Sage meaning in yoruba

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Sage meaning in yoruba

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sage meaning in yoruba

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English I don't care what people say about me. Yoruba I don't care what people say about me. English Trigger happy men. Hausa Yan bindiga dadi. T'o ba fe se'be omi l'o ma'lo. I hope all is going well. My dad is right next to. Hausa Please what is the Yoruba or name for cardamom.

sage meaning in yoruba

Please what is the Yoruba or name for cardamom. Say something and translate it into Hausa, Igbo, Pidgin or Yoruba. Find names, words, proverbs, jokes, slangs in Nigerian languages, and their meaning. Share photos and translations, record pronunciations, make friends.

An NgEX brand. Listening a Translation of. Your browser does not support the audio element. Send To:. Please enter your registration information. Already have an account?This encyclopedia article focuses primarily on Oruka and his immediate sources of inspiration, and then includes others whose projects share similar methodologies and goals.

Oruka usually but not always emphasized keeping the identity of the individual sage well known. He also insisted that it was the sage who knew the traditions of his or her ethnic group the best, and who would be able to have critical distance to evaluate and sometimes reject prevailing beliefs and practices. The first goal was to help construct texts of indigenous African philosophies. African wisdom that had been marginalized by academia, and by city life, could provide valuable solutions to contemporaneous problems in Africa.

SAGE meaning: What does SAGE stand for?

Such texts of interviews could also sustain intellectual curiosity and provide practical guidance or phronesis. Oruka searched for sages and wanted a wider public to know not only their words written down in transcripts but also about their lives.

After all, the sages in Kenya operate in contexts of social conflict and exploitation. Sages are those from whom others seek moral and metaphysical advice and consultation on issues involving moral and psychological attitudes and judgments. Oruka grew up surrounded by sages in his home area of Ugenya, in the Nyanza Province of Kenya, and as a youth he looked up to them and learned much wisdom from them.

Graduating from St. While there, Oruka was influenced by philosophy Professor Ingemar Hedenius to follow his newly developing interests and study philosophy instead. The approach to philosophy Oruka learned both in Sweden and later at Wayne State University in Detroit, Michigan, was greatly influenced by the logical empiricists. Indeed, Oruka referred to himself an empiricist as well Practical When he returned to Kenya inOruka became one of the first two African philosophy faculty members at University of Nairobi.

At that time, many departments at the University of Nairobi UON were questioning the Eurocentric curriculum that was their colonial heritage.

Sage philosophy was an attempt to rise to the challenge of imagining an approach to philosophy that focused on African ideas and realities. The fields of literature and history had turned to oral sources; there was no reason that philosophy could not do the same.

When Oruka received his first full-time position inthe field of African Philosophy was dominated by Placide Tempels, John Mbiti, and other early scholars who sometimes blurred the line between religious and philosophical thinking. By anonymizing everyone and providing only group consensus, Tempels, Mbiti, and W. Oruka conceived of the project in relation to interjections from Kwasi Wiredu and Paulin Hountondji, whom he had met and who had both been invited to University of Nairobi.

Wiredu, based in Ghana, emphasized the secular and rational nature of much ethical thought among the Akan groups in Ghana.

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He outlined three major hindrances to African cultural regeneration: anachronism, authoritarianism, and supernaturalism. But he also insisted that Africa had very wise and philosophical persons from whom a lot could be learned, especially if one paid attention to the nuances of concepts in African languages. However, he argued, while traditional concepts and codes of conduct should be an area of study, they should not lead to anachronism—an attempt to turn back the hands of time or cling to the days of yesteryear 7.

Along with interest in past traditions, he maintained, scientific method and clear argumentation were necessary to guide African youths in confronting the new moral dilemmas facing contemporary African society. The elders, he asserted, were more than just depositories of outdated folk wisdom. Paulin Hountondji was another key influence on the development of sage philosophy.

Invitations for these talks came from the Philosophical Association of Kenya, which Oruka had founded African Twenty years earlier than Tempels, Radin wrote Primitive Man as Philosopher, a study of philosophy in Africa that focused on original thinkers who were members of an intellectual class in their communities.

