macof:


clown. I have said it severally that your command of the Yoruba language is poor. You cannot identify different tones because you don't think like a Yoruba, you think like a middle eastern peasant. You are a lost soul, far far gone


It is "Ẹba yìí rọ̀" Like "Ẹja Arọ̀"

Then Òjò ń rọ like Atẹ̀wọ̀nrọ

Your attempt to place the two words as one and the same falls on its face immediately you look for other examples but even with these 4 examples it's clear that the word that goes with "Òjò" (rain) is the same word in "Atewonro/Ateworo" which is different from that which goes with "soft eba"
This foolish fraud wants me to believe that it is "rain is softening" instead of "rain is falling"

This fool is so bad at Yoruba language but never brave enough to admit his limitations, instead resorting to guess work from his imagination and stubbornly claiming his wrong interpretation is right.

I won't bother on this topic again, go and learn how to differentiate Ẹ̀wọ̀n from Ewọ and Rọ from Rọ̀

This man is due for the award for the most brilliant liar on nairaland. It takes a very keen understanding to uncover such ruse as this.

Have I not said his name is Timothy Ogundele? If that is the case, I expected him to be Yoruba. The truth is, why didn't I assumed him to be Ayo Aremu?

It's an error on my path to have assumed that Timothy Ogundele is Macof. Instead, like Ayo Aremu, Timothy Ogundele is just another partner in crime.

This guy is not Yoruba. The core evidence is in his own statement: "I'm Yoruba, right after my name, Yoruba is my only identity."

This is hypnotic message. We never got problems with his origin when we've already been sensitized about his origin.

This is "prepaid" hypnotic content and "intellectual-bribery", and it's pure format can be seen in his comment below.

Yoruba can be liken to any other social identity. Now let me say "I'm a doctor, right after my name, doctor is my only identity."

What about my other identities, why should this social identity override all other identities that really makes me identifiable?

It simply means I am targeting the interest of doctors and patients in the audience. Now I have made a bold claim that put me in authority.

However, if as a doctor, I began to call syringe needle, I'm technically eroding the authority I bestowed upon myself by my own choice of overriding identity. Who can have an issue with me? Another doctor perhaps.

Then if I'm corrected and I insist it is called needle, I'm possibly a tailor, because a tailor who has never seen a syringe will take it for a needle first until he's "initiated" of it's true use.

Now lack of this "critical initiative" on one's own profession (what you call yourself) simply means "ignorance". That in turn implies the doctor is a quack. The reason is not farfetched.

How could a doctor be ignorant of the medical name of a needle as syringe? That's no doctor, you are not what you claim to be but what manifest in your day to day work.

Now it's the same lack of "critical initiative" that makes me assume macof as "Timothy Ogundele". I concluded on partial evidence. Just like this guy concluded on partial evidence on the subject above.

My error is because I'm not in the midst of these people when they were hatching their plans, his error is because he's not a native speaker of the language he is claiming authority.

Critical initiative is what differentiates between error of judgement and accurate judgement.

NB: a medical practitioner will correct the doctor-tailor analysis from experience, I don't even think about it until much later, my error help clarify the point I'm trying to make.

In the above piece, I offered this man options for the word in question. Ro, is Yoruba for soften or flexible.

It is also the word for the act of rain falling.

So we say, ojo n ro.

Now, if Oduduwa came from the sky, that should agree with the sense in which rain falls from the sky. So that the sound of rain "falling" and someone "descending" from the same source as the rain can agree scientifically.

That's what the phrase atewonro is supposed to be, where the suffix ro rhymes with fall. Instead of abeji ro, (one who falls with the rain) it's atewon ro (one who cling to chain to fall/descend). That's simple rule in Lexis and Structure.

But as it turned out, this guy is ignorant of the sound he clung to. He could never make such mistake as a Yoruba based on his level of intelligence as an individual from his use of English language, so it's an "unattainable knowledge" that flawed his argument.

The knowledge of the right sounds in his options were unknown to him. He can't figure it out. Check his position against the use of ro in rainfall below. Now the root of his problem is, he must choose something opposite of mine. The Halo effect knocked him out.

Now, let's face the truth, what kind of human being, claiming to have just one identity will make this kind of blunder in just a simple test?

This guy is ignorant of the subject he claims to be the defining authority. Next imagine you are trying to correct someone who is wrong.

Can this fellow ever be wrong?

macof:


Keep crying on my mentions. You and Olu are nothing but frauds. And time and time again you have exposed yourselves
All this is just damaga control, instead of admitting to his wrong, you are going through corners

What is there to understand or "not understand"?
That Olu doesn't know how to write proper Yoruba with diacritics? In your comment above, did you not just tell him he was wrong too?
Oh it's only you that can tell him when he is wrong, when I do it, I am bringing down what I don't understand??
You are a dishonest mad man

Ó màse ò, what a pity.

Ó màse o. It's a pity.

O mà sé o, you did it! (Thank you so much)

O má sé o, you will do it.

This guy intended to pity he tagged a slowpoke, but his Yoruba is saying something else.

Almost 12 years running after me on this website, these are all the Yoruba I had this man use on his own.

So, is this guy a Yoruba? And if this is his only identity after his name, I think he's made up of just the Yoruba words he uses.

Are these words authoritative enough to form a man's identity?

Your guess is as good as mine.

Bi iro ba lo f'ogun odun, ojo kan ni Otito maa ba.

