#lakoko

[edutinkersblog]

Eto iṣakoso ile-iwe ti o dara julọ fun awọn ile-iwe.

Ipa ti imọ-ẹrọ ninu eto-ẹkọ ti di pataki siwaju sii ni awọn ọdun, ati awọn eto iṣakoso ile-iwe ti di ohun elo pataki fun iṣakoso awọn iṣẹ ile-iwe ni imunadoko. Eto iṣakoso ile-iwe jẹ ohun elo sọfitiwia ti o ṣe iranlọwọ fun awọn ile-iwe lati ṣakoso ati mu awọn iṣẹ ṣiṣe iṣakoso lojoojumọ ati ẹkọ.

Pẹlu nọmba ti awọn ile-iwe ti ndagba ati idiju ti n pọ si ti iṣakoso awọn ile-ẹkọ ẹkọ, iwulo fun eto iṣakoso ile-iwe ti o munadoko ti di pataki diẹ sii. Ninu ifiweranṣẹ bulọọgi yii, a yoo jiroro lori eto iṣakoso ile-iwe ti o dara julọ fun awọn ile-iwe.

Fedena

Fedena jẹ eto iṣakoso ile-iwe ṣiṣi-orisun ti o ni wiwa gbogbo awọn ẹya ti iṣakoso ile-iwe. Sọfitiwia yii n pese wiwo ore-olumulo ati awọn ẹya lọpọlọpọ, pẹlu iṣakoso alaye ọmọ ile-iwe, iṣakoso olukọ, iṣakoso wiwa, iṣakoso idanwo, ati diẹ sii.

Pẹlu Fedena, awọn ile-iwe tun le ṣakoso awọn inawo wọn, gbigbe, ati iṣakoso akojo oja. Sọfitiwia naa n pese awọn dasibodu isọdi ati awọn ijabọ ti o gba awọn ile-iwe laaye lati ṣe itupalẹ iṣẹ wọn ati ṣe awọn ipinnu alaye.

Akoko Ile-iwe

SchoolTime jẹ eto iṣakoso ile-iwe ti o da lori awọsanma ti o pese ojutu pipe fun awọn iṣẹ ile-iwe. Sọfitiwia yii nfunni awọn ẹya bii iṣakoso gbigba wọle, iṣakoso wiwa, igbelewọn ati iṣiro, iṣakoso akoko, ati diẹ sii.

SchoolTime tun pese ọna abawọle obi ati ohun elo alagbeka ti o fun awọn obi laaye lati tọpa ilọsiwaju ti ẹkọ ọmọ wọn, wiwa, ati ibaraẹnisọrọ pẹlu awọn olukọ. Sọfitiwia naa tun wa ni awọn ede pupọ, ti o jẹ ki o wọle si awọn ile-iwe ni kariaye.

MyClassCampus

MyClassCampus jẹ eto iṣakoso ile-iwe ti o funni ni ọpọlọpọ awọn ẹya, pẹlu iṣakoso gbigba, iṣakoso ọya, iṣakoso wiwa, iṣakoso akoko, ati diẹ sii. Sọfitiwia yii tun pese eto ifiranšẹ iṣọpọ ti o fun laaye awọn olukọ, awọn obi, ati awọn ọmọ ile-iwe lati baraẹnisọrọ daradara.

MyClassCampus tun funni ni ohun elo alagbeka ti o fun awọn obi ati awọn ọmọ ile-iwe laaye lati wọle si alaye ati ibaraẹnisọrọ pẹlu ile-iwe ni lilọ. Sọfitiwia naa tun wa ni awọn ede pupọ, ti o jẹ ki o wọle si awọn ile-iwe ni kariaye.

Edmodo

Edmodo jẹ eto iṣakoso ile-iwe ti o da lori awọsanma ti o pese ipilẹ pipe fun awọn olukọ, awọn ọmọ ile-iwe, ati awọn obi lati ṣe ifowosowopo ati ibaraẹnisọrọ. Sọfitiwia yii nfunni awọn ẹya bii iṣakoso yara ikawe, fifiranṣẹ, igbelewọn, ati igbelewọn, ati diẹ sii.

Edmodo tun pese ọpọlọpọ awọn orisun eto-ẹkọ, pẹlu awọn ero ikẹkọ, awọn ibeere, ati awọn ere ẹkọ. Sọfitiwia naa tun wa ni awọn ede pupọ, ti o jẹ ki o wọle si awọn ile-iwe ni kariaye.

ṢiiEduCat

OpenEduCat jẹ eto iṣakoso ile-iwe ṣiṣi-orisun okeerẹ ti o funni ni ọpọlọpọ awọn ẹya, pẹlu iṣakoso gbigba wọle, iṣakoso wiwa, iṣakoso idanwo, ati diẹ sii. Sọfitiwia yii tun pese ọna abawọle obi ati ohun elo alagbeka ti o fun awọn obi laaye lati tọpa ilọsiwaju ti ẹkọ ọmọ wọn, wiwa, ati ibaraẹnisọrọ pẹlu awọn olukọ.

OpenEduCat tun funni ni eto iṣakoso ẹkọ (LMS) ti o fun awọn olukọ laaye lati ṣẹda ati ṣakoso awọn iṣẹ ori ayelujara ati awọn iṣẹ iyansilẹ. Sọfitiwia naa wa ni awọn ede lọpọlọpọ, ti o jẹ ki o wọle si awọn ile-iwe ni kariaye.

Ipari:

Eto iṣakoso ile-iwe jẹ irinṣẹ pataki fun ṣiṣakoso awọn iṣẹ ile-iwe ni imunadoko. Eto iṣakoso ile-iwe ti o dara julọ yẹ ki o jẹ ore-olumulo, okeerẹ, ati isọdi. O yẹ ki o bo gbogbo awọn ẹya ti iṣakoso ile-iwe ati pese awọn ẹya ti o pade awọn iwulo pato ti ile-iwe naa.

