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BCOS40

LITERARY ANALYSIS/APPRECIATION OF A POEM BY ABIODUN ADEKAMBI FOR BCOS AT 40 BY ADEGORIOYE ARIYO.

TẸLIFÍSỌ̀N ÌPÍNLẸ̀ OYO PÓ’GÓJÍ ỌDÚN

  1. Ọ̀pẹ ò seé mẹ́rí nínú gbogbo igi oko

Tẹlifísọ̀n Ìpínlẹ̀ Ọ̀yọ́

Ọ̀pẹ rẹ ṣe bẹ́ẹ̀ ó sì dàgògo

O ṣeé tẹ̀ lórí ba bi ti ọ̀gọ́mò

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  1. Iye wọn ò yọwò ọmọ ajá kọ́ ni wọn ó yọ t’ẹsin

Ogójì ọdún rẹ rèé, lórí ètò tó kọ́ni lọ́gbọ́n,

Ìròyìn tí ò lẹ́ja mbákàn nínú, òhun ìlani-lọ́yẹ Ààtò ìlú àt’ìgbé lárugẹ àṣà.

 

  1. Ẹ̀rú ọkọ́ lórí aka

Ẹ̀rú àdá lórí aka

Ẹ̀rú àáké lórí aka rẹ náà ni

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Ngbọ́ ta ni yóó sọ p’áka rẹ ò sunwòn nígi?

Tẹlifísọ̀n Ìpínlẹ̀ Ọ̀yọ́ o ti gòkè àgbà

 

  1. Aṣóró ni Baba irin

Ọ̀jọ̀gbọ̀ ni baba kùmọ̀

B C O S Tẹlifísọ̀n,

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Tẹlifísọ̀n Ìpínlẹ̀ Ọ̀yọ́ pó’gójì ọdún o

Ibi gẹrẹjẹ làá bágbàaaaa.

LITERARY APPRECIATION OF THE POEM

The poem is a four stanza chant of praise, speaking about the efficiency of a broadcasting station known as The Broadcasting Corporation of Oyo State (BCOS)

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1ST STANZA

The first stanza of the poem is a ’Quatrain‘ (having four lines ).The poet makes use of a figure of speech that has to do with a direct comparison of objects and this is known as  ‘Metaphor‘.  The object of comparison here is OPE. (The Palm tree). The first line tells us that the Palm tree cannot be under rated among all the trees in the forest. This is so because one can easily identify the Palm tree at a glance among a number of trees because of its unique physique and features. So is the BCOS.

The second and third lines of the first stanza  mention  Tẹlifísọ̀n Ìpínlẹ̀ Ọ̀yọ́ referring to it as the ‘OPE’ (the Palm tree) and lets us know that the station has gradually grown, expanded and developed to be a giant in the field of broadcasting by saying …Ọ̀pẹ rẹ ṣe bẹ́ẹ̀ ó sì dàgògo.

The appellation ‘Agogo‘ is derived from a type/specie of Palm tree. We have deferent varieties of Palm trees, two most popular types of OPE in Yoruba land are ‘operekete‘ and  ‘Ope Agogo‘.

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‘Operekete‘ is a type of Palm tree that is not too tall but has the tendency of growing beyond its current height .

‘OPE Agogo‘ is that type of palm tree that is very tall in nature. It is an ideal palm tree. When an   ‘Operekete’ grows to become an ‘Agogo‘ it might have survived many dry, rainy and turf seasons which might have claimed some of its kind. An Operekete that turns Agogo has survived testing periods, uncertainties, tribulations and other challenges. Many would have tried to let it remain the way it was. This is backed up by a Yoruba adage which says… ‘Operekete ndagba, Inu aadamo nibaje‘.

The poet in the fourth line of the first stanza lets us know that the station, BCOS  cannot be hindered in its growth like some of its kind in the path of quality broadcasting by saying … ‘O ṣeé tẹ̀ lórí ba bii ti ọ̀gọ́mò‘. Here, the poet makes use of a figure of speech called ‘SIMILE‘   by comparing others with another object called ‘Ogomo‘. Ogomo is a part of the whole palm tree, it is the younger bunch of palm leaves that looks like a spear, it is very soft in nature that one can easily bend  to form any shape and its growth could be hindered. So, the poet, having told us that the station, BCOS is an OPE among other broadcasting stations, still reaffirmed that it cannot be bent or led astray on its quality broadcasting path.

