Welcome to Yorùbá!
Yoruba Gallery
Yorùbá is a Niger-Congo language spoken by around 50 million people as a first language.
Yorùbá culture communicates through musical instruments by imitating the tones of Yoruba words in musical melodies (Akinbo 2021)
Yorùbá is spoken primarily in Southwestern Nigeria, Togo, and Benin.
Àmàlà is a popular food that can be attributed to the people Oyo, Kwara and Osun states. Ewédú is considered the best soup to accompany it
Beyond proverbs, Yorùbá also has a rich vocabulary of greetings, which can be created from any noun.
The Ṣẹ̀kẹ̀rẹ̀ is one of the major musical instruments in Yorùbá culture. It is believed to symbolize joy and happiness. This instrument is only played at joyous occasions.
Iyán is a popular Yorùbá food made from boiled and pounded yam. It is considered a staple of the people from Ondo and Ekiti states.
The traditional Yorùbá deity Èṣù was demonized by colonizers.
Èkuru, a traditional Yorùbá food made from beans, is a simple but much beloved dish in Yorùbá culture.
Photo Credits
Yorùbá title and Yorùbá language word cloud created by Kaye Ocampo
Talking Drum: “Iya Ilu Dundun” by Mplanetech licensed under the Creative Commons Attribution-Share Alike 4.0 International license.
West Africa: Map created by Samuel Akinbo
Amala: “Amala and ewedu with stew and cow head and leg” by Creativity special licensed under the Creative Commons Attribution-Share Alike 4.0 International license.
Yorùbá sayings image created by Lucy Meanwell
Ṣẹ̀kẹ̀rẹ̀: “Sekere, a musical instrument” by Omoeko Media licensed under the Creative Commons Attribution-Share Alike 4.0 International license.
Yorùbá Language image created by Kaye Ocampo
Iyan: “Iyan & Efo-Riro (7370530836)” by Shardayyy licensed under the Creative Commons Attribution 2.0 Generic license.
“A statue signifying Esu at the Sacred Grove Of Oshun” by Yeniajayiii licensed under the Creative Commons Attribution-Share Alike 4.0 International license.
Èkuru: Image by Yemisi S Odusanya (Sisi Yemmie), used with permission
Download a shareable version of the gallery
Yorùbá Overview
Expand your understanding of the Yorùbá language and people by exploring the following modules.
- Basics
Language names, family, geography, speakers, ethnicities, dialects, and status
Yorùbá
Pronounced [jorùbá]
Hear it pronounced by a native speaker:
- The Yorùbá word for language is èdè
- Means “something that’s encoded or locked”
- Derived from the verb dè “to encode or lock”
- note: èdè is not the word for Yorùbá in most varieties
- Means “something that’s encoded or locked”
- Niger-Congo
- Volta-Niger
- Yoruboid
- Volta-Niger
- Closely related to:
- Igala (Nigeria)
- Itsekiri (Nigeria)
- Gbe (Ghana)
- Adja (Benin, Togo, Ghana, Nigeria and Gabon)
- Fon (Benin, Nigeria, Togo, Ghana and Gabon)
- Ewe (Ghana and Togo)
- Ga (Ghana)
Yorùbá is spoken in Togo, Benin, and Nigeria
- Yorùbá has more than 50 million L1 speakers
- More than 5 million L2 speakers
- The number of heritage speakers is unknown
- See Eberhard et. al (2022)
- In Nigeria and all over the world, the people are known as Yorùbá.
- In Benin and Togo, they are also known as Cabe, Mokele, Anago and Nago.
In the diaspora:
- In the Ivory Coast, the people are known as Anago, Èkìtì, Ijebu, Nago, Ondo and Ọ̀yọ́
- In Gambia, they are also known as Aku.
In Nigeria, where the language is generally called Yorùbá, there are four dialect groups:
-
- Central Yorùbá
- Northeast Yorùbá
- Northwest Yorùbá
- Southwestern Yorùbá
In Togo and Benin, the term Yorùbá is used interchangeably with Èdè, classified into:
-
- Northern Èdè
- Southeast Èdè
- Southwest Èdè
Endangerment status: Level 1, National
- Yorùbá is one of the three major and official languages of Nigeria
- Used as a medium of communication in nearly all domains of activities:
-
- Family, school, government, religion, market, media, etc.