If I can take stock of the people this guy engaged to track me down, I think it's more than 50, people using different narratives.

Then more than 10 were actually made to buy from me, out of which about 8 were like my favorite customers. It all began around 2019.

I thank God I didn't walk into their trap.

It's one criminal network that weaves web around their targets by sending patronages that makes the would be victim think he's doing great.

Meanwhile, several invisible and inevitable pitfalls are already in the path of the victim, and eventually, he won't quit as they draw him closer and closer.

On one of such home delivery, he is hatched to death. Nobody will know whatever happens, there are hundreds of waiting cannibals to feed on the poor fellow.

A man who calls another man "madman" on regular basis, what is the make of the man's view of anyone who share different opinions to his own?

You don't have to meet this fellow to know what he's capable of doing. Nonetheless, the same person, Timothy Ogundele is also on this forum.

They encourage each other. These are just ritualists clinching to Yoruba tradition. Or evil is pretty part of their existence.

Look at the benevolence spirit he extends to anyone who identifies with "Yoruba spirituality". God, this is a very sick fellow, what if the guy in question agrees with me?

Mood-swing.

Truth is, you don't manipulate people to agree with you leave people to come make their choices from the extent of their intellect. Don't try befriend them. Let your work speak for itself.

You don't have to be mad with anyone, or else you are the very madman. The one shouting madam is the actual sick fellow. For more than a decade, he's out to debunk someone he called a madman.

More than a decade chasing after the dream of another man. More than a decade, fighting a course you don't know about and more than a decade unable to pronounce "atewonro" right.

Let's look at this heading

Deductive Reasoning: A Save-Haven In Handling Psychopathic Manipulations

This has to do with the ability to make accurate deductions from incomplete information from questionable sources.

Not as academic paper but from the experience I've shared here earlier.

My beat is just that anyone should be able to study this story and corelate each encounter with deductible reasoning.

I might have escaped Ayo Aremu bait earlier set for me, but these people cunningly diffuse their own into my business.

At this point, only God can save His own. You want to pamper your returning customers, not knowing you are dealing with agents of death.

Secondly, I was dealing with about 3 elderly men from this same source. They ordered product from time to time, unknown to me, they were heading somewhere.

The first present himself as a CAC pastor. But in doing that, I got the awkward-moment experience when he asked me to drop off the product with the security guard at agbala itura.

The security guard gave me an unwelcome attitude, it places a question mark on the claim of this man, there's no relationship. So he told me he now pastors a church at Aboru.

Going to agbala itura is to drop an autosuggestion in my subconscious mind that the man is a pastor. It worked. I never questioned his being a pastor. I have no reason to.

Not until "the gifting Teju" came up. The mention of "YouTube" broke the hypnosis. But I must really thank God, I was supposed to be in his house the same day.

I have been there the last time, and he showed me the CAC pastor WhatsApp group he belonged to. Why do I need to know when I never questioned his identity?

What is the reinforcing evidence to strike out this customer?

Much earlier, in 2021, July, someone has been discussing having my product at Eric Moore. That's suspicious, it's Ayo Aremu neighborhood. It was the same time the caller I identified as Tao11 started off.

In the course of discussion, I told him he could get Herbs for his diabetic uncle near him. In response, he exclaimed that I have become his "consultant". That's deception at work. I never claimed what I'm not.

I haven't said I have treatment for diabetes, there's no point given me such a title, and someone who is from Eric Moore and bears Tokunbo Osuntokun should know there are thousands of herbs around him.

I said okay I will see if I can get you something by evening. So I asked around. Then a friend agree to the offer. I asked, how do you receive the person for consultation? He said, "in my parlour".

I sent a message to him to be careful and separate business from home. This message was sent the same day I sent my bank details to the pastor. Meaning, he has checked on me.

He said I don't ask after my customers and that he's going to send me the balance he's owing me. Then he asked if the product is available.

The import of that is to check for the Eric Moore guy. If available, he will inform the guy. Then he'll be waiting to make offer in that respect. But when the guy called back, I said I'm out of stock.

In fact, it was after this guy that the woman I dubbed TAO11 came through. She was more persistent. I would have met her, but I was marketing towards Sango Ota axis while she claims to be at Mushin.

I couldn't find time to go over to that side of town for a long time. But since she's persistence and sounds desperate, I thought it's better I sent the product through courier to her, at least she's convinced of its efficacy.

I sent my account details, yet she's not satisfied. It started looking like I have to be there. In that sense, I don't have to be there if I have to be there, that's where you need to consult with your doctor.

Since the bargaining has gone cold over and over, it ought not be resurrected again. But then I was owing kayusly, and he promised to make an occasion out of it on nairaland. I told him to help me with the sound of the piece of oriki for easy read.

Lo, kayusly made real his threat to disclose the affair. It was a time macof and TAO11 and rhektor were having a great time mocking every slight error that comes to the open. So I brace up for the mockery to come.

Then my good friend Olu had answered kayusly. But the very moment I wanted to respond to that post, I saw TAO11 viewing the thread with two guests. Then about the same time, past 6 in the morning, my phone rang.

The caller is the "Mushin Woman" again. This time, the narrative is that she wanted to have the product at Mushin today by 11 am before going to class. Her Yoruba sounds like Ebira. I have an Ebira foster mom at childhood.

I said okay. The trap has failed. How could she be in desperate need of a product she never had when she was sick now when she is okay? There's something fishy, this is the "bailout package" from someone on nairaland.

