WAEC Yoruba 2020
Questions & Answers

Distractor check: A student might pick A (Nítorí ó ń sọ nípa ìṣe), C (Nítorí ó ń sọ nípa àkókò), or D (Nítorí ó ń sọ nípa ìrísí) by assuming grammatical terms relate to actions, time, or physical appearance rather than address. Reasoning: In Yoruba, a vocative or address word is called 'ọ̀rọ̀ ìpè' precisely because it is used to call upon a person or object, such as calling 'ọmọ' or 'Adé' to issue a direct call or warning during speech. Common mistake: Confusing words of direct address with verbs of action or temporal markers.

Students might mistakenly choose option B ('Kọrin') because it is an action verb in the sentence, or option D ('Pẹ̀lú') as it links words together, leading them to overlook descriptive modifiers. The correct option is C because 'Ayọ̀' describes the joyful manner in which the child is singing. Common mistake: Confusing the descriptive adjective with the main action verb of the sentence.

A student might incorrectly select option A or C by focusing on the literal mention of tools rather than the figurative meaning. Option B is correct because the proverb highlights that a person does not use force or corruption to claim what is wrong for morality and happiness. Common mistake: Taking cultural proverbs literally instead of analyzing their moral lesson.

One might select option C or D by miscalculating the arithmetic breakdown of the number. The correct option is A because 'mẹ́rindínlógún' translates to twenty minus four, which represents sixteen in English. Common mistake: Misinterpreting the subtraction base in Yoruba compound numbers.

A student might mistakenly choose option A ('Ìbọn') thinking of modern protective implements, but the correct choice is B ('Ọ̀sà') because it is the traditional composite tool used for sweeping and clearing the floor. Common mistake: Confusing traditional household utensils with weapons.

A test-taker could mistakenly select option B or C thinking 'ààlẹ' refers to domestic chores or commerce. Option A is correct because an 'ààlẹ' is traditionally placed on the ground as a warning sign or prohibition against trespassing or harm. Common mistake: Confusing traditional protective warning markers with cooking or trading tools.

A student might incorrectly select option A ('Tútù') by confusing the metaphorical heat with coolness. The correct option is D because 'gbóná' denotes heat or brilliance, reflecting confusion or intensity in the atmosphere of the house. Common mistake: Interpreting figurative excitement or tension as physical temperature drop.

One might pick option A or C assuming it refers to ordinary fruits or general crop yields. Option B is correct because 'ẹ̀gúsí' is specifically the seed used for preparing soup and adding richness to meals. Common mistake: Misidentifying specific soup seeds as standard orchard fruits.

A student could mistakenly select option A thinking 'aláìdára' refers to a positive trait due to its root similarity with ordinary descriptions. Option B is correct because the term signifies bad behavior and improper conduct in character development. Common mistake: Overlooking the negative prefix 'àì-' which reverses the meaning of the root word.

A student might select Ọbàtálá or Ògún due to their prominence in the pantheon. Option C is correct because Ṣàngó is recognized as the deity of true justice and harmony due to his fair judgments and wisdom. Common mistake: Mixing up the specific domains and attributes of traditional Yoruba deities.

A student could mistakenly choose option C or D by picking common household items unrelated to marital rites. Option B is correct because 'aṣọ ìdí' is a traditional material utilized in weddings to symbolize love and unity. Common mistake: Selecting generic furniture instead of specific traditional wedding attire/materials.

One might mistakenly choose option A or D, confusing general historical accounts with the definition of fame. Option B is correct because 'òkìkí' denotes stories of praise or glory belonging to a person or town, exhibiting good character. Common mistake: Confusing general historical truth with renown or prestige.

A student could pick option A or C by guessing based on unrelated school activities. Option B is correct because 'rò' denotes thinking or mental calculation as they contemplate the advancement of the school. Common mistake: Confusing cognitive verbs of thought with physical actions.

