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English to Yoruba: Naming Ceremony in Yorubaland General field: Art/Literary Detailed field: Poetry & Literature
Source text - English ÀKỌ́SỌ
Fún ìdí pé nini orúkọ jẹ dandan, àwọn Yorùbá ti ya ọjọ́ Isọmọlórúko yìí si ọjọ́ pàtàki èyi ti a kò le sàì tẹ̀lé ètò pataki ti awọn baba nlá wa ti fi lé’lẹ̀. Bi ọjọ́ Isomolórúkọ ti se pàtàki tó ni, sibẹ̀sibẹ̀ ètò ati ináwó rẹ̀ yàtọ lati ilú si ilú.
Bi aboyún ilé bá bi ti bi tire, gbogbo ẹbi ní ìdí ọkọ ati ni ìdí òun pàápàá yóò wá ki i ‘Báríkà, ’Báríkà, ẹ kú ewu ọmọ, ati gbọ ohùn ìyá, a gbọ ohùn ọmọ. Bárikà. Orísirísi ìbéérè lá o má a gbọ́ lati ẹnu awọn èniyàn lati fi mọ irú ọmọ ti ẹni náà bi. Wọn á má a bèèrè pé, “ákọ ni tabi abo”? Ọkọ tabi iyàwó? Onílé tàbi àlejò? Irú tèmi ni tàbi tirẹ? Gbogbo ibèèrè wọnyi wá ki wọn le mọ irú ọmọ ti a bi ati lati fi ayọ̀ wọn han iyá ọmọ.
ÌLÀNÀ
Nibi ti aboyún ti nrọbi ni àgbàlagbà ti nse àkiyèsi irú ọmọ ati orukọ tí ó le jẹ́. Ọ̀nà ti ọmọ náà gbà wáyé, gba akiyèsi pẹ̀lu, yálà ẹsẹ̀ ló fi jáde ni tàbi ori ni. Ìse ọmọ náà lẹhin ti a bii tún wà ninu àkiyèsi bákannáà. A o se akiyesi bóya ọmọ náà nsọkún púpọ̀ l’óru tabi kò fẹ́ ki a rọ òun ni oúnjẹ lori ìdùbúlẹ̀. Bi ó bá jẹ́ ọmọ ti ńsọkún púpọ̀ l’óru a ó má a pè é ni, ‘Òní’, bi kò bá si fẹ́ ká rọ òun li ounjẹ lori ìdùbúlẹ̀, a ó má a pè é ni ‘Òkè’. Bákannáà ni awọn Yorùbá máa nse akiyesi àkókò ti a bá bi ọmọ si. Èyi tí a bí ni àkóò ọdún lá npè ni ‘Bọ́dúndé’ tabi Abiọ́dún – “A bii si ọdun.” Èyi ti a bá bi lákòókò ibànújẹ́ awọn òbi, la ńpè ni ‘Rẹ̀milẹ́kún. ‘Dayọ̀ tabi Ẹkúndayọ̀. Eyi ti a bi lákòókò ayọ̀ tabi igbádùn awọn òbi la ńpè ni ‘Adébáyọ̀’, ‘Adésọlá’, ‘Ayọ̀déji’, ‘Bọ́lánlé’, ‘Bọ́láji’ ati bẹ́ẹ̀bẹ́ẹ̀lọ. Bi ó bá si jẹ́ ọmọ ti a bi lẹ́hin ti iyá ọmọ náà ti se abíkú titi, a ó má a pè é ni ‘Rọ́pò’, ‘Kòkúmọ́, Igbókọ̀yi, Kòsọ́kọ́ ati bẹ́ẹ̀bẹ́ẹ̀lọ. Ọmọ ti a bí si ojú ọ̀na oko tabi ọjà tabi odò la ńpè ni Abíọ́nà. Èyi ti a bí sinu òjò tabi lákoko ti òjò ńrọ̀ la ńpè ni Béjidé.
