#Yorùbá

[sewi-li-suwi]

@nettiperuna @jenni-e-doodles

[melvika]

about me:

- '97. audhd. full-time teacher. 🇳🇬 lesbo living in 🇹🇭.

fave arcane characters: mel, sevika, ekko, ambessa, & jinx.

an artist who doesn’t art, a writer who doesn’t write, and a gifmaker who doesn’t make gifs anymore. i stopped using my main blog(s) and idk if i’ll ever use them again. i just want to keep using this sideblog as an outlet especially because melvika is one of the few things keeping me sane while i grieve the murder of one of my students 💔

anyways, yea… thanks to everyone who follows this little sideblog i don’t do much on. i had this user saved for a long time. finally decided to put it to use last year while waiting for season 2 of arcane so i’m glad now even more ppl see the vision. the sexiest women on the show being together just makes sense after all hehe 😌🤎

my writing (new - will likely be adding to this):

all | oneshots

[mybeautifulchristianjourney]

Romu 5:19 Nítorí gẹ́gẹ́ bí nípa àìgbọ́ràn ọkùnrin kan, ènìyàn púpọ̀ di ẹlẹ́ṣẹ̀, bẹ́ẹ̀ ni nípa ìgbọ́ràn ẹnìkan, a ó sọ ènìyàn púpọ̀ di olódodo.

For as by one man’s disobedience many were made sinners, so by that obedience of that one, shall many also be made righteous. — Romans 5:19 | Bíbélì Mímọ́ Yorùbá Òde Òn (BYO) and 1599 Geneva Bible (GNV) Yoruba Contemporary Bible Copyright © 2009, 2017 by Biblica, Inc.® All rights reserved worldwide and Geneva Bible, 1599 Edition. Published by Tolle Lege Press. All rights reserved. Cross References: Isaiah 53:11; Romans 5:12; Romans 5:15; Romans 5:18; Romans 11:32; Philippians 2:8

[jjsanguine]

Me every other month: hey, this Nigerian Instagram account is funny/relatable/insightful you know! Why don't I follow more Nigerians on here again?

Account: has a random homophobic/transphobic/misogynistic video further down their page

Me: ...yep

[readyforevolution]

The Yorùbá community is a prominent Niger-Congo ethnic nationality inhabiting southwestern and north-central Nigeria, as well as southern and central Benin. Collectively, these territories are referred to as Yorubaland. The Yoruba population totals approximately 44 million individuals.

The majority of this demographic resides in Nigeria, where the Yorùbá account for 21% of the nation's population, according to the CIA World Factbook, rendering them one of Africa's most extensive ethnic nationalities. Most Yoruba individuals communicate in the Yoruba language, which features tonal characteristics and holds the distinction of being the Niger-Congo language with the most native speakers.

The Yorùbá share territorial boundaries with the closely affiliated Itsekiri to the southeast in the North West Niger delta, the Bariba to the northwest in Benin, the Nupe to the north, and the Ebira to the northeast in central Nigeria. To the east lie the Edo, Ẹsan, and Afemai groups in mid-western Nigeria. Adjacent to the Ebira and Edo groups are the related Igala people situated in the northeast, on the left bank of the Niger River. To the southwest are the Gbe-speaking Mahi, Egun, Fon, and Ewe, who border Yoruba communities in Benin and Togo. To the southeast are the Itsekiri, who inhabit the north-western extremity of the Niger delta and have maintained a distinct cultural identity despite ancestral ties to the Yoruba.

Substantial Yoruba populations reside in other West African countries, including Ghana, Ivory Coast, Liberia, and Sierra Leone. The Yoruba diaspora comprises two primary groupings:

Recent migrants, predominantly relocated to the United Kingdom and the United States following significant economic and political shifts between the 1960s and 1980s.

Descendants of those displaced by the Atlantic slave trade, now residing in Cuba, Puerto Rico, Dominican Republic, Venezuela, Saint Lucia, Jamaica, Brazil, Grenada, and Trinidad and Tobago, among other nations.