Radin recorded interviews with members of a Native American community from Nebraska called the Winnebago.Salvia officinalis sagealso called garden sagecommon sageor culinary sage is a perennial, evergreen subshrubwith woody stems, grayish leaves, and blue to purplish flowers. It is a member of the mint family Lamiaceae and native to the Mediterranean regionthough it has been naturalized in many places throughout the world.

It has a long history of medicinal and culinary use, and in modern times it has been used as an ornamental garden plant. The common name "sage" is also used for a number of related and unrelated species. Salvia officinalis has numerous common names. Some of the best-known are sage, common sage, garden sage, golden sage, kitchen sage, true sage, culinary sage, Dalmatian sage, and broadleaf sage.

Cultivated forms include purple sage and red sage. The specific epithet officinalis refers to plants with a well-established medicinal or culinary value. Salvia officinalis was described by Carl Linnaeus in It has been grown for centuries in the Old World for its food and healing properties, and was often described in old herbals for the many miraculous properties attributed to it.

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The second most commonly used species of sage is Salvia lavandulaefoliawhich shares a similar composition with Salvia officinaliswith the exception that lavandulaefolia contains very little of the potentially toxic GABA A receptor -antagonizing monoterpenoid thujone.

Cultivars are quite variable in size, leaf and flower color, and foliage pattern, with many variegated leaf types. The plant flowers in late spring or summer.

The leaves are oblong, ranging in size up to 2. Leaves are grey-green, rugose on the upper side, and nearly white underneath due to the many short soft hairs. Modern cultivars include leaves with purple, rose, cream, and yellow in many variegated combinations.

Salvia officinalis has been used since ancient times for warding off evilsnakebites, increasing women's fertility, and more. The Romans referred to sage as the "holy herb," and employed it in their religious rituals. Pliny the Elder said the latter plant was called salvia by the Romans, and used as a diuretica local anesthetic for the skin, a stypticand for other uses.

Charlemagne recommended the plant for cultivation in the early Middle Ages, and during the Carolingian Empireit was cultivated in monastery gardens.

The plant had a high reputation throughout the Middle Ages, with many sayings referring to its healing properties and value. DioscoridesPliny, and Galen all recommended sage as a diuretic, hemostaticemmenagogueand tonic.

In past centuries, it was also used for hair care, insect bites and wasp stings, nervous conditions, mental conditions, oral preparations for inflammation of the mouth, tongue and throat, and also to reduce fevers. In Britain, sage has for generations been listed as one of the essential herbs, along with parsleyrosemaryand thyme as in the folk song " Scarborough Fair ".

It has a savory, slightly peppery flavor. Sage appears in the 14th and 15th centuries in a "Cold Sage Sauce", known in French, English and Lombard cuisine, probably traceable to its appearance in Le Viandier de Taillevent.

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In Italian cuisineit is an essential condiment for saltimbocca and other dishes, favored with fish. In British and American cooking, it is traditionally served as sage and onion stuffing, an accompaniment to roast turkey or chicken at Christmas or Thanksgiving Dayand for Sunday roast dinners. Other dishes include pork casseroleSage Derby cheese and Lincolnshire sausages. Despite the common use of traditional and available herbs in French cuisinesage never found favor there.

sage meaning in yoruba

In the Levant and Egypt it is commonly used as a flavor for hot black tea, or boiled and served as an herbal drink in its own right. Common sage is grown in parts of Europe for distillation of an essential oilalthough other species such as Salvia fruticosa may also be harvested and distilled with it.

The essential oil contains cineoleborneoland thujone. Sage leaf contains tannic acidoleic acidursolic acidcarnosolcarnosic acidfumaric acidchlorogenic acidcaffeic acidniacinnicotinamideflavonesflavonoid glycosidesand estrogenic substances.

Some research has suggested certain extracts of salvia officinalis may have positive effects on human brain function, but due to significant methodological problems, no firm conclusions can be drawn.

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In favorable conditions in the garden, S. As such they are valued as small ornamental flowering shrubs, rather than for their herbal properties. Some provide low ground coverespecially in sunny dry environments.We will use your email address only for sending you newsletters. Please see our Privacy Notice for details of your data protection rights. The SAGE committee is playing a vital role in informing and advising the Government as we navigate these unprecedented times through the coronavirus crisis.