Eyi ti a bi gẹ́rẹ́ ti bàbá’gbà ọmọ náà s’aláìsí la ń pè ni Babatúndé, tabi Babajidé. Bi o ba si jẹ́ eyi ti a bi ni gẹ́rẹ́ ti iyá àgbà sàìsí ni, a ó má a pè é ni Iyábọ̀. Bi o ba si jẹ́ ọmọ méji (ibeji) ni obirin kan bi lẹ́ẹ̀kan soso, a ó má a pe eyi ti o kọ́kọ́ wáyé ni Táíwò, eyi ni awọn Yorùbá npè ni àbúrò, nitoripé òun ni a rán lati lọ tọ́ ayé wò bóyá ó dùn tabi kò dùn. Eyi abikẹ́hin wọn ni a npè ni Kẹ́hindé, eyi ti awọn Yorùbá mọ̀ gẹ́gẹ́bi ẹ̀gbọ́n nitorípé òun ló gbójú tí ó rán àbúrò rẹ̀ ‘Táíwò’ nísẹ́. Ọmọ ti a bí tẹ̀lé àwọn ìbejì ni wọn npè ní, ‘Idowu’. Èyí tí a bí tẹ̀le ni, ‘Alaba’, ati èyí tó tẹ̀le ni a npe ni, ‘Ìdògbé.
Bi ó ba jẹ́ mẹ́ta la fi wọn bi (lẹ́ẹ̀kan soso), a ó máa pè wọn ni Ẹ̀ta Òkò. Ọmọ ti a bi nigbati iya rẹ̀ kò se nǹkan osù rárá la ńpè ni Ilọ̀ri, eyi ti ó sì dojú bolẹ̀ lati inu iya rẹ̀ wá la npè ni Àjàyí; bi ó bá si jẹ́ eyi ti osù oyún rẹ̀ lé ni mẹ́wa ni a ó pè é ni Ọmọ́pẹ́.
Awọn ìdílé miran kó àsà ati má a se ìwádí tàbi àyẹ̀wò lọdọ Ifá nipa orúkọ ti ó yẹ ki ọmọ tuntun máa jẹ́.
ÀKÓKÒ ISỌMỌLÓRÚKỌ
Ọjọ́ kẹsàn án ti a bá bi ọmọkunrin ni a máa ńsọ́ lórúkọ, ọjọ́ keje ni ti ọmọbirin. Ọjọ́ kẹjọ si ni ti àwọn ibeji. Ìbáà jẹ́ akọ tabi abo, awọn onigbàgbọ́ ati imàle a máa sọ ọmọ wọn lórúkọ li ọjọ́ kẹjọ ti a bá bi i. Eléyi wà ni ibámu pẹlu àsà ati ètò isin wọn.
Ni ìgba láéláé, iyá ọmọ tuntun náà kò gbọdọ̀ jáde titi a ó fi se ìkómọ ọmọ rẹ̀. Inu iyàrá ni iyá ọmọ náà yóò dúró titi a ó fi kó ọmọ rẹ̀ jáde. Ọjọ ìsọmọlórúkọ yi ni iyá ọmọ yóò gbé ọmọ rẹ̀ jáde, yóò sì jókòó si àárin gbogbo ẹbí.
Ètò nipa àkíyèsi àkókò, ipò ati ìrìn tí ọmọ náà rìn yóò ti pari ki a tó se Isọmọlórúkọ yi.
AYẸYẸ ISỌMỌLÓRÚKỌ
Ni ibòmiràn, lẹ́hin ti gbogbo ẹbi ati ojúlùmọ bá pé jọ tán, ìyálé ilé náà yóò bu omi si ori òrùlé, yóò si fi ara ọmọ tuntun náà gba ọ̀sọ̀ọ̀rọ̀ omi ti nsan ti ori òrùlé bọ̀. Bi ọmọ tuntun bá ti fi ara gba omi yi tán ni yóò ké’gbe bi ti ọjọ́ ti a bii pe, ‘Mo wá à, mo wá à, mo wáà’. Gbogbo èniyàn yóò bú sẹ́rin, wọn ó si pariwo pé, ‘Ọmọ tuntun, o kú àtọ̀runbọ̀, aye dùn, bá wa jẹ́ o.”