[kemetic-dreams]

The Yoruba religion (Yoruba: Ìṣẹ̀ṣe), West African Orisa (Òrìṣà), or Isese (Ìṣẹ̀ṣe), comprises the traditional religious and spiritual concepts and practice of the Yoruba people. Its homeland is in present-day Southwestern Nigeria, which comprises the majority of Oyo, Ogun, Osun, Ondo, Ekiti, Kwara and Lagos States, as well as parts of Kogi state and the adjoining parts of Benin and Togo, commonly known as Yorubaland (Yoruba: Ilẹ̀ Káàárọ̀-Oòjíire).

It shares some parallels with the Vodun practiced by the neighboring Fon and Ewe peoples to the west and with the religion of the Edo people to the east. Yoruba religion is the basis for a number of religions in the New World, notably Santería, Umbanda, Trinidad Orisha, and Candomblé.[1] Yoruba religious beliefs are part of Itàn (history), the total complex of songs, histories, stories, and other cultural concepts which make up the Yoruba society.

The Yoruba name for the Yoruba indigenous religion is Ìṣẹ̀ṣẹ, which also refers to the traditions and rituals that encompass Yorùbá culture. The term comes from a contraction of the words: Ìṣẹ̀, meaning "source/root origin" and ìṣe, meaning "practice/tradition" coming together to mean "The original tradition"/"The tradition of antiquity" as many of the practices, beliefs, traditions, and observances of the Yoruba originate from the religious worship of Olodumare and the veneration of the Orisa.

According to Kola Abimbola, the Yorubas have evolved a robust cosmology. Nigerian Professor for Traditional African religions, Jacob K. Olupona, summarizes that central for the Yoruba religion, and which all beings possess, is known as "Ase", which is "the empowered word that must come to pass," the "life force" and "energy" that regulates all movement and activity in the universe".Every thought and action of each person or being in Aiyé (the physical realm) interact with the Supreme force, all other living things, including the Earth itself, as well as with Orun (the otherworld), in which gods, spirits and ancestors exist. The Yoruba religion can be described as a complex form of polytheism, with a Supreme but distant creator force, encompassing the whole universe.

The anthropologist Robert Voeks described Yoruba religion as being animistic, noting that it was "firmly attached to place".

Each person living on earth attempts to achieve perfection and find their destiny in Orun-Rere (the spiritual realm of those who do good and beneficial things).

One's ori-inu (spiritual consciousness in the physical realm) must grow in order to consummate union with one's "Iponri" (Ori Orun, spiritual self).

Iwapẹlẹ (or well-balanced) meditative recitation and sincere veneration is sufficient to strengthen the ori-inu of most people. Well-balanced people, it is believed, are able to make positive use of the simplest form of connection between their Ori and the omnipotent Olu-Orun: an Àwúre (petition or prayer) for divine support.

In the Yoruba belief system, Olodumare has ase over all that is. Hence, it is considered supreme.

[worldtalks]

Èdè Yorùbá ní pàtàkì ní Ìwọ̀ Oòrùn Áfíríkà

Yoruba is spoken mainly in West Africa.

[burntsoft]

SPACE!

Yorùbá sculpture, date & maker currently unknown

[lokifreign]

or wait rather than curious abt nationality i was wondering what the language was in your header, languages r kinda my own interest myself

I'm mostly American, my family sorta is sorta isn't; their culture wasn't american in the 60s & 70s but it's where I was born and reared & they've all americanized pretty heavily since then (their kids are all 100% USA namean)

when I was a child I spoke several languages & tended to run them together, Korean and German and Russian

the header is in Slovenian, which has been my special favorite language for about three years now ^_^

I cycle through language fixations; my all-time reigning favorite is Yoruba, it's sophisticated and beautiful and its accent in other languages is superb; Yoruba speakers are masters of picking up other languages too, admirable and covetous. Yorùbá sọ̀rọ̀ sókè jẹ́ ọ̀kan lára ​​àwọn ìró tó dára jù lọ tí ẹ̀dá lè dá!

Slovenian's shared words with Russian and Polish made it a natural area of study for me; I started using it in my writing and have been slowly letting it & Croatian & Serbian expand my understanding of that area of the world.

Ko govorim na glas (out loud), zveni Slovenščina zelo blizu ruščini; moja teta brez težav razume, kar je zabavno!

Cyrilica nekaterim povzroča težave, zato je slovenščina način za transliteracijo nekaterih od teh ruskih idej. The way a given language shapes my thoughts is of intense interest to me, I'm driven to find some combination of words that will work, that will fix it all.