This person came through trying to buy the exact amount I wanted to pay for the oriki Elerin that kayusly offered me. This is beyond coincidence, it's a good case of unintended self exposition. Now the setup that followed was that I refused to pick up the person's call.

That's a powerful way to get the culprit. She called almost 35 times before the time we agreed to meet. In that instance, did her life suddenly depend on the spice? Not really. Instead, conscience is an open wound, like Uthman Dan Fodio would say.

This is very sad.

If you're not already talking to someone - a therapist, psychologist, or a mental health specialist - then you should ASAP.

Your posts are giving bipolar disorder or/and schizophrenia. I know you don't see it and you may even think this comment is an insult, but this is coming from a place of concern. It is quite easy to see that you are not well. Talk to a specialist today.

Wulfruna:
This is very sad.

If you're not already talking to someone - a therapist, psychologist, or a mental health specialist - then you should ASAP.

Your posts are giving bipolar disorder or/and schizophrenia. I know you don't see it and you may even think this comment is an insult, but this is coming from a place of concern. It is quite easy to see that you are not well. Talk to a specialist today.

What's the need taking your comment as an insult? After all, you have investigated my claims thoroughly to come to the same conclusion over and over.

Or better still, your part of the deal is to say he's mad with all decorum and protocol observed. What you want for me will be your portion and that of your ilks. It's not a crime for you to lure and get my details, is it?

If you believe I'm not old enough to know when dealing with dangerous people, I want to believe you are not smart enough to think anything than what you are saying. In fact, you are only capable of the statement of your post.

A schizophrenic person whom you have your friends get all his information when he's trying to market himself, isn't it? Or the one that studied Mass Communications in a backwater polytechnic which did not serve him well?

You internet predators twist public opinions hither thither, either ways you like. Yeah, you can always deceive people some of the time, but not all of the time.

A man who claimed a university graduate will do better what I've been trying to do on my historical research, the question is, as a university graduate involved in ATP, what impressive findings have you guys came up with on the ATR practices for years?

That aside, he went and dug up from somewhere on the internet some claims to enunciate on Niger Congo languages, tucking it in Forest of words. No mention of Yoruba or her neighbors in the write up. At the end of the day, a university graduate, he failed.

Also, no unique thing known about the Niger Congo language family, which is equivalent of "Yoruba antiquity" to these people, other than, there's no...

"verb morphology"

"Definite article"

Et cetera et cetera.

However, on a second look, it was a very silly research. It's telling us about Indo-European language, but using it for Niger Congo by negation of attributes. Unfortunately for the guy, Yoruba language involves verb morphology.


Morphology is for the same word to be transformed as situation may demand. For instance, to sleep is to "sun" in Yoruba. Aisun, that is, not to sleep. I have used Yoruba and Egun, he used English examples instead.

His idea of verb morphology is limited to English grammar, where to sleep can be morphed to "sleeping". But Yoruba would say no "nsun". He's unaware of the same linguistic attribute in Yoruba language.

Then his "Definite article" he claimed doesn't exist in Niger Congo, but when you say "oun naa ni" to mean "he is the one" and "okunrin naa" (the man): has there not been definite article? As far back as I know, when you greet the elderly, they say "okunrin naa!"

He spoke lofty of this "definite article" as though a discovery of inestimable value that I and others who agrees with me would not have known to exist, when in actual sense he didn't know the same exist in the language he claimed to be his "only identity".

Things like this exposes the guy as one fellow who is desperate for credit but lack the ability to solve intellectual problems. So they better destroy whoever seems bright with the crude method in their disposal.

Mind you, I'm not saying Yoruba is not in Niger-Congo linguistic family for once. I'm only saying, placing Yoruba in a linguistic family is not the same as "Yoruba antiquity". You can place it anywhere you like, antiquity is antiquity.

macof:
Whites may be your master, after all you follow their religion... Which is the only reason you want to be Hebrew by all means necessary. Not mine

However people of European descent do not have a monopoly on intelligence and capability for research and study. Research and study has shown Yoruba to be a Niger-Congo language, you go challenge that with superior argument

Now if we look deeper, the angle this guy favours is "University Research". But we already have that, courtesy Prof. Banji Akintoye.

My understanding is, an antiquity cannot be invented, it has to feature to a great extent the indigenous oral traditions of the people, except it's a university research speaks to the university audience that agrees to the historical background completely outside the confines of oral records.

That's a good ground to clash, the story given by Banji Akintoye is that of hunter gatherer of Niger Congo. But that is the university research our guys want perpetuated, but funny, this is not Yoruba tradition, this is adoption of John Hunter Duvar stratification of the ages into Yoruba history.

Possibly, it's to play a Yoruba politics of exclusions some day, and that has already played out. Even Duvar didn't use his work to erase the historical traditions of his people as this Niger Congo champion is rooting for,
"Were it not that folk-lore has almost died out, more than one domestic rite might be traced back to the stone age."~1892, John Hunter-Duvar, The Stone, Bronze and Iron Ages, page 260:

The man who advanced the ages did not wipe out folk lore. But this fellow on nairaland is making language classification the replacement of folk lore. The Niger Congo to him is the evidence of Yoruba autochthonous identity.

Yet the same fellow, when he was to write about Niger Congo linguistic attributes failed even after copying the characteristics of Indo-European languages and then negating it.