-
- Relative to many African languages, there is copious literature in the language
- Researchers are pushing hard for Natural Language Processing in Yorùbá (Adebara et. al 2022)
- General Yorùbá is not endangered, but there is a reason to believe that the speakers of other dialects of Yorùbá/Èdè are shifting to the general variety (or the ‘cosmopolitan’ variety)
-
- However, Yorùbá continues to suffer effects from colonization.
-
View the Context section for additional information.
- Language
Writing system, linguistic typology, notable linguists
Yorùbá writing system is phonemic
- High and low tones are marked with accents, but mid tone is left unmarked
- Only 10 sounds have different phonetic and orthographic representation
Consonants
Vowels
Yoruba is a tonal language with 18 consonants, 7 (oral) vowels, and 3 tones.
- Labial-velar plosive; three tones (High, Mid Low); ATR harmony; rounding harmony; floating tone
Yorùbá Consonants
Yorùbá (Oral) Vowels
Yorùbá Tones
Check out some Yorùbá linguistics datasets here.
- no vowel-initial verbs
- nouns are mostly consonant-initial
- prefixation
- reduplication
- ideophones
- compounding
- serial-verb construction
- SVO word order
- focus movement
Check out some Yorùbá linguistics datasets here.
These are some notable linguists who have worked on Yorùbá.
This is not an exhaustive list!
Y = publishes in Yorùbá
E = publishes in English
Native
- Emeritus Professor Ayọ̀ Bámgbóṣé (Y, E)
- Professor Ọládélé Awóbùlúyì (Y, E)
- Professor Olú Owólabí (Y, E)
- Professor Níkẹ Orie (1965-2021) (E)
- Professor Ọrẹ Yusuf (Y,E)
- Professor Akínbíyì Akinlabí (E)
- Kọ́lá Túbọsùn (Y,E)
- a searchable database of Yorùbá names (external site): yorubaname.com
Non-native
- Professor Douglas Pulleyblank (E)
- Professor Karin Barber (E)
- Context
Historical and current context of the language
Trans-Atlantic and trans-Saharan enslavements were probably the only major threat against the Yorùbá language during the precolonial times
- This is because of the vastness and contiguous span of Yorùbá cities and the Ọ̀yọ́ empire during this time (Ogundiran 2020)
The presence of the Christian missionaries introduced the threats of cultural and linguistic imperialism
To establish themselves in the communities, the missionaries brought with them previously enslaved Africans who worked as interpreters and translators (Dike 1957)
- Prominent among the emancipated Africans is Samuel Ajayi Crowther, a native speaker of the Ọ̀yọ́ variety of Yorùbá (Page 1910)
- Like most, if not all emancipated Africans that returned to Africa, Crowther, was a Christian convert and spread Christianity in West Africa
The missionaries created Yorùbá orthography based on the Roman alphabet and translated the Bible into Yorùbá
- The new orthography replaced the Arabic script called Ajami
They also set up institutions that use English as their medium of instruction (Adegbija 1994)
In much of their writing and preaching, the missionaries and their allies labelled indigenous cultures demonic or primitive (Kingsley 1897)
- In fact, Èṣù, the Yorùbá deity of justice and crossroads, was labelled by missionaries as the actual Satan that every Yorùbá convert has to rebuke
Some Yorùbá people pushed back on Christian conversion
- See Peel (1977) for the case of Ìjẹ̣̀bú
- But the British colonization of Yorùbá lands “legally” established the belief of the missionaries as the law
- Colonizers thwarted the efforts of the Yorùbá people who pushed back (Ajayi 1965, Taylor 1984)
These colonial ideas, which form the basis of the Nigerian education system, persist to this day (Fafunwa 2018)
- For example, Nigerian schools often derogatorily refer to indigenous languages as vernacular
- Speaking Yorùbá and other indigenous Nigerian languages is a punishable offense in some schools (for example Macaulay 2023)
- This practice contradicts the Nigerian policy on language and education (Fafunwa 1989)
Competence in English or any other European or Asian language is trendy or misconstrued as a sign of intelligence (Awobuluyi 2013, Macaulay 2023)
Traditional Yorùbá verbal arts and aesthetics are still considered demonic by many Yorùbá people themselves
While the language policy in Nigeria now recognizes Yorùbá, the internalized colonial belief hinders the vitality of the language (Adegbija 1994)
Èṣù, the Yorùbá deity of crossroads, justice and commerce, is a prime example of effects of colonialism on culture.