[aroaessidhe]

2024 reads / storygraph

Masquerade

historical fiction set in 15th century West Africa

follows a young woman from Timbuktu, recently conquered by the the warrior king of Yorùbáland

her guild of blacksmiths were already shunned as witches, and their conditions worsen under Yorùbá rule - so when she’s kidnapped by the king to be his wife, she decides to accept that it’ll be a better life for her, as long as she can get her mother’s blessing

but as months go by without her mother being found, and political tensions rise, she must decide what she wants

[melvika]

"Also I headcanon Mel as Yorúbá because her VA is and so am I" - wait, no, you're actually cooking with this one. I need you to expand on this take. I personally HC that Noxus was meant as a pseudo -equivalent of Africa and more specifically Nigeria, but I wanna hear your take.

(Also, Mel in asoebi would fucking eat low-key. I'm picturing a rich emerald green or gold number for her personally.)

very real of you. noxus being an equivalent of africa/nigeria more specifically would eat (honestly even just west africa in general since yorùbá people are also in neighboring countries outside of naija). only thing we have to do is maybe account for settlers who assimilated i guess cause the champions of noxus in league of legends are various races (and species i suppose) lol. she would look beautiful in asọẹbí. it's amazing how anything looks good on her tbh but yea you're right about the rich emerald green and gold. those colors always bring out her eyes best

[canto-da-sereia]

Ancestralidade

Toda vez que me olho no espelho

Vejo refletido nos meus olhos

A moça vestida de branco

De turbante, dançando,

Daqui escuto seu canto

Em yorùbá me chamando

E ela segue esperando,

O dia que eu a permita ser eu.

[museum-archives]

Container

c. 1920

Africa, West Africa, Nigeria, possibly Oyo region,

Yorùbá-style carver

Wood, paint, and iron alloy

[fredborges98]

Não importa sua estatura física, o que realmente importa é sua estatura e postura moral!É que no fim ou final te faz a menor particula física ou metafísica ou o maior SER entre os SEUS!

Por: Fred Borges

Dedicado ao PERDÃO ao SENHOR,ao MISERERE*, as menores e maiores partículas do mundo, aos detalhes, aos simples e pequenos detalhes, muitas vezes desprezados, ignorados,anulados, mistificados, fanatizados, difamados ou distorcidos.

Deus, nosso Senhor está na nossa palma da mão e no coração, mente, em estado físico ( Bíblia) e metafísico ( Fé ou Esperança)!

Aos pedidos de perdão em todas ou nas que encontrei as línguas:

" Ainda que eu falasse a língua dos homens

E falasse a língua dos anjos, sem amor eu nada seria"Monte castelo

Canção de Legião Urbana

Pedido de desculpas em todas as línguas.

Sei que errei, "pardonare" Senhor, e agora tudo que me resta é pedir o seu perdão.

Como prova do meu arrependimento, peço desculpas não uma vez, mas várias e em todas as línguas que encontrei.

Afrikaans: "Jammer"

Albaneses: "Unë jam i keq"

Alemão: "Es tut mir leid"

Amharic: "Aznallehu."

Árabe: "Aasef".

Arménio: "Ts'avum yem."

Avar: "Tʼasałuha"

Azeri: "Üzgünüm"

Basco: "Sentitzen dut"

Lower Saxon: "Nix för ungood"

Bengali: "Āmi duḥkhita"

Bhojpuri: "hamake maf kara".

Bielorrusso: "Mnie vieĺmi škada"

Bósnio: "Oprostita".

Bretão "Eskuzit ac'hanon"

Búlgaro: "Sŭzhalyavam"

Catalão: "Em sap greu"

Cebuano: "Ikasubo ko"

Chamorro: "Dispensa yo' ".

Chinês (Mandarim): " Duìbùqǐ "

Chinês (Xangai): "Tevéchi".

Coreano: "Mian haeyo"

Crioulo haitiano: "Mwen regrèt"

Croata: "'Ao mi je"

Dinamarquês: "Jeg er ked af det"

Espanhol: "Perdón"

Esperanto: "Mi pardonpetas"

Estónio: "Mul on kahju"

Finlandês: "Olen pahoillani"

Frisiano (Norte): "Fertrüt me"

Frisian (Oeste): "Desculpe."

