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BIRD SONGS IN YORUBA SYMBOLISM                                    

 

Adedoyin D. OMOTOSHO 

Music Unit,  

Performing Arts Department. 

      Bamidele Olumiluwa University of Education, 

       Science and Technology, Ikere Ekiti, Ekiti State. 

 

Abstract  

Birdsongs have been a subject of fascination and study among various cultures around the world, and 

the Yoruba people of Nigeria are no exception. In Yoruba culture, birdsongs are believed to be more 

than just pleasing sounds; they are seen as messages from the spirit world (Adeoye, 2017). According 

to Yoruba belief, different species of birds are associated with specific deities and spiritual forces, and 

these bird songs carry important messages that can be interpreted by those who understand them 

(Omojola, 2006). This study examines the symbolic meaning of some selected birds in Yoruba land, 

exploring their functionality meaning in Yoruba culture. The study draws on eco-musicology and 

semiosis theories. Birdsongs of Yoruba popular musicians from their debut albums were analysed, and 

data was gathered through interviews with music enthusiasts and indigenous cultural practitioners. The 

study found in-depth identity meanings, such as the association of the "igunugu" bird with the deity of 

wisdom and the "adaba" bird as a symbol of fertility, in the music of the birds in Yoruba land. These 

findings contribute to the pool of knowledge by uncovering the symbolic and identity significance of 

birdsongs in Yoruba land. This study recommends that these symbolic meanings should be 

incorporated into school curricula and Yoruba folklore, mythology, and oral traditions to preserve 

Yoruba cultural heritage and values. 

Keywords:  Birdsongs, Yoruba land, Symbolism and Functional meaning, Eco-musicology. 

 

Introduction 

Birdsongs have been a vital part of human culture and tradition, serving as a source of inspiration, 

comfort, and spiritual guidance. In Yoruba culture, birdsongs are believed to possess spiritual 

significance, conveying messages from the divine realm. This study delves into the symbolic meanings 

of birdsongs in Yoruba land, exploring their functional role in Yoruba culture and tradition. 

 

Background to the study 

Birdsongs have been an integral part of human culture and tradition, serving as a source of inspiration, 

comfort, and spiritual guidance. In Yoruba culture, birdsongs are believed to possess spiritual 

significance, conveying messages from the divine realm. The Yoruba people have a rich tradition of 

bird worship, with various bird species associated with specific deities and spiritual forces. 

 

The significance of birdsongs in Yoruba culture is deeply rooted in their mythology and cosmology. 

According to Yoruba mythology, the gods and goddesses communicated with humans through birds, 

using their songs to convey important messages and guidance. The Yoruba people believe that birds 

possess spiritual power and wisdom, and their songs are believed to have healing properties and the 

ability to bring good fortune. 

 

In Yoruba culture, birds are also associated with various aspects of life, such as fertility, prosperity, and 

wisdom. The "igunugun" bird, for example, is associated with the deity of wisdom, Orunmila, and is 

believed to possess the power of divination and intuition. The "adaba" bird, on the other hand, is 

associated with the goddess of fertility, Oshun, and is said to symbolize abundance and prosperity. 

Despite the significance of birdsongs in Yoruba culture, there is a lack of research on the symbolic 

meanings of birdsongs in Yoruba land. Previous studies have focused on the cultural significance of 

birdsongs in general, but there is a need for a more in-depth exploration of the symbolic meanings of 

birdsongs in Yoruba culture. 

Furthermore, the cultural heritage of Yoruba land is facing threats from urbanization, modernization, 

and globalization, which are leading to the erosion of traditional practices and beliefs. This study aims 

to contribute to the preservation of Yoruba cultural heritage by exploring the symbolic meanings of 

birdsongs in Yoruba land and analysing some selected bird songs of Yoruba popular musicians. 

This study will focus on the "igunugun" and "adaba" birds, exploring their cultural significance and 

symbolic meanings in Yoruba culture. By examining the cultural significance of these bird species, this 

study seeks to contribute to a deeper understanding of Yoruba culture and tradition, and to preserve the 

cultural heritage of Yoruba land for future generations. 



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Objectives of the study  

1. To identify the symbolic meanings and associations of the "igunugun" and "adaba" birdsongs in 

Yoruba culture and tradition, based on data collation and analysis of birdsongs musicians. 

