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\title{Yoruba?Orature: The Fundamental Basis for Teaching Yorubá Numeral}
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             \author[1]{Àransi Ayoo?la  Oladunnnke}

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\date{\small \em Received: 15 September 2021 Accepted: 2 October 2021 Published: 15 October 2021}

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\begin{abstract}
        


Without mincing words, there is a gradual loss of long-aged tradition, a method of equipping young ones for life. In Yorùbá traditional setting, the teaching of Yorùbá numerals remains an authentic means of transmitting culture from one generation to another. This paper attempts to examine that Yorùbá traditional education is deeply rooted in Yorùbá orature. Equally, it shows that the education system had been part and parcel of the society and it is not the training given in modern education but education which the indigenous black people of Africa offered. Additionally, the paper establishes that Yorùbá orature serves both recreational as well as educational purposes to prove that the use of Yorùbá orature is a fundamental basis for teaching the young ones the Yorùbá numerals as embedded in the culture and tradition of the people. Apart from this immediate and apparent function of teaching the young ones, the teaching of Yorùbá numerals initiates child(ren) into the various phases of life. This research work adopted both primary and secondary research methods.

\end{abstract}


\keywords{yorùbá orature, yorùbá numerals, traditional education, western-education, society, theory, culture, children.}

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\let\tabcellsep& 	 	 		 
\section[{Introduction}]{Introduction}\par
his paper examines how Yorùbá traditional education is deeply-rooted in Yorùbá orature. According to a Yorùbá proverb which says, "Àkùrò? ti lómi té? lè? kí òjò tó rò? si" (A marshy land already contains water before the rain falls). Before the advent of Western education in the mid-nineteenth century, Yorùbá had a fundamental means of educating their children. Therefore, when the Europeans came and introduced their system of formal education in the society, it was not new because it was regarded as an additional and perhaps a modern way of seemingly developing the intelligence of the people. The traditional educational system had been part and parcel of the society before experiencing the school pudding. This Yorùbá traditional education system is in line with  {\ref Awoniyi (1975: 357)} when he says:\par
No education system stands apart from the society which establishes it, and education has purposes which it must achieve if that society is to continue in the right direction. Education, therefore, draws inspiration and nourishment from society and contributes in turn to social opportunities for growth and renewal.\par
In essence, Yorùbá educated elites should appreciate that education has to do with people's culture and tradition.  {\ref Lester (1957: 9)} rightly observes this when he defines education as:\par
The culture which each generation purposely gives is to those who are to be its successors, to qualify them for at least keeping up, and if possible for raising the level of improvement which it has attained.\par
The obvious implication is that it seems impossible to educate the child properly or effectively outside his cultural environment. Long More (1959: 7) justifies this when he says:\par
If a man does away with his traditional way of living and throws away his good customs, he had better be certain he has something worth more invaluable to replace them.\par
It is pertinent that scholars have not intensified much research effort on how a Yorùbá child can be taught Yorùbá numerals effectively through Yorùbá orature. Also, one should realise that the Yorùbá traditional society has something to proffer educational theory and practice, which is brought out lucidly in its educational pattern through a combination of precepts and orature. By orature we mean, rich corporal of texts as are derivable from folklore, proverbs, chants, recitations, songs, riddles, folktales, and incantations, presented in oral form for the aim of animating and influencing the behavior of each other in a speech society.\par
