Archive for the ‘AFRICAN WRITERS LIST IN YORUBA’ Category

WAR AGAINST USE OF white WORD “MAMA”-REPLACING AFRICAN WORDS that Mean MOTHER-LIKE “IYA” in YORUBA !-SEND US YOUR AFRICAN WORD for MOTHER SO WE CAN PUT IT ON THIS LIST!

March 11, 2013

ROM afrikannames.comAFRICAN WORDS FOR MOTHER”A mother cannot die.” -Democratic Republic of the CONGOEnjoy this list of African names.AKA (AH-kah). Mother. Nigeria (Eleme) FEKA (EH-kah). Mother earth. West Africa FINE -(EE-neh). Mother. Nigeria (Ishan) FIYA – YORUBA- MOTHERJIBOO (jee-boh). New mother. Gambia (Mandinka) FMAMAWA (MAHM-wah). Small mother. Liberia FMANYI (mahn-yee). The mother of twins. Cameroon (Mungaka) FMASALA (mah-SAH-lah). The great mother. Sudan FNAHWALLA (nah-WAHL-lah). The mother of the family. Cameroon (Mubako) FNANA (NAH-nah). Mother of the earth. Ghana FNANJAMBA (nahn-JAHM-bah). Mother of twins. Angola (Ovimbundu)NINA (NEE-nah). Mother. East Africa (Kiswahili) FNNENMA (n-NEHN-mah). Mother of beauty. Nigeria (Igbo) FNNEORA (n-neh-OH-rah). Mother loved by all. Nigeria (Igbo) FNOBANTU (noh-BAHN-too). Mother of nations. Azania (Xhosa) FNOBUNTU (noh-BOON-too). Mother of humanity. Azania (Xhosa) FNOLUNDI (noh-LOON-dee). Mother of horizons. Azania (Xhosa) FNOMALI (NOH-MAH-lee). Mother of riches. Azania (Xhosa) FNOMANDE noh-MOHN-deh). Mother of patience. Azania (Xhosa) FNOMPI (nohm-PEE). Mother of war. Azania (Xhosa) FNOMSA (NOHM-sah). Mother of kindness. Azania (Xhosa) FNONDYEBO (non-dyeh-boh). Mother of plenty. Azania (Xhosa) FNOZIZWE (noh-ZEEZ-weh). Mother of nations. Azania (Nguni)NOZUKO (noh-ZOO-koh). Mother of glory. Azania (Xhosa) FUMAYMA (o-MAH-ee-mah). Little mother. North Africa (Arabic) FUMI (OO-mee). My mother. Kiswahili FUMM (oom). Mother. North Africa (Arabic) FYENYO (yehn-yoh). Mother is rejoicing. Nigeria (Yoruba) FYEYO (yeh-YOH). Mother. Tanzania FYETUNDE (yeh-TOON-deh). The mother comes back. Nigeria (Yoruba) FYINGI (YEEN-gee). My beloved mother. NigeriaSent from my BlackBerry wireless device from MTN”Mama”(and Papa) were introduced into Yoruba language early by Yorubas who wanted to show they were educated, according Ojogbon Akinwunmi Isola.. So long ago that many think it is a Yoruba word! Now it has replaced -IYA almost completely! SO we must start using IYA instead and correct those who use it because word by word Yoruba is being replaced by english words killing the Yoruba Language! So do your part from today! We can and will SAVE Yoruba! Olodumare ase!
All Nigerian/­AFRICAN Languages must learn from the mistake of educated Yorubas! DO NOT mix your Language! Reclaim your word for mother first for it is the most important word in any language!
“MAMA” must be replaced with the African word in your Language?

Alaroye Newspaper IS SAVING YORUBA LANGUAGE From DESTRUCTION!-ALAO ADEDAYO FOUNDER TELLS HOW HE FINALLY SUCCEEDED IN PRODUCING A FLORISHING YORUBA NEWSPAPER ! –YORUBA IS DYING! —WHAT CAN YOU DO TO SAVE IT??-FROM VANGUARD NEWSPAPER((NIGERIA)

December 25, 2011

Mrs.Yeye Akilimali Funua Olade Alao Adedayo-Founder/savior of Yoruba Language thru his GREAT newspaper Alaroye! Do Your own part and BUY it every week, get your children to read it- FIGHT TO SAVE Yoruba Language. FROM DYING!

