Davido and Message of Freedom

 “Tule” is a punchy, one-word exclamation propelled into popular culture by superstar Davido. The term has become a rallying cry for freedom, defiance, and self-assertion.

“Tule” originates from the Yoruba language, where it translates to “release me,” “free me,” or “let go.” The word gained widespread attention in December 2020 when Davido, in a viral Instagram video, passionately shouted “Tule joor!” — a phrase combining “tule” with “joor,” a Yoruba term used to add emphasis or politeness, akin to “please” or “I beg.” The video quickly spread across social media, with fans and influencers mimicking Davido’s fervent delivery, turning “Tule” into a cultural phenomenon. 

Beyond its literal meaning, “Tule” has evolved into a versatile expression in Nigerian parlance. It embodies a demand for liberation — not just physically, but emotionally and socially. People use it to assert their desire to break free from constraints, whether they be societal expectations, personal limitations, or oppressive situations.

In everyday conversations, someone might exclaim “Tule!” to signal a need for space or to dismiss unwelcome attention. On social media, it often accompanies posts about overcoming challenges or asserting independence. The term has also been adopted in political and activist circles, symbolizing a collective yearning for freedom and change.

In English, “Tule” aligns with expressions like:

Let me be.

Back off.

Set me free.

However, the usage of “Tule” in Nigerian culture carries a unique intensity and emotional depth, often delivered with a forceful tone and accompanying gestures that underscore the speaker’s resolve.

Music Superstar Davido and his link with “E choke”

The Nigerian music maestro, Davido, coined the term “E choke.” Literally translating to “it chokes,” this phrase transcends its literal meaning to convey a sense of being overwhelmed — be it by excitement, surprise, or sheer disbelief   -   in response to something impressive or unexpected. For instance, upon witnessing an extraordinary performance or hearing astonishing news, one might exclaim, “E choke!”

The phrase surged into popular vernacular in December 2020, when Davido employed it in a social media post responding to praise for his latest album. Accompanied by a gesture of clutching his neck, Davido’s use of “e choke” vividly illustrated the sensation of being figuratively choked by overwhelming emotion. This expressive display resonated deeply with fans and quickly permeated Nigerian pop culture, becoming a staple in everyday conversations and online interactions.

In contemporary usage, “e choke” serves as a versatile exclamation. Whether reacting to an unexpected windfall, an awe-inspiring performance, or a jaw-dropping revelation, Nigerians deploy this phrase to encapsulate moments that leave them figuratively breathless. Its adaptability has also given rise to humorous variants like “e restrict my airflow” and “e clog my airspace,” further emphasizing the theme of being overwhelmed. 

Expressions in English that resonate with “e choke” include:

I’m speechless.

This is mind-blowing.

I can’t handle this.

These phrases similarly convey a state of being so affected by an experience that one is momentarily at a loss for words or composure.

What began as an expression by a music icon has blossomed into a linguistic phenomenon.

“E choke” is predominantly positive, celebrating moments that leave one figuratively breathless due to their impact. 

Modern meaning of Odeshi

 Rooted in the Igbo language, “Odeshi” translates to “it does not leak,” a phrase that, in its cultural context, signifies invincibility or resilience to harm. In other words, “Odeshi” refers to a mystical protection believed to render individuals immune to physical harm, particularly from weapons like bullets or machetes. This protection is often attributed to charms, amulets, or rituals performed by traditional healers, invoking ancestral spirits or deities to shield the bearer from danger. 

Today, “Odeshi” has transcended its literal meaning. It has permeated Nigerian popular culture and slang, extending beyond its original spiritual connotations. It is often used metaphorically to describe someone who appears unaffected by adversity or criticism, embodying resilience and toughness. For instance, in Pidgin English, one might say, “That guy get “Odeshi,” nothing dey shake am.” This implies that the person remains unfazed by challenges.

“Odeshi” gained prominence through its association with vigilante groups like the Bakassi Boys. These groups, formed to combat rising crime rates, were reputed to possess “Odeshi” which allegedly made them resistant to gunfire, boosting their fearsome reputation and effectiveness in enforcing order. 

Historically, warriors and hunters sought such fortifications before embarking on perilous endeavours, trusting in the power of “Odeshi” to safeguard their lives.