As for me, I appeal to the competence of Yoruba tradition as accurate record of events of the past, secured in the art of oral safekeeping of the time such was etched out.
Just like Hunter Duvar said, oriki is one domestic rite in Yoruba culture that trace back to stone age.

How long does the university clitche "Niger-Congo" trace back to? Who knows if it's people like this forcing down "ism" that becomes popular clitche just to eradicate whatever they are not comfortable with in the society through school curriculum? So, you can get comfortable in your University Research, no one is taking it away from you.

But making your "Niger-Congo" the antiquity of the Yoruba (when you are neither Yoruba not intelligent enough to know the right diacritic in a simple Yoruba word), then you can't be the say on Yoruba history or antiquity. And when it comes to Niger Congo, do you have a valid information from the public domain?

Rather, first figure out your original identity.
Next, don't make a recent phrase from a recent discipline in the university the final on Yoruba history. It exposes you as a fraud who is incapable of thorough research seeking a jargon he can always drop off to protect his ignorance till another input to latch upon surface.

macof:
Very hilarious comments, ultimately exposing more stubborn and committed ignorance. All 4 came hot because of my post on patterns of sound change.. That post really scared the hell out of all of you. It was fun to read the angry reactions and honestly it's just because I've given up on you people already otherwise it ought to be a sad thing. No messiah can save you from your hebetudinous intellect and willful ignorance.

I will explain for the last time to you on this matter of language.

#1 Yoruba placement
First of all, none of you are linguists and your command of the Yoruba language has been shown on this thread to be unimpressive so how can you claim to know that expert linguists are wrong on a matter you don't know enough about?

Scholars (Africans and non Africans alike) who have studied the Yoruba language and other languages in the Volta-Niger (East Kwa) language group, have reported the result of their study and research. And nobody has condemned the existence of a Niger - congo language group nor Yoruba Language 's relatedness to other languages in its immediate language family. So your blabbings are restricted to your clique of Hebrew and Arab wannabes who do not rely on facts.
Funny how you 4 can claim because a European was the first to come up with the label "Kwa languages" the idea must be false . But it was also Europeans who came up with the idea of "semitic languages". So this point of referring to who came up with the idea is hypocritical. Trying to remove Yoruba from Kwa on grounds that the language group was labelled by linguists of European descent, only to try to put Yoruba in Semitic - a language group created by linguists of European descent
You all lack consistent arguments


Secondly, the fact that these language groups were first penned by someone of European descent does not mean the language groups are false. A thing is not false because of who said it.. A thing is false simply because it is not true nor based on anything that can stand scrutiny.

The linguists of European descent who were vital to the rise of linguistics in Africa were not racist or schizophrenic. That's an unnecessary label, one that is frankly untrue.
You don't think the semitic people who you want to be are racist despite all the things they wrote in their holy books? You think they like you? Anyway that's a topic for another day, another thread.

The placement of Yoruba, Ewe, Nupe, Igbo , Edo, Idoma, Igala, Fon fon, Ga etc as related languages have not been rejected by any renowned scholar, rather our knowledge of the science of these languages has improved because of the initial work that grouped these languages together. My own ongoing research for my thesis on ancient Yoruba history has been aided by the work of historical linguists so historians can testify.
[ And to respond to MetaPhysical who said I'm selling a book... No, I am not, I am writing a thesis not a book. Anybody can write a book to feed themselves if they are jobless these days, hoping people will buy it. But it's the reviews by scholars in the field that determine how relevant a book is. Simply writing a book doesn't make your effort relevant. It's the value of the content that makes it relevant ]

If you want some popular Yoruba linguists, here are some : Odutayo Akinkugbe, Bolaji Aremo, Abiodun Adetugbo
People actually study these things. So it's not for any of you 4 to tell linguists that they are all wrong when your argument makes no sense.


#2. Comparative Historical Linguistics
Even from my own research and reflection as a historian who has keen interest in linguistics
All Kwa languages possess identical properties... To name a few: a high and low tone and occasional mid tone; absence of gender and plural forms of words; no verb conjugations, nor change in verb morphology during change in grammatical aspects eg. O lọ : he goes / he went (lọ will always remain lọ in every aspect without undergoing a morphological change)

Plus I have demonstrated that there are patterns of change in the consonant sounds of words in Kwa languages



An etymon is a word or morpheme from which a later word is derived.
Cognages are words that share common etymological origin..

That is cognates are siblings and have an etymon as their parent.
You jump on my post to argue with my sound pattern without actually debunking it because you don't understand what cognates and etymon mean. You just have to jump on it because you can't agree to it and still claim Yoruba is semitic
Even you guys aren't dumb enough to contradict yourselves like that

But I'm waiting for you to actually show how those patterns are false

Cognates are not words that look alike when written down and share similar meaning. (Iron and Ìrìn are not cognates, neither are Apá and Apart)
That is not the meaning of cognate.

You have to study
1. The pronunciation of the words or change in pronunciation over time.
Words are phonological (concerning pronunciation) first before being about letters and alphabets

Iron and Ìrìn do not sound alike nor do they trace back in pronunciation to the same word

2. The break down of the words
Break the words down if possible into syllables and let's see if they still hold the illusion of being connected

3. Etymology. That is the original meaning of a word, or how that word came to be

The English word "Iron" does not come from Hebrew.
Here's the Hebrew word for Iron www.nairaland.com/attachments/11929452_20200713_pngd5ce797e9627f7006f42524bd2058735
And here again is the etymology of the English "Iron" from another internationally recognised source: online etymology dictionary
www.nairaland.com/attachments/11929451_202007133_pngfcd58e86ded9b890cc7b3e8f47d9a42e

And why are you trying to argue that Apá is cognate with Apart Apart comes from Latin "Ad Partem" .. Or now Latin too is a semitic language
Or Latin borrowed the word "Ad Partem" from Hebrew?