Ninu ifiweranṣẹ bulọọgi yii, a ti jiroro awọn eto iṣakoso ile-iwe ti o dara julọ fun awọn ile-iwe. Lakoko ti ọpọlọpọ awọn eto iṣakoso ile-iwe miiran ti o wa ni ọja, awọn ọna ṣiṣe marun wọnyi wa laarin awọn ti o dara julọ, ti nfunni ni ọpọlọpọ awọn ẹya ati awọn iṣẹ ṣiṣe ti o le ṣe iranlọwọ fun awọn ile-iwe lati mu awọn iṣẹ ṣiṣe wọn ṣiṣẹ ati mu iṣẹ wọn dara.

https://edutinker.com/lms/

[ruhrgestalter]

Konterpyramide 1.0 - #ruhrgestalten #office #studio #creativespace #whatever #essen #rüttenscheid #schaufenster #einweihungsparty #comingsoon #lakoko #newintown @deinnrw @ruhrtourismus @goingurbanana @gruene_hauptstadt_essen @urbanekuensteruhr @stadt_der_staedte @essen_ruhr @stadt_essen (hier: Essen Rüttenscheid)

[captainjoryn]

💃- For a talent that they like to keep hidden from others

"I'll answer this since my sister is away on business." She adjusts her glasses with a smirk and beckons you closer. She smells like an apple pie, you're slightly amused by it. "Sayu's little hidden talent is formal ballroom dancing. She's a big fat softie and learned it because she wanted to have a storybook wedding. She's actually really good at it..."

[sugusdemelocoton]

Cumple @luci_lius feliz!! #26 #gigisehacemayor #lakiki #lakoko #latete (en Teteria khushu)

[kurukeretv-international]

Oluwa se mi loore lakoko to ma yemi , ojo nlo sir #speedfood #speed #blessing #progressisprogress #progressivehouse #producers #prayer https://www.instagram.com/p/CUsCo33IVuP/?utm_medium=tumblr

[olusegundare]

Composed Hymn: Blessed One

Author’s (Composer’s) Note: I do not know the conventional musical notes, I would have inscribed it on this to enhance believers’ musical sense and smooth rendition of the song, albeit, I have fashioned the song in tune with one of the worldwide known hymn. If anyone knows the hymns used, such a one can sing this song anywhere in the world.

The tune which this song has been fashioned along or the tune of the hymn that can be used to sing this song is:

Ni èdè YorùbáOrin inu iwe ti a le lò niyi,

“Wa s’ọdọ Jesu mase duro

L’ọrọ rẹ l’oti fọna han wa

O duro li arin wa loni

O nwi pẹlẹ pe wa

Ègbè:

Ipade wa yio jẹ ayọ

Gb’ọkan wa ba bọ lọwọ ẹsẹ

T’a o si wa pẹlu rẹ, Jesu,

N’ile ayeraiye”

 Akọle Orin na niyi: Alábùkún Fún

1.       Ibukun ni fun Ọkọnrin na

Ti ko rin nimọ ẹni ibi

Ti ko duro lọna ẹlẹsẹ

To takete si wọn

Ègbè:

‘Bukun ni f’ẹni ta dariji

Ta si ti bo ẹsẹ rẹ mọlẹ

Ẹni na ta o k’ẹsẹ si lọrun

Alabukun ni fun

 2.       Ibukun ni f’awọn ẹniti

On gb’ọrọ awọn alaini ro

‘Tori Oluwa yio gba oun na

Lakoko ipọnju

Ègbè:

‘Bukun ni f’ẹni ta dariji

 3.       Ẹnikẹni to bẹru Oluwa

“Tinu rẹ si dun si ofin rẹ

Ẹni ibukun lawọn ẹni na

Niwaju Oluwa

Ègbè:

‘Bukun ni f’ẹni ta dariji

 4.       Awọn ẹnit’ope lọna na

Ti nwọn si nrin n’ofin Oluwa

Ti bujoko wọn jinna s’ẹlẹgan

Alabukun ni wọn

Ègbè:

‘Bukun ni f’ẹni ta dariji

 5.       ‘Bukun ni fun gbogbo ẹniti

Oluwa bawi to tọ sọna

‘Torina mase gan ‘bawi rẹ

Ko le dẹni bukun

Ègbè:

‘Bukun ni f’ẹni ta dariji

 6.       Ọgbọn se iyebiye gidi

J’ohunkohun to mbẹ laiye lọ

Ibukun ni f’ẹni to wari

To si di mu sinsin

Ègbè:

‘Bukun ni f’ẹni ta dariji

 7.       Awọn to gbẹkẹ wọn l’Oluwa

To f’Oluwa se apata wọn

Ẹni ayọ la o ma pe wọn

At’alabukun fun

Ègbè:

‘Bukun ni f’ẹni ta dariji

 8.       Talo le r’olotọ enia

To nrin ninu-wa otitọ rẹ

Ibukun ni f’awọn ẹni na

At’iru ọmọ wọn

Ègbè:

‘Bukun ni f’ẹni ta dariji

 9.       Ibukun ni f’awọn ẹniti

o fi ile rẹ se ibugbe

Ipa ẹnito mbẹ ninu rẹ

nwọn nfiyin wọn fun Ọ

Ègbè:

‘Bukun ni f’ẹni ta dariji

 10.   Biwọ ba le feti s’ọrọ rẹ

To si nsọna rẹ lojojumọ

To si rọmọ opo ọrọ rẹ

Ẹni ‘bukun ni ọ”

Ègbè:

‘Bukun ni f’ẹni ta dariji

 Translation

The hymn’s tune to use for this composed song is beneath

“Come to the Savior make no delay

Here in His word he has shown us the way

Here in our midst he’s standing today

‘Tenderly saying come

Chorus:

Joyful, joyful will the meeting be

When from sin our hearts are pure and free

And we shall gather, savior with thee

In our eternal home”

 Composed Song’s Title: Blessed One

1.       Blessed be unto that very man

That walks not in ungodly counsel

That do not stand in way of sinners

That stand aloof from them

Chorus:

Blessed is for the one forgiven

The one whose sins have been covered up

On whom sin has not been imputed

He is a blessed one

 2.       Blessed be unto those people who

Consider plight of ‘em who are poor

For he will also be delivered

In the time of trouble

Chorus:

Blessed is for the one forgiven

 3.       Whomsoever that feareth the Lord

Who’s also delighted in his law

Those type of people are blessed ones

In the Lord’s presence

Chorus:

Blessed is for the one forgiven

 4.       Those who are undefiled in the way

And those who walk in law of the Lord

Those whose seats are far from the scornful

They are a blessed one

Chorus:

Blessed is for the one forgiven

 5.       Blessed be unto everyone whom

The Lord correcteth and he scourgeth

Therefore don’t despise his chastisement

To be a blessed one

Chorus:

Blessed is for the one forgiven

 6.       Very precious is wisdom indeed

Above every other thing in the world

Blessed is that person who finds it

And holds it very firm

Chorus:

Blessed is for the one forgiven

 7.       Those who repose their trust in the Lord

Those who have made their Lord their Rock

They shall be called the people of joy

And a blessed one

Chorus:

Blessed is for the one forgiven

 8.       Who is it that can find a just man

Who’s walking in his integrity

Blessed be ‘to those kinds of people

And their children after them

Chorus:

Blessed is for the one forgiven

 9.       Blessed be unto the kind of people

Who have make your house their dwelling place

The strength of the man who in in you

They ‘r giving you their praise

Chorus:

Blessed is for the one forgiven

 10.   If thou can hearken unto his word

And you are watching it everyday

And you hold ‘to the pillar of his word

You are a blessed one

Chorus:

Blessed is for the one forgiven

[lapphysapphy]

Rules: Answer the 20 questions and tag 20 amazing followers you’d like to get to know better! I was tagged by @ask-theoa~!!!!

Name: Lakota Nicknames: Kota-Bear, Lako/Lakoko Zodiac Sign: Libra Height: 5′3 (iwannabeshortertbh-) Orientation: Bi-bi Favorite Fruit: Blueberries? lol how do i favorites Favorite Season: Winter or Fall Favorite Book: Sweethearts i think Favorite Flower: Roses because gilfrond huhuhu~ Favorite Scent: Childhood Favorite Blood Color: Purple blood seadweller Favorite Connected Animal: Bears obvi Coffee, tea, or hot cocoa: Hot koko ofc lOL Average Sleep Hours: idk depends whether i stay up l8 or not Cat or dog person: bOTH Favorite Fictional Character You Would Be Loyal To The Most: LINK Number of blankets you sleep with: 1 tho i do have a second one to cover the tiny space between the bed and the wall because idk i feel unsafe if that’s uncovered pFFFT Dream Trip: To go to any fictional world i wANT Blog Created: Middle school i think lol Number of Followers: 118 yaaaayer~

i tAG (i’mbadattaggingpeopleohnooo-)-

idfk anyone who wants to do this for shits and giggles i guess lOL                                                                                                                        

[ibntogelblog-blog]

TIPS BERMAIN TOGEL ONLINE DENGAN RITUAL

Mantra Tembus Togel Dengan Ritual Sederhana TAPI Ampuh Banget – Togel online memang salah satu permainan yang bisa di tebak dengan menggunakan rumus. Sayangnya mendapatkan rumus yang benar sangatlah sulit, bahkan anda harus membuatnya sendiri! Tapi ada lagi loh alternatif untuk menang, yaitu menggunakan mantra dan ritual togel sederhana. Saya akan memberikan sebuah mantra dan ritual togel di bawah ini jadi simak terus! Mantra Tembus Togel Dengan Ritual Sederhana TAPI Ampuh Banget Sebenarnya mantra togel itu ga perlu ribet dan panjang-panjang, tapi dengan dilakukan bersamaan ritual sederhana untuk mendapatkan hasil yang maksimal! Daripada lama-lama langsung saja saya berikan mantra dan ritual togel online!

Mantra dan Ritual Sederhana Paling Ampuh

Mandi sebelum menggunakan mantra ini.

Gunakan mantra ini di jam yang ditentukan yaitu 19:00, 24:00, dan 07:00.

Nyalahkan 1 lilin untuk yang pertama, 2 lilin untuk yang kedua, dan 3 lilin untuk yang terakhir.

Biarkan lilin menyalah sampai habis setelah anda membaca mantra.

Membaca mantra di ulang 3X untuk hasil yang maksimum. Mantra togelnya adalah sebagai Berikut ini!

Mantra Togel 4D

Wakati wa majira ya joto katika msitu, kuna anani ambaye ana bidii sana kazi. Kila siku yeye hukusanya vitu vyenye chakula ambavyo anaweka katika ghalani. Vidonda havikusikiliza joto au mvua, alijaribu ili ghala liwe tupu wakati wa baridi.

Mantra Togel 3D

Nigba ooru ni igbó kan, kokoro kan wa ti o jẹ ọlọra gidigidi ni iṣẹ. Ni gbogbo ọjọ o jẹ alainibajẹ gba awọn eroja ti ounjẹ ti o wa lẹhinna ni abà. Apoti naa ko gbọ ti ooru tabi ojo, o gbiyanju yi ki abọ ko ṣofo lakoko igba otutu nigbamii.