Yorùbá orature is used amongst the Yorùbá to express a thought in vivid metaphor, to describe a person or thing in more obscure metaphor, to provide a form of amusement and it has an instructive value. In essence, Yorùbá orature combines recreational and educational features. Some scholars have researched the study of Yorùbá traditional method of education; for example, Ajàyí 1990, examines riddles and the Yorùbá child: while \hyperref[b3]{Callaway (1975)} explains indigenous education in Yorùbá society. Fáfúnwá (1975) concerns himself on education in the mother tongue among the Yorùbá people of Nigeria. Fájánà (1966) attempts to appreciate some aspects of Yorùbá traditional education and education policy in Nigeria traditional society in (1972) respectively. Also, Obidi (1997) writes on Yorùbá indigenous education in while O? lájubù  {\ref (1978)} dealt with the use of Yorùbá folktales as a means of moral education.\par
This paper has attempted a micro-study of Yorùbá orature as a means of teaching Yorùbá numerals. That is, the preceding writers have not examined the reading of numerals in the Yorùbá thought system. 
\section[{II.}]{II.} 
\section[{Analysis}]{Analysis}\par
In Yorùbá society, song serves as a means of communication. The Yorùbá people sing on all occasions. Such occasions include a time of joy and sorrow. In essence, one could conclude that songs permeate Yorùbá life. Consequently, songs serve as one of the means through which the Yorùbá teach numerals, as discussed below. 
\section[{Orin (Songs)}]{Orin (Songs)}\par
Lílé  
\section[{Èèrò wá wò wá o o}]{Èèrò wá wò wá o o}\par
People should come and watch us.\par
From the preceding example, it is observed that numbers one to ten are sung in a sonorous voice to teach the young ones the Yorùbá numerals. As the Yorùbá children are lovers of songs, it is very stress-free to teach them how to count one to ten. By rendering this song repeatedly, the act of counting becomes part and parcel of their knowledge. 
\section[{Ìwúre}]{Ìwúre}\par
Ìwúre is the prayerful aspect of the oral medium of communication between man and gods in Yorùbá culture. Like songs, i?úre also permeates Yorùbá life. In essence, the Yorùbá pray on every occasion either in joy or sorrow. Therefore, it will not be a surprise if the Yorùbá uses ìwúre as one of the means of teaching their children numerals, as it is analysed below: One searches more for whatever he has.Ení: Ànímó? owó,\par
Owó yóò máa wá e? wálé Money will search for you. O? mo? yóò máa wá e? wálé Children will search for you Ire ayé yóò máa wá e? wálé. Às? e? ! Good fortunes will search for you. Amen\par
From the above excerpt, one realizes that the Yorùbá can teach their children numerals accurately through supplicatory devices (ìwúre). 
\section[{Ewì Eré Òs? ùpá (Moonlight Poetry)}]{Ewì Eré Òs? ùpá (Moonlight Poetry)}\par
It is important to note that in Yorùbá culture, children often go out during the moonlight time to socialize together. During this occasion, they chant various children's poems to display their intellectual wit. Also, such chanting serves as the means of training their tongue or enhancing speech ability. In essence, moonlight poetry serves as means of education and even as a serious test of mental capacity. That is ten\par
The above example is not only used to enhance children's smooth speech ability but mainly to teach them to count numerals from one to ten. When this is done repeatedly during the moonlight game, obviously, children become experts in counting. In totality, such moonlight poetry is an indirect way of teaching numerals in Yorùbá culture. 
\section[{E? se? Ifá (Ifá Corpus)}]{E? se? Ifá (Ifá Corpus)}\par
Ifá corpus is not only used by the diviners to predict the future but also serves as a way of teaching young ones how to count numbers. This basic knowledge enriches children's prowls.  {\ref The}  From the preceding, the researcher observed that the Ifá corpus teaches children the act of counting numerals. This system roots seriously in Yorùbá's traditional society. 
\section[{Ewì O? mo? dé (Children's Poetry)}]{Ewì O? mo? dé (Children's Poetry)}\par
