òrìṣà bí ìyá kò sí” (There is no Òrìṣà like a mother”) in Yorubaland.\n\nNo one dropped from the sky! Every person alive today lived inside a woman for about 9 months rent free, with free food and security. Most people are breastfed for up to two years by a woman.\n\nSo when the Yoruba say “Òrìṣà bí ìyá kò sí”, they know what they are talking about. \n\nWomen are worthy of respect, adoration and praise because they gave us life, they gave birth to us, they nourished us, they trained and educated us and gave us our first language.\n\nỌṣẹ-Oturupọn says…\n\n\"The elephant rove for several years but was not hit by the javelin. \n\nThe buffalo wandered for many months and did not slip into a ditch. \n\nIt is only a person who fails to appreciate human beings and that is not well learned that would say a woman is socially insignificant. \n\nIt is from heaven that Ọ̀ṣun, was bedecked with gold and silver. Anyone who respects her will be blessed with wealth, spouse, children and long life.\n\nTherefore, do not abuse women because of their gender.\"[1]\n\nNote:\nỌ̀ṣun is an Òrìṣà (deity) of the Yoruba people of southwestern Nigeria. Ọ̀ṣun is commonly called the river Òrìṣà, or goddess, in the Yoruba tradition and is typically associated with water, purity, fertility, love, and sensuality.\n\nReferences:\n1. Oluwole S. B: Socrates and Ọ̀rúnmìlà: Two Patron Saints of Classical Philosophy (2015).",
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      "body": "@@ -7,16 +7,25 @@\n of your \n+bitcoin  \n the same\n",
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      "body": "@@ -11,16 +11,8 @@\n our \n-bitcoin \n the \n@@ -46,16 +46,18 @@\n rue love\n+. \n %0AEven th\n",
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      "author": "fela24",
      "body": "Think of your bitcoin the same as you think of your true love\nEven though some will dump it now. ![IMG_20180813_050754.jpg](https://cdn.steemitimages.com/DQmQRikDkxywSSq1qZ3MAZu4eHQ4uFspgJfU9Ba4vZ2Fxiu/IMG_20180813_050754.jpg)",
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      "body": "![d3ae72fbc232165bf9ad018825b150ab.jpg](https://cdn.steemitimages.com/DQmfDex3iMLcvBtLkQPJeZmWRcDi4Bry5rYneXsHeUHEHDd/d3ae72fbc232165bf9ad018825b150ab.jpg)\n\nAn opinion is not the same as truth. An opinion is just a viewpoint!\nAnything that is open to or having several possible meanings or interpretations cannot be classed as truth!\nWith truth, there are no perspectives or interpretations. It is self-evident. No wiggle room at all.\n\nNo sane person with good eyesight would say that the shape of the sun is triangular or rectangular! It is self-evident that it is circular.\n\nLikewise, only a fool would deny the existence of gravity on this planet. The Yoruba codified the law of gravity as:\n“Làlà tó’ròkè, ilẹ̀ l’ómbọ.” (Whatever goes up, comes down.)\n\nFloatation/buoyancy is also self-evident. It is the truth. In Yoruba we say...\n“Ojú oró ní lékè omi, òṣíbàtà ńi lékè odò.” (Water lettuce always floats on freshwater, while the water lily always stay on top of a running river.)\n\nAnd what does Ifa (the compendium of Yoruba knowledge and worldview) say?\n\nThe following excerpt from Odu Òsá Otùra posits…\n\nI      II\n\nII     I\n\nI      I\n\nI      I\n\nÒsá Otùra says, \"What is Truth?\" I say, \"What is Truth?\"\nỌ̀rúnmìlà says, \"Truth is the Lord of Heaven guiding the Earth.