Èṣù was misrepresented by colonizers as the Christian devil.
- Read more about this here (okayafrica.)
- Samples
Samples of phrases and texts in the language
Basic Phrases:
Phrase | English translation |
ẹ ǹlẹ́ | ‘hello’ |
Ó dábọ̀ | ‘goodbye’ |
Ó dàárọ̀ | ‘till tomorrow (good night)’ |
Mó dúpẹ́ | ‘I thank you’ |
A dúpẹ́ | ‘we thank you’ |
Bẹ́ẹ̀ni | ‘yes’ |
Bẹ́ẹ̀kọ́ | ‘no’ |
Kílorúkọ̀ o rẹ | ‘What’s your name?’ |
Orúkọ̀ o mi ní Mọ́remí | ‘My name is Mọ́remí’ |
báwó ni | ‘How are you?’ |
Dáadáa ni | ‘it is good’(common response to ‘How are you?’) |
Ẹ káàbọ̀ (ẹ kú àbọ̀) | ‘welcome’ |
E kúulé (ẹ kú ilé) | ‘hope you had a great time at home’ (only said by something arriving from home) |
Ẹ káàrọ́ọ̀ (ẹ kú àárọ̀) | ‘good morning’ |
Ẹ káàsán (ẹ kú ọ̀sán) | ‘good afternoon’ |
Ẹ káàlẹ́ (ẹ kú alẹ́) | ‘good evening (lit: good night) |
Creating New Greetings:
Yorùbá people greet for anything. You can create a new greeting using ẹ kú + any noun.
‘happy enjoyment’
Ẹ kúùgbádùn (Ẹ kú ìgbàdún)
‘happy working’
Ẹ kúuṣẹ́ (Ẹkú iṣẹ́)
Ogbọ́n ọdún yìí wèrè ẹ̀ẹ̀míì : “the wisdom of today is the insanity of years to come” (Yoruba proverb)
Sample text from the corpus of Ifa divination system
Ifá ní tí a bá jí, ọgbọ́n ni k’á á máa kọ́ ara a wa, k’á má jìí ní kùtùkùtù pilẹ̀ ẹ wèrè, ọ̀rọ̀ tí a bá rò tí kò bá gún, ikin ẹni làá kéé sí. A díá fún Pàràká, aláwọ wìnnìwìnnì, níjọ́ t’ó ń lọ rèé j’íjó aláràǹbarà l’ábẹ́ ọdán
“Ifá says young people must be given education on daily basis. They must desist from spending their early years laying the foundation of a foolish life. Whenever confused about the right course of action, they should consult the wisdom of the ancients. Some young people erroneously believe that dressing up and dancing marvelously in public places is all that matters in life” (source Oluwole 2014:59)
The text is from Òtúrúpọ́n ọ̀wọ́nrín, a verse of the Ifá corpus. The signature of the verse is shown below. The sample text is from the oral corpus of Yorùbá worldview and philosophy. In Yorùbá tradition, the narratives are memorized and recalled from memory using a binary-complementary coding system (in each cell “I” and ” “is comparable to 1 and 0 in Boolean algebra). The signature code below is the one for Òtúrúpòn-Ọ̀wọ́rín.