In English, idiomatic expressions that parallel the essence of “Odeshi” include:

Bulletproof: Literally referring to material resistant to bullets, metaphorically it describes someone resistant to criticism or harm.

Thick-skinned: Denoting a person who is not easily affected by negative remarks or situations.

Untouchable: Implying someone who is beyond reproach or immune to consequences.

How “Nawa o” was created. (See more…)

 The phrase, “Nawa o” is often used to convey surprise, disbelief, admiration, and moments of astonishment and frustration. 

“Nawa o” encapsulates the essence of Nigerian communication — expressive, emphatic, and deeply rooted in the everyday experiences of the people. In general, “Nawa o” embodies the collective Nigerian experience. 

“Nawa o” likely originated from the combination of “na” (meaning “that is” or “it is”) and “wa” (conveying a sense of “woe” or “trouble”), together forming an exclamation akin to “This is serious!” or “Can you imagine?”

While “Nawa o” is uniquely Nigerian, several English expressions capture similar sentiments:

What a turn-up!: Used to express surprise or disbelief.

Can you believe it?: An expression of astonishment.

That’s unbelievable!: Conveys shock or disbelief.

These English phrases, while conveying similar emotions, lack the cultural depth and resonance that “Nawa o” carries within Nigerian contexts.

In modern Nigerian society, “Nawa o” has permeated various facets of life, from casual conversations to social media interactions. Its versatility allows it to fit a multitude of situations — be it reacting to a friend’s unexpected news, commenting on a viral video, or expressing exasperation at a challenging circumstance. 

“Nawa o” is more than just a phrase; it is a cultural emblem that encapsulates the essence of Nigerian communication.

Lionel Messi’s Number 10 journey

The number 10 holds a place of reverence for Lionel Messi. His journey with the number 10 jersey is a story interlaced with ambition, mentorship, and destiny. When Messi debuted for FC Barcelona’s senior team in 2004, he wore the number 30 jersey. As he began to establish himself, he transitioned to the number 19, all while the iconic number 10 was donned by Brazilian maestro Ronaldinho.

 Ronaldinho, a player renowned for his flair and creativity, became a mentor to the young Argentine, guiding him through the early stages of his professional career.

 

The 2008–09 season marked a pivotal moment. With Ronaldinho’s departure to AC Milan, the coveted number 10 jersey became available. Recognizing Messi’s talent and his potential to lead, the club entrusted him with the number. This decision coincided with the arrival of Pep Guardiola as manager, under whose guidance Messi flourished. That season, Barcelona achieved a historic treble, winning La Liga, the Copa del Rey, and the UEFA Champions League, with Messi playing a central role in this success

In football tradition, the number 10 jersey is often reserved for the team’s primary playmaker, the individual who orchestrates the game’s rhythm and creates opportunities. Legends like Pelé, Diego Maradona, and Johan Cruyff have all donned this number, each leaving an indelible mark on the sport. For Argentina, the number 10 carries profound significance, largely due to Maradona’s legendary status. Messi, inheriting this legacy, wore the number 10 for the national team, further solidifying his place among the greats.

 

Messi’s tenure with the number 10 jersey at Barcelona spanned over a decade, during which he became the club’s all-time leading scorer and won numerous titles. His association with the number elevated its status, making it synonymous with excellence and vision.

After Messi’s departure from Barcelona in 2021, the number 10 jersey remained a symbol of his legacy. In a testament to the enduring impact of Messi’s association with the number, young talented players like Lamine Yamal have been entrusted with the jersey, signaling a new chapter while honouring the past.

Cristiano Ronaldo and the CR7 brand

 Certain numbers transcend their numerical value to become emblematic of greatness especially in football. Number 7 holds a place of reverence, especially when adorned by the legendary Cristiano Ronaldo. His association with this iconic digit is not merely a matter of squad numbering but a narrative interwoven with ambition, legacy, and personal branding.

Cristiano Ronaldo’s early professional days at Sporting CP saw him donning the number 28 jersey, a reflection of his nascent status in the footballing world. However, a pivotal moment arrived in 2003 when he transferred to Manchester United.