Ni kété ti a bá se ìdárayá yi tán ni baba-àgì tabi baálé ilé yóò gbé ọmọ náà le ọwọ́. Baálé ilé yóó se àlàyé kúkúrú nipa bi ọmọ náà ti wá sáyé. Èyi yi ni’pé yóò sọ itàn ọmọ náà ni àsọpọ̀ mọ ti baba ati iya ọmọ naa. Yio sọ bóyá ọmọ náà dé si àkókò ayọ̀ tabi ibànújẹ́ àwọn òbi rẹ̀. Ninu àlàyé baalé ilé yi ni a ó ti mọ orúkọ ti ọmọ náà yio jẹ́. Bi èyí kò bá sì rí bẹ́ẹ̀, èyi ni pé bí kò bà sí àlàyé nipa bí a ti bí ọmọ yìí, baalé ilé tun le se àlàyé ti ó jẹ mọ́ ìdílé baba ọmọ náà. Àlàyé yi le tọká si oyè ti a ńjẹ ni idilé baba ọmọ tàbi akíkanjú tàbi ohun pàtàki ti a mọ̀ mọ́ ìdilé yi. Ninu itàn tabi àlàyé tí a bá gbọ́ náà ni a ó ti le fi inú gbé orúkọ ti ọmọ náà yiò jẹ́.
Baálé ilé yio máa mú àwọn ohun ti ẹnu ńjẹ ti a kó silẹ̀ gẹ́gẹ́bi orógbó iyọ̀, oyin, omi tútù, ati ọti tabi ohun míràn ti a bá nlò ni ìdilé náà. Bi ó bá ti mú ọ̀kan ninu orógbó wẹ́wẹ́ ti a ti bù sinú àwo yio sọ pé, ‘Bọ́lánlé’ tabi Ádébáyọ̀’ gba orógbó jẹ̀, ki o si gbó sinú ayé. ‘bi orógbó ni ki o gbó’, yio si pàṣẹ ki a gbé orógbó náà fun awọn ẹbi ti ó jókòó, àwọn náà yio si jẹ ninu rẹ̀. Yio mú iyọ̀ si ọwọ́ yio fi kan ọmọ náà lẹnu pelu ọ̀rọ̀ kan náà pé, ‘Bọ́lánlé’ tàbi Ádébáyọ̀’, gba iyọ̀ ki o jẹ, bi ayé ti dùn ni yi o, ki o dúró bá wa jẹ ẹ́’. A ó tún gbé iyọ̀ yi ọ̀dọ̀ awọn èniyàn lati tọ ọ wò pẹ̀lú. Bi a ti se iyọ̀ náà ni a ó se òyin, èyi ti nfi dídùn ayé èniyàn hàn.
Lẹ́hin èyi ni baálé ilé náà yio fi ọti se àdúrà pe ‘Ọti kì í tí, kì í kan, bẹ́ẹ̀ni kì í kẹ̀’. Èdùmàrè má jẹ ki ọmọ yi ó dibàjẹ́ láéláé. A ó bu ọti sinu ago a ó sì ba ọmọ na tọ ọ wò pẹ̀lú. Nigbati a bá se ètò wọnyi tan lẹ́sẹẹsẹ a ó gbe àwo tí omi tútù wa ninu rẹ̀ kalẹ̀ si àárin agbo ẹbi. Àwọn ẹbi ati ojúlùmọ̀ ti o jókòó yóò máa gbé ọmọ náà lọ́kọ̀ọ̀kan, wọn ó máa sọ ọmọ náà lórúkọ ti wọn bá fẹ́, wọn ó máa sọ owo sinu omi tútù ti a gbé kalẹ̀. Ọmọ tuntun náà la ó fi owó náà ra nǹkan fún.
ÌPARÍ
Bi a bá sọ'mọ lórúkọ tán, baálé ilé yio se àdúrà fún ọmọ náà. Bi ohun ìpanu bá wà, a ó jẹ ẹ́ a ó sì máa lọ pẹ̀lú àdúrà pé, ‘Ọlọ́run á dá ọmọ si, Ọlọ́run a wòó jù wá lọ, àbúrò àǹfàníi o’ ati bẹ́ẹ̀bẹ́ẹ̀lọ. Báyi la ó se ti a ó sì mú Isọmọlórúkọ ti ọjọ náà wá si òpin.