- Culture
Culture, food, literature, and more
Èkuru (also known as ófúlójú) is a traditional Yorùbá food. A recipe can be found below:
Ingredients
- 3 cups brown or black eyed beans
- 3 cooking spoons palm oil
- 1 cup dried pepper (Ata Ìjọ̀sì; you can substitute 3 red bell peppers if you can’t find any)
- 1 scotch bonnet pepper
- 1.5 medium onion
- 1 cup fried assorted meats
- 1 tablespoon locust beans (Irù)
- 1 smoked fish or Ẹja Ṣáwa (Optional)
- 1/2 cup smoked rawns (Optional)
- 2 tablespoons ground crayfish
- 1 Knorr chicken cube
- salt to taste
Watch the preparation on YouTube here
Pronunciation of èkuru:
Other Yorùbá foods include:
Àmàlà, a popular food in Oyo, Kwara, and Osun states
Iyán: boiled and pounded yam
Major literary works
Awon oju odu mereerindinlogun by Abimbola, Wande
- Title means “Sixteen Main Verses of Ifa”
Ògbójú Ọdẹ Nínú Ogbó Irúnmọlẹ̀ by D.O. Fágúnwà
- Title means “A Brave Hunter in the Forest of the Deities”
Ìrèké Oníbùdó by D.O. Fágúnwà
- Title means “Sugarcane of the settlement owner”
- The tone mark of the title is based on a recent publication
- The original work was not tone marked
- Present title could be a mistranslation or an artistic rendition of the popular phrase Ìrèké Òníbùdó “Sugarcane has no settlement”
- The main character constantly moves from place to place
Igbó Olódùmarè by D.O. Fágúnwà
- Title means “The Forest of Olódùmarè
- Olódùmarè is the supreme being in Yoruba cosmology
- The gender of Olódùmarè is unknown, and the people do not dedicate an altar to the being
- The deity Èṣù is the intermediary between Olódùmarè, humans and other deities
Àwon Oríkì Orílẹ̀ Mẹ́tàdínlọ́gbọ̀n by Solomon Babalọlá
- Title means “Twenty Seven National Poems”
Ó le kú by Akinwumi Iṣola
- Watch the movie here
- Title means “This is Serious”
Koseegbe by Akinwumi Iṣola
- Watch the movie here
- Title means “Unbearable”
Alápatà Àpáta by Akínwándé Olúwọlé Babátúndé Ṣóyíinká
- Winner of the Nobel Prize in Literature
- Title translation/ explanation: “The Butcher of the Rocky Place” or “Someone who breaks and sells stones”
- Intentionally made ambiguous by the writer
Palm Wine Drinkard by Amos Tutuola
Igba Ewe by Kola Tubosun
- A Yoruba-translated collection of poems written originally in English as Childhood (2014) by Emily R. Grosholz
Traditional vocal music and verbal arts
- The people have various genres of music and oral poetry called ewì
- Poetry is only a fragment of the verbal art called ewì
- Genres of ewì are mostly distinguished based on vocal expression, rather than text.
- e.g., pitch raising, vibrato and vowel epenthesis
Talking drum: The culture communicates through music instruments by imitating tones of Yoruba words in music melody (Akinbo 2021)
Recording of a child playing talking drum
Picture of Dùndún, a kind of talking drum
Pronunciation of Dùndún:
Ṣẹ̀kẹ̀rẹ̀: It is one of the major musical instruments in Yorùbá culture. It’s believed to symbolize joy and happiness. The instrument is only played at joyous occasions.
- Jùjú; Sákárà, Àwúrèbe, Bọ̀lọ̀jọ̀, Àpàlà (associated with the people of Ẹ̀gbádò and Ìbarà), etc (see Water 2000)
- Sample songs in the language:
Sango by Asabioje Afenapa
- Ṣàngó is the Yoruba deity of thunder and lightning
Osun by Asabioje Afenapa
- Òṣun is the deity of love, fertility and beauty
- Her domain is the Òṣun river
- In the Afro-Caribean religions based on Yoruba belief system, she is considered the deity of fresh waters
Orin Ìbejì (Yorùbá Folksong for twins)
- See info about twins in Nigeria under “More interesting facts”!