You guys are the bumbest 4 on this forum if you can't see the stupidity in this particular argument. It's hilarious because you guys really think you are making sense

Here are two links on the basics of historical linguistics. Explaining the comparative method and how two languages can be said to be related

[-https://linguistics.ucsc.edu/about/what-is-linguistics.html
-https://www.britannica.com/science/comparative-linguistics]

While you are saying Yoruba Apá is cognate with Latin Ad Partem
People who know better say Yoruba Apá (and Iká: finger) is cognate with igbo Aka

Here's a link to some linguists and anthropologists compiling a limited list of cognate words between Yoruba and Igbo (the two biggest Volta-Niger languages)

https://www.quora.com/What-are-some-similar-words-in-the-Igbo-and-Yoruba-Languages


# 3 Trusting Experts
Why can we trust the experts who say Yoruba language is related to languages spoken around Yorùbáland instead of trusting you random 4 young men who do not even belong to any academic community who say Yoruba language is not related to languages around but rather to languages over 7,000 Kilometers away in a different continent spoken by people who don't look anything like yorubas

1. There is no record of mass migration into Yorùbáland, Igboland, Idomaland, Igalaland, Edoland, Nupeland. We can assume based on this alone that these neighbours have lived close to each other for thousands of years and probably share common origin, so their languages must be related
2. These languages share identical properties. Tonal languages, No verb morphology, no definite article
In case you don't know what definite article means (which you 4 most likely don't) :
Definite article is the word "the" used before a noun eg. The Car.
3. Words like Ewure (Yoruba) - Ewe (Edo) Ewu (Igbo) : Goat
Akuko (Yoruba) - Okhokho (Edo) - Okuko (Igbo) : Fowl
Erin (Yoruba) - Eni (Edo) - Enyi (Igbo) : Elephant
Nti (Igbo) - Eti (Yoruba) : Ear
Ọnu (Igbo) - Ẹnu (Yoruba) : Mouth
Miri (Igbo) - Omi (Yoruba) :Water

You get the point?
Refer to my earlier link on similar words in igbo and Yoruba, you can also use any igbo dictionary to check the authenticity of the igbo words since you don't speak igbo

This is how you know people who went to school and take knowledge seriously

Interesting thing is that you may say that "Ọkhọkhọ" in Edo is cognate with "Cock" in English
But you will disagree that Ewu, Ewure and Ewe are cognates

I have given priceless education on this thread, hit you back to back with facts and information. That is yet to be debunked. I am waiting for any of you to show any of my statements false like I do with yours on a regular
At this point anyone who wants to learn more should simply ask questions.
I will be responding only to relevant posts on this topic from now on because it has been over flogged if anyone still thinks Yoruba language is not related to neighbouring languages then believe what you like. It is yourself you are embarrassing.

It's incredible that someone who knows this much is ignorant of ambiguity.

macof:

these are the kind of things they claim. No historical fact in their disposal at all

I have to say you have a weapon of scholarly texts and books

It's no news to anyone who is informed that Ife is set to have settlements as early as 500 BC using archaeological, linguistic evidence and interpretation of traditional records

One of the projects I am currently working on is about the Yoruba interaction with Muslim dominated cities in much of africa, which could even shed more light on the name "Yoruba" and just how well travelled the Yoruba were
Since apparently a few people think maintaining Yoruba are native west Africans is like saying we were primate isolationist

My gosh, "Muslim dominated cities in much of Africa" for fact finding that can lead to uncovering the meaning of the name Yoruba. Where exactly is this future research aiming for fa?

That's the most vague claim to make.

macof:


You cry and rant about how I dismantle your nonsense all the time.. Since you insist my information is folly... Do the needful and debunk them like I debunk all your nonsense


congratulations..
You have finally bought a book and started reading history from an actual historian like I told you to. No wonder you felt suddenly empowered to come fire back at me

Unfortunately for you, Robin Law does not propagate a single nonsense you claim on this forum. So don't just mention names of scholars for nothing

And what has Robin Law's "The Oyo empire" or any of his works got to do with your old interpretation or 4 new interpretations of "Ateworo"? what was your purpose for mentioning him if not that you are excited to have finally started reading history

Look at the creative way he transform his complete ignorance to virtue.

When a man is too clever, he will eventually make a very glaring, clever mistake. The point he alluded to me trying to confuse him to choose softening is the moment he checked "ro" in a Yoruba dictionary.

In his mind, one word can't mean two things ('ambiguity' does not exist in his vocabulary just yet, let this become the bone of contention and see how he craft a killer response). But ambiguuty is pretty part of every language and this guy should know.

I eventually demonstrated how that one word means twelve things, meaning at least, each intonation have 4 interpretations. Since this fellow don't have the humility to learn from anyone, he still succumb to his inherent ignorance even after acknowledging other variants of the term in the passing.

Now, the fact that he is ignorant of the true meaning of the term ro in ateworo is evidence in what he assumed to be the problem I'm grappling with, namely, I'm unable to differentiate between ewo and ewon, just like it is with ro. At last, this guy is a big fraud.