2. To examine the Yoruba functional meaning of birdsongs in communicating with spiritual forces and 

conveying messages from the divine realm, as reflected in the music and practices of Yoruba birdsongs 

musicians. 

3. To document and preserve the traditional practices and beliefs surrounding birdsongs in Yorubaland, 

highlighting their significance in Yoruba cultural heritage and identity, based on data collation and 

analysis of birdsongs musicians. 

 

Methodology 

This study employed an eco-musicological and semiotic approach, analyzing birdsongs of Yoruba 

popular musicians from their debut albums. Data was gathered through interviews with music 

enthusiasts and indigenous cultural practitioners. 

 

Data Collection 

Primary and secondary data were collected and analysed. The primary data source was conducted using 

unstructured interview with 20 purposely selected persons in which 3 popular musicians and 17 fan 

members of the selected musicians were recruited.  

“Furthermore, 10 songs from the recorded albums of the popular musicians were subjected to analyses. 

Secondary data sources adopted for the study were books, journals, articles, discography, magazines, 

newspaper and the Internet. All the data collected were converted, transcribed and analysed within the 

ecomusicological and semiosis frameworks. Names of popular musicians used in this study include; 

Alhaji Sikiru Ayinde Barrister, Ebenezer Obey and Bukola Elemide. 

 

Theoretical Framework  

The theoretical framework of this study is based on semiotics and ecomusicogical theories.  

 

Semiotics Theory 

Semiotics is the science or scientific study of signs. Signs are phenomena of life and so, semiotics is 

the study of life’s phenomena in diverse sign forms and categories. According to Berger (2010), the 

basic unit of semiotics is the signs, defined conceptually as something that stand for something else, 

and more technically as a spoken or written word, a drawn figure, or a material object unified in the 

mind with a particular cultural concept. Olaosun (2016) also uses semiotics in his work ‘“‘Nature 

Semiosis in Two Nigerian Popular Music,’” to depict how musical discourse in Nigeria is enriched 

by nature’s phenomena and how this phenomena are mobilized and explored by musical artistes as 

sign vehicles to promote and communicate social and moral messages”. 

  

Ecomusicological Framework 

“Ecomusicology according to Allen (2018) is the study of musical and sonic issues, both written and 

performative, in relation to man’s environment. In this study, environment is re-defined as the 

nonhuman physical world. It is the natural world having the living and nonliving creatures and 

natural processes. Similarly, ecology is more holistic, and relates to the ‘eco’ prefix which originates 

from the Greek word ‘oikos’ meaning household. Ecology therefore means the complex associations 

that exist amongst living organisms and his environments”. 

Silver (2015) maintained that Gonzaga’s songs referenced birdsong by describing the meaning of 

the bird call in relation to the arrival of rain or drought in Northeastern Brazil. Titus (2017, 2018, 

and 2019) also employed this while studying flood in Ibadan, birds, ocean and environment”. 

“Hinged on semiotics and ecomusicological theories, this study is based on the musical perception, 

judgment and applications of ecomusicology and semiotics theory. Bird songs are structuralized into 

different segment of species, and were analysed based on their values, symbols and functional meaning 

in Yoruba land. 

 

 

 

 

 

 

 

 



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Results/ Findings  

Vulture (Igun) 

 

Figure 1.1: Image of vulture 

Source: http://pixabay.com/images 

 

Igunugun (Black-throated Coucal. Scientific name: Centropus leucogaster) 

Igunugun is a bird species in the Cuckoo family, known for its distinctive call and black throat patch. 

Igunugu is mostly found in wetlands, forests, and grasslands in sub-Saharan Africa, it feeds on 

omnivorous, feeding on insects, fruits, and small animals, it is well known for its secretive and 

skulking behavior, often hiding in dense vegetation, igunugu builds a cup-shaped nest using twigs, 

grasses, and other plant material. Source: (Yoruba people, Yoruba mythology on igunugun). 

 

Eye Igunugun Symbolism 

Igunugu bird symbolises Wisdom: Igunugun is associated with wisdom, intuition, and divination, it 

symbolises Insight: Its sharp eyesight symbolizes keen insight and perception. It also symbolises 

spiritual guidance: Igunugun is believed to possess spiritual power, guiding individuals towards their 

destiny. Source: (Yoruba people, Yoruba mythology on igunugun). 