\"\nỌ̀rúnmìlà says, \"Truth is the Unseen One guiding the Earth. The wisdom of Olódùmarè he is using.\"\nÒsá Otùra says, \"What is Truth?\" I say, \"What is Truth?\"\nỌ̀rúnmìlà says, \"Truth is the character of Olódùmarè. Truth is the word that cannot fall. Ifá is Truth. Truth is the word that cannot spoil. Might surpassing all.\"\nBlessing everlasting was the one who cast Ifá for Earth. They said they should come and speak the truth.\nSpeak the truth, tell the facts;\nSpeak the truth, tell the facts;\nThose who speak the truth are those whom the gods will help.\n\nIn Yorùbá… \nÒsátùra ní kíni òtítọ́?\nÈmí ní kíni òtítọ́?\nÒrúnm̀ilà ní òtítọ́ ni olúwa ọ̀run tó ń to ayé\nỌgbọ́n tí Olódùmarè ńlò \nỌgbọ́n – ńlá, ọ̀pọ̀lọpọ̀ ọgbọ́n \nÒsátùra ní kíni òtítọ́?\nÈmí ní kíni òtítọ́?\nÒrúnm̀ilà ní òtítọ́ ni ìwà Olódùmarè \nỌ̀títọ́ ni Ọ̀rọ̀ tí kò leè ṣubú\nIfá ni òtítọ́\nÒtítọ́ ni ọ̀rọ̀ tí kò leè bàjẹ́, \nAgbára – ńlá, àjùlọ, ire àìlópin\nAdífá f’áyé, aní kí wọn máa ṣe òtítọ́\nKí àwọn ọmọ aráyé lè máa mọ òtítọ́ láti inú wá \nKí ó sì le rọ̀  wọ́n l’ọ́rùn láti máa ṣe òtítọ́.\nẸ̀rọ̀ ṣẹ̀ṣẹ̀ Kowéè!!\n\nIfa verse reference:\nBascom W: Ifa Divination: Communication Between Gods and Men in West Africa (1969)",
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      "body": "![FB_IMG_1533772050623.jpg](https://cdn.steemitimages.com/DQmc2e39MjDBT6MYv6D6kbpuPar5j6b8vWfmsvycwNGU5Tp/FB_IMG_1533772050623.jpg)An Intro...\n\nThe artistic acumen of the Yorùbá is undisputable. Their contributions to the world culture have been well catalogued in pottery, wood carving, bead making, leather work, terracotta, brass work, metal and stone sculpture, mat weaving, blacksmithing, gourd decoration, cloth weaving and pattern cloth dyeing - Àdìrẹ. ![FB_IMG_1533772057256.jpg](https://cdn.steemitimages.com/DQmQNNh8dM5eYekeiHgXcoG7L7kamYL4WkoU6JAywj1fgAf/FB_IMG_1533772057256.jpg)\nÀdìrẹ, however stands out in that the creative mindset that goes into creating it draws largely from the environment and the culture (legends, aphorisms, history, proverbs and folklores) of the people.![FB_IMG_1533772057256.jpg](https://cdn.steemitimages.com/DQmQNNh8dM5eYekeiHgXcoG7L7kamYL4WkoU6JAywj1fgAf/FB_IMG_1533772057256.jpg)\n\nThe etymology of the word Àdìrẹ shows that it is coined from two words - “Àdì” (to tie) and “rẹ” (to dye) - meaning “that (i.e. cloth) which is tied and dyed”. The art of Àdìrẹ is arguably the most decorative of all Yoruba artistic endeavours. ![FB_IMG_1533772060614.jpg](https://cdn.steemitimages.com/DQmPHd6VPFzuqp1KEbhZkeLKgXAc1ubDQrmJgNBzgZRPfp4/FB_IMG_1533772060614.jpg)\n\nThe design of Àdìrẹ is a cerebral activity. The patterns on an Àdìrẹ cloth serve as an effective means of communication just like Àrokò (see previous posts on Àrokò). The patterns epitomise a visual language.![FB_IMG_1533772063630.jpg](https://cdn.steemitimages.com/DQmQ8FRMorYhYcsyVtegoFF2KSMbWP1cDgGyWzQYPJsr2L5/FB_IMG_1533772063630.jpg)\n\nFor several years, foreign scholars (e.g Lenor Larsen, Alfred Buhler, Claire Polakoff) have held the opinion that Adire was discovered by accident! Yoruba oral traditions refutes this opinion robustly as exemplified in the verses from Èjì-Ogbè epistle. ![FB_IMG_1533772077327.jpg](https://cdn.steemitimages.com/DQmUg1wswUqiH6126tgVEwJBBWePkSDcGpzpLpiK7fKaJ4r/FB_IMG_1533772077327.jpg)\n\nSix well known birds in Yorubaland (i.e. nature) provided the initial inspiration in designing the  Àdìrẹ. These birds are: \nAgbe - the Greater Blue-eared Glossy Starling (Lamprotonis Chalybaus), \nÀlùkò -  the Carmine Bee-eater (Merops Nubicus), \nOdídẹrẹ́ -  the African Grey Parrot (Psittacus Erithacus), \nÀkùkọ - the big and majestically gaited Cock, \nLékeléke - the Cow Egret (Ardeola Ibis) \nÀgbùfọn -  the big Black Crowned Crane (Balearica Pavonina)\n\nThe birds are known for their: indigo, camwood, palm oil, chalk and varicoloured pigments\n\nÈjì-Ogbè says...