 

Ronaldo had anticipated retaining his familiar number, but Sir Alex Ferguson had other plans. Recognizing the young player’s potential, Ferguson bestowed upon him the number 7 jersey — a number steeped in the club’s history, previously worn by luminaries such as George Best, Eric Cantona, and David Beckham. This decision was both a challenge and an endorsement, signaling the immense expectations placed upon Ronaldo’s shoulders.

Embracing the legacy, Ronaldo transformed the number into a symbol of his burgeoning prowess. His tenure at Manchester United was marked by dazzling performances, culminating in multiple Premier League titles and a UEFA Champions League victory. The number 7 had found a worthy bearer.

 

Beyond the pitch, Ronaldo’s association with the number 7 evolved into a global brand — CR7. This moniker became synonymous with excellence, discipline, and an unyielding drive for success. From apparel lines to fragrances, the CR7 brand capitalized on Ronaldo’s image, with the number 7 at its core. This branding not only amplified his marketability but also reinforced the iconic status of the jersey number itself.

Ronaldo’s affinity for the number 7 persisted throughout his illustrious career. At Real Madrid, despite initial reservations due to the presence of club legend Raúl, Ronaldo eventually inherited the number, further solidifying his legacy. His subsequent stints at Juventus and Al-Nassr also saw him donning the revered digit, a testament to its integral role in his identity.

 

Even upon his return to Manchester United in 2021, the significance of the number was evident. Edinson Cavani, the then-holder of the jersey, graciously relinquished it, allowing Ronaldo to reclaim his symbolic number. This gesture underscored the deep respect and recognition Ronaldo commands in the footballing community.

The influence of the number 7 extends beyond Ronaldo himself. His son, Cristiano Ronaldo Jr., has begun carving his own path in football, notably wearing the number 7 jersey for Portugal’s U-15 team. In a match against Croatia, the young Ronaldo not only scored twice but also celebrated with his father’s signature “Siu” celebration, drawing parallels between the two generations. This continuation signifies the enduring legacy of the number within the Ronaldo lineage.

 

Through Ronaldo’s performances, branding, and influence, the legend has elevated the number to a symbol recognized worldwide — a testament to his indelible impact on the sport

How Hausa word “Maigad” got its name. (See more…)

 “Maigad” is derived from the Hausa word “mai” and English word “guard.” 

In Hausa, “mai” is a prefix denoting ownership, or the person in charge, while “guard” is borrowed from English. Together, “Maigad” literally translates to “owner of the guard,” or “the one who guards.” Over time, this term has been assimilated into Nigerian Pidgin English, where it specifically denotes a security guard or watchman.

While “Maigad” is uniquely Nigerian, several English terms convey similar meanings:

Security guard: A person employed to protect property and people.

Watchman: An individual who keeps guard, especially at night.

Gatekeeper: Someone who controls access to a place.

However, these terms lack the localized flavour that “Maigad” carries within the Nigerian context. “Maigad” is more than just a job title; it embodies a societal role steeped in trust and responsibility. The “Maigad” is often the first point of contact at homes and businesses, serving as both protector and liaison.

You dey para (Origin of “para.” See more…)

 The etymology of “para” in Nigerian slang is believed to trace back to the English word “paranoid.”

From its roots in “paranoid” to its current status as a staple in Nigerian Pidgin, “para” may have succeeded in adopting a street-level significance. In other words, “para” resonates with the emotional pulse of the streets. 

The link between ‘paranoid’ and the Nigerian Pidgin version ‘para,’ (meaning   -   going haywire or going gaga) lies in their shared connotation of mental instability, erratic behaviour or disturbed thinking.

In everyday language in Nigeria, ‘para’ may encompass a broader range of irrational behaviours, emotional outbursts or intense reactions to provocation. These can manifest in various ways including being overly sensitive, aggressive or quick-tempered.

In modern Nigerian society, “para” has permeated various facets of communication, from music to social media. It is not uncommon to hear phrases like “No para for me” or “Why you dey para?” in daily interactions, signalling a person’s emotional state or cautioning against overreaction.

“Para” can sometimes mask the seriousness of irrational behaviour, reducing it to a joke or light-hearted comment. 

While “para” is uniquely Nigerian in its usage and connotation, several English idiomatic expressions capture similar sentiments:

To flip out: To lose control or become extremely angry.

To go off: To suddenly become very angry or agitated.

To lose one’s cool: To become angry or upset.