How could I have been a Nigerian and possibly a Yoruba and would be incapable of differentiating between eewo (taboo) and (ewon) prison, net or chain? What he did here is to transfer his predicament to me and claim the credit for having caught a fraud.

It's not the first time he's doing this, when I asked him, "have you read Robin Law on Oyo empire?" His response was, "what concern Robin Law on Oyo empire with Oduduwa of Ile Ife?" Like ateworo, he needed to have some clue because he depends on me to think.

Aseyinwa aseyinbo, Robin Law used to be the vice chairman of the "Yoruba Historical Research Scheme". He is the author of "The Oyo Empire". When he learnt about that, quickly, he responded back that he has made me read the first book written by a true historian.

Abeg, is this guy not truly the very definition of psychopathic troll and a very unhealthy person to tango? You can never get him on the subject on a trial, but on a subject he should know by intuition based on the level of intelligence he possess as an English speaker.

For instance, how do you get him to speak Yoruba to cross check his claim? No way, but based on what he proclaimed and scantiness of the language in his post for a decade, then you know something is amiss. You can deduce the fact by his "inactions".

And then the marking scheme is so subtle, wicked and senseless that you can hardly see what is actually going on with the scheme: he used this technique to hide in plain sight a lot.

You can imagine where someone who doesn't speak Yoruba language but uses dictionary for his Yoruba lexicons corrects a staunch Yoruba man and a philologist.

That's "Ogboju opuro tii so ogbologbo iro di ojulowo otito ati ododo". He's so crafly-intelligent that he has hypnotised the Yoruba speakers on this forum.

They took him for an authority.

macof:


Except you can't figure out it's meaning.
You see fact staring at you but no, you rather try to propagate nonsense . As stated before, Ọlọfin is a CY dialectic version of Alafin. With Aọfin/Ọfin being Afin in standard Yoruba

2. First time ever that something of value came out of your pseudo filled brain.
After all, you've learnt many things from me


Unfortunately you still don't know what false friends in linguitucs mean

"...With Aofin/Ofin being Afin in standard Yoruba"

This is the true definition of aronpo/aran-po. How could two unidenical words Aofin and Ofin be Afin in standard Yoruba?

What on Earth is standard Yoruba?

Akii fori okoo-okoo s'oodunrun: you can't calculate two scores and finally head up at 300.

Observe how he stroke these two words:

Aofin/Ofin, compare with Ateworo/Atewonro?

How could Aofin end up as Afin?
What form of the word Ofin becomes Afin?

Aofin and Ofin are the typical abracadabra that this guy has been putting up. Aofin simply means "we will fleet it", so it's a sentence. If there's a way that ended up as "Afin", we should know.

Ofin is from Olofin as he claims, so how does this word morphed into Afin? In fact, this guy is indeed craftily intelligent. He doesn't have any available answer online, so he has to align with me but still claim the credit, very credit-sick creature.

The suffix he ascribe to, Ofin stands on its own in Yoruba language, it doesn't get used up in the formation of Olofin. You can device whatever interpretations you want for Olofin, but ofin never becomes Olofin or part of Afin or Alaafin.

Let's look at the use of Ofin:

"Agba to jin s'ofin, o kara y'oku l'ogbon."
"Ao nii jin s'ofin aye"

Now, he's trying to steal the work I might have done analysing the term. Now to make it his own, he garnished the whole thing with his jargons. With the kind of junk this fellow put up, is he heading to becoming an authority?

His etymon jumped out of nowhere and ended up in ready made answers, but the etymon that ought to be a a single syllable ended up as a sentence that has no agreement with the ready made answer.

It's left for debunker to cite example of where Aofin exists in Yoruba language and how it is used in a particular place of his superb research to proof the word is not just an incoherent jargon to what it's associated with.

He called.

On The Marking Scheme Of The Wicked

At least, if I'm a Yoruba and thoroughbred enough with Yoruba language to the point where I can correct people older than my age in Yoruba, it's not just on an instance that favours my arguments alone that such special ability would be useful.

Otherwise, my Yoruba analysis becomes narrow and suspicious.

It has to be demonstrable in relative discourses from time to time to proof one is a natural authority. Now am I an authority if I should say "I'm Yoruba, right after my name, Yoruba is my only identity?" No, that only makes me a Yoruba by confession.

If I make this claim and my Yoruba is scanty over a stretch of time, my claim is questionable.

Macof is the true definition of hypnotist hiding in plain sight. He is invisible. You can only catch him in what he's not arguing for. In that situation, the sense that really go along this line of discussion is what this guy claimed I'm ignorant of, namely ewo and ewon.

Now let's look at the craftiness of this fellow. When he debunk me, did he supply the right options to the words he debunked? No, he stormed out of the discussion. So, what is the proof he has debunked anything? That's the craft he used to bewitch his audience who are Yoruba.

How do you claim knowledgeable when you stop because someone made a claim that you disagree with because the person is ignorant of the meaning of two words?

In a layman's language, saying someone doesn't know the difference between two words means you know more and can and will supply alternatives to the two words, you don't have to wait for the person except you are his teacher who is giving him assignment

But if you are both arguing and you are waiting for him to supply alternatives, what then have you contributed? Nothing as usual, waiting to claim credit on the sideline. Can an authority wait for a on a layman to ditch out from the wealth of knowledge in their possession?