Mantra Togel 2D

A lokacin rani a cikin gandun daji, akwai tururuwa wanda ke da matukar aiki a aikin. Kowace rana yana jin kunya tara kayan abinci wanda ya adana a cikin sito. Turarru ba ta kula da zafi ko ruwan sama ba, sai ya gwada wannan don barn bai kasance ba a lokacin hunturu daga baya. Nah itu adalah mantra togel dengan ritual yang sederhana, dan pasti dapat anda lakukan di rumah masing-masing. Jangan lupa untuk mencatat nomor apa yang keluar di pikiran anda ketika membaca mantra! Semua rumus di atas juga sudah saya coba dan memang bisa menhasilkan kemenangan untuk saya sendiri! Sekian informasi mengenai mantra togel dan ritual yang dapat anda gunakan. Jangan lupa ketika bertaruh nomor togel, mainlah di situs togel yang terpercaya seperti IBNTOTO4D! IBNTOTO4D PASTI akan membayar kemenangan anda 100% tanpa terkecuali! Terimakasih sudah membaca artikel ini sampai selesai, Happy Betting!

[newsnigeria]

Check out New Post published on Ọmọ Oòduà

New Post has been published on http://ooduarere.com/news-from-nigeria/breaking-news/ado-ewi-orunmila-undisputable/

The Fact That Adó Ewi Is The Home Of Òrúnmìlà Is Undisputable.

Although, we all known that Ile-Ife is the cradle of all Yoruba race, and it is a sacred town that all the deities descended to, so any orisa can be celebrated there, but when they lived many years in otu Ifè, some deities migrated to another town and some remained, so Òrúnmìlà migrated to Adó-Ekiti and he was honoured and accepted there like they did for Òsun in Osogbo.

There is one corpus of ifá that said when Òrúnmìlà reached Adó, he met them in agony and he asked them that which orisa are they worshipping here? And they replied him there is none, Òrúnmìlà then instructed them to go and pick some hard stone(ako okuta) for him, and they picked it for him, Òrúnmìlà told them to close their eyes and they did, Òrúnmìlà threw the stones to the right and left hand side and he told them to open their eyes, when they open their eyes, Òrúnmìlà instructed them again to go and be picking the hard stones that he spread on the ground, when they were picking it, it has turn to sacred nuts, Òrúnmìlà told them to put it inside opon(wodden pot) and he told them that that is the orisa they must be worshipping.

So, let us hear what the holy corpus of ogbeweyinwo said about the Adó-Ekiti as a paternal and maternal home of Òrúnmìlà. Arínkindá ni o ki njogun o jale Adó Pàpáyìbà omo oba oyo Igba kinni oba oyo gbogun lo sile Adó sugbon ìróké ni arínkindá fi ro ogun naa danu, igba keji oba oyo tun gbogun lo sile Adó, ìróké naa ni arínkindá tun fi ro ogun danu, nigbati to di igba keta bi oba oyo se pe pàpáyìbà omo re obinrin niyen wipe ki o wa lo fi ète mu arínkindá tiko jeki oun raye fi ogun ko ile Adó wa, won sofun pàpáyìbà wipe yio ri baba naa labe igi nibi to ti ndifa, won wa gbe obi leri pàpáyìbà ki o maa kiri obi ki arínkindá le ro wípé awon ti won ntaja obi kiri ni ki o ma baa funra wípé oun lo fe fi ogbon ati ète mu, bi pàpáyìbà se wo ile Adó seni o bere sini kiri obi to nso wipe, omo Adó e ma wa robi o(2×), nigba to de odo arínkindá o ki baba wipe aboru aboye baba naa si dalohun wipe aboye bosise, pàpáyìbà kiri obi lo, nigbati o di owo irole o pada sidi igi to tiri arínkindá yen, o ki won daadaa o wa mu obi meji fun arínkindá wipe ki o fun oke iponri re, arinkinda gba o si dupe lowo pàpáyìbà, pàpáyìbà joko sibe titi ti ile fi su, bi arínkindá se npalemo lati wole, seni pàpáyìbà ba nwole to wa sofun arínkindá pe ko jare ko jeki oun sun ile oun moju, arínkindá gbera o lo sofun awon apintanbi re wipe bayibayi ma ni omo olobi se so, awon iyawo arinkinda ni ko siyonu, won nipe aye wa fun lati sun, nigbati won njehun lale, won gbe ounje fun pàpáyìbà sugbon oni oun kole da jehun oni odo arínkindá ni oun yio ti jehun, arínkindá tun sofun awon apintanbi re, awon apintanbi ni ko je tuntun labe òrun won ni ki baba ba jehun papo, baba naa si ba jehun nigbati won jehun tan won fe lo sun, won fun pàpáyìbà ni yara kan ti yio sun si sugbon ko gba oni oun ki ndasun, oni odo arinkinda ni oun yio sun si, arinkinda tun sofun awon apintanbi re, awon apintanbi tun sope ko sese nsele bee won ni ko jeki pàpáyìbà sun odo oun, bi pàpáyìbà se sun ti arinkinda niyen, nigbati o maa di loru pàpáyìbà lo ète fun arinkinda won feka leturupon aye ile olufe gun, pàpáyìbà feraku o bimo, ko tun pe won tun bi omo miran, omo wa da meji, nigbati to wa di ojo kan pàpáyìbà wa ni oun nlo sile lati lo yoju si awon òbí oun, pàpáyìbà mu ìróké, opon ifá ati owo kan ikin arinkinda dani, nigbati arinkinda nsin lo bi pàpáyìbà se bere sini nbu arinkinda niyen wípé oun ko mo wipe eniyan buruku ni arinkinda, ti oun bimo meji fun ti kosi mo eye to su oun, ti ko ti e bere ibiti òbí oun ngbe tambelete wipe o maa lo kiwon, arinkinda wa nbe wípé ko mase binu, o ni ka gba wipe pàpáyìbà ti sofun oun tele ni oun ibati mura lati tele lo, oni sugbon ìróké oun wa nile pàpáyìbà ni oun ti mu ìróké arinkinda ka dani, arinkinda ni ko si opon ifá, pàpáyìbà ni oun ti ba gbe eyokan dani, arinkinda ni oke iponri oun wa nile, pàpáyìbà ni oun ti ba mu owo kan dani nibe, arinkinda ko mo nkan to le so mo, o ba gba lati ba pàpáyìbà lo si ibadan, nigbati won dele, seni o se odo oba ibadan, bi oba se ri arinkinda inu re ti dun bose ki niyen o wa sofun arinkinda wípé oju arinkinda jo oju eniyan mímò, oni ki o kiye soun, arinkinda ko oke iponri re o gbefa janle eegba, arinkinda wa sofun oba wipe o ti gbe igbese kan lakoko ati igba keji sugbon pabo lo jasi, o wa ni sugbon igbese eleketa yi yio seese fun, oni ki oba oyo rubo.

