types of essay in yoruba language

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

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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.

The Yoruba Blog

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

Iwé-àkọ-ránṣẹ́ ni èdè Yorùbá – Letter writing in Yoruba Language

Ni àtijọ́, àwọn ọmọ ilé-iwé ló ńran àgbàlagbà ti kò lọ ilé-iwé lọ́wọ́ lati kọ iwé, pataki ni èdè abínibí.  Ẹ ṣe àyẹ̀wò àwọn iwé-àkọ-ránṣẹ́ wọnyi ni ojú iwé yi:

Ìwé ti Ìyá kọ sí ọmọ

Èsì iwé ti ọmọ kọ si iyá

Iwé ti ọkọ kọ si iyàwó

Èsi iwé ti aya kọ si ọkọ

ENGLISH TRANSLATION

In the olden days, school children often helped the elderly who were not literate to write letters particularly in the ethnic language.  See samples of letters written in Yoruba below:

Letter from mother to child

20 Afunbiowo  Street                                                                                 Akure

20 February, 1969

My dearest child,

Hope you are well as I am here?  Your Father and your younger ones are fine.  Hope your studies are going on fine?

My child “Akanki” do not forget your home.  You will not disappear in your land of sojourn (Amen).  Face your studies.  You will bring in your harvest home.

Extend greetings to your friends.  We shall be expecting your response.

May our meeting be as sweet as honey.

Yours truly,                                                                                                                                         Your mother – Wale’s mother.

Child’s response to mother

Room 24                                                                                                        Fagunwa Hall                                                                                               University of Lagos                                                                                    Akoka, Lagos

March 13, 1969

My Dearest Mother ,

How are you and my father?  How is everyone at home?

I am very glad to inform you that I got to my School safely, my studies are going on fine.  School is good, we are fed thrice daily, a big ocean is near our School.  I met one our town’s man whose name is Kayode – from Aro’s family compound.  He has helped me a lot to settle down in School.

I promise you and my father that I will not forget home.

Extend my special greetings to my younger ones ant to my brother Wale too.  Also extend my greetings to my father and everyone at home.

We shall meet joyfully.

Yours truly,                                                                                            Your Son Ibukunolu

Husband’s letter to wife

12 Onabola Street                                                                                       Somolu, Lagos

12 October, 1978

My Dearest wife,

Hope you are well as I am here?  How are my children?  Hope their school is going on well?

I am glad to write you this letter, because I have been allocated an official car and I have secured an accommodation too.  As a result, I will be sending for you all soon.

My love, hope the children are not stressing you?  Tell Aduke that I love her dearly, if I see anyone coming home, I will send her toys.

Take care of the children very well.  Extend my greetings to your mother and my father too.  Greetings to everyone at home.

We shall meet joyfully very soon because I am eager to see my special wife and the children

Goodbye, we meet with happiness.

Your husband truly,                                                                                   Segun’s father

Wife’s response letter to husband in Yoruba

Ajamajebi’s ompound,                                                                              Ilorin

My true husband,

I am glad to receive your letter.  We are all fine.  The children are doing well at School.

I am also glad to hear the joyful news that you have been allocated a car in your office and also that you have found an accommodation.  By God’s grace, you will not record an accident with the vehicle.

The children are not giving me too much trouble but Aduke has been asking of her father always.

People at home are all fine.

We shall be getting ready because once the children begins their holiday we would love to join you in Lagos.

My mother sent her greetings.  Father is a bit ill but he getting better little by little.  Greetings from everyone at home.

I am eagerly looking forward to see my husband.

Do take care at work.  We shall with joyfully.

Yours truly,                                                                                                                                         Your wife Ibadi-ileke

Originally posted 2014-03-11 01:14:25. Republished by Blog Post Promoter

15 thoughts on “ Iwé-àkọ-ránṣẹ́ ni èdè Yorùbá – Letter writing in Yoruba Language ”

I am an African Brazilian descendent of Yoruba-Fon people. I have been studying Yourba language for quite a time of my life. I take the opportunity to congrtulate youo in your efforts to keep Youruba language and culture alive.

Hello there! I am a student of the language (well I’m trying) and i was wondering if there are any resources to help translate a Yoruba word to Yoruba complete with accents a diacritics ? Like if I want to know how to properly write ibo lo wa?

Hi, As at now there are no direct way of typing Yoruba word with accents a diacritics because there are no Yoruba keyboards in the market. However you can continue to check out the Yoruba Alphabets and other learning materials under the Learning subject on the Yoruba Blog. You can also download Latin Symbols to apply accents on Yoruba words. I do hope this will be helpful in answer to your question.