2ND STANZA

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The second stanza of the poem belongs to a group of stanzas in poetry that is known as ‘TERCET‘ (being a three line stanza of a poem).

In the first line of the second stanza, the poet compares the price of a puppy to that of a younger horse (calf) and lets us know that the two animals are incomparable. “Iye wọn ò yọwò ọmọ ajá kọ́ ni wọn ó yọ t’ẹsin“. Talking about the size of a horse, it is obviously bigger than a dog, talking about a quality they both have in common (ability to run fast), the difference is very clear. It is clearly illustrated in a Yoruba adage which says ‘ere ti Aja ba f’ogun odun sa, irin faaji ni fun Esin‘ meaning that the distance that takes running a Dog twenty years to  cover is just a strolling experience for the Horse.

The second and third lines now complement the significance of the first line, “Ogójì ọdún rẹ rèé, lórí ètò tó nkọ́ni lọ́gbọ́n, Ìròyìn tí ò lẹ́ja nbákàn nínú, òhun ìlani-lọ́yẹ“ thus bringing it to recognition that the station BCOS has gone a long way in quality broadcasting which covers good programming, public enlightenment, unbiased news coverage and presentation among other services.

3RD STANZA

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The third stanza of the poem is regarded as a Quintain or Quintet. (a stanza of five lines)

The poet is using this stanza to take us far to the traditional background of some primary farm tools that are so important in producing food for the people in our society, these are: Oko – hoe, Ada – Cutlass and Aake – Axe. The hoe, the cutlass and the axe cannot be without their wooden handles known as eru” ko, eru Ada or eeku ada and eru Aake. To find a lasting wooden handle  for any of these farm tools the black smith needs a type of tree that is suitable and accessible  for the purpose, the most suitable, accessible and often mentioned is ‘Igi Aka‘ ( Aka tree ).  The first and second lines of the third stanza prove that.  “Ẹ̀rú ọkọ́ lórí aka“

“Ẹ̀rú àdá lórí aka…“

The poet is comparing the station BCOS with ‘Igi aka‘ the most useful, having  served as the station that  promotes cultural values, educates the public about their rights and government activities, serving as the bridge between the government and the people, promoting religious tolerance among the people, making it a task for all and sundry to embrace peaceful coexistence while being security conscious.  “Ẹ̀rú àáké lórí aka rẹ náà ni“

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The figure of speech observed in the third stanza is known as The ‘Metaphor‘ this is identified in line three of the staanza … Ẹ̀rú àáké lórí aka rẹ náà ni.

Another figure of speech is observed in the fourth line of this same stanza, it is known as  ‘Rhetorical question‘ (ibeere ‘pesi je) as in “Ngbọ́ ta ni yóó sọ p’áka rẹ ò sunwòn nígi?“ meaning that who would dare say that you are not valued among your peers?. This is a question that needs no answer, such questions like this are asked for emphasis sake, just to reaffirm that no one could doubt the station’s efficiency in its chosen path.

The figure of speech observed in the last line of this Quintet is  known as‘ Personification ‘(ifohun pe’ni), where the poet is addressing  The Broadcasting Corporation of Oyo State as one who has  ‘made it‘ among others. … Tẹlifísọ̀n Ìpínlẹ̀ Ọ̀yọ́ o ti gòkè àgbà.

4TH STANZA

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The fourth stanza of the poem which is the last stanza is also regarded as a Quintain or Quintet. (a stanza of five lines)

The poet is using this stanza to introduce some different varieties of similar objects and as well telling us the superiority of one among each of the varieties.

The first line tells us about the family of irons which has ‘Aṣóró‘ as the  superior’. .. Aṣóró ni Baba irin‘.