\n\nIfá ni o di ọ̀gbọ́ndá\nMo ni o di ọ̀gbọ̀nfọn\nWọ́n ni ẹyẹ wo ni n da t’Olodumare si rere\nWọ́n ni ẹyẹ Agbe ni\nWọ́n ni ki ẹ wi fun Agbe ko fi ‘yẹ́ ti ẹ s’aro\nIfá ni o di o ọ̀gbọ́ndá\nMo ni o di ọ̀gbọ̀nfọn\nWọ́n ni ẹyẹ wo ni n da t’Olodumare si rere\nWọ́n ni ẹyẹ Àlùkò ni\nWọ́n ni ki Àlùkò fi ìyẹ́ ti ẹ s’ osùn\nIfa ni o di ọ̀gbọ́ndá\nMo ni o di ọ̀gbọ̀nfọn\nWọ́n ni ẹyẹ wo ni n da t’Olodumare si rere\nWọ́n ni ẹyẹ Odídẹrẹ́ ni\nWọ́n ki ẹyẹ Odídẹrẹ́ o fi iyẹ ti ẹ si epo pupa\nIfá ni o di ọ̀gbọ́ndá\nMo ni o di ọ̀gbọ̀nfọn\nWọ́n ni ẹyẹ wo ni n da t’Olodumare si rere\nWọ́n ni ẹyẹ Lékeléke ni\nWọ́n ni ki Lékeléke fi ìyẹ́ ti e si ẹfun yẹruyẹru\nIfá ni o di ọ̀gbọ́ndá\nMo ni o di ọ̀gbọ̀nfọn\nWọ́n ni ẹyẹ wo ni n da t’Olodumare si rere\nWọ́n ni Àkùkọ oyongoloto ni\nWọ́n ni ki Àkùkọ oyongoloto maa d’ade yanranyanran\nIfá ni o di ọ̀gbọ́ndá\nMo ni o di ọ̀gbọ̀nfọn\nWọ́n ni ẹyẹ wo ni n da t’Olodumare si rere\nWọ́n ni Àgbùfọn oyongoloto ni\nWọ́n ni ki oun ma dade ori yẹtuyẹtu\nWọ́n ni k’ẹyẹ k’ẹyẹ ko ma ke magbo mọn\nỌ̀pẹ́ẹ́rẹ̀ nikan lo ke magbo\nWọ́n ni ki wọ́n ge ni’ di ofiiri jape jape\nÀwọn lo ṣe ’fá fun Òrúnmìlà\nIfá n fi omi ojú ṣe rahun aje suurusu\nẸbọ ni wọ́n ni ko ṣe\nO si gbe ‘bọ n bẹ oru ‘bọ\nNjẹ bi okan yo a gb’ona wa,\nAtare atesa nwa mi bo wa o suurusu\n\nTranslation...\nIfa says it is original and unique\nI say it becomes worthy of being imitated\nIt was inquired, which of the birds wishes to distinctively portray the Almighty’s Creation Will\nThey said it is Agbe, the Greater Blue-eared Glossy Starling (Lamprotonis Chalybaus) \nIt was then decreed that Agbe be directed to dip its plumage in (indigo) dye.\nIfa says it is original and unique\nI say it becomes worthy of being imitated\nIt was inquired, which of the birds wishes to distinctively portray the Almighty’s Creation Will\nThey said it is Àlùkò , the Carmine Bee-eater (Merops Nubicus)\nÀlùkò was directed to put its own plumage in the camwood paste.\nIfa says it is original and unique\nI say it becomes worthy of being imitated\nIt was inquired, which of the birds wishes to distinctively portray the Almighty’s Creation Will\nThey said it is Odídẹrẹ́, the African Grey Parrot (Psittacus Erithacus)\nThey said Odídẹrẹ́ should put its tail feathers in the (crimson-coloured) palm oil.\nIfa says it is original and unique\nI say it becomes worthy of being imitated\nIt was inquired, which of the birds wishes to distinctively portray the Almighty’s Creation Will\nThey said it is Lékeléke, the Cow Egret (Ardeola Ibis)\nLékeléke was asked to dip its own plumage in the immaculate and powdery white chalk.\nIfa says it is original and unique\nI say it becomes worthy of being imitated\nIt was inquired, which of the birds wishes to distinctively portray the Almighty’s Creation Will\nThey said it is Àkùkọ Oyongoloto, the big and majestically gaited Cock\nÀkùkọ Oyongoloto was granted the privilege of donning the glittering red crown.