A few words can become dangerously misleading when they are lifted from the cultural soil in which they were spoken. In the heated atmosphere surrounding Senator Adenigba Fadahunsi’s recent remarks, much of the controversy appears to hinge on the English interpretation of words spoken in Yoruba, within a distinctly Ijesa cultural and linguistic context.
But can the language of the Ijesa be understood purely through literal translation? Can expressions shaped by centuries of history, warrior traditions, communal solidarity and rhetorical symbolism be reduced to their dictionary meanings without losing their intended message?
This is not an attempt to place any public figure beyond scrutiny or to excuse irresponsible speech. Rather, it is a call to understand before condemning—to examine the words, the context, the audience, the cultural nuances and the intention behind the message.
To understand what Senator Fadahunsi said, one must first understand the people he was speaking to: the Ijesa—the people of Arogunyo.
And sometimes, to understand the words of a people, you must first understand the history that gave those words their voice.
Before Senator Adenigba Fadahunsi is crucified over excerpts from his recent remarks, there is a fundamental issue that must first be understood: the language, culture and rhetorical tradition of the Ijesa people.
The Senator was addressing his people largely in Yoruba, within a distinctly Ijesa cultural setting, making a passionate call for vigilance, communal alertness and lawful self-protection in the face of attacks on innocent people. To isolate a few expressions, translate them literally into English and present them without the cultural context in which they were spoken is capable of creating an impression very different from the speaker's actual intention.
The Ijesa language is not always literal
Among the Ijesa, words associated with pípa or pa—literally translated as "to kill"—can carry meanings far beyond their literal English equivalents.
Context, tone and circumstance matter enormously.
An Ijesa father may warn his teenage son:
"Máa pa ọ́ bí ejò aríjẹ."
A literal translation might suggest, "I will kill you like a poisonous snake." But within the familiar Ijesa expression, the intended meaning is closer to "I will beat you mercilessly" or "I will deal severely with you."
The speaker is not threatening to commit murder.
Likewise, the expression:
"Ìyàwó àti ìyálé mi pa ara wọn."
may be understood within an Ijesa context as meaning that the senior wife and the junior wife are fighting or engaging in a serious quarrel.
This is precisely why language cannot always be translated word-for-word without understanding the people who speak it.
A translator who understands Yoruba generally but has no deep familiarity with Ijesa speech patterns, idioms and cultural expressions may produce a technically literal translation while completely missing the intended meaning.
It is the difference between translating words and interpreting meaning.
Why the Ijesa are called Arogunyo
There is another cultural dimension that should not be overlooked.
The Ijesa have historically been celebrated for their courage, resilience and martial spirit. This cultural identity is reflected in the expression Arogunyo—one associated with the rejoicing or exultation of war songs.
Arogunyo should not be misconstrued as a people who celebrate bloodshed or violence.
Rather, it evokes a people whose history places considerable value on courage in the face of adversity, communal defence, resilience and the determination not to surrender when their community is threatened.
The traditional Ijesa warrior ethos was expressed through songs, chants, praise poetry and emphatic language designed to strengthen morale. Such expressions could sound fierce to an outsider while carrying a different cultural meaning to the people who understood them.
That tradition has survived in the Ijesa character: bold speech, communal solidarity, courage and an instinct to resist oppression.
It is therefore important to understand that when an Ijesa leader addresses his people during a period of fear, insecurity or perceived threat, the rhetoric may naturally become emphatic and emotionally charged.
That does not automatically make it an instruction to commit violence.
Fadahunsi's remarks must be judged in context
Senator Fadahunsi's remarks should therefore be considered in their entirety—not through isolated words extracted from a live broadcast.
The relevant questions should be:
What was the speaker's overall message? What was the context? Who was he addressing? What did the expressions mean within the Ijesa linguistic environment? And what action was he actually asking his audience to take?
The central message, as understood from the broader context, was about resisting criminality, protecting lives, remaining vigilant and preventing further attacks on innocent members of the community.
That is fundamentally different from organizing people to embark on unlawful attacks.
Indeed, a responsible interpretation of such remarks would be an appeal for communities to remain alert, cooperate with security agencies and protect themselves against unlawful aggression within the bounds of the law.
Do not translate away the culture
There is a danger in taking a culturally embedded expression, stripping it of its linguistic and historical context, translating it word-for-word and then using that translation to establish criminal intent.
You cannot understand an Ijesa expression merely by opening an English dictionary.
You have to understand the people.
You have to understand their idioms.
You have to understand their history.
You have to understand their rhetorical traditions.
And, above all, you have to understand the context in which the words were spoken.
The Ijesa are a people whose language carries layers of meaning that may not be immediately obvious even to speakers of other Yoruba dialects. Their reputation for courage and their tradition of Arogunyo have historically shaped a distinctive style of communal expression—one capable of sounding fierce while communicating determination, solidarity and resistance rather than a literal call to violence.
Context before condemnation
Nobody should be above scrutiny, and political leaders should be accountable for their words.
But accountability must be based on what was actually said, what was meant, and the context in which it was said—not merely on a literal translation of selected words.
If portions of a live broadcast were cropped, translated by someone without sufficient familiarity with Ijesa linguistic usage, and subsequently circulated without the complete context, then the resulting interpretation deserves careful examination before judgment is passed.
Before you crucify Senator Adenigba Fadahunsi, understand the Ijesa people.
Understand their language.
Understand their idioms.
Understand their history.
Understand Arogunyo.
And understand that sometimes, the fiercest words in a warrior's song are not a command to wage war; they are a call to courage in the face of danger.
The proper response to insecurity is vigilance, lawful self-defence and cooperation with constituted authorities—not vigilantism.
And that distinction is precisely why Senator Fadahunsi's remarks deserve to be understood in their full cultural and linguistic context before they are condemned.
— Oladimeji Lasore
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