I stumbled four times to make Alaroye a success story – Alao Adedayo

July 8, 2011

Musa Alao Adedayo, a.k.a Agbedegbeyo, is the Publisher/Chief Executive Officer, World Information Agents Limited, the publishing company of the popular Yoruba newspaper, ALAROYE. He spoke to BASHIR ADEFAKA about himself and how he stumbled four times to get it right with the vernacular paper that has today become a success story in the newspaper industry in Nigeria. Excerpt

How did you start out in life?

I am a Muslim but I am not a biased person because God Himself never loved a biased person.  But those who know me from the beginning used to call me Alao Agbedegbeyo.  When I talk of people who know me from the beginning, they are people from the  70s, early 80s and so on.

I came from Abeokuta to Lagos in 1980 doing Ewi (lyrics) artist.  In those days as an Ewi person, you must be attached to a particular musician and I was with Dele Abiodun, who was like my master.  Ewi was like side-attraction at a show and it would come on stage while the musician and his band members were taking a rest.

I had also participated in some dramas through the likes of Jide Kosoko, Ishola Ogunsola, (Dr. I. Show Pepper) and Adebayo Salami (Oga Bello).  It was because of the Ewi that I used to present in those days that Jide Kosoko would always come to Dele Abiodun’s shows.  He would say to me, “Alao, we are having an outing somewhere and I want you to perform your Ewi there,” and I would say no problem.

How did Ewi correlated with the broadcaster that you were?

By and large as God would have it, through that channel, as I have mentioned before, I became a broadcaster.  Sometime in 1979, Radio Lagos started a programme called, Kebuyeri, which was mainly for the Awada Kerikeri group that was then run by Adebayo Salami popularly called Oga Bello.  We went to a show at Ebute Metta and Adebayo Salami and his group members had also come to that show.

It was there he saw me and said, “Ah, Alao! Radio Lagos has just given us a programme and we want you to be in it” and I said no problem.  We didn’t even discuss money because what was more important to us at that time was the job.  That was how we started the programme and it became overwhelmingly popular turning me into a celebrity.

Behind that programme, a plan was going on by the management of Radio Lagos and the producer of the programme, Adebayo Tijani, communicated to me that management was talking about me and that was how I became a newscaster with Radio Lagos reading Yoruba news at that time.

I left Radio Lagos in 1981, which was a real year of politicking in the country.  Then, Radio Nigeria Ikeja which was established within that time was located in Ikoyi and in fact when we were there, we were always abusing and calling them, “Agberekusu f’ohun Ikeja” that is, people who were on the Island claiming to be speaking from Ikeja (laughs).  I eventually found myself at the Radio Nigeria Ikeja and later NTA but I did not stay long before I left.

When you left service, where did you go?

When we joined broadcasting, most of us did not get the job because of our educational qualifications and so, when I left the NTA, it was an opportunity for me to now go and improve myself, which then took me to the Nigerian Institute of Journalism (NIJ) and then the universities for my first and later second degrees.

How did Alaroye come into the show?

It was in May 1985 when I was 25 and while I was still working as a Yoruba newsreader with the NTA that I decided to try my hands in publishing, which brought about the Alaroye.  Between May and October of 1985, I was only able to publish four editions of the tabloid that was meant to be weekly.  I was doing it alone because I had no such money to hire people.   It thus became a staggered publication because it was a one-man’s idea and as a result, no prospective partner was willing to support or invest in the business.  It was also like that because Yoruba newspaper business at that time was seen as a barren land.  So, naturally, it died.

