Nago (Yoruba) are polite people who sacredly respect both the living and the dead. Nigeria
I learned a lot for myself. For example, from the right bank of the Niger, people from the Yoruba people came to Benin's Akpasi and its environs several centuries ago. At first, the Yoruba advanced to the west, but the Abomeyans fought them back and then these people settled in the vicinity of Banthe, Savalu, Save. Until now, the Yoruba have retained their traditions, customs and language, and have not fully assimilated with the local population.
The locals called them nago. This name stuck with the Yoruba people in Benin. And the name of the language remained the same - the Yoruba language. Various dialects of this language are spoken by the Yoruba, who remained in Nigeria (10-12 million people) and the Nago in Benin (200 thousand people), and a few Yoruba who later made their way to Togo.
The peculiarities of greetings in the Yoruba language are interestingly described in the book by N. Baratov.
"Nago is probably one of the most polite peoples in the world - they have several hundred formulas for greetings alone. The words of greetings change depending on the occupation, age, mood, state of health, profession of the person to whom they are addressed, time of year and day, weather, and so on and so forth. There are greetings for cold, hot, rainy and sunny weather, for the time when the harmattan blows; a seated person is greeted differently from a person walking or, for example, someone who is washing their face.
They range from simple "ku aro" - "good afternoon" to "ku ishegun" - this is how they greet those who have fought for a long time to achieve their goal and achieved victory. A merchant whose business is not going brilliantly will be told "ku inanzhu", a chatterbox - "ku irgbe", an old friend who has not been seen for a long time - "ku atijo." Finally, there are even more complex formulas.
In a word, that morning, when Bruno and I went for a walk along Akpasi, my companion, it seems, never repeated himself, greeting his fellow villagers. But he, too, sometimes found it difficult to say what to say. For example, during a visit to an old weaver who worked in the next block. Judge for yourself what these tasks are: it is morning, the weather is hot, but it rained at night and the earth is wet, the weaver is old, besides, she is a neighbor and a distant relative, and Bruno recently arrived and came not alone, but with a guest - and all this requires special words. But Bruno quickly found a way out, he said simply: "Ku ovo e" - and he explained to me - this is how they greet those who are busy with work."
An interesting fact is that in the Caribbean, including Cuba, black people, regardless of their real ethnic origin, are called "Congo" or "Yoruba". The reason is clear - during the time of the slave trade, most of the "goods" were brought to the American continent from the West Coast of Africa. There are also Yorubu communities in Brazil and England (for a long time Nigeria was under the auspices of the British Empire).
Nago in Benin, aka Yoruba, have an incredibly huge pantheon of deities (Orisha) in their beliefs. According to their worldviews, there are 401 deities. So, the most important, supreme, deity - Olorun - "master of the sky", "Oduduva" - the deity of the earth, he is the first ancestor and ruler of the Yoruba, Ogun - the god of iron and war, has long patronized hunters, blacksmiths, warriors. At present, its "functions" are becoming broader. Now Ogun is also the patron saint of drivers. There is a deity Ifa - this is a fortuneteller. Etc.
Adepts of the Yoruba religion believe that communication with ancestors is necessary in order to maintain an inseparable family bond between parents and children. Yoruba are confident that good people can incarnate in a new birth. And those who have sinned a lot in earthly life will be able to incarnate only in birds or reptiles. If a person dies young in some kind of accident, then his spirit is transferred to another locality on Earth, where he continues to live, but no longer his own life. This is how the Yoruba believe.
The death of a young person is considered premature and can be the cause of pity or pain, while the death of an older person is considered joyful, since the person has "returned to his home." Death is considered to be like going on a journey, and therefore the dead must be equipped with items that they might need during the journey. A message can be conveyed through the deceased to those who left earlier. Only after death, when the burial rites have been performed, the deceased will receive his place in the company of his ancestors. On the day of judgment, it will be decided whether he will live in the company of his ancestors or, conversely, far away.
