How To Make Ọṣẹ Dúdú

Eèpẹ̀ ni a fi mọ ẹ̀dá ọmọ-ènìyàn (man was made out of clay), Ifá confirms this assertion, automatically what our body needs to flourish should come from clay. The weed (koríko), plants (ewé), animals (ẹranko), water (omi) e.t.c on planet earth (ilé-ayé) are made for man  for our well being (ìlera), survival (ìyè) and consumption (ìjẹ), why would some liars tell the world that few of these natural things created by Elédùmarè is of evil forces not fit for human consumption, the work of Aṣẹ̀dá is tagged "taboo", whereas that of man made is promoted. 

We were natural people until we were made artificial, everything about us is natural from what we eat, drink to body wash (kànrìnkàn àti ọṣẹ dúdú). This blog highlights the basic steps in black soap making. You can also check out the video on How To Make Ọṣẹ Dúdú.

                        Bí a ṣe ń ṣe Ọṣẹ Dúdú - How To Make Black Soup

Igi ọ̀pẹ̀ or ọ̀pẹ; palm tree, a very essential plant in Yorùbá land is a major raw material in making the natural ọṣẹ dúdú. 

When palm fruits (odi ẹyìn) is harvested, the prickly parts (ṣọṣọ ẹyìn) of the fruits are burnt, the ashes eérú is the major material needed for our ọṣẹ dúdú production. 


It comes either in dark colour (dúdú) or white (funfun), any of the two are used but in this how to make ọṣẹ dúdú post both colours are missed to produce our natural ọṣẹ dúdú. Let me hard here that the soap is called ọṣẹ dúdú because of its look (dark colour) and nothing more, i have heard all sort of lies about the soap.

Natural things needed for making ọṣẹ dúdú includes the black soap ashes; ìrosùn/osùn; and oyin. One may also add other herbs like ewé ejìrìn; a plant good for skin problems to the items, omi àgbọn (àdí àgbọn) - coconut oil or kernel oil can also be included. 

Now lets start our Yorùbá ọṣẹ dúdú (black soap) production process - 

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1. Mix the ọṣẹ dúdú ashes well

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2. Mix the ìyẹ̀rosùn/osùn (cam-wood) with water

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                        3. Mix the osùn with the ṣọṣọ ẹyìn ashes

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4. Mixture of the ìrosùn/osùn and eérú ṣọṣọ ẹyìn

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5. Pour some quantity of honey (oyin) and mix 

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Mix the items thoroughly so as to blend everything together, add a little lavender oil or perfume if you want to give the soap a scent and there you have your ọṣẹ dúdú. 

Usually, ọṣẹ dúdú is always black in colour, but because white ọṣẹ dúdú ashes is added to the combination, the colour becomes red is due to the addition of osùn.

Now you know how to make the Yorùbá black soap (ọṣẹ dúdú), try it out, do away with artificial chemical soaps, it damages your skin gradually, go natural like me ;).

Check out www.yobamoodua.org for more on Yorùbá education and information.

ÌGBÀGBọ́-ASÁN; SUPERSTITION

The elders will say "bí kò bá ní ìdí, obìrin kìí jẹ́ kúmólú" (if not for a reason, a woman will not be called kúmólú; Ikú-mú-olú - she will be in charge when all men olú are dead). Also, they often say bí a ṣe ń ṣe nílẹ̀ẹ wa, èèwọ ibòmíràn; that is to say, how we do it here, differs from how they do it elsewhere.

Àwá ń dọ̀bálẹ̀ lọ́kùrin - we do prostrate as men, obìrin á sì kúnlẹ̀ fágbà; while women kneel to greet elders. Because we know the value placed on respect for the elderly, we don't shake hands with an elder (torí a mọ ilà tí ìkíni tò n bíbọ̀wọ̀ fún ẹní juni lọ, a kìí bọwọ́ àgbà.) 

One proverb says that " ọmọdé tó bá mọwọ́ wẹ̀, á bágbà jẹun", a child that (knows how to wash his hands) respects the elder will dine with it. 

So why am i saying all this? It is because of the word "superstition" called  ìgbàgbọ́-asán in Yorùbá. Kí ló ń jẹ́superstition?  Is there an element of truth in it?