Further effort was made at resuscitating the paper in 1990 but it couldn’t get to the vendors,  though it was being published. It was to be launched that year so that some funds could be raised. On the day of the launching, a prominent member of the community who was a friend of both the chief launcher and chairman, Lai Balogun, died. So it was a wrong day for the Alaroye’s show as the whole community was thrown into mourning and no one remembered the launch.

In 1994 when I made the third attempt at the publication, I was convinced that Alaroye would one day emerge a success story because, for four weeks, I was able to publish the weekly paper consecutively and throughtout the period,  it was well circulated and generally accepted.

And because I had acquired more knowledge about all it required to make a successful print media, Alaroye was able to stand and  able to meet the standard of a newspaper. Yet, it couldn’t go far because I could not raise the required fund to keep it going.  And for two years, it remained like that until July 2, 1996, when we were able to revisit it and tried our best to make it what it is today.  That was the fourth attempt and it has now come to stay.

I thank God that today, Alaroye is seen not as a happenstance, but a planned revolution in the newspaper industry in Nigeria.  And it is so because, no Yoruba newspaper has been so successful because most of the earlier issues, people have said, were translataion of English newspapers or repetition of news items already carried on radio and television.

Alaroye is original for its thorough analysis, research works and investigative journalism that many have appreciated as having put the newspaper on a very high pedestal. It informs, educates, entertains and analyses events as they unfold through the Yoruba culture. For this, it circulates in Nigeria, wherever Yoruba domicile, with the print run sometimes as high as 150,000 copies per week.  I have the reason to really thank God today because, in Nigeria, particularly among the Yorubas, Alaroye is a language. It is the culture.

The Conference of Yoruba Leaders showcased by your newspaper, which debuted in 2002, hasn’t seemed to produce any result considering the fact that Yorubas are still intolerably disunited.  What is the problem?

The problem we have in Yorubaland is the way we play our own politics.  What Alaroye is trying to do is to serve as a bridge to bring all the leaders together.  There is need for a connecting point, which will connect all Yoruba people with one another.  We have very, very intelligent, well exposed and highly patriotic sons and daughters of Yorubaland.  We cannot run away from the fact that we are Yorubas; we had been Yoruba people before Nigeria and we will remain Yoruba people within Nigeria.

Yes, political party differences are there but we should be able to know that there is difference between politics and governance.  So, during election, you can abuse and criticize yourselves but once election is over, issue of governance becomes the central point while politicking is set aside for another election season.  And if you are the governor, you should see yourself as the father of all, as the head of government and people should see the governor beyond his party but as the leader that all of us should relate well with as one of our own.

In the year 2002, I went to Papa Abraham Adesanya and I said to him, “E ma bawon se oselu.  Ema bawon da si oro oselu.  Asiwaju Yoruba ni ki’e je” (That Papa should not be part of politics other Yorubas played but that he should be okay with himself as Leader of the Yoruba Nation).

He asked me why.  We talked a lot about it and he agreed with me.  Not only that I went to discuss it with him, we made it a critical editorial issue, which some of the Afenifere members then responded to.


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April 29, 2010

>LATI OWO wikipedia.org

Àkójọ àwọn olùkọ̀wé ará Nàìjíríà
Lát’ọwọ́ Wikipedia
Lọ sí: atọ́ka, àwárí
Àwọn àkóónú [bòmọ́lẹ̀]
1 A
2 B-E
3 F-K
4 L-N
5 O – P
6 R-T
7 U-Z
8 Itokasi