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Daramolá, Olú and Jéjé, Ádébáyọ̀ (1970), Àwọn Àsà ati Òrisà Ilẹ̀ Yorùbá. Onibọnòjé Press, Ibàdàn. pp.66-69.
Translation - Yoruba BACKGROUND
For the fact that name bearing is compulsory the Yoruba set aside a day for naming ceremony for which the procedure has to be followed as laid down by forefathers. As important as a naming day is however, the ceremony differs from town to town.
When a pregnant woman delivers safely, relatives from both sides of the baby's parents would come to greet her saying, ‘Congrats!, Congrats!, for safe delivery, we've heard mother’s voice, we heard baby’s voice. Congrats!’. Different questions from callers to know the kind of baby the woman delivered include: “male or female?” “Husband or Wife?” “ Host or Guest?” “My type or your type?” All these questions were to know the type of baby born, and to rejoice with the mother.
THE PROCEDURE
Beginning from the labour room, elders would take note of the type of child and the name to be given. The posture the baby came forth with: whether by leg or head, face down or not. The baby’s behaviour after birth would also be noted: whether or not the baby cried a lot in the night. Or whether or not he’s comfortable being fed lying down. If it was a baby that cried a lot in the night they would name him ‘Òní’ (that is, Today). If he was the type that didn’t feel comfortable to be fed lying down they called him, ‘Òkè’(that is, Up). Likewise, the Yoruba always took note of the period a child was born. The one born during festivals was called, ‘Bọ́dúndé’ or Abiọ́dún – ‘A bii si ọdun.’ (that is, born into festivals). The one born during parents sadness was called, ‘Rẹ̀milẹ́kún. (that is, Stop My Weeping) ‘Dayọ̀’ or ‘Ẹkúndayọ̀’ (that is ‘Turned to Joy’ or ‘Weeping Turned to Joy’). The one born during moments of joy or pleasure was called ‘Adébáyọ̀’, ‘Adésọlá’, ‘Ayọ̀déji’, ‘Bọ́lánlé’, ‘Bọ́láji’ (that is ‘Arrived to Meet Joy’, Arrived Into Wealth’, ‘Double Joy’, ‘Meet Wealth At Home’, ‘Wake Up With Wealth’) and so forth. If it was a child born after the mother had lost several babies, the baby would be called, ‘Rọ́pò’ (‘Replacement’), ‘Kòkúmọ́ (‘Did Not Die Again’)’, Igbókọ̀yi or Ìgbẹ́kọ̀yí)‘ (Bush Rejects This’), Kòsọ́kọ́ (‘No Hoe’) and so forth. The baby that is delivered on the road to the farm or market or river is called, ‘Abíọ́nà’ (that is, We delivered on the Road). The one born inside rain or during rainfall was called, ‘Béjidé’ (that is, ‘Come With Rain’).
The one that was born shortly after the grandfather died was called, ‘Babatúndé’, or ‘Babajidé’ (that is ‘Father has Come Again’ or ‘Father Has Resurrected’). If it was a female born shortly after the grandmother died, she would be called, Iyábọ̀ (that is, Mother Has Come). If the woman delivered two babies (twins) at once, the one that came out first would be called, Táíwò (that is, ‘Taste the World’), the Yoruba believed that he/she is the junior, sent to taste the world whether or not it is sweet to stay, or not to stay. The second born is called, ‘Kẹ́hindé’, the one the Yorùbá knew to be the senior because he/she was bold to send the junior, ‘Táíwò’, out first, on errand. A child born by the same parents after the twins is called, ‘Idowu’. The one that is born thereafter is called, ‘Alaba’, and the one that follows is called, ‘Ìdògbé.
If they were three (at once), they would be called, Ẹ̀ta Òkò (that is Triad). The baby born when the mother did not see her menstration was called ‘Ilọ̀ri’, and the one born facing downwards right from the mother’s womb is called ‘Àjàyí’; while the one born after ten months, was called, ‘Ọmọ́pẹ́’ (that is, baby stayed longer – than nine months).
In some places, the family members would consult oracles to determine the name to be given the child.
TIME FOR CHILD NAMING
A male child is named nine days after birth, while a female child is named seven days after birth. Twins are named eight days after birth. Whether male or female, christians and muslims name their children eight days after birth. This is in line with their pattern of worship.