Oba kabomora o rubo, bi oba se sigun lo sile Adó niyen ti won ko gbogbo won patapata wa si ibadan, oba wa ti gbogbo won mo inu túbú, oba wa ranse pe arinkinda, nigbati arinkinda de odo oba, oba wa ki arinkinda oni nkan ti arinkinda so wípé yio seese nigba keta yen o loti seese o, oni ki arinkinda tele oun arinkinda si tele, nigbati won maa de túbú o silekun apa otun gbogbo ara ile Adó lo kun inu ibe, oba tun silekun apa òsì gbogbo ara ile Adó lo tun kun inu ibe, inu bi Òrúnmìlà o mu eyele o se lapa otun o se lapa osi o ju soju Eledumare, beeni esu odara ta puru o fese kan diju orun, osan doru, fikanfikan mu nile aye dugbedugbe gbode òrun kankankan, olomo ni koun maa gbomo o ngbe aja, won bere sini nparawon, oba wa bere sini be arinkinda wípé ki o mabinu ko ma jeki ilu oun ra, oni ki arinkinda nawo si eni tire ninu awon ti won wa ninu túbú oni oun yio yonda re fun, arinkinda wo apa otun oni ero apa otun oni ara “ile baba” oun niwon, oni ero apa osi oni ara “ile iya” oun, oba wani o dara oni oun yonda gbogbo won fun arinkinda ki o maa ko won lo pada sile Adó, arinkinda ni ki won jade ninu túbú, baba gbodo wale agbede orun ro, oke iponri ni ki baba ni obi meji ati ako seye funfun ki won fi bo ori won ki won si tu iye seye funfun naa sori ki won to maa sile Adó pada, won kabomora mora won rubo won si tu iye seye naa sori bi won se nlo sile Adó pada niyen, oba ti sofun awon omo ogun re wípé ki won lo duro soju ona dewon pe ibiti won bati bawon ni ki won pa gbogbo won si, awon omo ogun naa ti bo sinu igbo, bi ara ile Adó se nbo won nkorin bo ni arinkinda lo siwaju, ti won sope; òrò maa nlo o, òrò nlo sòsò, òrò nlo òrò nlo sòsò, ti won si nlu “edin” kikan kikan okunkun si tisu, nigbati o ku die ki won de ibiti awon omo ogun wa, ohun “edin” yen ti kan awon omo ogun lara, bi won se dide ki won garun wo nkan to nbo, iye funfun ori won yen ni awon omo ogun nwo ti gbogbo re fún-ún lo sán-àn, eru ba awon omo ogun won ni ha!

Won ni awon alujonu lo nbo yi won ni ibi ni won maa pawon si, bi kaluku se belugbe niyen ti won salo, bi Òrúnmìlà se raye ko awon ara ile Adó pada sado niyen to si ngbe pelu won nibe lakaimoye odun ki baba to pada sode òrun.

Ìdí niyi ti ibasepo omo Adó ati omo ibadan nipa fife ara won se loko laya ko se nyori si rere. Eniti odù ifá yi ba sibi ko gbudo fe omo ibadan se aya tabi oko, ko gbudo ni nkankan nse pelu ibadan, koda ko gbudo gbe nibe aaye afi ti won ba ba eewo re je fun nitori ki o ma baa je wipe ibe ni won ti maa gba emin re, atiwipe gbogbo oore to ba nse nibe ibi ni won yio maa fi san. Eyin eniyan mi, mose ni ìwúre loni wípé ayé koni muwa o, Eledumare yio bawa segun awon eléte eniyan, ako ni rogun ewon loni, ao raje jehun o aaase. ÀBORÚ ÀBOYÈ OOO.

Sponsored by Oba Edu Faniyi Osagbami via Àṣà Yorùbá

…

Òrúnmìlà

[just-n0thing]

WEBSITE SAFETY GUYS (please read I'm only trying to help)

just a little warning, my boyfriend found my profile on a website called Lakoko (through Google) and I was a bit freaked out if I'm honest, they got my information from my Instagram and put it on there without my permission. Apparently if you aren't a 'private' user they will put your information on there because that's just what they do. I've left a link down at the bottom for you all to check if it's happened to you if you don't feel comfortable with it like I didn't. You're able to email them and ask them to remove it, so I'm hoping now my profile will be removed. Stay safe everyone 💜 The website address for you all: http://www.lakako.com

[captainjoryn]

"My big sister Sayu is away on a contract. This is my blog now. Koko's time is nigh!"