How “Bro” or “Bros” emerged from “Brother.” (See more…)

 

In Nigerian Pidgin English, the term “bros” or its variant, “bro,” transcends its literal meaning to embody various expressions of respect, camaraderie, and social hierarchy. It has expanded beyond familial ties to serve as a versatile form of address.

“Bro” is rooted in the English word “brother.”  “Bro” is now commonly used to refer to an older male, a peer, or even a stranger, conveying a sense of solidarity, friendship, respect or familiarity.

“Bruh” is of North American origin, which evolved from ‘bro’ and ‘brer’ with roots in African American folklore.

While “bros” is uniquely Nigerian in its application, several English idiomatic expressions capture similar sentiments:

Buddy: A term of endearment used among friends.

Pal: Informal term for a close friend.

Mate: Commonly used in British English to refer to a friend or companion.

Dude: Slang for a man, often used among peers.

You dey form / Forming (How did “you dey form” come about? See more…)

 While “You dey form” or “Forming” originates from the English word “form,” its adaptation in Nigerian Pidgin conveys a distinct meaning: to pretend, feign, or put on airs.

The English word “form” denotes the act of shaping or creating something. In Nigerian Pidgin, this term has been recontextualized to describe behaviour that is perceived as insincere or pretentious. When someone is “forming,” they are seen as adopting a façade or behaving in a manner that is not genuine, often to impress others or to mask their true feelings or status.

For instance, if a friend who usually enjoys local delicacies suddenly expresses a preference for foreign cuisine in a bid to appear sophisticated, one might say, “Why you dey form?” — questioning the authenticity of their behaviour.

“Forming” is often viewed negatively, as it suggests a departure from one’s true self in favour of a contrived persona.

Several English idioms capture the essence of “forming” as understood in Nigerian Pidgin:

Putting on airs: Behaving in a way that shows one thinks they are superior.

Faking it: Pretending to be something one is not.

Being pretentious: Attempting to impress by affecting greater importance or merit than is actually possessed.

“Baller” may not only be associated with the world of sports (See more…)

 In modern slang, “baller” encapsulates the essence of success and flamboyance. Originally rooted in the world of sports, particularly ball games, the term has evolved to signify more than just sports prowess.

The journey of “baller” began in the late 19th and early 20th centuries when it described individuals who played ball games, especially basketball. By the 1980s and 1990s, the term had permeated hip-hop culture, symbolizing not only skilled basketball players but also individuals who achieved significant wealth and lived lavish lifestyles. Rappers like Ice-T and groups such as Above the Law, and more recently the Nigerian music star Flavour popularized this usage, portraying “ballers” as successful figures.

The term is also used more broadly to describe anyone who excels in their field, exuding confidence and a certain swagger. 

The term’s versatility is evident in its widespread adoption across various cultures and industries. The Igbos, for example, call it “agba baller.”

In essence, “baller” has transformed from a ball game to many terms celebrating success, style, and the audacity to live life unapologetically. Being a “baller” is about making a statement and leaving an indelible mark.

“No Cap” has no connection with the cap we wear. (See more and the origin…)

 “No Cap,” borrowed from Western hip-hop culture, means “I’m being honest,” “no lie” or “for real.” The phrase is popular in social media circles, and often used to emphasize honesty in conversations.

In contemporary use, “capping” refers to the act of lying or making false statements. The term “cap” is used to denote a lie, while “no cap” signifies truthfulness. 

The origins of “capping” trace back to African American Vernacular English (AAVE), where it was used to describe boasting or exaggerating. Over time, the term evolved to specifically mean lying. This expression gained traction in the early 2010s, popularized by Atlanta-based hip-hop artists like Young Thug and Future. Their music resonated globally, and Nigerian youth, ever attuned to global trends, embraced “no cap.”

“No cap” has been integrated into Nigerian Pidgin. For instance, “You dey cap” (You are lying).

People talk so much about “touch grass” on social media. (Let’s connect meaning with origin)

 

“Touch grass” is often used on social media as a way of telling someone to ‘get outside’ or ‘go offline’ and experience real life. This is usually said after the person is believed to have been online for too long. Sometimes, it is said in a humorous manner to encourage someone to take a break from their digital habits.

While the phrase “touch grass” may not directly suggest taking a break, its meaning implies the importance of understanding the balance between activity and reflection.