Storming in and out of intelligent discourse with polemics established you as a mere rabble-rouser. Yes you are sure that your opponent is wrong, but you don't have evidence to convince anyone you know better. You can only do mudfight.

You are merely helping the person to do more research and you are in a fix on your own ignorance. By that token, your coping mechanism is exposed. If by chance the person finds an answer, who won?

Yet in the discussion, he claimed Oduduwa came from Oke Ora, I asked, what about the tradition of Oduduwa coming down with the chain? He claimed there is a spiritual explanation, I countered with the fact that it's a misconception of ateworo, he took it from there that I don't know the difference between ewo and ewon.

Eewo means forbidden.

Synonyms of the word in Yoruba are: agbedo (akogbodo, thou shalt nots), ofin (the law), kamari (don'ts), odoodi (negation), etc.

Ewon means chain

Synonyms of ewon are ewon (prison) tubu (dungeon), ofin (crater), ajaale (underground stairs), ide (bondage), ipekun, igbekun (tied down), etc.

Intricacies Of Semantics

Now if there's a disagreement on the meaning of a word, where do we turn? The dictionary. The Yoruba have a dictionary, why didn't this guy fetch Yoruba dictionary?

Because the thought he's contesting did not originate from his personal research or recess of his studies. This is what Ifa describes as "okolo", someone who appropriate whatever he come across as his own.

Oturupondi yi eyin o pomo re,
Eribi orunmila gbe soro bee si?
Ibi tologbon meji bati gbe nsoro,
Okolo tin be nibe a d'ofo.

Adia fun atori rojorojo,
Tii s'eru akora Ebora.

Looking at the colophon of Oturupondi as shared above, Ifa's ancient tenets are instructive to all generations. This particular verse encourages the youth the most.

It says, we should not be an "okolo", that's "parasitic critic". An okolo never do any thorough research, everything he needed for glory will be supplied by the people who goes extra mile to fetch the points.

Then he twists everything to suit his purpose and declare himself winner. But wisdom is the work being researched and the mind doing the research, the okolo is the self-appointed umpire, the actual acts are the worker and the work.

The precept is clear "otu-ru-pondi" meaning "the reliever surge to destroy the confounder". It's such a beautiful piece of anecdote that the ancient scholars have to share with us. Ondi is to oppose, olodi contradictor, confounder.

We must never "appropriate" things we come across as if all efforts traces back to us when in actual sense, we don't even know where each input (idea and analysis) emanated from.

When there's an intelligent work to be done, the best person for the job is an intelligent person, not a crafty and unquestionable person, because you never know how he arrives at his answers and that given, you can't repeat his process and get the same result.

In that sense, Yoruba language is an incredible science, you can never go in and out of Yoruba semantics if you are an average intelligent person, you can also claim whatever you want, if you are not permitted by the language some access, you go nowhere.

It will however permit your in and out movements if you are a thoroughbred.
Now if couple of words are problems, a simple rule of thumb is to use grammar techniques to get to the bottom of this. But that can only be in the thought of someone who is intelligent and thoughtful.

For instance, if a couple of words poses problematic, you use comprehensive grammar tools to rescue the day. The following will help to dig into the philology of any given word

Part of speech

Word, comparative, superlative.

Word and opposites

Synonyms and antonyms

Morphology,

Etymology

morphemes

Syllable

In fact, there are processes to take a word through to really fetch great and sensible insights from them, but that would depend on your background. Now let's look at this in plain English, this guy know I'm not an English man.

So how could I have confused taboo for prison or chain? It can only be if I'm not Yoruba, in which case the argument would not have been. Now the argument crop up because one of us is not a Yoruba. If not, such a basic grammar won't have been an issue.

The fact that this guy is not a Yoruba is evidence in the way he refers to my Yoruba analysis often as "other", which shows distance and extreme care not to touch on them. How could a man keep distance from his own language?

Finally, cramping ateworo/atewonro is escaping without doing anything on either clause. He's being very careful and deceitful. Tampering with any of the Yoruba word might caught attention and results in his cover being blown.

But the cover blew where he claimed I wanted to make him choose softening for "rò", meaning, our guy don't speak Yoruba. Sikasika afikan serae.

Soft doesn't have it's own special word, and if you are so good at Yoruba and so ignorant at a Yoruba two letter words, you are not qualify to contest words and their interpretations with anyone in Yoruba.

In the realm of sensibility, this Christian apostate believe that the right phrase is "Oduduwa Atewonro", meaning Oduduwa came from the sky hanging on a mythical chain.

He also believe Oduduwa came from Oke Ora to Ile Ife. How could one claim be the fact and the other opposing claim be the validation of the "contrary fact" too? You either choose Oke Ora and abandon whatever contradict your claim.

But how do you abandon one claim and go for the other when you are not choosing from a myth and a new found fact? You're only switching from one claim to the other because you have no evidence to back any of the claim you are rooting for.

If you are a researcher, you will know. Each of your claims must systematically agree with the other to the point that it's convincing enough to be believed. Hence you have to treat every point as "claims" until you can proof conclusively that you have stumbled upon fact.

This fellow don't have a valid claim, his Oduduwa came from oke ora, but oral record says "Oduduwa atewonro". Is Oke Ora somewhere in the sky?

Oduduwa Atewonro

Now in ancient Yoruba, ewon is not the same as prison, instead it's a chain. A good instance is the case of Paul and Silas. They were chained and thrown in jail, but the fetters became straws, or broke up like straw.