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But meetings are held secretly and very little is known about the organisation, what it does or who is a part of it. SAGE has leaped into action to advise the UK on steps it should be taking to combat the coronavirus crisis. They will also play an essential role in helping the Government dismantle the lockdown and return to normal life.

SAGE is responsible for ensuring that timely and coordinated scientific advice is made available to Government chiefs to support cross-department decisions in Whitehall. The Government says the advice provided by SAGE does not represent official policy, but at least informs and influences it. SAGE comprises of leading figures in their respective fields from across the world of public health, science and academia. They do not operate under Government instruction and membership changes based on expertise needed to address the crisis in question.

The organisation is complex, made up of a series of sub-committees as well as ad-hoc subject specific groups that are called on as and when needed. Just like COBRA, names of the individuals involved are not officially disclosed, although some SAGE members have become familiar faces as they stand beside a member of Government at the daily briefings in Downing Street. There have been eight emergencies throughout the last 11 years, since it was created, when the Government has sought specific scientific advice.

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SAGE also helped own winter flooding in the UK inthe Japan Fukushima nuclear incident inthe volcanic ash emergency in and the Swine Flu pandemic in Some of the sub-committees publish minutes, and the plan is reportedly to publish SAGE minutes in greater detail once the country has exited the crisis. They do not need to be elaborately worded, but their simple aim is to document decisions made and who will carry them out.

One source told ITV that there is too much sensitive material contained in the documents currently for them to be published now. Sign up for FREE now and never miss the top politics stories again. What does SAGE stand for? Do we know who is part of SAGE? Since Januarythe group has met every week on Tuesdays and Thursdays. When has SAGE advised before?The expression acquired its currency from a project conducted by the late Kenyan philosopher Henry Odera Oruka —whose primary aim was to establish, with evidence, that critical reflection upon themes of fundamental importance has always been the concern of a select few in African societies.

These themes involve questions regarding the nature of the supreme being, the concept of the person, the meaning of freedom, equality, death and the belief in the afterlife.

The evidence that Oruka collected regarding the rational elaboration of such themes by indigenous sages is contained in dialogues, many of which appear in his classic text, Sage Philosophy: Indigenous Thinkers and Modern Debate on African Philosophy From these examples some of the distinguishing characteristics of Sage Philosophy can be gleaned. First, they display the deeply personal nature of the ideas, or opinions, that the sages expressed in response to the questions.

Second, they provide evidence of abstract thought about philosophic topics. By pointing out that some people choose deliberately to be untruthful for unjust gain he also addresses the moral aspects of truth. His reply to these claims has significantly shaped the discourse on Sage Philosophy. In what follows the criteria he proposed to determine what counts as Sage Philosophy will be considered in the light of his critique of the Eurocentric bias against African philosophic thought and the question of whether literacy is required.

This bias arises out of the implicit belief that philosophy is the privileged activity of certain races.

sage meaning in yoruba

He believed that this unjustified belief had further led to the image of philosophy as the restricted property of Greeks, or Europeans, and, even more exclusively, the property of white males. Partly concerned with exposing the falsehood of this Eurocentric attitude, he recognized that what had raised the apparently simple sayings of the pre-Socratics to the status of philosophy was the subsequent sustained commentaries by later philosophers.

He maintained that the ideas expressed by indigenous African sages were no different from those by the earlier Greeks. Oruka supports his comparison of indigenous African sages with the pre-Socratics by citing two methods that have contributed to the growth of philosophy in the West, beginning with its Greek roots. One direct method of using dialogues is exemplified in the early Platonic works. Socrates asks primary questions upon which the exposition of ideas by his interlocutor is based.

Oruka viewed his own dialogues with the sages as an example of this practice in the African context. He brought out what was in each case really the property of his interlocutors, not his own. Oruka meant his dialogues, in similar fashion, to capture both this method and its outcome. He maintained that the sages he and his disciples interviewed were the owners of their own ideas.

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Oruka believed that, by these two methods, the growth of African philosophy can take place in a manner similar to the growth of Western philosophy.


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