What comes close to the meaning of “touch grass” is the phrase “put out to grass” which originates from livestock management where older or less productive animals were turned out to pasture, allowed to graze freely without expectations of heavy work or productivity. This practice signified a shift from active use to a more relaxed, less demanding existence. 

Over time, “put out to grass” evolved to apply to people who are relieved of their active duties. Being “put out to grass” might allow someone to step back and observe life from a different perspective.

“Put out to grass” draws on the imagery of livestock management to describe human situations. In the age of endless scrolling and digital immersion, perhaps it is time to consider being “put out to grass” as a humorous nudge to step away from the virtual world and reconnect with reality.

In our modern context, “put out to grass” serves as a witty reminder that even the most active digital participants might benefit from a break, embracing the tranquility of the offline world.

Similarly, the contemporary slang “touch grass” has emerged as a playful admonition for those who seem overly absorbed in online activities. 

It is good even for the most dedicated netizens to “touch grass,” breathe in the fresh air, and experience the world beyond the screen.

Donkey’s years OR Donkey years

 “Donkey’s years” is preferred. It is an expression that means a very long time.

The phrase is believed to have its roots in rhyming slang specifically from the phrase “donkey’s ears” which rhymes with “years.” Over time, “donkey’s ears” morphed into “donkey’s years,” becoming a popular idiom for describing a very long time.

The possessive form “donkey’s” is preferred over “donkey” because it follows the original rhyming slang structure of the expression.

Cut your coat according to your cloth OR Cut your coat according to your size

The phrase “cut your coat according to your cloth” is preferred over “cut your coat according to your size” because it more accurately conveys the idea of living within one’s means. This suggests that the extent of one’s projects or ambitions should be determined by the resources (cloth) available. 

In tailoring, the amount of cloth available directly limits the size of the garment that can be made. This translates to real-life situations where financial or material resources dictate what can be achieved. 

The idiom “cut your coat according to your cloth” was invented at a time when clothing was often custom-made and tailors would carefully measure and cut fabric to create garments. 

The phrase advises individuals to tailor their ambitions, plans or expenses according to the resources they have. It means being practical and realistic about what you can afford or achieve with the resources you have. In other words, the phrase references the amount of material available for making the coat, which aligns perfectly with the idea of working within one’s means.  

On the other hand, “cut your coat according to your size” while seemingly logical, does not fit as well with the tailoring metaphor, as it would imply the coat’s fit rather than the limitation of resources. This phrase changes the focus from resource management to fit, which does not convey the same message

As poor as a church mouse OR As poor as a church rat (See more…)

 The correct idiom is “as poor as a church mouse.” It is a phrase that describes someone who is extremely poor or impoverished. It paints a vivid picture of scarcity and hardship, drawing on the image of a small creature (mouse) struggling to find sustenance in a place not known for abundance.  

This idiom originated in Europe during the Middle Ages. Churches were places of worship and community gathering, but they were not typically associated with food storage or wealth. Mice, which might inhabit church buildings, would therefore have limited access to food, making them a symbol of poverty. 

The preference for “mouse” over “rat” in this phrase might step from people’s view about culture. Mice are often seen as more harmless and even somewhat endearing, whereas rats have been historically been viewed more negatively due to their association with disease and filth. 

The use of “mouse” reflects the desire to evoke sympathy rather than revulsion or disgust.

Parent-Teacher Association OR Parents-Teachers Association (See more…)

 The correct term is Parent-Teacher Association (PTA). It is an organisation that brings together parents, teachers, and sometimes students to support a school’s activities, events and educational programmes.

When people write “Parents-Teachers Association (PTA),” they might be emphasising the collective nature of the group, highlighting that multiple parents and teachers  come together to form the association. In other words, there is emphasis on the individual groups (parents and teachers) coming together.

In contrast, “Parent-Teacher Association (PTA)” is the more commonly used and accepted term. It emphasises the concept or the collective entity itself. It is a format that focuses on the partnership between parents and teachers in general rather than emphasizing the individual members. 

The distinction in meaning may be subtle but it underscores the importance of considering whether  to emphasise the collective entity or the individual members within the association.