 

Yoruba Functional Meaning on Eye Igunugun.  

Igunugun's songs are used in divination rituals to communicate with the divine realm. Wisdom-

seeking; its presence is sought in times of uncertainty, seeking guidance and wisdom. Igunugun's sharp 

eyesight is believed to offer protection from harm and negative energies. A Yoruba adage says “iran 

igun ni jebo, iran akala ni joku”, this means vultures eat foods offered as sacrifice to god, while akala 

(close related species) feeds on corpse. He gave more insight that vultures naturally fly high in sky 

which is believed among the Yoruba people that when it picks on the sacrifice, and flies high, it 

presents it to the gods in the sky to accept the sacrifice. Source (Researcher). 

Vulture also feeds on rotten food. However, in some part of Yoruba land, humans do not eat vulture; 

for that reason, vulture lives long. Although human does not eat vulture, they use it in sacrifice to 

signify long life and protection from death.  

The Yoruba uses igunugun as symbol of longevity, thus, songs are sung into lives that need healing 

of longevity of life. A popular Yoruba adage on this goes thus; “igunnugun iku lewe,” Sikiru Ayinde 

Barriter also put this into song;  

 

Igunugun iku lewe dandan  Vulture doesn’t die in young, compulsorily,  

Ma dagba ma darugbo dandan I will live long till old age. 



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Another Yoruba adage also says it best: igun yeyin on feyin pamo, atigun, ateyin re, won se sebe. 

This is interpreted as when a vulture hides its eggs after laying it, both the egg and the vulture can’t 

be used for cooking stew. This is because man does not eat vulture or its produce, this adage is often 

employed in some part of Yoruba land to abuse, critic and correct persons who are proud. Iyalode 

music enthusiast said that, “Pipa lori igun pa, Obo na ni tie lara”. That is, the vulture has a bald head 

and the monkey has its own sickness, implying that no one is perfect. Absence of sickness in one 

does not mean that the person is absolutely well, look beneath the person and one will discover 

something that may be wrong. To further buttress the Yoruba adage with it meaning on: Igun yeyin 

o nfeyin pamo atigun, ateyin re won sefi sebo. Vulture lay eggs and hide them; both vulture and its 

egg cannot be used for rituals. The adage is used to criticise proud person that there is nothing so 

special about the person once they do not benefit from his wealth. The second line of the adage is 

also used to affirm or bust that one cannot be harm or use as a prey.  In track two of Igba owuro, 

Ebenezer Obey says: 

Eye toba fara wegun, eyin aro nio sun        a bird that compares itself with vulture will sleep    

behind the tripod stand 

Awa na ko o, olorun oba ma ni it is not by our understanding, it is the Lord’s doing 

Awa la lulu mama lu tana   we are the ones that play new things always 

Awanako o, olorun oba ma ni  it is not by our understaning but the Lord’s doing 

Awa la pede ma ma pe tesi                  we sing without repeating the previous one  

Awanako o olorun oba mani  it is not by our understanding but the Lord’s doing 

 

 Eye Toba Fara Wegun     Ebenezer Obey 

 



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This song says do not compare yourself with someone else, live your life independent of others. 

Have a focus and be determined to achieve great things in life, be creative in whatever you do and 

finally, we rely on God to achieve these things. 

 

Dove (Adaba) 

 

 

Figure 1.2: Image of dove,  

Sources: http://pixabay.com/images 

 

Adaba (African Grey Hornbil. Scientific name: Tockus nasutus) 

Adaba is a bird species in the Hornbill family, recognized by its grey and white plumage, distinctive 

horn-like casque on its beak, and loud, trumpeting calls. 

Adaba is found in savannas, woodlands, and forests in sub-Saharan Africa, it feeds on omnivorous, 

feeding on insects, fruits, and small animals, it's known for its social behavior, often living in small 

groups, adaba females seal themselves in tree cavities or rock crevices, using mud and saliva, while 

males provide food. Both birds are known for their unique calls and distinctive physical characteristics, 

making them popular among birdwatchers and nature enthusiasts. In Yoruba culture, these birds are 

revered for their symbolic meanings and significance in traditional practices. Source: (Yoruba people, 

Yoruba mythology on igunugun). 