Aṣóró: this is a type of iron rod, usually found in ‘Ile aro‘ (the black smith’s work shop).  It is not the biggest in size among other irons but generally accepted as the superior among them because of its uniqueness and special attributes.

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The second line is also telling us about the family of sticks used in beating (Kumo) which has   ‘Ọ̀jọ̀gbọ̀‘ as the superior among them.

Ọ̀jọ̀gbọ̀: this is a type of stick used in beating, it is soft in nature, it can be swiftly used by the person holding it, it is not as hard as some of its other varieties such as opa, pasan, ore, kondo, etc. that are rigid and not flexible.  Ọ̀jọ̀gbọ̀ is accepted as the superior among its varieties because of its uniqueness.

The figure of speech observed in this last stanza of the poem is known as ‘Symbolism’ ‘picking some objects to represent the main object of praise/appreciation.

The two objects used in the first two lines of this Quintain (Aṣóró and Ọ̀jọ̀gbọ̀) are representing the superiority of the station BCOS among its peers.

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The figurative expression of the poet in the third and fourth lines of this stanza is that of ‘Akede‘ (the town crier) who informs the public about the situation of things as a matter of importance .

… “B.C. O .S Tẹlifísọ̀n, Tẹlifísọ̀n Ìpínlẹ̀ Ọ̀yọ́ pó’gójì ọdún o“

Critically looking at the word ‘Akede‘ this is a popular name that cannot be ignored in the history of BCOS, because for anyone who wants to give a complete name and address of BCOS, such a person must include ... Ile Akede .. meaning where information disseminated.

To emphasize this, an entrance to the premises of the Broadcasting Corporation of Oyo state, at Ile Akede, Orita Bashorun, Ibadan, would do justice to this where an image of an ‘ideal town crier’ is stationed. Projecting the traditional way of disseminating information to the general public. The art is almost fading away in this part of the world but still in use in the United kingdom in spite of the modern technological innovations.

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The very last line of this Ode, is telling us about the hierarchical position of the station BCOS. The line is appreciating the station’s age and the landmark it has made so far with regards to all aforementioned attributes and hereby placing BCOS on a superior place in order of Hierarchy. .. “Ibi gẹrẹjẹ làá bágbàaaaa“.

The poet has really done so much in giving vivid information about BCOS with regard to its four solid decades of existence in a poem of just four solid stanzas.

I don’t want to end this analysis without saying few things about its rendition, especially the lyrics of the chorus that ends its rendition.

The delivery of this poem is fantastic as ‘EWI kike’ and it was embellished with a background music which ended with a solid line of a deep meaningful statement which says ‘… agbada nla lo da…  ‘

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Agbada is a type of apparel, popular in Yoruba land, usually worn with high ranking dignitaries. It is a traditional style that displays the wellness, the financial capability and buoyancy of the wearers. The wearer, usually an average mature man displays superiority among equals as he displays the surplus of the Agbada material in folds.

Agbada is known to be in categories: we have agbada and we have agbada nla. Agbada nla displays more of all attributes of agbada and that of the wearer.  It is bigger in size, richer in artistic designs and often costly than the usual agbada. This is often used by praise singers to appreciate dignitaries who are well known in the society, thus “agbada nla lo da, b’enikan wo sokoto, bo ba wo kijipa, agbada nla lo da“.

One can put on agbada nla without being the owner of it, it could be inherited,  stolen, rented or borrowed but in this content, the chorus is  telling us emphatically that the wearer, BCOS is the owner of this exquisite attire with the two last words in this statement“ … agbada nla lo daaa.  “saying that the wearer of it is the one who actually financed the buying and sewing of the ‘agbada nla’.

Having done a literary analysis of this creative work by ABIODUN Adekambi, the poet and the chanter of this poem, I like to tag this poem as An ode to a broadcasting giant at forty.

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Thank God for  the opportunity to do this, thank you the poet and chanter of this interesting poem Alagba Abiodun Adekambi ,thank you the wonderful management of BCOS thank you all  and happy birthday to the Broadcasting Corporation of Oyo State (BCOS ).

 

(c) 2022.

 

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