Pensioner OR Pensioneer (See more…)

The term ‘pensioneer’ is not a widely recognised or standard term in the context of pensions or retirement benefits. It is safe to stick with ‘pensioner,’ and it describes someone who receives a pension typically after retiring from work.

A pension itself is a fund into which amounts are paid regularly during an individual’s working career, and from which periodic payments are made to support the person’s retirement from work. 

Given the context, it is likely that ‘pensioneer’ is being used informally or incorrectly, and the intended term is ‘pensioner.’

Why do we say: “Till death do us part?” (See more…)

Have you wondered why we say, “Till death DO us part,” and not, “Till death DOES us part?’ 

“Till death DO us part” is one expression that seems not to follow modern grammatical rules. If modern grammatical rules must be obeyed, then the phrase should read:

“Till death DOES us part.”

The reason is that ‘death’ is singular and should go with another singular word (verb), which in this case, is ‘does’ instead of ‘do.’

The use of ‘does’ should have made the phrase the grammatically correct variation of  “Till death DO us part.”

However, despite the fact that the phrase, “Till death DO us part” is archaic, language authorities have adapted it as a fixed and commonly accepted expression. 

“Till death DO us part” is an idiomatic expression that originated from the traditional Christian wedding vows. The verb ‘do’ is used instead of ‘does’ because it is an archaic, poetic or literary way of expressing the idea. This is significant, as it adds a sense of formality and solemnity.

Using ‘does’ instead of ‘do’ would change the phrase’s tone and familiarity. The phrase has become an integral part of the wedding tradition, and the antiquated language is now an essential aspect of its beauty and significance.

The wording of the phrase, “Till death DO us part,” remains consistent, even as language evolves. 

Tamper justice with mercy OR Temper justice with mercy

 The phrase “temper justice with mercy” is the correct expression. The shift from “temper justice with mercy” to “tamper justice with mercy” reveals a world of difference — a confusion that, though subtle in sound, is deep in meaning.

In metallurgy, to temper is to strengthen metal by controlled heating and cooling — not weakening it, but making it more fit for its purpose. Likewise, justice, when tempered with mercy, is not diminished, but refined. Justice, in its purest form, is unwavering and absolute — it knows the rules, the punishments, the precedents. 

Mercy enters the picture, not to undermine justice, but to recognize the human behind the crime. To temper justice with mercy is to understand the context behind the act, to acknowledge the fallibility of all — judge and judged alike. It is justice with a heart, firm but not cruel.

But to “tamper” justice with mercy is a different act altogether. The word “tamper” carries with it the scent of mischief, of meddling where one ought not, of compromising integrity under the guise of kindness. To tamper suggests interference, distortion, a corrupting influence that bends justice from its intended course. 

When one tampers with justice, even in the name of mercy, one risks undermining the rule of law, allowing personal bias or sentimentality to erode fairness and justice. Tampering introduces favouritism, turns fairness into leniency without principle. Here, mercy becomes not a complement to justice but a tool to escape it — a loophole, a pardon without purpose.Where tempering refines, tampering corrupts.

 

The confusion between “temper justice with mercy” and “tamper justice with mercy” lies in the fault of misuse — of tampering when one should have tempered. “Temper justice with mercy” is a phrase rich with moral weight — yet too often misheard, misused, or misunderstood as “tamper justice with mercy,” a distortion that alters not just the phrase, but the very spirit of what it seeks to express.

In our courts, our institutions, our personal dealings, we do well to remember the difference. Justice, untempered, can be harsh and blind. But justice, tampered with, becomes suspect and uneven. Only when we temper — not tamper — do we find the harmony between law and love, between judgment and compassion. That mercy must be bound by wisdom, and justice made human by empathy.

It is astonishing how the gentle shift from “temper” to “tamper,” can lead us from the hallowed halls of justice to the slippery corridors of corruption. 

In ancient philosophy and religious thought alike, mercy was never the enemy of justice but its highest fulfillment. In Shakespeare’s “The Merchant of Venice,” Portia pleads, “The quality of mercy is not strained… It is mightiest in the mightiest: it becomes the throned monarch better than his crown.” These are not appeals for softness, but for justice that understands — a justice that listens before it condemns.

Mercy, when rightly applied, does not betray justice — it fulfills it, by bringing in the fullness of truth. So, let us be precise in our language, and even more so in our intentions. Let us temper, never tamper.