Friulian: "Scuse"

Gaélico da Escócia: "Gabh mo leisgeul"

Gaélico da Irlanda: "Gabh mo leiscéal"

Galego: "Síntoo"

Galês: "Mae'n ddrwg gen i"

Georgiano: "Me ukats 'ravad'"

Grego: "Lypámai"

Gujarati: "Huṁ dilagīra chuṁ"

Hebraico: "Slicha"

Hindi: "Mujhe maph kardo"

Húngaro: "Sajnálom"

Islandeses: "Fyrirgefðu"

Ilocano: "Pakawan"

Indonésio: "Maafkan aku "

Inglês: "I'm sorry"

Inuktitut: "Iikuluk"

Italiano: "Mi dispiace".

Japonês: "Gomen'nasai"

Kannada: "Kṣamisi"

Cazaquistão: " Keşiriñiz "

Lao: "Khony khoothdnoa"

Latim: "Ignosce mihi"

Letão: "Man žēl"

Lituano: "Atsiprašau"

Luxemburguesa: "Perdão".

Macedónio: "'al mi e"

Malaio: "Ma'af"

Malayalam:"KshamikyNum"

Maltês: "Skużani"

Manx: "S'doogh lhiam"

Maori: "Arohaina mai"

Mongol: "Uuchlaarai".

Navajo: "Dooládó' dooda da".

Holandês: "Het spijt me"

Norueguês: "Beklager"

Occitano: "Perdon"

Urdou : " Māf karna "

Uzbequistão: "Afu eting"

Papiamento: "Sori".

Pashto: "Zeh mutaasif yum."

Persa: "Moteassefam."

Filipino: "Ako ng paumanhin"

Polaco: "Przepraszam"

Romanche: "I ma displacha"

Romeno: "Îmi pare rău" ou "Scuzați-mă"

Russo: "Prastite"

Samoan: "Malie lou loto"

Sardenha: " Mi dispraghidu "

Sérvio: "'ao mi je" ou "Izvinite"

Sesotho: "Ntshwarele."

Shona: "Ndineurombo."

Siciliano: " Mi scusassi "

Sinhala: "Mata samāvenna"

Em eslovaco: "Je mi a ľúto"

Esloveno: "Oprostite"

Somali: "Waan ka xumahay"

Sueco: 'Förlåt' ou 'Jag är ledsen'

Suíço-alemão: "Es duet mr leid"

Swahili: "Samahani."

Tagalog: "Paumanhin".

Tamil: "Enna maniichudunga"

Tcheco: "Je mi to líto"

Telugu: "Maa kshamaapanalu"

Tetum: " Deskulpa "

Tailandês: "Kŏr tôht"

Tibetano: "Gawn-da."

Tigrinya: " Yiqreta "

Tonga: "Fakamolemole."

Tswana: "Ke kopa tshwarelo."

Turco: "Pardon"

Ucraniano: "Vybačte"

Veneza: "Scuxéme"

Võro: "Andis".

Yiddish: "Zay moykhl."

Xhosa: " Ndicela uxolo "

Yorùbá: " Pẹlẹ "

Yucatec Maya: "Ma'taali 'teeni'"

Zazaki: "Qusır de seyr meke "

Zulu: "Uxolo

E claro, mais uma vez, minhas mais sinceras desculpas.

"Podemos ser qualquer um, desde que não sejamos nós mesmos!"

O Algoritmo de Deus e dos Nódulos Coronariano e Pulmonares.

Perdão Senhor!

Estamos a maltratar nossos irmãos, a enfiar a faca no ventre de possíveis homens bons,bons de natureza, bons para natureza, bons por cultivar e alimentar a Terra.

Perdão Senhor!

Estamos a conduzir nossos seres-instituições ou organizações como se não tivessem vida, não tivessem gente, dentro e fora, pacientes com paciência, clientes, homens, mulheres e crianças, idosos como se não houvesse para todos o amanhã.

Perdão Senhor!

Por termos estabelecido em todas as épocas da história da civilização a escravidão, a negação da vida, da liberdade, da individuação, da socialização e da própria humanização.

Perdão Senhor!