- Title means “twin song”
Ayo Ni O:
Elewue Wole Medley by Fatai Olowonyo
- Title means “Send the goat to its den”
Awa Ki Se Olodi Won by Ayinla Omowura
- Title means “We are not their rival”
Islamic Songs Mix (in Yorùbá)
lfa divination system
- Involves associating an extensive corpus of texts to mathematical formulae
- On UNESCO’s list of the Intangible Cultural Heritage of Humanity
- Afro-Caribbean religions are mostly based on the system
- The traditional Yorùbá belief system is called ìṣẹ̀ṣe
Twin Birth Rate
- Nigeria has one of the highest twin birthrates in the world
- The deity in charge of twin worship is Òrìsà ìbejì (deity might not accurately describe the concept of Òrìsà)
- The first of the twins is considered the younger one and second of the twins is older.
- Read more here (NPR Story)
- Watch a short documentary here (YouTube)
Egungun performance at the sacred grove: watch here (YouTube)
Masquerade Dancers Sing Oríkì and Dance Bàtá: watch here (YouTube)
Oriki Olorun by Oluwafemi Samuel: watch here (YouTube)
Oriki Olodumare by Remmychanter Asatainment: watch here (YouTube)
Zeynab – Bolojo “Medley” by Zeynab Abib: watch here (YouTube)
News Outlets:
Alaroye (Newspaper)
Iroyin Owuro (Newspaper)
olongo africa (collection of translated literary work, in Yorùbá and other languages)
There is an emergence of various radio and television channels that only broadcast in Yorùbá. Some of them are:
- Africa Magic Yoruba (Satellite TV)
- Igbomina FM (Radio)
- Orisun (Satellite TV)
- Start Time Yoruba (Satellite TV)
- while Wakaati TV (Satellite TV)
- PBO TV (Satellite TV)
- Credits and References
References, image credits, and how to cite this profile
Adebara, I., Abdul-Mageed, M., & Silfverberg, M. (2022, October). Linguistically-Motivated Yorùbá-English Machine Translation. In Proceedings of the 29th International Conference on Computational Linguistics (pp. 5066-5075).
Ajayi, J.F.A (1965). Christian missions in Nigeria 1845-1881: The making of the new elite. Ibadan History series 1. London: Longman.
Akinbo, S. K. (2021). The Language of Gángan, A Yorùbá Talking Drum. Frontiers in Communication, 6, 650382.
Akinbo, S. K., Samuel, O., Alaga, I. B., & Akingbade, O. (2022). An acoustic study of vocal expression in two genres of Yoruba oral poetry. Frontiers in Communication, 7, 271.
Eberhard, David M., Gary F. Simons & Fennig, Charles D. (2022). Ethnologue: Languages of the World. 25th edn. Dallas: SIL International.
Isola, A. (1982). Ena: Code-talking in Yorùbá. Journal of West African Languages, 12(1), 43-51.
Ogundiran, A. (2020). The Yorùbá: A new history. Bloomington, Indiana: Indiana University Press.
Oluwole, S. B. (2014). Socrates and Orunmila: Two patron saints of classical philosophy. Lagos, Nigeria: Ark Publishers
Villepastour, A. (2010). Ancient text messages of the Yorùbá bàtá drum: Cracking the code. Ashgate Publishing, Ltd..
Yorùbá title tile and Yorùbá language word cloud created by Kaye Ocampo
Talking Drum: “Iya Ilu Dundun” by Mplanetech licensed under the Creative Commons Attribution-Share Alike 4.0 International license.
West Africa: Map created by Samuel Akinbo
Amala: “Amala and ewedu with stew and cow head and leg” by Creativity special licensed under the Creative Commons Attribution-Share Alike 4.0 International license.
Yorùbá sayings tile: Image created by Lucy Meanwell
Ṣẹ̀kẹ̀rẹ̀: “Sekere, a musical instrument” by Omoeko Media licensed under the Creative Commons Attribution-Share Alike 4.0 International license.
Yorùbá Language: Image created by Kaye Ocampo
Iyan: “Iyan & Efo-Riro (7370530836)” by Shardayyy licensed under the Creative Commons Attribution 2.0 Generic license.