[captainjoryn]

LFRP - Sayu Brea

The Basics

Name: Sayu Brea (Sayuyu)

Age: 39

Birthday: 8th Sun of the 1st Umbral Moon

Race: Lalafell

Gender: Female

Sexuality: Demisexual

Data Center: Crystal

Physical Appearance

Eyes: Amber

Hair: Blonde with black base

Height: 4′11.

Build: Stout, muscular, and deceptively curvy.

Distinguishing Marks: Freckles on her face and scars all over

Common Accessories: Her glasses are always on, no one is sure if she actually needs them

Personal

Profession: Assassin/Adventurer

Languages: Erozean, Hingan, Bozjan (a bit)

Birthplace: Ala Mhigo

Relationships

Relationship Status: Single

Parents: Caius and S’aeha Brea

Siblings: Lana Brea (eldest), Lakoko Brea (youngest)

Traits

extroverted / in between / introverted

disorganized / in between / organized

close minded / in between / open minded

calm / in between / anxious

disagreeable / in between / agreeable

cautious / in between / reckless

patient / in between / impatient

outspoken / in between / reserved

leader / in between / follower

empathetic / in between / apathetic

optimistic / in between / pessimistic

traditional / in between / modern

hard-working / in between / lazy

cultured / in between / uncultured

loyal / in between / disloyal

faithful / in between / unfaithful

Additional Information

smoking habit: never / sometimes / frequently / to excess.

drugs: never / sometimes / frequently / to excess.

alcohol: never / sometimes / frequently / to excess.

RP Hooks

Sayu is larger than your average Lalafell.

Sayu is a Cartenau Veteran and has been in every major battle up to and including the Bozjan Front. If you’re an older character or military, you’ve probably seen her.

You’ve hired her for an assassination before.

You may have seen her dance and MAY be a bit thirsty?

Are you a native Ala Mhigan? You might know about her and her clan who used to work for the Mad King before double crossing him to end his lunacy.

OOC and Contact Information

Hey hey, I’m Teru and I’m also Sayu who you may have met in other MMOs...as Sayu lol. I’m a solid 32 and a parent as most of you already know. 

Muh discord was hacked so I have a shitty backup! UFR Teru2#9998

I can RP on Discord or in-game it’s up to you!

[sugusdemelocoton]

Happy Birthday to me! #lagigi #lakoko #latete #lakiki (en Hostal La Fonda)

[newsnigeria]

Check out New Post published on Ọmọ Oòduà

New Post has been published on http://ooduarere.com/news-from-nigeria/breaking-news/sensiotics-of-autism/

The sensiotics of autism were disclosed by Ifa through the sacred Odu Osa Oturupon. 

Osa Oturupon speaks about an emotional disease that manifests through different mechanisms. First of all there is a scattered kinestesis. Kinestesis is characterized by the divergence of many information that come out simultaneously and overload the emotional field. In other words the autistic person is overloaded by a sum of countless kinestesis information that focus the conscious attention of the subject. These information may collect into some form of visual synesthesia, in particular the proprioceptive afferences. Proprioceptor are kinestesic receptors that are located into the joints and muscles and are able to inform the cerebellum on the static and dynamic positions of the entire body or specific muscolar groups. The cerebellum has become increasingly implicated in higher cognitive processes and executive function such as those employed in theory of mind through these fronto-cerebellar circuits thus changes in cerebellar structure provide a potential anatomical basis for a range of cognitive deficits that are observed in autism. Continue reading after the page break The cerebellum is of particular importance for cognitive abilities required for speech and language including verbal fluency and word finding. As proprioceptors represent a specific form of sensory ability, the so called 6th sense, Ifa suggests in autism there is a compromise of kinestesis and 6th sense favouring the visual information. Recent NMR studies have confirmed in fact the hyper activation of cerebral visual cortex. In Human Brain Mapping on April 4, 2011, Fabienne Samson published a study that, aiming to understand why autistic individuals have strong abilities in terms of processing visual information, collected 15 years of data that covered the ways autistic brain works when interpreting faces, objects and written words. The data came from 26 independent brain imaging studies that looked at a total of 357 autistic and 370 non-autistic individuals.

The Author stated: “Through this meta-analysis, we were able to observe that autistics exhibit more activity in the temporal and occipital regions and less activity in frontal cortex than non-autistics. The identified temporal and occipital regions are typically involved in perceiving and recognizing patterns and objects. The reported frontal areas subserve higher cognitive functions such as decision making, cognitive control, planning and execution”. Going back to the initial phases of Divination, Ifa suggested the existence of occipital-cerebellar pathways that are anatomically confirmed. They explain how proprioceptors may evoke synesthesia collecting their information over the occipital visual cortex. Indirectly Ifa suggests an approach to communication that should come from the ability of the therapist to mimic the proprioceptive derangement of autism in order to mirror the external behavior and present visual hyperinformation in order to simulate a communicational synesthesia. Ifa says there is a disease in kinestesis. Ifa says this disease is a receptorial disease and involves cerebellum and occipital cortex. So, indirectly Ifa suggests autism is not a pure cognitive disorder but it is a disease of PERIPHERAL receptors activity that secondarily may bring to a cognitive disorder. The furhter implication is that if one is able to modify the peripheral sensory compromise one is also able to repair the possible cognitive involvement. Ifa suggests VISUAL approach may be useful in a retrograde fashion to stimulate appropriately the peripheral kinesthesis. So, Ifa advises the peripheral approach to stimulate vision may reflect on a positive feed back over the kinesthesis. Obviously sensiotics represent a further challenging phase where Ifa points out in order to esoterically understand something more about the origin of autism. At least from a neurologic point of view, as the spiritual initial phase has already been disclosed. But obviously the spiritual exigences always reflect on psychological and neurological (somatic) modification. So, discussing about sensiotics, Ifa confirms the responsibility of an “infection” or “infestation” on the origin of autism. There are many theories that call out the responsibility of infective factors in the origin of autism among which even some form of vaccination. Ifa confirms, at least in some case, the infective nature of the neurological derangement. As for infestation, Ifa indirectly calls for the comprehension of the spiritual derangement that manifests with psycho-somatic consequences in the skin and joint territory.