From the above screenshot, superstition arises from a religious point of view; Àwòrán òkè yìí sọ bí ọ̀rọ̀ náà ti ṣẹ̀ wá.

Ìbéèrè mi ni, ṣé òótọ̀ ni pé ìgbàgbọ́-asán ni àwọn ọ̀rọ̀ ti à mọ̀ sí ìgbàgbọ́-asán? My question here is, are all belief called superstition actually superstitions?  Which is why i started with the statement "bí kò bá ní ìdí, obìrin kìí jẹ́ kúmólú" which means that there is a reason behind everything, those primitive belief which are now regarded ìgbàgbọ́-asán all have an element of reality in them.

Ẹ jọ̀wó ẹ̀yin ọ̀jọ̀gbọ́n ẹ bá wa dá síi, ṣé tòótọ́ ni pé #superstition láwọn ìṣe wa kọ̀ọ̀kan? Please my wise one, contribute to this, is it true that these believes are actually superstition?

Fún àpẹẹrẹ, kí ló mú àwọn àgbà Yorùbá ṣè'kìlọ̀ pé kẹ́nikẹ́ni má sú ìfé ń'nú òòrùn pé èyí ń fa ìgbóná, tàbí súùfé lálẹ́ bí kò bá ní'dí bí kò bá ṣẹlẹ̀ rí. (for instance, what made our elders warn that no one should whistle in the hot sun or else measles will infest the person's household, or whistle at night if such had never happened before).

Bọ́mọdé ò bátàn, á bá àrọ́bá baba Ìtàn 

(the child that met no story will meet analysis which is the father of story)

Don't you know that various Yorùbá events later became stories, proverbs - Ẹ ò mọ̀ pé onírúurú ìṣẹ̀lẹ̀ kan tì kejì ló ń dìtàn, di òwe. Maybe you do not know that the proverb "ṣe bí o ti mọ ẹlẹ́wà Ṣàpọ́n " is a statement by a beans seller in  Ṣàpọ́n a suburb of #‎Abeokuta in Ogun State Nigeria which is a proverb used till date.

You might also have heard the saying "orí ẹ pé bíi ti bàba Àlájọ ‪#‎Somolu when the elders talk. It is a saying that originated from the wonderful acumen of a thrift collector; alájọ tó mọṣẹ́ ẹ̀ bíi ẹní mọlà ọwọ́, kò gbé'wé, ó sì mọ iye owó àjọ olúkúlùkù. Kò sì gbé àjọ Táyé fún Akẹ́yìndé rí. He, baba Àlájọ Ṣómólú never use a book to record his customers savings, yet he never gives someones else another persons contribution.

Ìtànjẹ ni, fáwọn òyìnbó láti sọ fún wa pe òtúbàntẹ́ láwọn nǹkan wọ̀nyí, torípé wọ́n mọ ihun wọ́n ń ṣe, àwa ló pàpà wá bájà, ọgbọ́n àti ta àṣà ti wọ́n fún wa ni gbogbo ẹ - it is a deceit for the English to call our believes are superstitious, as this now affects us, now we are engulfed in western cultures.

All is just an attempt for us to let go our realness, so we speak English, and forego our language regarded as vernacular - Ẹ wòó, akitiyan èèbó láti polongo èdèe rẹ̀ ló mú wa máa fọ̀'èbó, ká máa pe èdèe ti wa ni ‪#‎Vernacular.

Àwọn ìṣe wa wo lo mọ̀ tí wọ́n kà sí #Superstition? Ẹ dá sọ́rọ̀ yìí - know of any of our belief regarded as ìgbàgbọ́-asán? 

Check out www.yobamoodua.org for more on Yorùbá education and information.

Mo dúpẹ́ (Am Grateful)

Mo dúpẹ́.
Am grateful.

Ọlọ́run ùn mi Ọba Òkè, ògo ni fún orúkọ Elédùmarè Ọba Adániwáyé mágbàgbé ẹni. 

Ǹjẹ́ bàbá modúpẹ́ lọ́ọ̀rẹ, ọpẹ́ ìmọ̀, ọgbọ́n, òye tí Ẹ jogún fún mi, modúpẹ́. 