\nIfa says it is original and unique\nI say it becomes worthy of being imitated\nIt was inquired, which of the birds wishes to distinctively portray the Almighty’s Creation Will\nThey said it is the big Àgbùfọn, the big Black Crowned Crane (Balearica Pavonina)\nÀgbùfọn Oyongoloto was permitted to wear fluffy variegated crown.\nIt was thereafter forbidden of any other bird(s) to authoritatively boom and appear distinctively,\nOnly Ọ̀pẹ́ẹ́rẹ̀, the Brown-eared Bulbul (Microscelis Amaurotis), chirped and attempted uniqueness\nAnd it was ordered that its tail be clipped very short\nThese were the priests that divine for Orunmila\nWhen Ifa (Orunmila) was profusely weeping in desperate need of earnings\nHe was advised to offer sacrifice\nHe offered the prescribed sacrifice\nAnd so whenever Okan, the River Bushwillow (Combretum Erythrophyllum) emerges (sprouts) it comes in ornate patterns.\nBoth good (novel) and uniqueness shall seek me profusely.\n\nReferences:\n1. Areo, M. O and Kalilu R.O (2013). \"Origin of and Visual Semiotics in Yoruba Textile of Adire\" Arts and Design Studies Vol.12\n\n2. Polakoff, C. (1982). African Textiles and Dyeing Technique. London and Henley: Routledge and Kegan Paul. p.24.\n\n3. Larsen, Jack Lenor: (1976). Tie Dyers' Art: Ikat, Batik, Plangi. New York: Van Nostrand – Reinhold. ~Olobe Yoyon",
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{
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      "author": "fela24",
      "body": "![FB_IMG_1533771475441.jpg](https://cdn.steemitimages.com/DQmVRPpVikth8GBu2AYXLgyh3YgT79yvdvEBdmv1ATQhFHV/FB_IMG_1533771475441.jpg)In Yorùbá cosmology, there is a belief that the world is a complex of opposing forces. For example the Yorùbá perception of the eclipse as a conflict between the sun and moon is a widespread belief. There is a belief of opposition or complementarity of sun and moon, day and night, hot and cold, wet and dry, visible and invisible, all complementing one another.\n\nHence there’s this popular saying: tibi tire la dá ilé ayé (world is sustained by good and evil). Also that “Inú ìkòkò dúdú l'ẹ̀kọ funfun ti ńjáde” (it is out of a black pot that the white porridge comes out). In other words, you use a black pot to cook and make white porridge.\n\nThe implication here apart from signifying that good things can come out of a bad event and vice versa, it also relates night to daylight because daylight comes out of the night. For this reason, Yorùbá cosmology has forces associated with those on the right and those on the left.\n\nThose of the left are associated with evil, and those of the right with good. As a result of this, there’s a belief that there are certain deities created by Olódùmarè to reconcile these forces that are in perpetual opposition to one another - a part of dualism.\n\nThe Yorùbá Irùnmọlẹ̀ associated with this balancing act is “Èṣù-Ẹlẹ́gba”, the divine messenger, who is associated with the crossroads. Èṣù is not the aggregate of evil. He is the messenger of other Òrìṣà and Irùnmọlẹ̀, bringing both good and evil tidings. His embodiment of complementarity not only assumes the possibility of balance in the world but also implies unpredictability as humans are left guessing the fate Èṣù has in store for them.\n\nThis ambiguity has crowned Èṣù as a master trickster. He has been described as a chameleon, one that camouflages - a shadowy creature, now visible, now invisible!