IDEAL INTERNATIONAL JOURNAL of IGBO SCHOLARS FORUM, NIGERIA

Volume 14, No. 2, July, 2021 ISSN: 2476-8421

Ideal International Journal of IGBO SCHOLARS FORUM, NIGERIA

Published by: ©Igbo Scholars Forum Nigeria 2021

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CALL FOR PAPERS

IDEAL INTERNATIONAL JOURNAL OF IGBO SCHOLARS FORUM Nigeria calls for well researched papers from authors in areas that borders on Igbo in relation to other people’s cultures. We welcome articles or proposals from all perspectives and on all subjects pertaining to Igbo, Nigerian, African people’s and others’ relations on Public policy, Language, Religion, Philosophy, Education, Medicine, History, Economy, Sociology, Culture, Engineering, Business relations, Comparative politics, strategy and environment, etc. Submit manuscripts as e-mail attachment to the Editorial Office at: [email protected] or send two hard copies of your papers to any of the editors. Referencing style is MLA or APA. The Journal wishes to publish the results of her researches annually.

Onukwube Alex A. Anedo Editor IGBO SCHOLARS FORUM NIGERIA Department of African & Asian Studies Nnamdi Azikiwe University Awka, Anambra State – Nigeria Phone: +2348037859249, +2348149225739 e-mail: [email protected] ; web: http://www.igboscholarsforum.com.ng https://www-biafuluigboscholarsforum-com-ng.com

Vol.14. No.2; July, 2021 ISSN: 2476-8421

FROM EDITORIAL DESK

Ideal International Journal is one of the brain children of Igbo Scholars Forum born out of the zeal to get the young Igbo scholars together so as to start thinking like Igbo sons and daughters through paper publications, meetings and symposia. As a matter of fact, Igbo Scholars Forum was founded by Dr. Onukwube Alexander Alfred Anedo and born at the launching of a festschrift in honour of their life patron, Prof. Obed Muojekwu Anizoba (Ozonwa) on the 15 th day of December, 2012. In his kind gesture, Prof O. M. Anizoba therefore established a website http://www.igboscholarsforum.com.ng for them to use in telling the world who the Igbo people are, about their life, what they believe in and their relationship with people and other cultures of the world outside theirs. Other journal outlets through which this Forum wants to let Igbo people and their culture out to the world are Igboscholars International Journal and Ekwe International Journal which is solely written only in Igbo language.

Onukwube A. A. Anedo, Ph.D.

CONSULTING EDITORS

1. Dr. Mrs. Lizzy Anizoba Department of English and Litrature, Paul University, Awka – Nigeria

2. Prof. Sam Uzochukwu Department of Linguistics, African & Asian Studies, University of Lagos Nigeria

3. Prof Sheng Jia Department of Chinese Culture & Anthropology, Xiamen University, Xiamen, Fujian Province, P. R. China

4. Prof Yuhua Ji Department of English language & Linguistics, Xiamen University, Xiamen, Fujian Province, P. R. Chin

5. Prof B. Okolo Department of Languages & Linguistics, University of Benin, Edo State, Nigeria

6. Prof. Gamini Ranasinghe Department of Archeology & Anthropology, Faculty of Humanities and Social Sciences University of Sri Jayewardenepura, Sri Lanka

7. Prof. Paul Ikechukwu Oguguo Department of Philosophy, faculty of Arts, Nnamdi Azikiwe University, Awka, Nigeria

8. Dr Babette Zoumara Bank for Seeds and Solar Energy, Atlanta, Georgia, United States of America

9.Prof. Mrs. Evelyn Ezinwanne Mbah Department of Linguistics, Igbo & Other Nigerian languages, Faculty of Arts, University of Nigeria, Nsukka, Nigeria

10. Dr. Lucy MgbemgashaApakama Department of Nigerian Languages, AlvanIkoku Federal College of Education, Owerri, Imo State, Nigeria

11. Prof. Nnamdi Obika Department of Englis language and Literature Madonna University Okija Campus Anambra State

12. Dr. Donatus Epuchie Department of Linguistics, Igbo and Other Nigerian Languages AlvanIkoku Federal College of Education Owerri Imo State Nigeria

MEMBERS OF EDITORIAL BOARD

1. Onukwube Alex Alfred Anedo (Editor-in-Chief) Ph.D. in African Culture & Civilization (NAU); M. A. in African Culture & Civilization (NAU); M.Phil. in Chinese Culture & Anthropology (XIADA, China); B.A.Ed./Igbo/Linguistics (UNN); N.C.E. in Igbo/Religion (ASCEA); Diploma in Chinese Studies (NAU). An Associate Prof of Sino/Afro Cultures & Anthropology, Nnamdi Azikiwe Umniversity, Awka; Visiting Senior Lecturer, Department of Linguistics, Igbo & Other Nigerian languages, University of Nigeria, Nsukka, Nigeria