A student might mistakenly select option B or C by associating them with animal cunning rather than peace. Option A is correct because the dove serves as a symbol of good character and love due to its gentle nature and peace in traditional lore. Common mistake: Choosing predatory animals instead of peaceful symbols for moral virtue.

One might pick option C or D thinking it relates to testing or strength. Option B is correct because 'òmùgọ̀' points to an individual lacking knowledge or wisdom who acts thoughtlessly. Common mistake: Misinterpreting foolishness as physical weakness.

A student could mistakenly choose option C, thinking quests are always driven by monetary wealth. Option B is correct because Àbèní utilized her wisdom to defeat Lápìtàn in order to protect her town and people from government attack. Common mistake: Misattributing personal greed as the primary motive in heroic tales.

A student might mistakenly choose option A by assuming nobility is a birthright requirement. Option B is correct because an 'ọmọlúàbí' refers to a child who exhibits good behavior, proper upbringing, and respect for others and tradition. Common mistake: Equating the term exclusively with royalty rather than moral character.

One might select option A ('Ìgbà òjò') by confusing dry seasons with rainy periods. Option B is correct because 'Ìgbà ẹ̀ẹ̀rùn' is the time of year without rain when the earth dries and agricultural preparations take place. Common mistake: Mixing up seasonal climatic conditions.

A student could mistakenly choose option A or D by misinterpreting the proverb's focus on youth. Option C is correct because the elder looks back at past experiences to gain wisdom, whereas the young look forward, illustrating how people learn from mistakes. Common mistake: Taking the literal falling action of the proverb instead of its metaphorical lesson on experience.

One might select Ọbàtálá or Èṣù by confusing the messengers of wisdom. Option C is correct because Ifá is the deity of knowledge and wisdom consulted for divination and learning in traditional worship. Common mistake: Confusing the deity of divination with other major Orishas.

A student might mistakenly pick option A or C by choosing weapons or furniture. Option B is correct because 'ọmọlángídí' is a traditional family artifact used for establishing family identity or representing respect. Common mistake: Confusing traditional dolls/symbols with household furniture.

One could mistakenly choose option A or C by guessing positive traits without contextual analysis. Option B is correct because 'ìyàtọ̀' signifies that one's action differs greatly from others, establishing a unique identity. Common mistake: Translating difference as general moral goodness.

A student might pick option B or D by confusing royal staffs with the specific musical instrument highlighted in the text. Option A is correct because the drum ('Ìlù') serves as the emblem of government and authority in Akinwunmi Isola's book 'Ṣaworoide'. Common mistake: Confusing regalia symbols with musical instruments of governance.

A student could mistakenly select option B or C by associating speech with trade or cooking. Option A is correct because 'ìwàásù' refers to discourse containing moral lessons and religious references delivered during traditional worship. Common mistake: Confusing moral preaching with secular speeches.

One might mistakenly select option B ('Ìbà') thinking of general fevers. Option C is correct (mapped via option A in source) because 'Arùn ẹsẹ̀' is an ailment causing leg pain and discomfort, treated with soothing knowledge. Common mistake: Confusing localized limb ailments with systemic fevers.

A student might mistakenly choose option C or D by confusing parts of speech with time or physical appearance. Option B is correct because a noun ('ọ̀rọ̀ orúkọ') names a person, place, or thing, establishing specific identification like 'Bọ́lá' or 'ilé'. Common mistake: Confusing nouns with action verbs.

A student might incorrectly choose 'Ìfẹ́' or 'Ìbínú' because they relate to human emotions, much like how mental states are discussed. However, 'ìfọ̀kànbalẹ̀' directly points to trust and assurance ('ìgbẹ́kẹ̀lé'), conveying a sense of relief from distress and the presence of happiness through actions. Common mistake: confusing an emotional state word with general feelings of love or anger.

Students could mistakenly select 'Òkúta' or 'Irin' assuming all traditional healing elements include solid minerals. In contrast, tree parts like bark ('epo') are harvested precisely for treatments, functioning as botanical remedies that provide comfort and relief. Common mistake: picking a mineral instead of a biological plant part used in medicine.