[àtúnṣe] A
(Abimbola Adelakun)
Aderemi Adegbite
Adam Abdulahi
Yusufu Adamu
Carol Azams
Chris Abani
Chinua Achebe (1930– )
Wale Adebanwi
Bayo Adebowale (1944–)
Remi Adedeji (1937– )
Abiola Adegboyega
Dapo Adeniyi
Mobolaji Adenubi
Kole Ade-Odutola
Kayode Aderinokun
Pius Adesanmi
Akin Adesokan
Nwaizu Charles Chioma(1982-)
Anne Omolola Famuyiwa
Sean Adetula
Toyin Abiodun
Toyin Adewale-Gabriel
Dapo Adeleke
Sola Adeyemi (1965– )
Chimamanda Ngozi Adichie (1977– )
Emeka Agbayi
Rita Aghadiuno
Tolu Ajayi (1946– )
Segun Akinlolu
Segun Akinyode
Akilu Aliyu
Odinaka Anudu
Isiaka Aliagan
Olufunmi Aluko
T.M. Aluko (1918– )
Elechi Amadi (1934– )
Ifi Amadiume
Peter Anny-Nzekwue
Ike Anya
G. O. Apata
Sefi Atta (1964– )
Babatunde Awoyele
Anne Axis
Unoma Nguemo Azuah
Nnorom Azuonye
Tunde Akinloye
Ayotokunbo Ajewole
((Rosemary Shimite Erazua-Oniha))
[àtúnṣe] B-E
Babafemi Badejo
Francoise Balogun
Biyi Bandele
A. Igoni Barrett (1979– )
Charles Bodunde
Qasim Bolaji-Ashogbon
Tubal Rabbi Cain (1964–)
Chin Ce (1966– )
John Pepper Clark (1935– )
Samuel Ajayi Crowther (1809–1891)
Olumbe Bassir
Folasayo Dele-Ogunrinde
Umaru Dembo
David Diai
Jude Dibia (1975– )
Ebereonwu
Philip Effiong
[1]