Osa Oturupon says: Osa Oturupon was divined for a stranger (reference to the spiritual feelings of this special abiku). He was told to make a sacrifice so that he would not lose all he had to others. He did not make the sacrifice when he got to the strange land (reference to the condition of obiku). He made some money and had some possession of his own. Osa Oturupon was divined for his skin (reference to kinestesis derangement). They said to be healthy and live longer he would have to sacrifice a pigeon, a sheep, kola nuts and forty two thousand cowries. He heard and not sacrificed (reference to the necessity to go back to Orun) He later started fighting over a piece of land with the indigenous people of the land. He was killed and the indigenous took over his possessions (metaphorically Ifa speaks about the impossibility of communication coming from the kinesthesis problems). Going ahead with Ifa advices about autism, the sacred Odu Ogbe Odi speaks about the initial phases of the condition, when the direction of birth is earth-oriented through the vigorous impulse of pregnancy. The open path to earth is closed by the feminine intervention. Ifa confirms that maternal mismanagement of pregnancy period is at the background for the origin of autism. The direction of birth however has per se something wrong from the initial phases of pregnancy, as the newborn seems directed on Earth without passing through the normal spiritual phases that pregnancy should imply. There is a situation where apparently the mother unconsciously refuses the long period of gestation. This unconscious wish is the ground where autism develops. It is not refusing pregnancy per se, the mother may refuse the long duration of pregnancy, for many different personal, family or work reasons. This unconscious attitude may be probably much more evident in our “modern” societies that pretend the whole involvement of every individual at work or inside the family. The esoteric layers of Ifa communication in this case show the inner hidden maternal wish to pass through the pregnancy very quickly. Probably the logic translation of those thoughts could be: “I would like to sleep all these months and awake only when my baby is born”. Analogically transmitted to the foetus, this message may translate in many hormonal and chemical modifications that influences the foetal spiritual and anatomic development. Ifa highlights that exists a fight between logic and analogical mind in these women, that apparently accept very well their pregnancy but unconsciously develop hidden refuse. This analogical gradient is what moves the pregnancy till the end. Prevailing the conscious needs, it will bring to psychosis (post partum depression) while the prevalence of unconscious “dream” could interfere with the objective duration of pregnancy (premature newborn) or to the literal interpretation of the symbolic word “sleep” (coming from the unconscious dream of sleeping for all the duration of pregnancy). So the whole unconscious foetus starts to conceive the necessity to sleep, that is to develop his nagual personality that will manifest at birth. So, Ifa speaking about “intoxication” does not refer only to chemicals or drugs but also to a psycho-spiritual issue starting from maternal unconscious and reflecting over the foetus.

In other more ritual words, the powerful initial unconscious gradient that comes from the hidden maternal wishes, drives the pregnancy directly to earth bypassing the spiritual development that should come from Orun. Or, in other words, the newborn has a dissociation between Ori and Iponri and will spend all his life in searching the way to reconnect to his spiritual counterpart. In this sense autism could be considered a particular form of abiku trend as the new individual wishes to reconnect to Orun in order to live the never lived prenatal phase in Orun. Or, in other words, womb is not the delivery channel, the passage from Orun to Aiye for these babies, it is only the maternal representation of earth. This relatively complex mechanism seems to be revealed by the following story of Ogbe Idi:

Ogbedikaka, Ogbedilele, a difa f’Esu nigbi oun f’ara sofa lowo Orunmila, Orisa-nla, Orisa Oko ati Ogun. Won niki Esu rubo: Eesan, eyele mesan ati egbaasan owo, kiase ewe Ifa fun un kiobaa le san’gbese. Esu ko rubo. Lakoko naa ise eja dide ni Esi nse, Nigbati oun ba nko eja ninu igere re, awon Irunmale won yen a maase ilara re won rope Esu koniipe kiotoo ri owo figba ara re nitorinaa won wa pimon lehin re pe awon o ran an ni’se li ona jijin li ojo kanna. Orunmila ran an ni Oke Bisi pe kiolomu apo ati ate wa fun oun. Bi Orunmila ti ran ise tire tan, O ronu pe o yeki oun difa oran naa wo. O pe babalawo, won difa, won ri OgbediKaka. A niki Orunmila ru: Ewu (okete) mefa, eyele mefa, ati egbaa mefa owo. O gbo o ru. Won se ewe Ifa fun un, nipa didi ewu mefa naa sinu apo fun un, won niki o mase jeki apo naa ya oun je. Orisa-nla niki Esu losi Iranje (orun) Kiolo gbe opa-osoro ati apo wa fun oun. Orisa Oko niki Esu lomu arere wa fun oun lati Ode-Irawo. Ogun niki o lomu gbamdari (ada-nla) wa fun oun lati Ode-Ire. Esu yara bosi oju-ona, O n’oga s’oko gbogbo inkan wonyen si too lowo ni warawara. Bi o kuku ti lo ni awon Irunmole wonyen ti lo ko Igere re ni odo. Bi o ti yi’rapada nbo ni ile, o ba won, won npin eje. Bi o ti yo si won fuu, Olukaluku nyara di tire s’apo. O ko ohungbogbo ti won ran an pe kiolo muwa fun won patapata, O beresii bi Olukaluku won leere pe: Nibo ni won ti ri eja ti won npin? Awon miran nbee awon miran ko tile soro, awon ti nbee ni awon fi owo awon ti o wa ni orun re jii. Kiosa majeki enikeni gbo pe awon jale. A ko sa gbodo gbo pe enikan jale ni otu’fe nigba naa.