2. Rev. Bro. Charles Ogbuchukwu Okeke Ph.D; M.A. (ATR), B.D (Theo); B.Phil, PGDE, Dipl (Italian & French), Head of Department, Relious Studies, Nwafor Orizu College of Education, Nsugbe, Anambra State, Nigeria,

3. Prof. Enyinnia Samuel Ikokwu Ph.D, M.A; B.A. PGDE.(JOS). Specialist in Igbo Literature & Stylistics Department of Linguistics, Igbo & Other Nigerian languages, University of Nigeria, Nsukka, Nigeria

4. Friday Ifeanyichukwu Ogbuehi Ph.D; M.A. B.A Department of Religion, Trinity Theological College, Umuahia, Abia State, Nigeria.

5. Deacon Ndubuisi Ogbonna Ahamefula B. A. Linguistics M. A. Linguistics, Department of Linguistics, Igbo & Other Nigerian languages, University of Nigeria Nsukka

6. Chinenye Viola Udeze Ph.D; (African Culture & Civilization), M.A.;

B.A.Ed/Igbo/Lin Department of Nigerian Languages, AlvanIkoku Federal College of Education, Owerri, Imo State, Nigeria

7. Chimezie Okoye B.A. (English) Secretary, Igboscholars Forum, Nigeria. Besing Books, No. 9 Wisdom Avenue, Suleja, Niger State.

8. Ben Nkemdirim Igbokwe B.A. M.A. Ph.D. (NAU) African Culture & Civilization School of General Studies, Federal University of Technology, Owerri, Imo State, Nigeria

9. Prof. Obiora Eke B. A. M.A.; Ph.D. English Department of English Language & Literature, Madonna University, Okija Campus, Anambra State, Nigeria

10. Nneka Justina Eze B.A.Ed/Igbo/Ling; M.A.; PhD Ebonyi State University Abakiliki Ebonyi State Nigeria

11 . Mmoloki Gabatlhoaolwe Walker Doctor of Law in Political Theory (Xiamen University, China, 2015); Master of Law in International relations (Xiamen University, China-2011); Master of Letters in Film and Television Studies (University of Glasgow, United Kingdom, 2020) & Degree of Bachellor of Media Studies (University of Botswana, 2009).

12. Engr Jean-Claude Lappe PhD in International Relations (China Foreign Affairs University (CFAU), Master Degree in Political Science (Xiamen University, China). Minister Counceler, Haitian Embassy, Mexico, USA.

DISCLAIMER OF WARRANTIES

In no event shall Journals of Igbo Scholars Forum, Nigeria be liable for any special, incidental, indirect, or consequential damages of any kind arising out of or in connection with the use of the articles or other material derived from the JISFN, whether or not advised of the possibility of damage, and on any theory of liability. This publication is provided "as is" without warranty of any kind, either expressed or implied, including, but not limited to, the implied warranties of merchantability, fitness for a particular purpose, or non-infringement. Descriptions of, or references to, products or publications does not imply endorsement of that product or publication. While every effort is made by Journals of Igbo Scholars Forum, Nigeria to see that no inaccurate or misleading data, opinion or statements appear in this publication, they wish to make it clear that the data and opinions appearing in the articles and advertisements herein are the responsibility of the contributor or advertiser concerned. Journals of Igbo Scholars Forum, Nigeria make no warranty of any kind, either express or implied, regarding the quality, accuracy, availability, or validity of the data or information in this publication or of any other publication to which it may be linked.

©Igbo Scholars Forum, Nigeria 2021

TABLE of CONTENTS PAGES

1. Implications of Sound-Letter Ambiguity of English Consonants to Second Language Learners Grace Ikechukwu Abana Ifeoma PhD 1-20

2. Locating Modern Trends of Traditional Holies in Igbo land Today: the Uboma Example Ifeanyi Okeke (PhD) 21-50

3. Mkpa ọ dị iji ICT kụzi ụda asụsụ Igbo n’ụlọ akwụkwọ Sekọndịrị na Mahadum dị na Naijirịa Edith Obiakalusi, Jacinta Uchechukwu Ndubueze 51-59

4. The Threat of Indigenous Language Endangerment and Its Revitalization in the Contemporary Society: The Case of the Igbo Language Dioka, Bridget Ogechi 60-77

5. Iji Akara Ndị Metụtara Aka Zie Ozi N’igbo Jideofor Euphemia Chinazọ 78-96

6. Language Policy: A Panacea towards a comprehensive integration and National Unity in Nigeria Ugochukwu, Ngozi Georgina Ifeanyi j. Okeke (PhD) 97-110

