15/09/2025
ÌJẸ̀ṢÀ ÒṢÈRÉ OR ÌJẸ̀ṢÀ Ò SÙN’RÉ? CORRECTING THE AGELONG MISTAKE IN ÌJẸ̀ṢÀ PANEGYRIC.
By Ebenezer Ìdòwú Babátúndé.
Recently, I found myself at a cultural occasion where, as is customary, a talented chanter took the stage to sing the praises of an Ìjẹ̀ṣà son. Her voice was melodious, her rhythm engaging. However, as she raised her voice in chant, she uttered the words, “Ìjẹ̀ṣà Òṣèré ọmọ ẹlẹ́ní àtẹ́ẹ̀ká,” and I winced slightly.
After the program, I approached her with a smile, commended her voice and performance, then gently suggested that next time she should say “Ìjẹ̀ṣà Ò sùn’ré,” not “Òṣèré.” Rather than welcoming the correction, she insisted she was right. I could have debated, but I am not one for ẹjọ́ wẹ́wẹ́, so I let it slide and faced my front.
But that moment stayed with me, and it prompted this piece.
For far too long, a subtle but significant error has crept into the oríkì (panegyric) of the Ìjẹ̀ṣà people: the mistaken use of “Òṣèré ” instead of the correct term “Ò sùn'ré (Kò sun òré) .” It may sound like semantics to some, but among a people whose identity and pride are tied deeply to their oral heritage, it is more than that; it is a distortion of history and meaning.
So, let’s set the record straight.
The correct oríkì is:
“Ìjẹ̀ṣà ò sùn’ré, ọmọ ẹlẹ́ní àtẹ́ẹ̀ká, ọmọ ẹlẹ́ní ẹwẹlẹ.”
This translates to: “Ìjẹ̀ṣà, who does not sleep on òré mat; the one who spreads mat and never bothers to fold it up, the owner of the Ẹwẹlẹ mat.”
But what is Ò sùn’ré, and why is Òṣèré incorrect?
To answer that, we must talk about mats – yes, ordinary sleeping mats, or not-so-ordinary in this case.
Among the Yorùbá people, mat weaving (ẹní híhun) is a widespread craft practised in many regions, from Ìjèbú to Ọ̀yọ́, from Apòmù to Ìpetu-Ìjẹ̀ṣà, and all the way back to Ilé-Ifẹ̀. However, not all mats are created equal. And not all people are praised for their mats.
The Ọ̀gọ̀tún-Èkìtì and Ìjẹ̀ṣà people, especially those from Ìpetu-Ìjẹ̀ṣà, are uniquely praised for their mats, and for good reason. The mats they wove are not just ordinary sleeping tools; they are symbols of status, strength, and craftsmanship.
Mats are named based on the material used to make them. There is Ẹní Aba made from common grass, as there is Ẹní Òré made from Bulrush, which is a tall, reed-like water plant. Of the two, Òré is stronger than Aba and that is why Yorùbá has a saying that "Ẹní Aba ò tọ́ bí Ẹní Òré, Ẹní aba ò ṣe é ká, rírún ní í rún wómúwómú" which translates to "Aba mat is not as strong as Òré mat, you can’t fold Aba mat, if you do, it will break into pieces."
Superior to these two is Ẹní Àtírín, and superior to Ẹní Àtírín is Ẹní Iran, which is the king of mats and the one woven by the Ọ̀gọ̀tún and Ìjẹ̀ṣà people (particularly the Ìpetu-Ìjẹ̀ṣà people, who imported the craft and the seeds to Ìjẹ̀ṣà land through their early days trade encounter with the Ọ̀gọ̀tún people).
Ẹní Iran is made from a fibrous stalk of a plant called Miracle Berry or African Serendipity Berry, known scientifically as Thaumatococcus daniellii. This plant’s tough stalk produces an incredibly durable fibre that resists breaking. Mats woven from this fibre, especially by Ọ̀gọ̀tún and Ìpetu-Ìjẹ̀ṣà people, are so strong and refined that sleeping on anything less, like Ẹní Òré, is considered beneath the dignity of those communities.
Hence, the line:
“Ò sun’ré” – meaning “they do not lie on Òré mats.”
The Ìjẹ̀ṣà are thus praised for their high standard in craftsmanship and comfort, not just materially but symbolically. Ò sùn'ré conveys pride, sophistication, and heritage.
So where did “Òṣèré” come from? Òṣèré means entertainers, and it is likely to be a mishearing or mispronunciation over time, especially as Yorùbá dialects interact and oral traditions are passed down informally. Òṣèré may sound poetic, but it’s a distortion.
This error becomes more glaring when we consider the full chain of oríkì inheritance.
The line "Ọmọ ẹlẹ́ní àtẹ́ẹ̀ká, ọmọ ẹlẹ́ní ẹwẹlẹ" was imported to the general Ìjẹ̀ṣà panegyric from the Ìpetu-Ìjẹ̀ṣà people panegyric, who in turn imported it from Ọ̀gọ̀tún-Èkìtì people panegyric, who are originally praised as "Ọ̀gọ̀tún ọmọ ẹlẹ́ní àtẹ́ẹ̀ká, ọmọ ẹlẹ́ní ẹwẹlẹ, ọmọ Ọlọ́gọ̀tún Ojorube, ọmọ a múrù ẹkùn ṣeré, ọmọ jìàjia ìlẹ̀kẹ̀".
In an era where cultural values and traditions are at risk of erasure, it is important that we hold on to what makes us who we are. Oríkì is more than poetry; it is history encoded in chant. To distort it is to misrepresent not just words but identities.
Today, many young people might shrug at these details, but if we must preserve our heritage, we must also preserve it accurately. So when next you hear someone chant:
“Ìjẹ̀ṣà Òṣèré…”
Please, gently correct them:
It is “Ijesa Ò sùn’ré.” Not Òṣèré .
Let’s chant it right.
Babátúndé Ìdòwú Ebenezer,
The Last Wordbender®️
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