In Yorùbá culture, some poems connect to children's games. Such poems are known as "Ewì O? mo? dé" (children poetry). Children render these types of poems during the moonlight game to open or commence the day's activities. The children usually render them one after the other to determine whether a child makes a mistake or a free performance. In essence, such poems serve to develop children's mental skills. It is realized from the above excerpt that "Ewì O? mo? dé" is a device not only to teach children numerals but also to refresh their memory. 
\section[{Àló? Àpagbè (Folktales)}]{Àló? Àpagbè (Folktales)}\par
Folktales serve as a device not only to teach children good morals but also to teach them numerals in Yorùbá culture. A good example is a folktale titled, "Lákíti àti Ará Ò ? run" (Lákíti and Men of the heaven). In the distant past, there was a quarrel between Lákíti and the men of the underworld, which invariably led to physical combat. The men of the underworld numbered ten confronted Lákíti in turns in a fight to finish the combat. The combat began with the one-headed man who came forward to slug it out with Lákíti in the presence of a large audience. Shortly after the combat started, the drummers commenced saying thus, Lílé:\par
Lákíti Within a twinkle of eyes, Lákíti defeated the two-headed man by killing him. All the people hailed him for his victory.\par
The three-headed man came out desperately to fight Lákíti. This time it was a tug of war. The drummers commenced their usual song thus: Lílé:\par
Lákíti kò lè jà (abbl) Solo: Lákíti cannot fight (etc.)\par
Ègbè: Njé? ó lè jà? (bbl) Chorus: Can he fight? (etc.)\par
It took Lákíti no time to win the dwell by killing his challenger. The shout of joy over Lákíti's victory spread all over the places.\par
The four-headed man came out, and Lákíti defeated him in the same grand style. The five-headed took his turn, and it was the same story of victory for Lákíti.\par
The six-headed man challenged Lákíti to the fight to finish the war. But luck was in Lákíti's favor.\par
The seven-headed man came out, aiming to defeat Lákíti. But, the whole thing was just like a dream because Lákíti recorded a victory over his victim.\par
The eight-headed man promised to give Lákíti a tough fight but all in vain. Lákíti claimed victory over his challenger.\par
The nine-headed man came out with full force to silence Lákíti just with a few blows. But Lákíti escaped defeat. This victory earned Lákíti instant popularity before the audience.\par
The ten-headed man came out so determined to avenge all the death blow that Lákíti had rained on his fellow men. As soon as the fight began, both the drummers and the signers went into action, thus: Lílé:\par
Lákíti kò lè jà (bbl) Solo: Lákíti cannot fight (etc.)\par
Ègbè: Njé? ó lè jà? (bbl) Chorus: Can he fight? (etc.)\par
The ten-headed man took the advantage that Lákíti was already tired of his previous fights. He unleased dead blows on Lákíti, and he dropped down dead. This event saddened the audience, and they went home disappointed and unceremoniously. The tenheaded man performed a miracle by resuscitating his fellow men, numbering nine, and all of them, including the ten-headed man, went home alive in happiness and elaborate jubilations. Surprisingly, Lákíti's son, who was the only one left behind, came out from his hide-out after all the ten men of the underworld had left to rescue his father. Both Lákíti and his son went home in joy too.\par
It is worth noting that one of the numerous devices adopted by the Yorùbá to teach the young ones numerals in society often uses the above folktale. Also, in the above folktale, Lákíti's challengers were numbered ten. He defeated the first nine, that is, oneheaded man, two-headed man, three-headed man, four-headed man, five-headed man, six-headed man, seven-headed man, eight-headed man, and nineheaded man. But unfortunately, the ten-headed man defeated Lákíti as a result of his tiredness. 
\section[{III.}]{III.} 
\section[{Conclusion}]{Conclusion}\par
It is apparent to stress in this paper that the use of Yorùbá orature as a fundamental basis for teaching young ones the Yorùbá numerals ensues the culture and tradition of the people. Also, teaching numerals effectively through Yorùbá orature has started in the distant past before the advent of westernization of Yorùbá education.\par
The various ways of imparting Yorùbá numerals into the knowledge of Yorùbá children are through song, ìwúre, moonlight poetry, folktales, children poetry, and Ifá literary corpus. These various ways permeate the Yorùbá life because the system is deep-rooted in Yorùbá culture and tradition. The method should be encouraged to ensure that the children's upbringing is a continuing partnership between the school and Yorùbá society.\par