Exactly what it means that Oduduwa a te ewo/ewon ro. To be imprisoned in ancient times, you are first tied, then thrown to the prison. That's breaking the law and facing the justice. The law is E-wo, the justice system is E-won. That's how claims agrees to make fact.

E wo is identical with ko-wo or "ko boju mu", or "ko sun won". Ko sun won means "ko sun iwon". Meaning it doesn't sleep on the zero degree of the standard. Both ewo and ewon were legal terms. E-wo is deep rooted in Yoruba antiquity, likewise E-won.

E wo is the penal code. If you break the penal code, you will stand before the scale where your actions will be measured. Won is to go through trial, metaphorically. As such, the first stage is to break E-wo, then face E-won.

In order words, won is identical with scale or the rule of law, something that cannot be compromised. E wo is akin to an ancient agreement or a primitive form of constitution, it was established by one ancient Yoruba ancestor known as Orisa, hence it's said "E-wo Orisa".

Won in Yoruba can mean break, it's a case where something metallic with a handle break off from the point it's sold to the body. In that sense, we can say "owo ajiga yen ti won" meaning, the handle of the bucket is broken.

The other sense of won is to be expensive, because when place on scale, the mass becomes "massive" or "grossly" and "costly" by implication. Won is to tilt the measurements upward in a scale against the standard.

Iwon is to drag down the balance against the standard, as if the count of the crime will be read against the degree displaced by each count of whatever represent the weight of the crime dropped in the weighing cup against the standard. The standard will be point zero degree

Osuwon: The meeting point

Justice is Osuwon in the sense that, it is the balance of deed. Do the crime, serve the term. So, the Yoruba would say "Osuwon e kotii kun" (your cup is yet to be filled) to mean, you are still enjoying the time of grace.

This is an evidence that the metaphor derived from a justice system accurately depicted by today's judicial system with an image holding an ancient scale in one hand and sword in the other hand.

This justice system is not alien to the ancient Yoruba. It existed somewhere in Yoruba history. In fact, it's exactly this same scenario that Jesus was alluding to, when he answered the mother of Zebedee.

"If they were able to drink from the cup that I will drink from" or when he prayed at the garden of Gethsemane, that "if this cup will pass over me, but thy will be done". The cup is figurative of trial, or the scale cup.

Ofin: rule
Olofin: ruler
Arufin: defaulter
Afin: Court
Aafin: Yoruba palace.

Sewon: to be wanting before the scale; 'Se' inequity, not measured up to, "not fit in". Ese, excess, a degree of want against the scale when the item that is equivalent of the crime is dropped in the measuring cup.

Let's review E-wo through the crucible of Yoruba intra-lingual semantics.

1. Syllable

Ewo has two syllables:

E/wo

2. Morphemes

/E/- negation, nay.
/wo/ - "entry", "perfection", "set", "agreement", "alignment", "penetrate".

3. Etymology

"E" ~ it doesn't; "wo"~ "enter".
Ko-wo, wo means it fails to attain the standard. It does not stay at it's nesting point.

Antonyms "owo", honour, reverential, higher regards, noble, respect.

4. Historical instance

"Owo" an ancient Yoruba outpost:
Owo: reverence.

Olowo: an important historical entity, a contemporary of Orunmila.

5. Colloquial:

ko tie wo, (ko ba oju mu) it doesn't look pleasant to behold, not accurate, not appealing.

Ko sun won: ko ka oju osuwon. Not measure up to standard, not staying on the perfect reading, aberration.

Iwo: hook, bait, trap, dragnet, "e dewo kee peja, ema dodo ru." Set up the fishing line, don't perturbe the river.

6. Synonyms:

Ewo: Iwo, agbedo, ewo-orisa: meaning, ewo were instituted by Orisa.

7. Morphology:

Wo: embrace, accept; "iwofun ni'telorun" to embrace is to accent satisfaction. Wo, to be at rest, to nest.

8. Distance cousin

Oruwo: condemned, perturber of the order, criminal, lawbreaker, scapegoat.

Alternative: arufin, oluwo.

'Ruwo~'rufin.

9. Part of speech

Ewo, wo~Verb, Yoruba for "sleep" or nesting, e.g. orun ti wo, the sun has set. The sun has gone to sleep.


10. Semantic correlation

Ewo~Ofin

Oluwo~Arufin: lawbreaker.

From Oyo source, the word "Ooni" is said to have derived from the clause "omo Oluwo ni".

The Edo version of Oduduwa is that Oduduwa was blackmailed and banished from Edo for breaking the penal code.

This points to the fact that, a law existed as far back as the advent of Oduduwa in Yoruba history and Oduduwa was one of the people who have been tried in Yoruba court of law of old.

Continue reading here:


https://www.nairaland.com/7801986/owonrin-evidence-scientific-nature-yoruba

Here, we can see that apple don't fall far from the tree. We've been able to see how the very word in question interact with other of its kind, and the evidence that some antique devices were as old as Yoruba civilization.

When you hurt any person, they will react from their personality. That's why I still have to share historical insights on a thread like this. You can't help being yourself. This apply in everything we do.

If you cross a killer, he will leave the reason you hurt him and start working out how to get you killed. My open research as this has drawn unnecessary attention from a killer gang, shame on a guy who spent all his life on here trying to stop me.

My brain never knock, you can go and check yours, I never run out of impressive ideas on the words that pertains to Yoruba history.

Ile akoko latii gbedo.