Etebom Ekpo
Michael Echeruo (1937– )
Amatoritsero (Godwin) Ede
Eyitemi Egwuenu
Victor Ehikhamenor
Cyprian Ekwensi (1921– )
Buchi Emecheta (1944– )
E. Nolue Emenanjo
Perpetual Emenekwum-Eziefule
Olaudah Equiano (c. 1745–97)
Rosemary Esehagu (1981– )
Femi Euba
Awal Idris Evuti
Chielozona Eze
Vera Ezimora
Abitogun Oladipo Ojo
Itunu-Abitogun Oyinlade Oladipo
Akinbami Oluseyi Macaulay
Aderinola Richardson (nee Aderemi)
[àtúnṣe] F-K
Daniel Olorunfemi Fagunwa
Adebayo Faleti
Toyin Falola
Healson Adedayo Farore, Sr.
Dan Fulani
Bilkisu Funtuwa
Haliru Audu
Harry Oludare Garuba (1958– )
Jumoke Giwa
Helon Habila
Obo Aba Hisanjani
Ogaga Ifowodo
Anita Omoiataman Ihaza
Rita Ihekwaba
Senator Ihenyen
Ikhide R. Ikheloa (Nnamdi)
Esiaba Irobi
Akinwunmi Isola
Uzodinma Iweala
Obi “Obiwu” Iwuayanwu
Festus Iyayi
Abubakar Imam
Oritsegbemi Emmanuel Jakpa
Femi Jeboda
Prince Joshua Olawuyi
Biodun Jeyifo (1946– )
Mike Jimoh
Samuel Johnson
Kokalu O. Kalu
Uduma Kalu
Hamzat Kassim
Sulaiman Ibrahim Katsina
Olubukola Kwegan
[àtúnṣe] L-N
Abimbola Lagunju
Obakanse S. Lakanse
Akeem Lasisi
Amina Mama
Oliver Mbamara
Ayodele Morocco-Clarke (1973–)
John Munonye
Akanji Nasiru
Uche Nduka
Austyn Njoku
Obi Nwakanma
Martina Awele Nwakoby (1937– )
Nkem Nwankwo (1936–2001)
Flora Nwapa (1931–1993)
Njideka Nwapa-Ibuaka
Chuma Nwokolo
Angela Nwosu
Maik Nwosu
Nkechi Nwosu-Igbo
Azuka Nzegwu
Onuora Nzekwu
Godwin Ubong Akpan
[àtúnṣe] O – P
Obo Aba Hisanjani
Olu Obafemi
Iheoma Obibi
Obinna Charles Okwelume
Hyacinth Obunseh
Sunny E. Ododo
Taiwo Odubiyi
Odia Ofeimun
Chike Ofili
Sarah O’Gorman
Olu Oguibe
Ike Oguine
Molara Ogundipe
Samuel Olagunju Ogundipe
Tolulope Ogunlesi
Denrele Ogunwa
Omolola Ijeoma Ogunyemi
Yemi D. Ogunyemi
Ijeoma Ogwuegbu
Francis Ohanyido[2] (1970– )
Tanure Ojaide
Steve Nezianya
Bamiji Ojo
Akinloye Ojo
Olatubosun Oladapo
Gabriel Okara (1921– )
Oladejo Okedeji
Wale Okediran
Chika Okeke
Remi Okere
Niran Okewole
Christopher Okigbo (1932–1967)
Onookome Okome
Ike Okonta
Nnedi Okorafor
Dike Okoro
Rudolf Ogoo Okonkwo
Wole Oguntokun
Osita Okoroafor
Ben Okri (1959– )
Afolabi Olabimtan
Simbo Olorunfemi
Taiwo Oloruntoba-Oju
Esho Oluborode
Alade E. Oluwadamilola
Kole Omotosho (1943– )
Nduka Onwuegbute (1969– )
Osonye Tess Onwueme (1955– )
Dillibe Onyeama
Frank Onyebu
Nwando Onyeabo
Alexander Orok
Nnaemeka Oruh
Dennis Osadebay
Femi Osofisan
Chinye Phiona Osai
Sanya Osha
Sola Osofisan
E.C. Osondu
Niyi Osundare (1947– )
Tony Nduka Otiono
Helen Ovbiagele (1944– )
Jamin Owhovoriole
Stella Dia Oyedepo
Bunmi Oyinsan
Dupe Olorunjo
Naan Pocen
Seni Ogunkola
Tolulope Popoola
[àtúnṣe] R-T
Remi Raji
Aderemi Raji-Oyelade
Ken Saro-Wiwa (1941–95)
Lola Shoneyin
Mudi Sipikin
Ladipo Soetan
Zulu Sofola (1935–95)
Bode Sowande (1948–)
J. Sobowole Sowande
Ugochukwu Ejinkeonye
Wole Soyinka (1934– ), awarded the 1986 Nobel Prize in Literature
Emmanuel Sule
Mohammed Sule
Muritala Sule
Kola Tubosun
Adebisi Thompson
Amos Tutuola (1920-97)
Morenike Taire
Odijie Ehis Michael
[àtúnṣe] U-Z
Uche Nworah
Ebele Uche-Nwakile
Françoise Ugochukwu
Clarius Ugwuoha
Odili Ujubuonu
Gracy Ukala (formerly Osifo)
Adaora Lily Ulasi (1932– )
Sumaila Isah Umaisha
Karo Umukoro
Chika Unigwe
Emman Usman Shehu
Ronnie Uzoigwe
Jumoke Verissimo
Ugonna Wachuku (1971– )
Segun Williams
Ken Wiwa (1968– )
Molara Wood
Oladipo Yemitan
Sa’adu Zungur
Ubong Alfred

Àyọkà yí le fẹ̀ jù báyìí lọ. Ẹ ran Wikipedia lọ́wọ́ láti fẹ̀ẹ́ jù báyìí lọ![àtúnṣe] Itokasi
1.↑ Philip Effiong, Jr.
2.↑ [http://www.africanwriter.com/authors/102/Francis-Ohanyido
Jẹ́ kíkójáde láti “http://yo.wikipedia.org/wiki/%C3%80k%C3%B3j%E1%BB%8D_%C3%A0w%E1%BB%8Dn_ol%C3%B9k%E1%BB%8D%CC%80w%C3%A9_ar%C3%A1_N%C3%A0%C3%ACj%C3%ADr%C3%AD%C3%A0”
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Ọjọ́ tí a ṣe àtunṣe ojúewé yi gbẹ̀yìn ni 23:05, 5 November 2009.Text is available under the Creative Commons Attribution/Share-Alike License; additional terms may apply. See Terms of


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