Finally, it is shown in this paper that the Yorùbá traditional society has something to offer for education theory and practice. Indeed, this fact, which sustains the teaching of Yorùbá numerals, is a reason why orature still continues as fundamental means by which we teach Yorùbá numerals to children despite the challenge of western education. \begin{figure}[htbp]
\noindent\textbf{} \par 
\begin{longtable}{P{0.026698717948717948\textwidth}P{0.35525641025641025\textwidth}P{0.04358974358974359\textwidth}P{0.4244551282051282\textwidth}}
È? ta:\tabcellsep Agbó? n ayé kò ní ta ó?\tabcellsep Three:\tabcellsep Agbó? n (widely) will not sting you\\
\tabcellsep Oyin ayé kò ní ta ó? ,\tabcellsep \tabcellsep Oyin (honey bee) will not sting you.\\
\tabcellsep Àkéekèe ayé kò ní ta ó?\tabcellsep \tabcellsep Akéekèe (scorpion) will bot sting you. Amen.\\
È? rín:\tabcellsep È? rín lo? mo? dé ? rín kawó,\tabcellsep Four:\tabcellsep It is with happiness that kids count money\\
\tabcellsep È? rín làgbàlagbà ? rín pobì\tabcellsep \tabcellsep It is with joy that adults pieces cola nut\\
\tabcellsep È? rín làgbàrá ? rín pàdé odò ló? nà\tabcellsep \tabcellsep It is with happiness that erosion meets with\\
\tabcellsep \tabcellsep \tabcellsep the river,\\
\tabcellsep Tè? rín, tè? ye? ni ò? rò? re? yóò máa jásí.\tabcellsep \tabcellsep Your ways will result in fortune and\\
\tabcellsep Às? e? !\tabcellsep \tabcellsep happiness. Amen\\
Àrún:\tabcellsep Àrùn ò ní so? é? ló? jò? kale? . Às? e? !\tabcellsep Five:\tabcellsep A prolonged disease will not attack you.\\
\tabcellsep \tabcellsep \tabcellsep Amen.\\
È? fà:\tabcellsep È? fale fako ni tèrúkó?\tabcellsep Six:\tabcellsep Hoes bring forth booties everywhere;\\
\tabcellsep Gbogbo ohun tí ó bá fo? wó? fà\tabcellsep \tabcellsep whatever you struggle for,\\
\tabcellsep Yóò máa jásí rere\tabcellsep \tabcellsep will come into being\\
\tabcellsep Ìfà yóò máa wo? lé tò? é? wá. Às? e? !\tabcellsep \tabcellsep Booties will come on your way. Amen\\
Èje:\tabcellsep Bí Olúgbó? n s? orò yóò kìje\tabcellsep \multicolumn{2}{l}{Seven: Olúgbó? n's festival lasts seven days.}\\
\tabcellsep Bí Are? sà s? orò yóò kìje\tabcellsep \tabcellsep Arè? sà's festival lasts seven days,\\
\tabcellsep Às? eyo? rí yóò máa jé? tire. Às? e? !\tabcellsep \tabcellsep Success will be yours. Amen.\\
È? jo? :\tabcellsep Jò? jò? agbò níí mágbò níyì\tabcellsep Eight:\tabcellsep Agbò's (ox) overgrown hair gives it respect\\
\tabcellsep Ilé re? a jo?\tabcellsep \tabcellsep Your home will be orderly.\\
\tabcellsep Ò? nà re? a jo? . Às? e? !\tabcellsep \tabcellsep Your ways will be good. Amen.\\
È? sán:\tabcellsep Ilé ayé 'a san e? sówó\tabcellsep Nine:\tabcellsep Life will favour you with money\\
\tabcellsep Á san é? só? mo?\tabcellsep \tabcellsep Life will favor you with children.\\
\tabcellsep Á san é? sí ire gbogbo\tabcellsep \tabcellsep Life will favor you with good things.\\
\tabcellsep Alé? yóò san é? ju òwúrò? lo? . Às? e? !\tabcellsep \tabcellsep Your future will be better than the present.\\
\tabcellsep \tabcellsep \tabcellsep Amen.\\
È? wá:\tabcellsep Wíwá ni a ? wá mó? to? wó? e? ni\tabcellsep Ten:\tabcellsep \end{longtable} \par
  {\small\itshape [Note: ànímó? o? mo? One:You will have more money; you will have more children. Ànímó? àìkú tíí s? e baálè? o? rò? , As? e? ! You will have long life which supersedes everything. Amen Èjì:]} 
\caption{\label{tab_1}}\end{figure}
 \begin{figure}[htbp]
\noindent\textbf{} \par 
\begin{longtable}{P{0.10068337129840547\textwidth}P{0.3097949886104784\textwidth}P{0.10649202733485194\textwidth}P{0.33302961275626425\textwidth}}
Ègbè: Lílé: Ègbè: Lílé: Ègbè: Instantly, Lílé: Ègbè:\tabcellsep kò lè jà (2ce) Njé? ó lè jà? (2ce) Kó gbé e párá kó fi dá Njé? ó lè jà? Kó yàn bò? n-ùn bí ìbo? n ?jé? ó lè jà? Abbl. Lákíti kò lè jà (bbl) Njé? ó lè jà? (abbl)\tabcellsep Solo: Chorus: Solo: Chorus: Solo: Chorus: Solo: Chorus:\tabcellsep Lákíti cannot fight (2ce) Can he fight? (2ce) He lifts promptly to win Can he fight? He sounds like a gun Can he fight? (etc.) Lákíti cannot fight (etc) Can he fight? (etc)\end{longtable} \par
 
\caption{\label{tab_4}}\end{figure}
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\end{document}