In the religion and religious practices of Voodoo, many of the beliefs and beliefs of the Yoruba are taken as a basis.
If we talk about the origin of the Yoruba people, then in addition to the prevailing version that on the territory of Nigeria (and then Benin, and a little Togo) Yoruba and there always lived a curious version about their origin, at least the ancestors of the ruling elite (Odudua), from ... Egypt ... The fact is that in the ancient city-states of the Yoruba, sculptures and other artifacts were found that bear great resemblance to the material culture of Ancient Egypt.
Many Yoruba people can still be distinguished by three traditional deep cuts in the skin of their cheeks, made in childhood.
Alas, the traditions and religious rites of African peoples are increasingly turning into masquerades for tourists today. Pagan beliefs are retreating under the onslaught of hordes of tourists, Christianity and Islam ... The Yorubi does not bypass the trouble, the voice of their ancestors dies down. But I really want to believe that the cultural core of this people will be able to withstand the times, will preserve its traditions and customs. Wait and see.
In the tourist shops of African countries (not only Nigeria and Benin) you can find souvenir replicas of Gelede masks. Gelede masks are inextricably linked with the Yoruba religion, with rituals, dances and songs. This is an indispensable attribute of their Everyday life... The mask is a symbolic reflection of the beliefs, traditions and experiences of this ancient people. With the help of a mask, they address a message, educate young people, warn against a wrong step, and even punish. But the main thing, the mask, through numerous rituals, helps the Yoruba maintain a balance between people and their ancestors, good and evil spirits, gods and mortals.
Gelede is one of the powerful secret societies of the Yoruba. The Yoruba also has other secret unions - closed organizations of a cult nature - Ogbony, Egungun, Oro and others. Members of Gelede are men, and the head is usually a woman - Iyyalasha, who has great power and takes part in the ceremony of enthroning a new ruler.
"In the distant past, the purpose of the ritual ceremonies of Gelede was propitiatory rites dedicated to women - "Great Mothers", or aja, who were considered potential sorceresses. The goal of the Gelede dances is "pacification of the witches", as every Gelede dancer says. The society is headed by women, however, all dancers are men. They call Gelede "the secret of women." “We men,” they say, “are just their slaves. We dance to placate our "mothers", the witches.
Sorceresses can kill in darkness, and there is no protection from their power, because God gave them permission to kill. God does not mind murder, because for every man who dies, he can create a new one. " Here are two more typical statements by the Gelede dancers.
One of them said: “I already have three children, and I see no reason why I shouldn't give up my life. Nothing prevents me from dying even tomorrow. But since I am a member of the Gelede society, the sorceresses will spare me. "
Another dancer tried to explain the emergence of Gelede as follows: “God gave the world to witches. They were allowed to kill. In the old days, they did a lot of harm to our fathers. Our fathers thought for a long time, until they managed to find a way to pacify them and win their favor - this is how the Gelede dances began. The fear of death forced us to join this society. Because sorceresses cannot harm those who are in society. "
And dances these ritual dances ... In ritual masks.
Yoruba, language of the people Yoruba. Belongs to a subgroup of the Qua Guinean group of languages. Distributed mainly in the western and southwestern regions of Nigeria, as well as in some areas of Dahomey, in the eastern regions of Togo. The number of Y speakers is about 10-12 million people (1972, estimate). Splits into a number of dialects. In the Y language there are 7 pure and 7 nasal vowels. Distributed elision and vowel harmony. Monosyllabic and two-syllable words prevail. High, low and middle tones are clearly distinguished, but there are also moving ones (ascending and descending). The tone has semantic meaning(for example, fó - "break", fó - "wash", fo - "speak"). The language of J. is isolating. The grammatical gender and declension of nouns are absent. The verb has no indicators of person, number, voice. Syntactic relations are expressed by hard word order and official words... The writing system of J. is based on the Latin alphabet.