Modúpẹ́ àǹfààní tí O fún mi láti gbé Yobamoodua kalẹ̀, mo sì dúpẹ́ pé ẹ̀mí wà, bí ẹ̀mí bá sì wà, ìrètí ń bẹ. 

Ọ̀báńjígì gba ọpẹ́ẹ̀ mi, modúpẹ́.

My God, the Almighty, glory be thy name, the One who created human to live on earth. Father, i thank you, thank you for the knowledge, wisdom and understanding that you have given to me, I thank you. Thank you for the opportunity that given me to create yobamoodua, am also grateful for life, when there is life there is hope. God Almighty accept my thanksgiving.

N ò jẹ́ gbàgbẹ́ ìyáà mi ọ̀wọ́n, abiamọ-a-bọ̀já-gbọ̀ọ̀rọ̀-gbọọrọ, a-tátí-were-sẹ́kún ọmọọ rẹ̀, ìyá rere, mo dúpẹ́ o. Bí kò sí ti ìmọ̀ràn, ìlàlọ́yẹ̀e èdè, àṣà Yorùbá tí ẹ là mí, tani n ǹ bá tọ̀. Ẹ ṣeun modúpẹ́.

I didn't forget my dear mother, a mother that back snuggle her child always, a woman that responds fast to the cry of her child, I thank you. If not for your advice, breakdown of Yorùbá language and culture, who would I have approached. Thank you, am grateful.

Google, ilé-iṣẹ́ ẹ̀rọ ayélujára, ilé-iṣẹ́ẹ yín káà jóná, modúpẹ́ gidi gan-an fún àwọn ìdánilẹ́kọ̀ọ́ yín. 

Google, the internet giant, your company will not be engulfed by fire, am very grateful fro your workshops and lectures.

Ọ̀gbẹ́ni Kelvin Scandel, òyìnbó olólùfẹ́ èdè àgbáyé, kú iṣẹ́ o. Modúpẹ́ àǹfààní tí o fún mi láti ṣe ògbufọ̀ abala èdè Yorùbá lórí ibùdó ìtàkùn àgbáyée indigenoustweets, inú mi dùn wípé èmiì rẹ daṣẹ́pọ̀. O ṣe é modúpẹ́.

Mr. Kelvin Scandel, white man who loves the world's language, well done. I am grateful for the opportunity of translating the Indigenoustweets Yorùbá section website.

Ẹniì mi Bassey aláṣẹ radio tó ń gbéṣe Yorùbá lárugẹ lórí ayélujára Distinct Radio, modúpẹ́ pé a mọra. 

My person, Bassey the director of @Distinctradio, an online radio station that promote Yorùbá culture, am glad we know each other.

Jummy, obìrin bí okùnrin olùdaríi NigerianBlogAwards, o ṣeun modúpẹ́, ire ni tiwa. Òní ló pọ́dún kan tí a ṣe ìfilọ́lẹ̀ Yobamoodua, ọpẹ́ púpọ̀ lọ́ọ́ọ gbogbo afẹ́ni fẹ́re, ẹnikẹ́ni tí ó ti bá yobamoodua ṣepọ̀ ní nǹkan bí ọdún kan sẹ́yìn, gbogbo yín lẹ ṣeun.

Jummy (@goodnaijagirl) a woman like man, the director of #NigerianBlogAwards, thank you, am grateful.

Ẹ̀yin tèmi lọ́kùnrin lóbìrin àtọmọdé pẹ̀lú àgbà, ẹni modárúkọ àti ẹni tí mo ò dárúkọ, n ò kúkú ṣààta ẹnìkan, gbogbo wa pátá la ó kérè oko délé koko, e ṣe é, ẹ kú ifẹ́ tí ẹní sí Yorùbá, bí ò sẹ́yìn, ta lèmi? Modúpẹ́ lọ́wọ́ọ yín pé àjọṣe wa láti ọdún kan sẹ́yìn sì ń gún régé, á tú bọ̀ máa dára síi ni. Á júṣe fún un yín, O'òduà á gbè yín, ẹ ò ní fẹnu gbó bí ọwọ́, ire wa yóó tẹ̀wá lọ́wọ́ láìpẹ́ ọjọ́, torípé kíákíá ni kìnìún-un lẹ́ranbá, kíákíá nire yín yóò dé, tí iṣẹ́ẹ yín yóò yorí sí rere. 