Thank you sir

Ki lo bere? You can ask your question or comment in English for clarity. Thanks.

As of 2019, there is a Yorùbá keyboard by Yorubaname.com (Kọ́lá Túbọ̀sún). You can download it by google-ing Yorùbá keyboard by yorubaname.com or Kọ́lá Túbọ̀sún. On phone, I use the SwiftKey app then add the Yorùbá language.

Alternatively you could copy and paste all the accented letters from this website.

Ẹ kú ìgbìnyànjú. Inú mi dùn láti sọ fún yín wípé ànfààní láti kọ èdè yorùbá nírọ̀rùn ti jáde. Mo ri wípé ó nira fún ọ̀pọ̀lọpọ̀ láti kọ èdè yorùbá pẹ̀lú ẹ̀rọ ayára bí àṣá. Ìdí ni yi tí mo fi ṣe ohun tí a le fi máa kọ èdè wa (Yorùbá) ati Igbo ati Hausa. Ẹ lọ sí àdírèsì yii gazaliwakil.com.ng

i like it but if u want me to cotinue in this site i need is a letter writing in yoruba telling your friend how u spent ur last easter holiday

Hello, why did you put a nasty comment in your earlier comment saying “you hate you people”.

Differences between informal and formal letter written in Yoruba. Can anyone help me with that and pls let it be written in a tabular form

The letters published ont this blog were “Informal”. What type of formal letter are you interested in? You can send an example of your type of formal letter so it can be translated into Yoruba.

Hi my name is Tina aka Arike that is the name my friend gave me. I will be moving to Nigeria soon but I want to write my friend a love letter in his language. I have been reading books on the language going on Youtube and even using Google translate in its awful. Google’s translation is saying something different from what I am writing. Can you do something on writing love letters? Translating from English to Yoruba

Hi Tina, please send a copy of the content of the kind of love letter you wish to write to enable The Yoruba Blog Editor to translate for you. Send such mail to: [email protected]

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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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How To Write In Yoruba Language

Table of Contents

Understanding the Yoruba Alphabet

The yoruba writing system, tips for writing in yoruba, how to write in yoruba language: a comprehensive guide.

Yoruba is a widely spoken language in West Africa, with over 20 million people speaking it as their native language. It is a tonal language, meaning that different tones convey different meanings. If you're interested in learning how to write in Yoruba, this guide will provide you with all the essential information you need.

The Yoruba alphabet consists of 25 letters, including two diacritical marks. The letters are:

• A, B, D, E, Ẹ, F, G, GB, H, I, J, K, L, M, N, O, Ọ, P, R, S, Ṣ, T, U, W, Y

The two diacritical marks are:

The diacritical marks are used to denote the vowels that are not represented by letters in the Yoruba alphabet.

Yoruba is written in a modified form of the Latin alphabet. There are a few rules to keep in mind when writing in Yoruba:

• Yoruba is a tonal language, so the tone of a word can change the meaning. In writing, the tone is indicated by diacritical marks.
• The letters B, D, G, and J are pronounced differently in Yoruba than in English. They are pronounced with the tongue curled back in the mouth.
• The letter H is silent in Yoruba.
• The letters Q, V, X, and Z are not used in Yoruba.

Here are some tips to help you write in Yoruba:

Understand the tonal system. As mentioned earlier, Yoruba is a tonal language, so you need to be familiar with the different tones and how they affect the meaning of a word.

Learn the alphabet. Knowing the Yoruba alphabet is essential to writing in the language.

Practice writing. Writing in Yoruba will help you become more familiar with the writing system and improve your skills.

Use a Yoruba keyboard. If you're typing in Yoruba, it's best to use a Yoruba keyboard. This will make it easier to type the diacritical marks.

Read Yoruba texts. Reading Yoruba texts, such as books and newspapers, will help you become more familiar with the language and improve your writing skills.

Examples of Yoruba Writing

Here are some examples of Yoruba writing:

• 1 – Ọkan
• 2 – Meji
• 3 – Meta
• 4 – Merin
• 5 – Marun
• E k’ale – Good morning
• E k’asan – Good afternoon
• E k’aleobo – Good evening
• E ku ise – Well done

Writing in Yoruba requires an understanding of the tonal system and the Yoruba alphabet. It takes practice to become proficient in writing in Yoruba, but with dedication and persistence, you can improve your skills. By following the tips outlined in this guide, you'll be on your way to writing in Yoruba in no time.