Lit .: Yakovleva V.K., Yoruba language, M., 1963; Gaye J. A. and Beecroft W. S., Yoruba grammar, 3rd ed., L., 1951; Abraham R. C., Dictionary of modern Yoruba, L., 1958.
- - a complex of mythological representations of the Yoruba people living in Western Sudan - in the west and south-west of Nigeria, in Benin and, in small numbers, in Togo. The Yoruba has developed a polytheistic pantheon of gods, ...
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- - people living in Zap. Nigeria, where there are approx. 6 million hours ...
Soviet Historical Encyclopedia
- - or Yarriba - a significant state in the center. Africa, bordered on the north by Gandom, on the east by the river. Niger and Gand, in the west - Dahomey. Ch. cities: Katunga, Abbeokuta and Ibodan ...
encyclopedic Dictionary Brockhaus and Euphron
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- - For, Igbo, the language of the people for, belonging to the Kwa group of the Congo-Kordofan family of languages. The number of speakers in India is about 10.7 million. ...
Great Soviet Encyclopedia
- - I Yoruba people living in the west and south-west. Nigeria, in Dahomey, where they are called naga or anaga, and a small number in Togo. Ethnic groups Y .: oyo, ife, ijesha, egba, etc. They all consider themselves one ...
Great Soviet Encyclopedia
- - Yoruba, people living in the west and southwest. Nigeria, in Dahomey, where they are called naga or anaga, and a small number in Togo. Ethnic groups Y .: oyo, ife, ijesha, egba, etc. They all consider themselves a single people and ...
Great Soviet Encyclopedia
- - the city-states of Western Sudan, inhabited by the Yoruba people ...
Great Soviet Encyclopedia
- - people with a total number of 26,200 thousand people. The main countries of settlement: Nigeria - 25,500 thousand people. Other countries of settlement: Benin - 380 thousand people, Ghana - 200 thousand people, Togo - 100 thousand people, Cameroon - 10 thousand people, ...
Modern encyclopedia
- - the people of Nigeria. They also live in Benin, Ghana, Togo and other African countries. The total number is 26.2 million people. Yoruba. By religion, Christians, there are Sunni Muslims and adherents of traditional beliefs ...
- - the language of the Yoruba people, belongs to the Kwa languages. Writing based on the Latin alphabet ...
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- - unchanged; unsl., m; not very ...
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- - th "logs, not measurable. and not., man. and not.
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"Yoruba (language of the Yoruba people)" in books
Chapter 6 Yoruba Religions: The Way of Communication
by Prothero StephenChapter 6 Yoruba Religions: Orisha Communication Path (p. 219) Olodumare (p. 224) Eshu (p. 225) Orunmila (p. 226) Oshun (p. 227) Obatala (p. 228) Ogun (p. 229) Shango , Oya, Shopona, Yemoya and Osan-in (p. 230) Ashe (p. 231) Global religion (p. 232) 100 million? (p. 236) Mai Stella, Oyotunji and Africanization (p. 239)
Chapter 6. Yoruba Religion: The Way of Communication
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For (the language of the people for)
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TSBYoruba (people in Nigeria)
From the book Great Soviet Encyclopedia (YO) of the author TSBYoruba (Yoruba language)
From the book Great Soviet Encyclopedia (YO) of the author TSBLanguage is the soul of the people
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The work offered to the reader by V.K. Yakovleva's "The Yoruba Language" is part of a series of essays on the languages of the foreign East and Africa published by the Institute of Asian Peoples of the USSR Academy of Sciences. Separate essays are devoted to the characteristics language groups, for example: "Languages of India, Pakistan, Ceylon and Nepal", " Iranian languages"," Languages of Southeast Asia "," Mongolian languages and dialects of China "," Languages of Africa ", etc.
Essays are intended for a wide range of linguists and historians - researchers and graduate students, teachers and students of oriental, philological and historical faculties of higher educational institutions.