My friends, men, women, young and old, the ones i mentioned by name and those i did not mention, i do not ridicule anyone, we will all be fruitful, thank you for the love you all have for the Yorùbá heritage, if not for you guys, who am I? Am grateful for the mutual understanding in the last one year, may it continue to be fruitful. It will be well with you, Odùduwà will be with you, you will not regret, our blessing will be ours soon, because the lion runs fast to attack a prey, so will our blessings come to us fast, and our work will yield good fruit.

Ẹ ṣeun modúpẹ́, a sì kú ọdún, à ṣèyí ṣe ọ̀pọ̀ọ rẹ̀ láyé.

Thank you am grateful, merry Xmas and Happy New Year, we will witness more years.

Check out www.yobamoodua.org for more on Yorùbá education and information.

Ewì Ọmọge Ìwòyí - Girls of now-a-days

Ọmọge ìwòyí o!!!
Ẹn ẹ̀yin ni mò ń báwí, ẹ t’ẹ́tí kí ẹ gb’ọ́rọ̀ ẹnuù mi

Ẹ yáa gbọ́ mi yéké.

Àntí Bùkọ́lá, Tọ́sìn o lẹ́sẹ̀ tínínrín

Sììstá Jẹ́nífà ẹlẹ́sẹ̀ pàlàbà, Fásílá o lẹ́sẹ̀ ẹdìẹe,

Àfi kí ẹ tọ́jú ki e tọ́tè, máa gbọ̀ndí kiri àdúgbò

Áwù, aṣọ kù lọ́jà, èwo ni ti bóńfò, èwo n taṣọ pénpé kí ẹ dá,

Kò balẹ̀ le fi ṣe

Àbí ẹ ò mọ̀ pé aṣọ àbúròo yín lẹ wọ̀?

Ìbàdí ọmọge yín là ń wò l’òfẹ́ lófò,

Gbogbo ọmú rè é níta, ẹ jọ̀wọ́ ẹ bòdíi yín o, ó ti súu wá í wò.

Níbi tí bùbá àti ìró tó gbáfẹ́ gbé wà,

Àmọ́ àkísà lẹ̀yín yàn láàyò.

Gbogbo ibi la ti ń bá ọ, bíi ẹ̀fúùfùlẹ̀lẹ̀

Ìwọ lónìí, ìwọ lánàá bí ẹkún apọkọjẹ

Wàá gbé dúdú, gbé pupa,

Bo ṣe ń gbé kúkúrú lò ń gbé gíga

Àti ọ̀dọ́ àt’ọkọ ilé, déédé ni

Ṣé kò kí ń rẹ̀ ọ́ ni? Ó rẹ̀ mí tì, é le è rẹ̀ mí lo fi ń ṣe

Àtolátọ̀sí, àtoní wárápá, gbogbo wọn ló ń ṣebẹ̀,

O ò kọ̀ kan, gbogbo ayé ní í gbé e sẹ́nu, kò yàtọ̀ sí síbí ilé ìjẹun

Àlàpà tó dẹnu ílẹ̀, ẹran oríṣi ní í fi bẹ̀ ṣe ‘lé

Tára bá bájẹ́ talára ní í dà, bí ọ̀rọ̀ àgbà

Ṣọ́ ọ ṣe ọmọge fácitì, ìwọ ọmọ ilé ìwé gíga ẹ ṣọ́ra ṣe

Alágẹmọ ti bímọ, àìmọ́jó dọwọ́ọ yín 

The above ewì (a Yorùbá poem) talks about the indecent dressing among-st girls of now a days - ìwọ̀ kuwọ̀ láàrín àwọn ọmọge ìwòyí. 

We look at western culture, imitate them and forget our own - àṣà òkèèrè là ń kọ́ ṣe, tí a gbàgbée tiwa. 