Por ter elevado a carne acima do próprio espírito, por não valorizarmos a espiritualização, a reza, a oração, a meditação, a salvação, a renúncia, a resignação, o perdão, a indulgência,deixado dominar a carnificina, a morte da alma, a morte da calma.

Perdão Senhor!

Por colocar ideologias, doutrinas, dogmas, religiões, partidos, organizações secretas acima de vós, dos nós dos embarcados e embarcações, acima dos laços dos eternizados pelo amor, pela família, pela total ou parcial falta de senso e sensibilidade.

Perdão Senhor!

Por distorcer a matemática do algoritmo de vós e não oferecer possível solução, mas problemas e mais problemas, e isto ferir, maltratar, criar nódulos, enrijecer coronária, perdermos nossa identidade, nossa origem, nossa razão de ser- Servir.

Perdão Senhor!

Por podermos ser e não sermos, perdermos nosso senso de coletividade, coletivismo, de sermos e estarmos embarcados num mesmo barco rumo ao horizonte e acharmos que a terra é plana e a cortarmos com uma plaina.

Perdão Senhor!

Por esquecermos as nossas origens, por não valorizarmos pai e mãe, por não sermos gratos aos nossos antepassados, por não valorizarmos a essência e deixarmos nos guiar pelas dúvida, pelo ceticismo, egoísmo, egocentrismo, por não sabermos diferenciar preço de apreço ou valor e fazermos do fim um fim em si mesmo e não valorizarmos o durante, o meio, os eternos segundos de qualquer convivência, vivência, vividos, viventes, vigorados vigente, colunas e vigas, vicissitudes da vida em mim, em nós, em cada,em casa, no lar, no mar, nos rios, no micro, no nano mundo,universo inverso, reverso, paralelo, tangente, intangível, atingível ou inatingível, compreensível e incompreensível, visível ou invisível dos nossos destinos e desatinos, da nossa interpretação ardilosa,maliciosa, tendenciosa, nada científica, nada racional, eminentemente emocional.

Perdão Senhor!

Por não sermos autênticos, intensos, dedicados, disciplinados e ao mesmo tempo flexíveis, enquanto o humano estiver acima das coisas, coisas materiais,e tudo acima de vós Senhor, nada valer�� a pena, apenados estaremos, apenados morreremos.

Enfim perdão Senhor,

Por não fazer a VIDA VALER!

Por não estar o tempo inteiro contigo,pois se estivéssemos estaríamos protegidos, amados, abençoados, acolhidos, completos,íntegros, inteiros, não fragmentados, com nódulos, noduas, vazios, angústias, depressões,cremações infernais,ansiedades, pois se temos a vós Senhor, temos o Universo, as cores, e a fotos preto e branco,não precisariam ser preto no branco ou branco no preto de Sebastião Salgado, e não revelaria a rotina da escravidão antiga, moderna, contemporânea,ele foto revelada e atual, e no seus lugares, do preto e branco,estaria sempre no seu reino Senhor de cores, amores, fé, esperança, júbilo das almas, de almas lavadas, leves, levitando sobre a Terra numa era sem Apocalipse ou Armagedom ou Abadom**, enfim em PAZ!

*Miserere, também conhecido como Miserere mei, Deus (em latim: "Tende misericórdia de mim, Deus") é uma versão musicada a cappella do Salmo 51 (50) feita pelo compositor italiano Gregorio Allegri, durante o papado de Urbano VIII, provavelmente durante a década de 1630.

**Abadom (em hebraico: אֲבַדּוֹן, 'Ǎḇaddōn) é um termo hebraico que tem o significado de “destruição” ou "destruidor".

Na Bíblia hebraica, o termo figura seis vezes, todas elas na literatura de sabedoria em Jó 26:6, Jó 28:22, Jó 31:12, Salmo 88:11, Provérbios 15:11, Provérbios 27:20.

No Novo Testamento a palavra é aplicada apenas em Apocalipse 9:11.

Na Bíblia Hebraica, abaddon é usado como referência a um abismo sem fim, geralmente próximo a sheol (שאול).

No Novo Testamento, em Apocalipse 9, um anjo chamado Abadom é descrito como o rei do abismo sem fim de onde emerge um exército de gafanhotos (Apocalipse 9:11).

[vvvords]

> What is YorubaName.com?