Can I learn to write in Yoruba without knowing how to speak it? Yes, it’s possible to learn to write in Yoruba without knowing how to speak it, but it’s recommended to learn the language as a whole to gain a better understanding.

Where can I find Yoruba texts to read? You can find Yoruba texts in books, newspapers, and online.

Is Yoruba a difficult language to learn? Like any language, Yoruba can be challenging to learn, but with practice and dedication, it’s possible to become proficient.

Can I use a regular English keyboard to type in Yoruba? Yes, you can use a regular English keyboard to type in Yoruba, but you'll need to use a Yoruba keyboard layout to add diacritical marks.

How long does it take to learn to write in Yoruba? The time it takes to learn to write in Yoruba varies depending on the individual's dedication and practice. It can take several weeks to several months to become proficient.

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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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Ìyá ≠ Mother: Making a Yoruba sense of motherhood

Reflections on motherhood as a revered singular category with no equal

Last year, my mother got very sick, and it was scary. It got me reflecting on what my mother means to me and who she is.

I have often found myself reflecting on motherhood and being a mother. Not because I am a mother or plan on being one, but because I don’t think we afford motherhood the appropriate level of reverence – especially in the Western canon. 

Unfortunately, the colonial project and its constant rebranding have hegemonic control over how we conceptualise motherhood, and rendered us unable to articulate its complex and reverential nature.

In my time of pain, anxiety and deep sadness for my mother, I found myself picking up Oyèrónkẹ́ Oyěwùmí’s What Gender is Motherhood (WGIM) again to remind myself of the “otherworldly, pre-earthly, preconception, pregestational, presocial, prenatal, postnatal, lifelong, and posthumous” relationship I have with my mother.

The only thing that could bring me peace was that my mother would remain my mother no matter the outcome.

Who is Ìyá?

Oyěwùmí discusses extensively and convincingly in The Invention of Women how the colonial project introduced gender constructs among Yorubas with their inaccurate translations of how we arrange our societies. We often conceptualise gender/sex as a binary and, sometimes, a spectrum with opposing ends; word and opposite; female and male; mother and father. However, motherhood for Yoruba people transcends the gender/sex category.

Ìyá is often translated as the Yoruba word for mother ; however, these are not the same. The institution of motherhood in the English canon is represented as gendered by various dominant conceptualisations, feminist and non-feminist.

To gender the Ìyá, or reduce it to a gendered institution, is not only reductive to who an Ìyá is but, frankly, insulting.

Ìyá embodies what Oyěwùmí refers to as the matripotent principle. This concept reflects the spiritual and material authority of Ìyá that is derived from their procreative role. A particular emphasis is placed on the relationship between Ìyá and their birth children, as this expression of matripotency is considered the most potent.

Furthermore, the matripotent ethos is linked to a seniority system, as Ìyá is revered as being more senior to their children. Since all humans have an Ìyá, no one is greater, older or more senior than them.

The lack of gender pronouns and the presence of age and seniority-based pronouns in the Yoruba language should instantly make it obvious why Ìyá is better conceptualised under the age and seniority-based hierarchal system, not a gender based one. You are not an Ìyá because you are a woman; you become an Ìyá when you have a child.

Ìyá as a spiritual category

At the core, for we Yorubas, Ìyá is a spiritual category that transcends the simplistic understanding ushered in by modernity.

Fatherhood is simply a socially constructed position that could be negotiated through marriage rites and kinship. The social construction is further entrenched through evidence of women being fathers through woman-woman marriages in Yoruba history.

Women had a path to fatherhood through the marriage rites they performed with other (sometimes younger) women. This would involve the latter having intercourse with a relative or friend of the former. However, providing the sperm or a biological connection was not what made the person the father; what determined this was the marriage rites. Therefore, fatherhood was highly negotiable.

We can immediately understand why limiting either fatherhood or motherhood among Yorubas to gender categories is redundant.

We can begin to imagine the spiritual possibilities and potential of the Ìyá. Ìyá is not simply one that gives birth to a child; Ìyá is a co-creator of the child and gives life with the Ẹlẹ́dàá (creator) because Ìyá is present at creation.

An aboyún (pregnant person) exists in a precarious position between the world of the unborn and the living. Spiritual and medicinal practices enacted during pregnancy and childbirth aid the aboyún in remaining rooted in the realm of the living during this life-altering and community-altering experience.