7. Osisi Ego N’Ala Igbo Onyinye Constance Amamgbo 111-131

8. Otu Gburugburu Si Emetụta Ọmụmụ Asụsụ Igbo N’ Ebe Nwatakịrị Nọ N’ Ụlọakwụkwọ Omeje, Monica O. 132-142

9. Conflict Management Strategies in Three Igbo Selected Novels Ndubueze, Jacinta Uchechukwu Prof. A. N Nwokoye 143-167

Implications of Sound-Letter Ambiguity of English Consonants to Second Language Learners

Grace Ikechukwu Department of English and Literary Studies Madonna University Nigeria, Okija [email protected] 08139046332

and

Abana Ifeoma PhD Department of English and Literary Studies Madonna University Nigeria, Okija [email protected] 08065136688

Abstract

English spelling is not always easy to know what sounds the letters stand for. The study investigates the influence of sound-letter ambiguity of English consonants on some Nigeria undergraduates. Data for the study were gathered using recorded pronunciation exercise. Through a simple random technique, a total of thirty (30) English undergraduates of 2016/2017 session who have studied spoken English and Phonetics and Phonology in their two hundred (200) levels were purposively selected from Madonna University, Nigeria, Okija and Nnamdi Azikiwe University, Awka. The paper anchors on Stephen Corder’s theory of error analysis as its theoretical framework. Using textual analysis, both qualitative and quantitative analysis were employed in analyzing the data. The study reveals that students face a lot of difficulty pronouncing some English consonant sounds, due to lack of one-to-one correspondence between letters and sounds. Again, 12 students are ignorant of the fact that some consonants letters change to vowel sounds in speech and vice-versa. They are ignorant of the phonological conditioning of some plural and past tense markers. Based on these findings, the study recommends that an adequate study drills should be given to the students on the learning of consonant sounds especially on those ones that are non-existent in our indigenous languages.

Key words: Consonant sounds, letters, ambiguity, faulty pronunciation, communication breakdown.

Introduction

Inconsistencies in English at the level of orthography and phonology are numerous. This is because ordinary English spelling is very far from being an adequate system for transcription. The influence of speaking is very strong in students who are speakers of English as a second language. Language is the only means of communication and if the aim of communication is jeopardized by one factor or the other, there will be a breakdown in communication. Simply put, speech is the basic for language hence, it should be accurately emphasized. This is because without some degree of accuracy, the speaker could end up pronouncing incomprehensible or unrecognizable language. This vividly confirms that “Speeches and pronunciations of words in English are seldom ‘flat’” (David Okoroafor, 2012:3). Different spellings may have the same sound and be represented by one symbol. There is no definite relationship between the spellings of words and their pronunciation in English. Okoroafor continues that we tend to deduce the pronunciation of many English words from other words we ‘know better’; such words could be English or our mother tongues. One spelling can have different sounds and symbols in different words. For instance, ‘C’ sounds differently in the following words: car /ka:/, centre /sentə/. Speech is one area that carries the identity of the speaker in a

13 way that writing does not. In view of this, there has been the question of what model of pronunciations to adopt. Although, the Received Pronunciation (RP) is often regarded as the universal standard for General Minimum Intelligibility, there are arguments as to whether RP is intrinsically better than the other standards.

Research Question

1. In what ways do sound-letter ambiguities pose a challenge to learners of English as a second language? 2. What strategies could be employed for better pronunciation?

Definition of Concepts

It is worthy to define some concepts for better understanding of the work.

Phonetics – “The general study of the characteristics of speech sounds” (Yule, 1998: 41).

Sound – “Minimal segment of a spoken language” (The New Penguin English Dictionary (2001: 1372).

Letter – “A character representing one or more of the sounds used in speech” Concise Oxford Dictionary (1999: 815).

Consonants

“Consonants are speech sounds produced when the airflow through the mouth is partly or completely obstructed at one or more points” (David Okoroafor, 2012:29).

Literature Review the English Sound System

While the English sound system has forty-four standard s speech sounds (vowels and consonants), the alphabet has only twenty-six letters. Since there are more phonemes than there are letters of the English alphabet, letters are insufficient in number for the representation of all phonemes. Okoroafor (2012: 14) asserts that “… although some phonemes can be represented by symbols similar in writing to some letters of the English alphabet, they do not mean the same thing in phonetics.” On this, Sethi, Sadanand and Jindal unanimously confirm thus:

“While English has 44 sounds the alphabet has only 26 letters. So, the alphabet is overburdened. And worst still, even in the face of a scarcity of letters, many of them are sometimes squandered in representing the same sound” (11).

The implication of the above is little or no mastery of the vowel sounds as it imposes more confusion on the learners.