An examinee might incorrectly pick options relating to storytelling or cooking because traditional settings involve many community roles. Yet, an 'aláàárù' specifically designates someone carrying heavy loads or engaging in strenuous physical labor within folklore. Common mistake: mixing up traditional occupational roles like storytellers with heavy laborers.

One might wrongly choose 'Ìwà tí ó ní agbára' by confusing bad behavior with forceful actions. Looking closely at the expression, 'òdì' refers to wrongful deeds and troublesome conduct that run contrary to proper moral standards. Common mistake: interpreting 'òdì' as physical strength instead of moral deviation.

A test-taker could mistakenly select 'Ìsìn Ìgbàgbọ́' or 'Ìsìn Ìmàle' due to familiarity with modern organized religions. However, 'Ìsìn Ìbílẹ̀' uniquely encompasses the worship of deities and the veneration of ancestors, preserving foundational historical knowledge. Common mistake: failing to distinguish indigenous ancestor worship from revealed world religions.

A student might incorrectly guess 'Lọ́pọ̀lọpọ̀' or 'Pọ̀' thinking the action implies abundance or large quantities. Instead, 'ẹyọ' signifies doing things sequentially, one by one ('lẹ́ẹ̀kọ̀ọ̀kan'), as part of an organized orderly movement. Common mistake: equating a sequential or distributive term with numerical abundance.

One might mistakenly select 'Ìlẹ̀kẹ̀' or 'Ìgbá' because beads and calabashes are common ritual objects in Yoruba culture. Nevertheless, burial cloths ('aṣọ òkú') are specifically utilized during funeral rites to cover the deceased and bring comfort to the mourning process. Common mistake: confusing general ritual vessels or beads with specific mortuary textiles.

An examinee could incorrectly pick cooking or trading options because characters in epics undertake various daily tasks. The text establishes that Àkàrà-ògùn embarked on his journey specifically to seek wisdom and power out of a desire to become wise and strong. Common mistake: assuming a fictional hero travels for mundane economic reasons instead of spiritual and intellectual mastery.

Students might mistakenly choose 'Ìsìnkú' or 'Ìgbéyàwó' by associating traditional ceremonies with major life events. However, 'ìtọ́jú' specifically denotes respect, reverence, and care ('ìbọ̀wọ̀ àti àbójútó') extended toward individuals or objects in traditional practice. Common mistake: confusing general caregiving and respect with specific ceremonies like weddings or funerals.

A test-taker could wrongly select 'Ọ̀sán' or 'Alẹ́' by confusing times of day or misinterpreting the onset of daylight. 'Àárọ̀' represents the morning hour that kicks off the beginning of the day, setting the tone for early morning routines and activities. Common mistake: mixing up morning hours with afternoon or evening timeframes.

One might mistakenly pick options suggesting humans never experience lack or act purely out of love. The proverb teaches that personal shortage or distress drives individuals toward inadequate or improper behavior, which moral character subsequently seeks to correct. Common mistake: viewing human shortcomings as uncaused traits rather than reactions to personal need.

An examinee could incorrectly choose 'Igbó Irúnmalẹ̀' due to familiarity with Fagunwa's other famous book titles. Within the narrative of 'Ìrìnkèrindò Nínú Igbó Ẹlẹ́gbẹ̀yẹ', it is precisely the forest of Ẹlẹ́gbẹ̀yẹ ('Igbó Ẹlẹ́gbẹ̀yẹ') that Ọlọ́wọ́-ayé traverses on his quest for knowledge. Common mistake: mixing up the specific forest names across different novels by the same author.

A student might mistakenly choose 'Ìwà rere' thinking any positive descriptor refers to good behavior in general. Breaking down 'ìdánimọ̀', it refers to distinctive signs or traits that uniquely identify a person and set them apart from others. Common mistake: conflating personal identity markers with general good character traits.