Orunmila I oun ko ji eja Esu o. Esu ni Orunmila ji eja oun. O ni oun li o di sinu apo tiowa ni owo re yi O ni gangan imu re liowa l’ode yi. Won ko ejo naa lo si Otu fe lo ro. Won ro jo titi won fiso pe ki Orunmila da ohun tiowa ninu apo re sile. O daa sile, won ri ewu mefa ti oun di sibe. Won si beresii ba Esu wi. Esu wa pada nbe Orunmila pe ki o jowo fi ori ji oun. Orunmila ko fe. Awon out (Agba) Ife wa bi Esu leere pe: Ewo ni iwo yoo se wayi o? Esu ni oun yoo ba Orunmila losile ki oun maa lo sin in. Won fa Esu le Orunmila lowo. Bi awon mejeji ti nlo, won de oju’de Orunmila, Esu fe lati ba Orunmila wole. Orunmila ko, O niki Esu joko l’ode nibe O ni ohunkohun ti oun ba nje ninu ile, oun yoo maa mu tire wa fun un n’ita (l’ode).

Lati ojo naa ni Esu ti ngbe ita. Ogbedikaka, Ogbedilele cast Ifa for Esu when he was serving a term of slavery with Orunmila, Orisa-nla, orisa Oko and Ohun. (Here is a reference to the force of unconscious mind in relation to spiritual and psychological forces of Ori and Iponri. Unconscious is seen as slave). Esu was asked to offer a sacrifice (implication: unconscious mind may prevail if sacrifices): palm kernel shells, nine pigeons, and eighteen thousand cowries. Ifa medicine should be prepared to enable him to pay his debts (reference to a gradient of force between unconscious, conscious and super-conscious where unconscious has different “dreams”. This part refers to the “normal” organization of human Ori). Esu refused the sacrifice (here starts the reference to autism. Unconscious mind in autism prevails as autonomous entity following a specific “dream”).

Esu was a fisherman at that time (reference to the time of gestation and to the importance of unconscious influence over the global Ori organization). Whenever he caught a lot of fish in his trap, the Irunmale (four hundred deities) were envious of him. They thought that Esu would soon make enough money to bail himself out of his financial straits. For this reason, they decided to send him on errands to distant places on the same day (reference to the creative role of unconscious mind that may overcome any spiritual and psychological exigency of Ori). Orunmila sent Esu to Oke Bisi to bring his bag and tray (esoteric reference to the need of Iponri to control unconscious in order to activate a spiritual communication). After sending the message, orunmila thought of consulting the Ifa oracle on the matter. He called the Babalawos who divined Ifa and saw Ogbedikaka.

Orunmila was advised to sacrifice six rabbits, six pigeons, and twelve thousands cowries. He heard and performed the sacrifice. (The reference is to the arising issue of foetus escaping the spiritual influence of Iponri, however, Orunmila sacrifices so Iponri remains in control over the unconscious forces. This is the foetal organization in autism. Foetus passes through the experience of staying in contact with his spiritual counterpart, knowing the necessity to go back to Orun).

Ifa medicine was prepared for him by tying up the six rabbits in the bag (so it is the unconscious that furnishes the tools in order to stay in touch with Iponri). They warned him to always carry the bag with him. Orisa-nla asked Esu to go to Iranje and bring his staff (opa-osoro) and a bag. Orisa-oko sent Esu to Ode-Irawo, Ogun asked Esu to go to Ode-Ire and bring his gbamdari (a large cutlass). (These are the conscious forces that start to try to influence unconscious drive for their exigencies. They are all masculine deities, a reference to the complete maternal absence). Quickly Esu got up and went to a nearby bush, where he conjured and obtained all the things requested. Immediately after Esu had left, all the Irunmale went to collect the fish from his trap. (A reference to the attempt of logic needs to prevail over analogical needs). As he was returning home, he found them sharing his fish. When he appeared unexpectedly, everybody pocketed the fish. He delivered all the items that they had requested him to fetch. Esu then began to question everybody: “Where did you get the fish you were sharing?”. Some were apologizing; some did not know what to say. Those begging his pardon decided to give up their claims on the money he owed them. He should not let anyone hear that they had stolen. (A reference to the conscious feelings of fault of the mother). It was the custom in Ife at that time that nobody must steal. Orunmila said he did not steal Esu’s fish. Esu said Orunmila must have stolen the fish that were tied up in the bag he was holding. Esu thought fish noses were bulging out of the bag.

They took the matter to the court at Ife town. (a reference to the necessity of a new psycho-spiritual management of the newborn. The implication is that the unconscious drive is directed to Iku, as both Orisa and Orunmila are in fault). They argued. The court decided to ask Orunmila to unveil the contents of his bag. He loosened his bag and they saw the six rabbits he threw out. They started to blame Esu. Esu begged Orunmila for his pardon. Orunmila refused to accept his apology. Esu further pledged his house and other possession to Orunmila (the unconscious drive to go back to Orun).

Orunmila still refused to accept his plea (the abiku is coming to birth). The out Ife (elders of Ife) asked Esu what he intended to do. Esu responded that he would go home with Orunmila and continue to serve him forever (pathogenesis of autism and implication of impossibility to “heal”). They handed Esu over to Orunmila. When they arrived at Orunmila’s house, Esu wanted to enter with Orunmila. Orunmila refused and asked Esu to sit outside (the destiny of this special form of abiku is to never go really back to Orun but remain sitting on the Earth at the door of Orun, that his inside his nagual). Orunmila said what he ate inside the house he would share with Esu outside. Esu has been living outside ever since that day.