“A statue signifying Esu at the Sacred Grove Of Oshun” by Yeniajayiii licensed under the Creative Commons Attribution-Share Alike 4.0 International license.
Èkuru: Image by Yemisi S Odusanya (Sisi Yemmie), used with permission
The content of this profile was created by Samuel Akinbo and Avery Ozburn. To cite:
Akinbo, Samuel, and Avery Ozburn. 2023. Yoruba. In Ozburn, Avery (ed.), The Language Profiles Project. Available online at https://languageprofiles.ca/home/yoruba/.
We would also like to acknowledge Lucy Meanwell, Liam McFadden, Rikki Ocumen, Kaye Ocampo, Gianna Giovio Canavesi, and Siyu Tang.
The map was created by Samuel Akinbo.
Yorùbá datasets
Find Yorùbá datasets for use in Linguistics courses.
Notice for Screen Reader Users: We invite and encourage you to use the downloadable datasets for an optimal experience. Please find download links at the top of each dataset section.
- Tonal minimal pairs (phonetics)
- Labial-velars (phonetics)
- Loanword epenthesis (phonology)
- Nasal vowel neutralization (phonology)
- Vowel assimilation (phonology)
- Consonant deletion (phonology)
- r-deletion (phonology)
- Distributive reduplication (phonology, morphology)
- Code-switching (sociolinguistics)
- Word order (syntax)
- Focus construction (syntax)
- Serial verb construction (syntax)
- Wh-questions (syntax)
You can download the editable dataset documents by looking in the corresponding subsection.
Yorùbá Tonal Minimal Pairs
Yorùbá has 3 contrastive tones: High (H), Mid (M), Low (L)
|
| H | L | M |
H | rɔ́ ‘bend’ | rárá ‘no!’ | rárà ‘a genre of poetry’ | kése ‘infinity’ |
L | rɔ̀ ‘soft’ | ìgbá ‘garden egg’ | ìgbà ‘time’ | ìlu ‘puncher’ |
M | rɔ ‘to funnel’ | igbá ‘calabash’
| igbà ‘climbing rope’ | igba ‘two hundred’
|
Dataset compiled by Samuel Akinbo
Yorùbá Labial-Velars
Yorùbá has contrastive labial-velars.
These examples can be used to illustrate double articulations in a phonetics course.
igbá | calabash |
ikpá | might |
ìkpá | kick (noun) |
ìgbá | garden egg |
gbà | take |
kpa | kill |
gba ìgbá | take garden egg |
kpa ìgbá | kill garden egg |
Dataset compiled by Samuel Akinbo
Yorùbá Loanword Epenthesis
- Complex onsets and codas are not allowed in Yorùbá
- Problematic syllable structures are resolved by vowel epenthesis
- The epenthetic vowel is either [i] or [u]
- [u] occurs after labial consonants or when the preceding or following vowels are round/back
- [i] occurs elsewhere
Yoruba word | English source |
búríkì | ‘brick’ |
púlè | ‘play’ |
búrɛ́dì | ‘braid’ |
púrúùfù | ‘proof’ |
búlò | ‘blow’ |
tírímù | ‘trim’ |
tíríkì | ‘trick’ |
túrúù | ‘true’ |
dúróónù | ‘drone’ |
túróótù | ‘throat’ |
tírè | ‘tray’ |
tíréénì | ‘train’ |
kílíìpù | ‘clip’ |
gíríìti | ‘greet’ |
gíríìpù | ‘grip’ |
gíréépù | ‘grape’ |
gíréètì | ‘great’ |
gúlúù | ‘glue’ |
kúrúùkù | ‘crook’ |
gúlóóbù | ‘globe’ |
phonology: loanwords, vowel epenthesis, assimilation, vowel harmony, feeding, counter-feeding
Dataset compiled by Samuel Akinbo
Nasal Vowel Neutralization
High vowels, oral and nasal
- ri̇́ ‘see’
- bi ‘ask’
- kú ‘die’
- lù ‘beat’
- ri̇̃́ ‘laugh’
- kṹ ‘fill’
- ni̇̃́ ‘have’
- nũ̀ ‘be lost’
- mũ ‘drink’
- *mu, *mi, *ni, *nu
- Oral and nasal high vowels are contrastive (a vs. e, c vs. f)
- Nasal vowels occur after nasal consonants (g, h, i)
- Oral vowels do not occur after nasal consonants (j)
Phonology: nasal vowels, nasalization, contrastive distribution, neutralization
Source: modified from Ajíbóyè, Ọ & Pulleyblank, D. (2002). Mọ̀bà Nasal Harmony. University of British Columbia.