In ancient times, the mother of the new baby would not come out, but remained indoors, until the naming ceremony of the baby. On the naming day, the mother would come out with her baby and sit among the relatives. Items like bitter-kola, salt, honey, wine, a bowl with cold water and other things used in the family would be on ground before the guests.
Observations concerning time, posture, and the course the child would take would have been determined before the naming event.
NAMING ACTIVITY
In some places, after the relatives have gathered, the family head (female) would pour water on the roof, and make the water flowing from the roof touch the baby. As soon as the water touched it, the baby would cry, like it did in the labour room saying, ‘Mo wá à!, mo wá à!!, mo wáà!!!’. (that is, I come! I come!! I come!!!’) Everybody would burst into laughter, and shout, ‘New baby! Welcome from heaven, the world is sweet, come eat with us!’.
Immediately after this exercise, the male family-head would carry the baby in his arms. He would explain briefly how the baby came to the world; and join the story with that of the baby’s parents including whether. they were from chieftaincy or royal family. He would indicate whether the baby came at a moment of sadness or joy of the parents. From this explanation, people could deduce the type of name to be given the child.
The family-head would take the edible items already prepared one after the other like bitter-kola, salt, honey, cold water and wine. As he took a piece of bitter kola from the plate, he would say, ‘Bọ́lánlé’ or ‘Ádébáyọ̀’ take eat bitter kola, and mature on earth like bitter kola. He would command that the bitter kola be served the relatives on seat, they also would eat it. He would take salt in his hand and touch the baby’s mouth with the same words, ‘Bọ́lánlé’ or ‘Ádébáyọ̀’, ‘take salt and eat, this is how sweet the world is, stay and eat with us’. This salt would be served the people for them to taste also. Likewise, honey would be treated the same way, the one that shows the sweetness of a person’s destiny.
After this, the family-head would pray with the wine saying, ‘Wine does not stale, nor sour. Almighty, do not allow this baby to ever spoil’. Wine would be poured into a cup, to be tasted on behalf of the baby also. After all these, the bowl containing the cold water would be brought to the centre where the relatives were seated. Relatives and acquaintances on seat would be carrying the baby one after the other, each saying the names they wanted for the baby, and dropping money into the bowl containing the cold water on ground. The money would be used to buy something for the baby.
CONCLUSION
When the naming is over, the family head would pray for the baby. Refreshments would be served, if any, and people would depart with different prayers such as, ‘God shall keep the baby’; ‘God shall take care of it better than us’; ‘Good juniors’ and so forth. This would mark the end of the day’s naming ceremony.
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Daramolá, Olú and Jéjé, Ádébáyọ̀ (1970), The Culture and Deities of Yorubaland. Translated by Samson Adeyekun. Onibọnòjé Press, Ibàdàn. pp.66-69.
English to Yoruba: Yoruba Grammar General field: Other Detailed field: Linguistics
Source text - English GREETINGS
Good morning, I am Femi.
Good morning, I am Funke. How are you?
I'm fine, thank you. And you?
How is your family?
I am glad to meet you.
Translation - Yoruba IKINI
E kaaro, Èmi ni Fémi.
E kaaro, Èmi ni 'Fúnké. S'álàáfíà l'o wà?
Mo-wà dáadáa, O sé. Ìwọ nkó?
Báwo ni ẹbí rẹ?
Inú mi dùn láti pàdé re.
English to Yoruba: Nutrition Counselling Visit for Young Children General field: Medical Detailed field: Nutrition
Source text - English The Nutrition Counselling Visit for Young Children
All families want their children to grow up healthy.
Sometimes though beliefs, cultural practices, or a family’s income make it challenging for them to feed their child enough nutritious food to reach her full potential.
With observation and tactful guidance, you can help families improve how they feed their young children.
This video shows how to assess and guide a caregiver during a nutrition counselling visit – demonstrating the 3 steps of
assessing the feeding situation
analyzing and identifying areas for improvement
and suggesting actions to help a caregiver provide better nutrition to her young child.
Remember to bring your counselling cards to each visit.
The pictures are a memorable visual aid for caregivers.