Yoruba language and its dialects.
The Yoruba language is spoken mainly in Nigeria (western and southwestern regions of the country). In addition, the Yoruba language is spoken by the population of central and western regions Dahomey Republic and eastern regions middle Togo. There are separate Yoruba settlements in Ghana and Cameroon.
According to the 1952-1953 census, the Yoruba language in Nigeria was spoken by 6 million people, in Dahomey and Togo - more than 200 thousand people. According to the latest estimates, 32% of Nigeria's population speaks Yoruba, which is more than 11 million people.
A language very close to the Yoruba language is also spoken by representatives of one of the small peoples of Cuba. This language, like the people who speak it, is called Lukumi. There is a number of data indicating that lucumi are descendants of slaves brought to Cuba from West Africa, in particular from Nigeria.
The Yoruba language is divided into a number of dialects (main dialects - 8). The differences between them are mostly phonetic. The division into dialects roughly corresponds to the tribal division, and in Nigeria, to some extent, to the modern division into provinces.
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- Early teaching of a foreign language, Study guide for seminars and independent work, Leonova E.V., 2015
- The Art of Making Languages, From the Extinct Language of the Upper Classes to the Dialect of Bloodthirsty Nomad Warriors, Peterson D.D., 2018
Alphabet
Alphabet used in Nigeria: A a, B b, D d, E e, Ẹ ẹ, F f, G g, Gb gb, H h, I i, J j, K k, L l, M m, N n , O o, Ọ ọ, P p, R r, S s, Ṣ ṣ, T t, U u, W w, Y y.
Alphabet used in Benin: A a, B b, D d, E e, Ɛ ɛ, F f, G g, Gb gb, H h, I i, J j, K k, Kp kp, L l, M m , N n, O o, Ɔ ɔ, P p, R r, S s, Sh sh, T t, U u, W w, Y y.
Linguistic characteristics
Phonetics and Phonology
There are three types of syllables allowed in Yoruba: CV, V, and N (syllabic nasal). Each syllable is associated with one of three possible tones: high (́), medium (̄ or not indicated), and low (̀). Wed n̄ ò lọ"I did not go":
- n̄ - [ŋ̄] - "I am"
- ò - [ó] - "not" (general negation)
- lọ - - "go"
Literary Yoruba has seven oral and five nasal vowels. There are no diphthongs. In other dialects, a different picture may be observed.
| Oral vowels | Nasal vowels | |||
|---|---|---|---|---|
| Front row | Back row | Front row | Back row | |
| Upper | ||||
| Upper-middle | ||||
| Lower-middle | ɛ̃ | ɔ̃ | ||
| Lower | ||||
Nasal vowel status [ã] remains uncertain. Many researchers indicate that it is freely distributed with [ɔ̃] ... In spelling, nasal vowels are transmitted using digraphs with n (in, un, ẹn, ọn), unless the phoneme / l / comes before the nasal vowel: in this context it has an allophone [n], which is written, and then the nasality of the vowel is not conveyed: inú"insides, belly" [īnṹ], phonologically / [īlṹ]/.
Vowel harmony also exists in Yoruba.
The grammatical system is isolating, the basic word order of SVO.
Morphology
The stem of the verb denotes a completed action (often referred to as "perfect"); tense and verb form are indicated by particles that precede the verb, for example, ń (imperfect / lasting look), ti(past tense). Negation conveys the particle preceding the verb kò... As in many other West African languages, serial verb constructions are common (when several verbs refer to the same subject, but only the first one is marked).
In Yoruba, there is a distinction between names for people and non-people - this division is probably a remnant of an archaic noun class system for Niger-Congolese languages. This difference is manifested only in the fact that the names of these groups require different interrogative particles: tani for human beings (who?) and kini for non-human (what?).