 

Eye Adaba Symbolism 

Adaba birds symbolises fertility: Adaba is associated with fertility, prosperity, and abundance. It 

symbolises creativity: Its beautiful songs symbolize creativity, joy, and celebration. It also symbolises 

love: Adaba represents love, passion, and romance. 

Yoruba functional meaning on eye Adaba fertility rites: Adaba's songs are used in fertility rituals to 

invoke the goddess of fertility, Oshun. Osun is celebrated during weddings, births, and harvest 

festivals, symbolizing joy and abundance. Love and relationships: Adaba's songs are believed to 

promote love, harmony, and balance in relationships. Source: (Reseacher). 

 

Yoruba Functional Meaning on Eye Adaba.  

Doves are beautiful, pleasant, gentle and harmless. Adaba is believed to bring good tiding and 

fortune in Yoruba land.  Eye adaba is a symbol of purity and holiness; when it descends on 

someone, it signifies sanctification and separation. A Yoruba chant captures this best when it says 

“Lekeleke bami leke, eye adaba bami leke o”, that is, cattle egret descend on me, dove too descend 

on me too. In an interview with Adebayo (2020, a music enthusiast) stated that some bird songs in 

folktales are used to entertain children, such folk songs usually depict Yoruba cultural believe, 

example of use in this respect would be: 

Lekeleke bamileke o, ayanfe  Lekeleke rest upon me, the beloved 

Eye adaba bamileke o, ayanfe  Dove rest upon me, the beloved. 

 

http://pixabay.com/images


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Children are usually taught to stretch forth their fingers towards heaven and wiggle it at the sight of 

cattle egret, which usually flocks in large number. Cattle egret white feathers, signifies purity, these 

two birds (cattle igret and dove) are believed and seen as symbol of purity and peace, which are seen 

as emblem of the Almighty God, and that is why fathers would pass it on to generations’ bird songs 

which connote the sustainability of his cultural believe and heritage. 

 

Furthermore, dove also means open heaven more reason why Asa used it on her album The 

Captivator “Eye adaba, eye adaba, eye adaba ti nfo loke loke loke, waba lemi o, oju mo ti mo mo 

rire o”. “Dove that flies up high, come on me, it’s a new dawn, and I’ve seen good things”.  



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This means that when dove rests on a person, he enjoys good fortune all day long. Dove also 

connote the spirit of God, it is recorded in the bible Act 2:9 when the spirit of God descend on the 

disciples it endowed them with power, might and boldness for the task ahead. Dove image is used as 

a symbol peace.  

In Yoruba tradition, both Eye Igunugun and Eye Adaba are revered for their symbolic meanings and 

functional significance, reflecting the deep connection between nature, spirituality, and human 

experience. Source: (Reseacher). 



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List of Selected Songs  

There are quite no of album waxed by the selected musicians, but here are the names, tittle of album 

and the track no of the selected songs used in this work. 2 Yoruba chant songs and 8 songs on birds 

were drawn from these selected tracks and were put under proper musical analyses.  

S/N Selected Artistes Tittle of Album Track No 

1. Sikiru Ayinde Barrister Fuji Fantazia 

Fuji Garbage 

Series 1 and 2. 

Track 2: 

Aba Ni Kan Nda 

Track 1 and 7. 

2. Chief Commmander 

Ebenezer Obey 

Igba Owuro 

 

Mukulumuke 

 

Track 5 And 6: 

Ai So Aba  

And Eye Toba Fara 

Wegun 

3. Asa; Bukola Elemi The Elevator Track 2:Eye Adaba 

 

Recommendations 

i. Songs on birds should be promoted and distributed to other parts of the country. 

ii. Scholars on music should re-focus their studies on ecomusicology. 

iii. Competent scholars and researchers, adequately familiar with their cultural landscape, 

should be mobilized and facilitated to conduct research and document songs on birds 

in their own localities. 

iv. The media houses should from time to time feature programs that will project and 

inform audience of ecomusicological activities using ethnomusicologists as resource 

persons. 

v. The government should see reasons to sponsor music educators for further studies and 

seminars to strengthen the frontier of knowledge on ecomusicological activities in the 

country since it promotes unity and progress. 