Yorùbá vowel assimilation
(1) | a. | owó Adé | [owáadé] | “Ade’s money” | (gloss: money + Ade) |
| b. | owó epo | [owéekpo] | “Oil money” | (gloss: money + oil) |
| c. | ẹ̀bá odò | [ɛ̀bóodò] | “River bank” | (gloss: bank + river) |
| d. | omi ẹran | [omɛ̃ɛ̃rã] | “meat broth” | (gloss: water + meat) |
(2) | a. | ilé iṣẹ́ | [iléeʃɛ́] | “work” | (gloss: house +work) |
| b. | ẹrù igi | [ɛrùugi] | “wood log” | (gloss: load + tree) |
- regressive feature assimilation when the second vowel is non-high
- progressive feature assimilation when the second vowel is high
phonology: total assimilation; vowel assimilation; directionality
Source: Pulleyblank (1998)
Pulleyblank, Douglas. (1998). Yoruba vowel patterns: Deriving asymmetries by the tension between opposing constraints. In South Western Optimality Theory Conference, University of Arizona.
Yorùbá deletion and progressive assimilation
(1) | a. | agogo | [agogo] | aago | [aago] | ‘bell’ |
|
| otútù | [otútù] | oótù | [oótù] | ‘chill’ |
|
| èsúsú | [èsúsú] | èésú | [èésú] | ‘traditional form of banking’ |
| b. | egungun | [egũgũ] | eegun | [eegũ] | ‘bone’ |
|
| ogùngùn | [ogũgũ] | oògùn | [òògũ̀̃] | ‘medicament’ |
|
| ọ̀kánkán | [ɔ̀kã́ka] | ọ̀ọ́kán | [ɔ̀ɔ́kã] | ‘front view’ |
- consonant is deleted between two oral vowels (a), and between an oral and a nasal vowel (b)
- progressive featural assimilation of two adjacent vowels
- consonant deletion feeds assimilation
phonology: consonant deletion, vowel assimilation, rule ordering, feeding
Source: Pulleyblank (1998)
Pulleyblank, Douglas. (1998). Yoruba vowel patterns: Deriving asymmetries by the tension between opposing constraints. In South Western Optimality Theory Conference, University of Arizona.
Yorùbá r deletion
(1) | a. | káàkiri | káàkii | ‘all about’ |
|
| akiribótó | akiibótó | ‘unsplit kolanut’ |
| b. | wèrèpè | wèèpè | ‘nettle’ |
|
| àkèré | àkèé | ‘edible frog’ |
| c. | ẹ̀rẹ̀ke | ẹ̀ẹ̀kẹ | ‘cheek’ |
|
| gbágẹrẹ | gbágẹẹ | ‘of flowing gown’ |
| d. | wárápá | wáápá | ‘epilepsy’ |
|
| àbàrá | àbàá | ‘a slap’ |
| e. | bọ̀rọ̀kìnní | bọ̀ọ̀kìnní | ‘a well-to-do gentleman’ |
|
| kọ́kọ́rọ́ | kọ́kọ́ó | ‘key’ |
| f. | orógùn | oógùn | ‘wooden stick for stirring food’ |
|
| kòkòrò | kòkòò | ‘insect’ |
| g. | èkuru | èkuu | ‘cooked ground white beans’ |
|
| òfurufú | òfuufú | ‘space’ |
(2) | a. | òrìṣà | òòṣà | ‘god’ |
|
| oríkì | oókì | ‘(praise) name’ |
|
| ṣiré | ṣié | ‘play’ |
|
| adìre | adìẹ | ‘chicken’ |
| b. | òrùka | òòka | ‘ring’ |
|
| dárúkọ | dáákọ | ‘to name’ |
|
| ògùrọ̀ | ògùọ̀ | ‘bamboo-wine’ |
|
| àdúrà | àdúà | ‘prayer’ |
| c. | orúnkún | oókún | ‘knee’ |
|
| ọlọ́run | ọlọ́un | ‘God’ |
(3) | a. | odáró | *odáó/*odáá/*odóó | ‘dyer’ |
|
| òrayè | *òayè/*òoyè/*àayè | ‘fool’ |
- r is deleted between two identical vowels (1)
- r is deleted when adjacent to a high vowel (2)
- r is not deleted between two non-identical non-high vowels (3)
phonology: deletion; assimilation; rhotics
Source: Pulleyblank (1998)
Pulleyblank, Douglas. (1998). Yoruba vowel patterns: Deriving asymmetries by the tension between opposing constraints. In South Western Optimality Theory Conference, University of Arizona.