An associative construct (referring to possessive / genitive and related concepts) consists of a chain of names in determinant-definable order. Examples: inú apótí"Inside the box", letters. "The inside of the box"; fìlà Àkàndé, "Akande cap"; àpoutí aṣ ọ"box for clothes" (Bamgboṣ e 1966: 110, Rowlands 1969: 45-6). More than two names can join each other: rélùweè abẹ́ ilẹ̀, "Underground Railway", Letters. "Underground railway", inú àpótí aṣ ọ, "Inside a garment box." In rare cases, this leads to ambiguities that can only be understood from context.
There are two quasi-precursors: ní(denotes location - "on", "in", etc.) and sí(indicates the direction of movement - "to", etc.). The position and direction of movement is expressed by combining these prepositions with the corresponding relative nouns, such as orí(top), apá(side), inú(interior), etí(edge), abẹ́(under), ilẹ̀(bottom), etc. Many of these words are historically associated with the origin of the names of body parts.
Syntax
Yoruba is an isolating language. Normal word order in a sentence: SVO, example: ó na Adé- "he hit Ada."
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Notes (edit)
Links
Literature
- Laptukhin V.V., Mayants V.A., Kedaytene E.I. Educational Russian-Hausa-Yoruba Dictionary. - Moscow: Russian language, 1987
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Passage characterizing the Yoruba (language)
“Nothing, good horse,” Rostov answered, despite the fact that this horse, which he bought for 700 rubles, was not worth half that price. - She began to fall on the left front ... - he added. - Cracked hoof! It's nothing. I will teach you, I will show you which rivet to put.- Yes, show me please, - said Rostov.
- Show, show, it's not a secret. And you will thank for the horse.
“So I will tell them to bring the horse,” said Rostov, wanting to get rid of Telyanin, and went out to tell them to bring the horse.
In the vestibule Denisov, with a pipe, crouched on the threshold, sat in front of the sergeant, who was reporting something. Seeing Rostov, Denisov frowned and, pointing over his shoulder with his thumb to the room in which Telyanin was sitting, winced and shook with disgust.
“Oh, I don’t like a fellow,” he said, not embarrassed by the presence of the sergeant.
Rostov shrugged his shoulders, as if saying: "Me too, but what to do!" and, giving orders, he returned to Telyanin.
Telyanin was still sitting in the same lazy posture in which Rostov had left him, rubbing his small white hands.
"There are such disgusting faces," thought Rostov, entering the room.
- Well, ordered to bring the horse? - said Telyanin, getting up and casually looking around.
- He told me to.
- Yes, let's go ourselves. I only came in to ask Denisov about yesterday's order. Got it, Denisov?
- Not yet. Where are you going?
“I want to teach a young man how to forge a horse,” said Telyanin.
They went out onto the porch and into the stable. The lieutenant showed how to make a rivet and went to his room.
When Rostov returned, there was a bottle of vodka and sausage on the table. Denisov was sitting in front of the table and cracking his pen on paper. He looked gloomily into Rostov's face.
“I’m writing to her,” he said.
He leaned his elbows on the table with a feather in his hand, and, obviously delighted with the opportunity to quickly say everything he wanted to write in a word, he expressed his letter to Rostov.
- You see, dg "yo," he said. "We sleep until we love. We are children of pg`axa ... and fell in love - and you are God, you are pure as on the day of creation ... Who is this?" Drive him to the chog "that. No time!" He shouted at Lavrushka, who, not at all shy, approached him.
- Who is there to be? They ordered it themselves. The sergeant came for the money.
Denisov frowned, wanted to shout something, and fell silent.
“Squag, but business,” he said to himself. “How much money is left in the wallet?” He asked Rostov.
- Seven new and three old.
- Ah, squag "but! Well, what are you standing there, stuffed animals, let's go to the Wahmist," Denisov shouted at Lavrushka.
“Please, Denisov, take the money from me, because I have it,” Rostov said, blushing.
“I don’t like to borrow from my own people, I don’t like it,” Denisov grumbled.