Conclusion  

The study found that the musical patterns of the Yoruba people were consistent with African traditional 

music depicting the ancestral origin of the Yoruba people is Africa. The use of vulture and dove in 

Yoruba songs was not by chance; but is a veritable artistic and proverbial tool for passing deeper 

messages which ordinarily cannot be uttered aurally to the audience. Away from that, birds were found 

to have deeper cultural and ritual relevance in Yoruba tradition. The examinations of the 3 popular 

Yoruba musicians who played at different times revealed that they had common musical patterns, 

rhythms and harmonies; and were able to preserve and transmit the tradition and culture of Yoruba 

land. This study has concluded that song on birds represent the Yoruba virtue and value. This study has 

opened a new vista of knowledge in ecomusicological study and the socio- cultural analytical value of 

songs on birds. 

 

List of Selected Songs  

There are quite no of album waxed by the selected musicians, but here are the names, tittle of 

abulm and the track no of the selected songs used in this work. 5 songs on birds were drawn from these 

selected tracks and were put under proper musical analyses. 

 

S/N Selected Artistes Tittle of Album Track No 

1. Sikiru Ayinde Barrister Fuji Fantazia 

Fuji Garbage 

Series 1 and 2. 

Track 2: 

Aba Ni Kan Nda 

Track 1 and 7. 

2. Chief Commmander 

Ebenezer Obey 

Igba Owuro 

 

Mukulumuke 

 

Track 5 And 6: 

Ai So Aba  

And Eye Toba Fara 

Wegun 

3. Asa; Bukola Elemi The Elevator Track 2:Eye Adaba 

 



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Other songs on birds includes: 

 

 

 
 

 

 



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Primary Data Source  

Name  Age  Sex  Status  Address  Date of 

Interview  

Ebenezer Obey 

(Yoruba popular 

artiste) 

82 Male Married Kings Hall, 

Ikire, Osun 

State 

O4/12/2020 

Mr Lukman 

Kolawole (Sikiru 

Ayinde Barrister  

M.D Music director 

of band) 

52 Male Married Monatan, 

Ibadan 

10/ 01/2020 

Mr Babatunde 

Laidi (Head of 

distributor of 

record, Ibadan 

Zone) 

50 Male Married Ogunpa 

Market, 

Ibadan.  

20/10/2019           

18/01/2020        

23/01/2020 

Iyaloja Alatede 

Odeyale (Head of 

herbal medicine) 

76 Female  Married  Oje market, 

Ibadan. 

18/01/2020 

Mrs Morufa 

Sumeila (Music 

enthusiast) 

55 Female  Widow  Oje market, 

Ibadan. 

18/01/2020 

Mr. Korede 

Kareem (Music 

enthusiast) 

48 Male  Married  Ogunpa 

market, 

Ibadan. 

16/10/2020         

20/10/2019           

18/01/2020        

23/01/2020   

Mr Adebayo 

Samuel (Music 

enthusiast) 

58 Male  Married  Ogunpa 

market, 

Ibadan. 

22/10/2019           

17/01/2020        

24/01/2020   

Prof. Lamid 

Olakunle (H.O.D 

Wildlife 

Department, U. I) 

51 Male  Married  University 

of Ibadan  

09/04/2019 

Dr. Adeyanju 

Adewale 

(Ornithologist 

Wildlife 

Department, U. I)  

42 Male Married  University 

of Ibadan  

09/04/2019 

Mr. Azeez 

Monsuru (Yusuf 

Olatunji’s M.D) 

39 Male Married Oyo Palace 12/01/2020 

Mr Afeez  Bakare 

(Ebenezer Obey’s 

Fan) 

45 Male  Married  Ogunpa 

Market, 

Ibadan 

18/01/2020 

Mr. Ojo Oladiipo 48 Male  Married  Oau campus 12/01/2020 

Dr. Femi 

Bamigbade  

42 Male  Married  Linguistics 

Dept. O.A.U 

14/02/2020 

Prof. Ajibade G. O 58  Male  Married  Linguistics 

Dept. O.A.U 

10/02/2020 

Mr Tobi 

Akinrinade  

23 Male  Single Yoruba 

student, 

O.A.U 

24/06/2019 

Mr. Ojoifa 

Ifarinmola 

24 Male  Single  Yoruba 

student, 

O.A.U 

12/05/2019 

Ogunbodede 

Odeniyi (Oluode 

Ibadan) 

65 Male  Widowee  Moniya, 

Ibadan. 

Moniya, 

Ibadan. 

 

 

 

 

 

 

 



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