When a child is born, we congratulate the Ìyá on surviving the dangers of childbirth by saying, “ẹ kú ewu ọmọ.” There is no greater tragedy than an Ìyá losing their life as they create a new one.

When we say “ìkúnlẹ̀ abiyamọ” (the kneeling of an Ìyá in the pains of labour), it’s not a mere saying or figure of speech. This historically preferred position of childbirth is an act of reverence to solicit support from the orisas on the journey of bringing life into the world. It is not a coincidence that the day the Ìyá gives birth is referred to as ọ́jọ́ ìkúnlẹ̀ (literally translated to mean the day of kneeling in labour).

During childbirth, the Ìyá exists at the intersection between the realm of the unborn and the physical world. It is a dangerous position and should not be taken lightly.

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It is, therefore, postulated that Ìyá is the co-creator of humanity, serving as the source from which all humans are derived and thus functioning as an archetypal human being.

For this reason, the Ìyá is blessed with mystical resources to martial on their children’s behalf. No one knows you like your Ìyá because your Ìyá is present at your creation. Your Ìyá is your guide into the world and has the power to proclaim over you how you exist in this world.

The father cannot stand as an opposing institution, gendered or not, because these demands, or opposing but equivalent ones, are not asked of the father.

Essentially, fatherhood does not have the range to stand opposite to Ìyá.

Ìyá in Practice

The spiritual powers of mothers are symbolised by various Yoruba systems that exist today, such as the Gèlèdé festival, which celebrates the power of older women, àwon iyá wa (our mothers). The understanding of Ìyá here goes beyond biological motherhood, but evokes the political power of elderly women through public motherhood.

Public motherhood is where Ìyás no longer function as wives, but are devoted to their children, this often extends beyond the household and into the community. Much of this power is granted from their role as mothers.

Much of this public power is used to influence the decisions on Ọbas (rulers), marshalling on behalf of the community, managing conflict in the town and overseeing public affairs, such as market trade. We see this in the role of the Ìyálóde (mother owns the outside world), an important role in the council of the Ọba.

I have been blessed to have an Ìyá that embodies this conceptualisation of an Ìyá.

When a child is born, so is an Ìyá. I have older siblings, so my Ìyá became an Ìyá long before I arrived, but my Ìyá became an Ìyá again when I was born.

My Ìyá is the person who taught me that the word “Chairperson” was her title, and not the implicit male burden it carries. Everyone knows who chairperson is for miles in Ipaja, and it’s not always the person with the current title, which is actually currently my Ìyá. Since my Ìyá became chairperson, she was forever the chairperson, whether she held the title or not.

My Ìyá is someone with the confidence to march into Alausa (the seat of the Lagos State Secretariat and offices of the Governor and Deputy-Governor of Lagos State) and successfully make the demands of the community known.

My Ìyá is the first feminist* I knew, who advocates for assault survivors, particularly gender-based violence. The abolitionist * known at Alagolo Police Station for not letting the police officers get away with their senseless and extortionate arrests, and instead focusing on community accountability, care, and rehabilitation.

She is the matron to countless youth groups, and the Yeye Atunwase of Ayobo Land. This is an official chieftaincy title my Ìyá holds as a member of the council of the Ọba of Ayobo. Yeye , another Yoruba word for Ìyá.

My Ìyá embodies the spirit of an Ìyá, not only to my siblings and me but to so many. I very quickly realised that my Ìyá was not simply my Ìyá but an Ìyá to many. Like many Ìyás in our community who evoke public motherhood, she is actively committed to the people in the community’s lives. This was not simply a product of her gender but based on her seniority, experience and impact on the lives of the people in the community.

The prayers of my Ìyá speak words of life into me and the community. As she prays, she reminds me of the day she was the bridge that brought me into this world. She reminds of her tears in pain as she knelt to pray for safe passage. She reminds me of the body that fed me for the first few months before I was ready to face the harsh realities of this world.

My Ìyá’s health is improving, and we believe the worst is behind us. But if this experience taught me anything, it is how much I take what my Ìyá means to me and who my Ìyá is for granted.

It is a shame life (read: the insidious nature of the colonial project and the age of modernity that saw to change, and not preserve the precious conceptualisation of my Ìyá) gets in the way sometimes. But through this, I know that no matter the outcome, by being my Ìyá, she will always be with me, physically and spiritually.

• Read What Gender is Motherhood by by Oyèrónkẹ́ Oyěwùmí
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• Read Mother Is Gold, Father Is Glass by Lorelle D. Semley
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