\n\nÈṣú’s oríkì goes like: \nBara ti o logun ika, to sọ ile ana rẹ di ahoro \nBara l’abẹlẹkun sunkun ki ẹru o ba ẹlẹkun\nBi ẹlẹkun ba n sọkun, Laaroye a ma sun ẹjẹ \nBara ni abonimi su mi ki ẹru ba onimi\nB’onimi ba n su imi, Laaroye a ma su ifun \n\nBara who does not have evil medicine but turns his in-laws home into desolation\nBara is the one who weeps with those weeping and they will be frightened \nBy the time they see Èṣú Laaroye weeping blood\nThe one defecating will be full of fright by the time he sees Èṣú defecating his intestines\n\nThis is our beloved Èṣú in Yorubaland as exemplified in the above oríkì. The Irùnmọlẹ̀ that goes the extra mile in a frightening way when angered! A master unpredictable prankster indeed.\n\nThe elusive and unpredictable chameleon-like power of Èṣù is best illustrated in his ability to make pronouncements - a curse or a blessing. That is, to speak Àṣẹ - the power of the word and therefor to create into being the vital force of efficacy, the evocative power to bring something into effect.\n\nÀṣẹ is generally understood to mean the force or power that the Supreme Being, Olodumare used to create the universe. It is believed that Olodumare handed this power over to Èṣù, who uses it to effect the balance between good and evil forces in the world and to make the final decision on human fate.\n\nÈṣù is the keeper of Àṣẹ, and in the words of William Bascom in his book - Sixteen Cowries, Èṣù is “the divine enforcer” of fate. In Yorùbá cosmology, there is a ritual awareness of the ubiquity of Èṣù in the everyday language.\n\nOrí (inner head/fate) is frequently used in both serious and trivial moments and there is a mental or psychical understanding in Yoruba belief system that implies acknowledgement of the role of fate in one’s dealing with other humans.\n\nFate implies favour and retribution, favour for the supplicant and retribution for the supplicant’s adversary. Our act of appealing to our Orí (fate) in conversation always assumes the expectation of a response either symbolic or actual.\n\nAnother oríkì of Èṣú (from the Internet)...\n\nÈṣù\nÈṣù Ọdara,\nÈṣù laalu ogirioko.\nỌkunrin orita,\nA jo langa langa lalu\nA rin lanja lanja lalu.\nO de ibi ija de mole.\nIja ni otaru ba d'ele ife\nTo fi de omo won.\nOro Èṣù to to to akoni.\nA o fi ida rẹ lale.\nÈṣù ma ṣe mi o.\nỌmọ ẹlomiran ni ko lo ṣe\nPa ado asubi da.\nNọ ado asure si wa.\nAṣẹ.\n   \nTranslation...\n\nDivine Messenger,\nDivine Messenger of Transformation,\nDivine Messenger speak with power.\nMan of the crossroads\nDance to the drum.\nTickle the toe of the drum.\nMove beyond strife.\nStrife is contrary to the spirit of Heaven.\nUnite the unsteady feet of weaning children.\nThe word of the Divine Messenger is always respected.\nWe shall use your sword to touch the Earth.\nDivine Messenger do not confuse me.\nLet someone else be confused.\nTurn my suffering around.\nGive me the blessing of the calabash.\nSo be it.\n\nReferences: \n1. Osagie I: African Modernity and the Philosophy of Culture in the Works of Femi Euba\n \n2. Euba F: Archetypes, Imprecators, and Victims of Fate: Origins and Developments of Satire in Black Drama\n \n 3. LawaL B: “A Big Calabash with Two Halves: The Yoruba Vision of the Cosmos.” - A lecture delivered at Stellar Connections: Explorations in Cultural Astronomy symposium. ~ Olobe Oloyo",
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