We wear clothes worn by club strippers on the street - aṣọ ilé ijó là ń wọ̀ kiri ìgboro. 

We no longer wear our Yorùbá attires (a ò wọ aṣọ ìbílẹ̀ẹ wa mọ́). Prostitution and promiscuity is the other of the day - àgbèrè àti panṣágà ti gbàlú kan.

See the translation of the ewì below :

Ọmọge ìwòyí o!!!

Pretty girls of now a days!!!

Ẹn ẹ̀yin ni mò ń báwí, ẹ t’ẹ́tí kí ẹ gb’ọ́rọ̀ ẹnuù mi

Yes it is you am talking to, listen to my voice

Ẹ yáa gbọ́ mi yéké.

Better listen to me clearly.

Àntí Bùkọ́lá, Tọ́sìn o lẹ́sẹ̀ tíírín

Aunty Bùkọ́lá, Tọ́sìn the tiny leg

Sììstá Jẹ́nífà ẹlẹ́sẹ̀ pàlàbà, Fásílá o lẹ́sẹ̀ ẹdìẹe,

Sister Jenifa the big leg, Fasilat the hen leg,

Àfi kí ẹ tọ́jú ki e tọ́tè, máa gbọ̀ndí kiri àdúgbò

All you know is to paint your eye and lips, shake ass about

Áwù, aṣọ kù lọ́jà, èwo n bóńfò, èwo laṣọ pénpé kí ẹ dá,

When there are clothes in the market, which one is this short, small cloth that you wear,

Kò balẹ̀ lẹ fi ṣe

Not long enough

Àbí ẹ ò mọ̀ pé aṣọ àbúròo yín lẹ wọ̀?

Or you don not know is your sister's?

Ìbàdí ọmọge yín là ń wò l’òfẹ́ lófò,

We see the waist of a beauty free of charge,

Gbogbo ọmú rè é níta, ẹ bòdíi yín o, ó ti súu wá í wò.

The breasts are out, cover it, we are tired of looking.

Níbi tí bùbá àti ìró tó gbáfẹ́ gbé wà,

When we have nice bùbá and ìró,

Àmọ́ àkísà lẹ̀yín yàn láàyò.

But you chose to wear rags.

Gbogbo ibi la ti ń bá ọ, bíi ẹ̀fúùfùlẹ̀lẹ̀

You are everywhere just like the air

Ìwọ lónìí, ìwọ lánàá bí ẹkún apọkọjẹ

It is you today, you tomorrow

Wàá gbé dúdú, gbé pupa,

You date dark and fair skinned,

Bó ṣe ń gbé kúkúrú lò ń gbé gíga

As you date short men, so you date tall ones

Àti ọ̀dọ́ àt’ọkọ ilé, déédé ni

Boys and married men, its okay

Ṣé kò kí ń rẹ̀ ọ́ ni? Ó rẹ̀ mí tì, é le è rẹ̀ mí lo fi ń ṣe

Don't you get tired? Never, you never get tired

Àtolátọ̀sí, àtoní wárápá, gbogbo wọn ló ń ṣebẹ̀,

Even patients of urinary infection, and epilepsy come close,

O ò kọ̀ kan, gbogbo ayé ní í gbé e sẹ́nu, 

You don't mind, the world puts its mouth,

Kò yàtọ̀ sí síbí ilé ìjẹun

Not different from spoon of a restaurant

Àlàpà tó dẹnu ílẹ̀, ẹran oríṣi ní í fi bẹ̀ ṣe ‘lé

Broken wall that is open, any animal lives in it

Tára bá bájẹ́ talára ní í dà, bí ọ̀rọ̀ àgbà,

When the body get spoil, only the owner feels it

Ṣọ́ ọ ṣe ọmọge fácitì, ìwọ ọmọ ilé ìwé gíga ẹ ṣọ́ra ṣe

Be careful, pretty university girl, you high school girl 

Alágẹmọ ti bímọ, àìmọ́jó dọwọ́ọ yín .

The masquerade agẹmọ has given birth to a child, it is left for the child to learn to dance.

What do you think about the ewì?

And don't forget to subscribe to this blog ;).

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Check out www.yobamoodua.org for more on Yorùbá education and information.