YorubaName.com is an online intervention to preserve and document all Yorùbá names in a multimedia format. It is part of a long-term project to document all types of African cultural experiences on the internet as a way of ensuring the survival of African identities in their various expressions.

Initially presented as a university thesis in 2005, this multimedia dictionary of Yorùbá names found a new iteration in January 2015 as a crowdsourced platform run by volunteer language enthusiasts from around the world. It is supported by funds from hundreds of individual donors who contributed to an Indiegogo fundraising campaign that ran from January to March 2015. This website was launched in February 2016.

[kemetic-dreams]

What do great civilizations have in common?

"What common attributes do great civilizations share? They typically possess access to both local and global markets, the capacity to attract a diverse population eager to settle for the purposes of commerce and education, accepting influence and reflecting influence, I will use African examples, but this is true the world over.

There was a saying "To cure mange for a camel, use bitumen; to cure poverty, go to the Sudan." this was said at the time of the Wagadu or Ghana empire when great trading trains were crisscrossing the Sahara, both the Wagdau and Gao were mentioned as the richest kingdoms in the world and their Kings the most wealthiest beyond compare, this was hundreds of yrs before the now famous Mansa Musa of Mali, it’s ultimate successor.

These conceptions do not need to extend outside the continent although the more extensive the better, example.

These connections between West and West-Central Africa to the world are anathema to historical traditions in which ‘Africa” s isolation from the rest of the world, before contact began with Europeans, is assumed. But they emerge from a number of factors. As the historian Jan Vansina showed, similar techniques in wood-carving found from Yorùbá regions as far south as Loango suggest shared techniques and exchanges. Seventeenth- and eighteenth-century carvings from the Kuba kingdoms depict the playing of warri, a game found widely further north in West Africa, as well as in East Africa.

Other evidence suggests that these exchanges then interconnected with the long-distance routes linked to the Sahara – and these patterns may in turn have influenced how the Kongolese reacted when the Portuguese first arrived in the 1480s.

Kongo’s connection to long-distance trade routes is the only logical explanation for how sugarcane – long cultivated in the eastern Mediterranean and in the Arab worlds – grew in Kongo before the Portuguese arrival.

Long-distance trade can also help to explain the use of a shell currency in Kongo (the nzimbu), for the use of the nzimbu surely was not unrelated to the experience of the use of the cowrie-shell currency in West Africa and the Sahel; the Kalahari regions to the south were connected to the Indian Ocean trade by perhaps the ninth or tenth century, and cowries may have been involved in this trade – which offered a route for this influence to spread to Kongo addition, there seems to have been an important spiritual dimension that connected the forest Kingdom of Kongo with that of Benin to the north, for it is noteworthy that both Edo and Kongo peoples (and, indeed, peoples of the Kingdom of Ndongo in northern Angola) used diamond-shaped crosses as a religious symbol prior to the arrival of the Portuguese. In Kongo, the ‘cosmogram’ connected the worlds of the living and the dead, and was used widely on textiles and bowls used for daily life, as well as later in Christian art.

The use of the cross as a religious symbol among the Edo also suggests some cultural and perhaps commercial connection between Edo and Kongo peoples, as does the shared use of shell currencies, similar wood-carving techniques and the presence of sugarcane in Kongo, since all had likewise existed in Benin prior to the Portuguese arrival.

Yet how did these connections develop, in a region famous for its thick forests and swamps? As we have seen in other parts of the continent, rivers and seaways were roads. Many peoples along the coasts of West-Central Africa were good boat-builders, with the Vili of Loango remarked upon as such by the Portuguese in the sixteenth century. There were fishing groups to be found everywhere, and their skill in making seagoing ships is shown by the presence of Bubi peoples on the Island of Bioko by the time the Portuguese arrived in the fifteenth century.

But The idea that Europeans ‘brought’ seafaring to Africa must also, therefore, be challenged. Thus, it was most likely through African navigators that related religious and aesthetic practices grew up; and when the manikongo Afonso I wrote in 1526 of a number of traders from Benin resident in the Kongolese port of Mpinda, it is possible that they found their way there in local embarkations rather than through Portuguese networks.

The Kongo ‘cosmogram’ Kongo may not, therefore, have been as isolated from other parts of West Africa as has hitherto been supposed.

From the book A Fist Full Of Shells, By Toby Green