“And if you don’t take money from me in a comradely manner, you will offend me. Indeed, I have, ”Rostov repeated.
- No.
And Denisov went to the bed to get a wallet from under the pillow.
- Where did you put it, Rostov?
- Under the bottom pillow.
- No, no.
Denisov threw both pillows on the floor. There was no wallet.
- What a miracle!
- Wait, did you drop it? - said Rostov, lifting the pillows one by one and shaking them out.
He kicked off and brushed off the blanket. There was no wallet.
- Haven't I forgotten? No, I also thought that you were definitely putting a treasure under your head, ”said Rostov. - I put my wallet here. Where is he? - he turned to Lavrushka.
- I didn’t come in. Where they put it, there it should be.
- Well no…
- You are all right, throw it where, and you will forget. Look in your pockets.
“No, if I hadn’t thought about the treasure,” said Rostov, “otherwise I remember what I put.
Lavrushka ransacked the entire bed, looked under it, under the table, ransacked the whole room and stopped in the middle of the room. Denisov silently watched Lavrushka's movements, and when Lavrushka threw up his hands in surprise, saying that he was nowhere, he looked back at Rostov.
- G "skeleton, you are not a schoolboy ...
Rostov felt Denisov's gaze on him, raised his eyes and at the same instant lowered them. All his blood, which had been trapped somewhere below his throat, gushed into his face and eyes. He couldn't catch his breath.
- And there was no one in the room, except for the lieutenant and yourself. It's somewhere here, ”said Lavrushka.
- Well, you, chog "tova doll, walk around, look," Denisov suddenly shouted, turning purple and rushing at the footman with a threatening gesture. All zapog "yu!
Rostov, looking around Denisov, began to button up his jacket, whipped up his saber and put on his cap.
“I told you to have a wallet,” shouted Denisov, shaking the orderly's shoulders and pushing him against the wall.
- Denisov, leave him; I know who took it, ”said Rostov, going up to the door and not looking up.
Denisov stopped, thought, and, apparently understanding what Rostov was hinting at, grabbed his hand.
“Leap out!” He shouted so that the veins, like ropes, swelled around his neck and forehead. “I tell you, you're crazy, I won't allow it. The wallet is here; I will skim this mega-owner, and he will be here.
“I know who took it,” Rostov repeated in a trembling voice and went to the door.
- And I told you, don't you dare to do this, - Denisov shouted, rushing to the cadet to restrain him.
But Rostov pulled out his hand and, with such malice, as if Denisov were his greatest enemy, fixed his eyes directly and firmly on him.
- Do you understand what you are saying? - he said in a trembling voice, - except me there was no one in the room. Therefore, if not that, so ...
He could not finish and ran out of the room.
- Oh, chog "t with you and with everyone," were the last words that Rostov heard.
Rostov came to Telyanin's apartment.
“The master is not at home, we have left for the headquarters,” Telyanin's orderly told him. - Or what happened? Added the orderly, surprised at the cadet's upset face.
- There is nothing.
“We missed a bit,” said the orderly.
The headquarters was located three versts from Salzeneck. Rostov, without going home, took the horse and went to the headquarters. In the village occupied by the headquarters, there was a tavern visited by officers. Rostov arrived at the tavern; at the porch he saw Telyanin's horse.
In the second room of the inn the lieutenant was sitting at a platter of sausages and a bottle of wine.
“Oh, and you stopped by, young man,” he said, smiling and raising his eyebrows high.
“Yes,” said Rostov, as if it took a lot of effort to pronounce the word, and sat down at the next table.
Both were silent; in the room were two Germans and one Russian officer. Everyone was silent, and the sounds of knives on plates and the sound of the lieutenant's champing were heard. When Telyanin finished breakfast, he took out of his pocket a double purse, parted the rings with small white fingers curved upward, took out a gold one and, raising his eyebrows, gave the money to the servant.
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