Greet the caregiver with kindness and respect.
Sit at her same level, and introduce yourself.
Then let her introduce herself and her young daughter, Praise.
Let her know that you’ve come to listen and see if there are ways you can help her improve her child’s nutrition.
Throughout the visit use your communication skills to establish a friendly open rapport with the caregiver.
Show genuine interest in the caregiver’s thoughts by using eye contact and supportive gestures.
Give her time to talk, then, in your own words, summarize what she has said and add some thoughtful responses.
Avoid using judging words and scolding gestures.
Authentic communication establishes trust – and trust is essential for the caregiver to believe in your suggestions and make changes in how she feeds her child.
Now assess the feeding situation.
First gather important background information by asking open questions, and listening carefully to the caregiver.
Translation - Yoruba Ibẹwò Igbaninimọràn ti Ohun tó ns’ára lóore fun Àwọn Ọmọdé.
Gbogbo idílé ló fẹ ki àwọn ọmọ wọn dàgbà pẹlú ilera.
Igbàmiràn ohun téèyàn gbàgbọ, àwọn àsa, tàbi ọnà ti owó se ńwọlé fun idile jẹki o sòro fun wọn làti fún ọmọ wọn l’óunjẹ tó ns’ara lóore tó lati jẹ kó dàgbà dáadáa.
Pẹlú ìwòye ati ọgbọ́n itọni, o le ran àwọn idile lọ́wọ́ lati jẹki wọn se àfikún bi wọ́n se nfún àwọn ọmọ wọn l’óunjẹ.
Fídíò yi fihàn bi a se le sàyẹwò ati tọ́ olùtọ́jú ni àkókò ibẹwò igbaninimọràn ohun tó ns’ara lóore – sise àfihàn igbésẹ mẹta ti
sisàyẹwò ipò fífún l’óunjẹ
titọpinpin ati didámọ àwọn ààye fún àtúnse
ati dídábàá àwọn ohun sise fun olùtọjú láti pèsè ohun tó ns’ara lóore tó dára sii fun ọmọ rẹ̀ .
Ránti láti mú káádì igbaninimọràn rẹ lọwọ nigbà kọ̀ọ̀kan ti o bá nbọ̀.
Àwọn àwóràn náà jẹ àtilẹhin àwòrán mọ́nigbàgbé fun awọn olùtọjú.
Kí olùtọjú pẹlú idùnnú ati itẹriba.
Jókòó pẹlú rẹ̀ lori ipele kan náà, ki o si sọ ara rẹ di mimọ̀ fun.
Lẹhin náà jẹki òun náà sọ ara rẹ̀ di mimọ̀ fun ọ àti ọmọbirin rẹ, Praise.
Jẹk’ó mọ̀ pé o wá láti fetisilẹ ati láti ri àwọn ọnà tó wà ti o le ràn án lọwọ láti jẹki ohun tó ns’ara lóore ọmọ rẹ dára si.
Nigbogbo àkókò ibẹwò náà lo ìmọ̀ rẹ niti ibánisọrọ lati mú olùtọjú náà l’ọ́rẹ̀ẹ́.
Fihàn pé o nifẹ̀ẹ́ si èrò olútọjú náà nipa wiwòólójú ati àwọn àmì-ara miràn.
Fun ni ààyè lati sọrọ, lẹhinnáà, ni ọrọ tirẹ, se àkójọ ohun tó sọ ki o si fikún un àwọn idáhùn to nirònú.
Yẹra fun awọn ọrọ to ndánilẹ́jọ́ ati àmìn èébú.
Is’ọ̀rọ̀ to péye nfún ni ni igbẹkẹlé – bẹ́ ẹ si ni igbẹkẹlé se pàtàki fun olútọjú náà láti gba àwọn imọ̀ràn rẹ kó si se iyipadà ni bi ó se nfún ọmọ rẹ̀ l’óunjẹ.
Nisisiyi se àyẹwò ipò fífún l’óunjẹ náà.
Ikínni, se àkójọ irohin ti o mọ̀ látẹhinwá nipa bíbéèrè ni gbangba, ki o si fetisilẹ dáadáa si olùtọjú.