Yorùbá distributive reduplication
(1) | a. | oṣù | [oʃù] | oṣooṣù | [oʃooʃù] | ‘month; every month’ |
|
| alé | [alɛ́] | alaalẹ́ | [alaalɛ́] | ‘night; every night’ |
|
| orí | [orí] | oroorí | [oroorí] | ‘head; every head’ |
| b. | ojúmọ́ | [oɟúmɔ̃́] | ojoojúmọ́ | [oɟooɟúmɔ̃́] | ‘day; every day’ |
|
| ọdún | [ɔdṹ] | ọdọọdún | [ɔdɔɔdṹ] | ‘year; every year’ |
| c. | ìtàdógún | [ìtàdógṹ] | ìtììtàdógún | [ìtììtàdógṹ] | ‘15th day; every 15th day’ |
|
| ìgbẹ́ | [ìgbɛ́] | ìgbììgbẹ́ | [ìgbììgbɛ́] | ‘forest; every forest’ |
- both high and non-high vowels trigger regressive assimilation
phonology: regressive vowel assimilation; reduplication
Source: Pulleyblank (1998)
Pulleyblank, Douglas. (1998). Yoruba vowel patterns: Deriving asymmetries by the tension between opposing constraints. In South Western Optimality Theory Conference, University of Arizona.
Yorùbá word order
(1) | a. | Adé | yá | bàtà |
|
| Ade | borrow | shoe |
|
| “Ade borrowed a shoe.” | ||
| b. | Adé | wọ | bàtà |
|
| Ade | wear | shoe |
|
| “Ade wore a shoe.” | ||
| c. | Ó | wọ | bàtà |
|
| 3SG.SUBJ | wear | shoe |
|
| “(S)he wore a shoe.” | ||
| d. | Ó | wọ̀ | ọ́ |
|
| 3SG.SUBJ | wear | 3SG.OBJ |
|
| “(S)he wore it.” |
- Yoruba has SVO word order
Syntax: word order, SVO
Source: Samuel Akinbo
Yorùbá Focus Construction
(1) | a. | Adé | yá | bàtà |
|
|
|
| Ade | borrow | shoe |
|
|
|
| “Ade borrowed a pair of shoes” (base form) | ||||
| b. | Adé | ni | ó | yá | bàtà |
|
| Ade | FOC | 3SG.SUBJ | borrow | shoe |
|
| “It was Ade that borrowed a pair of shoes” | ||||
| c. | Bàtà | ni | Adé | yá |
|
|
| shoe | FOC | Ade | Borrow |
|
|
| “It was Ade that borrowed a pair of shoes” | ||||
| d. | Yí-yá | ni | Adé | yá | bàtà |
|
| Gerund-verb | FOC
| Ade | borrow | shoe |
|
| “It is borrowing that Ade did (nothing else)” |
- focus constructions involve movement
syntax: focus construction, movement
Source: Samuel Akinbo