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Translation education
Other - Nanjing University, Nanjing Shi, Jiangsu Sheng, China.
Experience
Years of experience: 16. Registered at ProZ.com: Nov 2009. Became a member: Jan 2012.
Credentials
English to Yoruba (Coursera (Nanjing University) - Translation In Practice, verified)
Memberships
N/A
Software
MateCat, memoQ, Microsoft Excel, Microsoft Word, Powerpoint, Smartling, Wordbee
If you’re looking to get top class and high-end translation and transcription services in Yoruba and Nigerian Pidgin languages, you’ve come to the right place.
Samson is one of the best translators, transcriptionists, editors and proofreaders around. Based in Lagos, Nigeria, He has helped clients all over Australia, the UK, USA, Canada, India, China, Ireland, Kenya, Malaysia, and Rome in Yoruba and Nigerian Pidgin language services.
THE BENEFITS THAT AWAIT YOUR BUSINESS
You will enjoy the following benefits by using Samson's services for your Yoruba and Pidgin language projects:
• Exciting Yoruba and Pidgin words for all your communications.
• Lively, persuasive copy for your websites, press releases,
ads, brochures, sales letters, and more in Yoruba and Pidgin languages.
• Fast turn-around, and excellent customer-focused service.
• High-quality Yoruba and Pidgin language services, as well as proofreading
and editing with timely delivery.
• Responsive, no-nonsense approach, personalized to reach your Yoruba and Pidgin
language audience effectively.
WHY CHOOSE SAMSON FOR YOUR YORUBA AND NIGERIAN PIDGIN LANGUAGE JOBS?
• Samson has a sound knowledge of Yoruba cultures. As a native Yoruba speaker, he grew up and live in
south western Nigeria where these languages are freely spoken. He currently lives in Lagos,
Nigeria.
• He has a knack for customer-oriented service, so he understands the high standards that you require.
• He has proven track records, and can work at short notice.
• As a university graduate, his services are of high professional standard. He is friendly and amiable;
self-motivated, organised, and disciplined.
• Translating is fun to him; he has the capacity to translate an average of 3,000 to
4,000 words a day.
• He is able to provide you with high-quality translations and transcriptions, with a high degree of
authenticity that can only be achieved by a native speaker.
• Samson offers high-quality human translation in Memoq, Excel, MS Word, and PowerPoint.
• His translation and transcription services cover a wide range including texts that
require specialized technical, legal, medical, scientific, engineering, business, financial,
marketing, internet and other terminology.
• He has a robust working relationship with expert translators in other major Nigerian
languages for quality and timely service delivery.
HOW HE WORKS
Samson's translations pass through two levels: (i) initial translation and (ii) editing and proofreading - to ensure cultural accuracy.
After completing the initial translation, he submits the translated document to an independent editor and reviewer to provide the highest possible linguistic quality in a current cultural context. The final work is then delivered to the client.
Samson is passionate about his work. He cares as much about the success of your business as you do. His pro-active approach and attention to details ensure that goals are clearly defined, benchmarks set, and deadlines are met.
SKILLS SUMMARY
His skills include:
• Fluency in oral and written English, Pidgin, and Yoruba languages.
• Ability to produce a grammatically correct and consistent narrative in English, Pidgin,
and Yoruba languages.
• Competency in the use of word-processing software like MS Word, PowerPoint, and
Excel.
• Efficient proofreading, editing, and transcription services.
• Excellent research and writing capabilities.
His standard turn-around is seven days from the date he receives your PO for the assignment. However, if you’re up against a deadline, he can arrange an expedited service for you. Contact him to discuss your specific needs. He’ll make it work!
PAYMENT METHOD: Electronic bank transfer, Transfer Wise, and World Remit.
CONCLUSION
Samson's professional services will assure that your work is flawless and your confidence, boundless.
What’s more?
He guarantees the quality of his work with a no-hassle “re-do” policy. This is his pledge, and his loyal clients are a testament to his commitment to customer's delight. Please refer to the WWA corner (top right hand of this portal) for feedback from some clients who have benefitted from Samson's services.
Keywords: native yoruba translator, english to pidgin, linguistic validation expert, english to yoruba.
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Member since Jan '12