The Consonant Sounds

The use of consonant sounds offers more to the understanding of English than the vowels do. In fact, consonants constitute the bones of the English words. “They are the skeleton around which English words are formed as they give words their basic shapes” (Joy Eyisi, 2007:69). In definition, consonant sounds are speech sounds which are produced when the airstream from the lungs is completely or partially obstructed at a particular point in the oral cavity. Eyisi (2007:70) says, “… they are twenty-four in number and are usually classified based on three major factors.” They are:

i. The place or point of articulation

ii. The state or position of glottis iii. The manner of articulation

This is further described in the chart below:

The place of The State of Glottis The Manner Articulation of Articulation Voiced Voiceles Plosives or s stop consonants Bilabial b p Alveolar a t Velar g k Labio-dental V f Fricatives Dental ð θ Aveolar z s Palato-alveolar 3 ʃ Glottal H Palato-Alveolar ɖɜ tʃ Affricates Alveolar R Liquids Alveolar L Lateral Bilabial w Glides or semi - Palatal j

Bilabial m Nasals Alveolar n Velar Ј The consonant chart of English

The Origin of Ambiguity

English vowels’ ambiguity evolved from different sources. Some of them include: historical reasons, silent letters, the

16 introduction of printing, the French scribes spelling of Old English, Roman Missionaries writing of OE, borrowing.

The French Scribes’ Spelling of Old English

After the Norman Conquest, the French Scribes brought their own ideas about spelling. Several Old English (OE) spellings were replaced. David Crystal (1998:75) gathers that

The French introduced ‘q’ where OE had used ‘CW’ as in ‘queen’. French Scribes brought in ‘gh’ instead of ‘h’ in such words as ‘night’ ‘enough’ and ‘ch’ in place of ‘c’ in such words as ‘church’. They began to use ‘ou’ for ‘u’ in words like ‘house’. They used ‘c’ before ‘e’ or ‘ɩ’ in such words like ‘circle, cell. Because the ‘u’ was written in a similar way to ‘m, n and v’, words containing a sequence of these letters became difficult to read. Thus, they often replaced the ‘u’ with ‘o’ in such words as ‘love, come, son, and one.

By the beginning of the fifteenth century, English spelling was a mixture of two systems: French and Old English.

The Introduction of Printing

The early fifteenth century witnessed several ways of spelling words, reflecting regional variations in pronunciation. The introduction of Printing Press in 1476 by William Caxton helped to develop a standard form of English spelling and pronunciation. This provided more opportunities for people to write and give their works much wider circulation. By the sixteenth century, English language was developing both in the text and in a growing number of observations dealing with the grammar, vocabulary and writing system. However, Caxton as well as other publishers faced the problem of

17 uniformity of the writing system and had to distinguish between what was standard and non-standard. They chose the system of which reflected the speech of the London area as standard to follow in printing houses.

Silent Letters

The changes undergone by English for many years caused some letters to be silent at certain positions in words. For instance; the letter ‘k’ in words such as ‘knee’, ‘knight’ and others was pronounced in OE but it is not the case today. Similarly, the final ‘e’ of ‘state’ rice’, ‘fire’, etc. was still pronounced in the Middle English period but later on become silent. The ‘r’ of ‘fire’, ‘beer’, ‘air’ was pronounced in all accents of English till the eighteenth century. While all these changes took place in speech, spelling, however, remained stable.

Borrowing

English language borrows extensively from other languages. This fact has been acknowledged by many writers including Yule. He avers: “… the English language has adopted a vast number of loan words from other languages …” (1996:65). These brought about un-English looking spelling words which ended in strange combinations of vowels and consonants. Some of these borrowing include:

Arabic – alcohol, algebra, coffee

Dutch – boss, trek, wagon

French – meńu, café, reśume

Italian – piano, music, opera

German – pretzel, ubermensch, gratteciel

Turkish – yogurt, superman

Japanese – tycoon

Spanish – cargo, picareseque, cigar

Danish – leg, fellow, skip

Greek Affixes Include: demos – democracy phone – telephone grapho – orthography

Latin Affixes Include: aqua – aquatic annus - annual corpus – corporal

Mother Tongue (MT) Influence

“The term mother tongue is the only language of a monolingual person which is acquired naturally in his native environment and which meets all his linguistics need” (Afolayan 1988) in Femi (Akindele and Wale Adegbite, 2005: 48). Most Nigerian languages are tonal in nature and so, follow a simple straightforward system sound whereas English pronunciation and orthography are based on phonemic segmentation and so, has various spelling variants (A.F Obi- Okoye, 2008:180) for instance, ázíza’ unlike the English word ‘card’ which is pronounced /ka:d/. This poses a serious challenge to learners of English as a second language.

Theoretical Framework Error Analysis

The paper hinges on the theory of Error Analysis (EA). The assumption that second language learners (L2) errors are caused by negative Interlingua interference from their mother tongue (MT) has been long disputed. The criticism has been that Interlingua interference from first language (L1) is not the only source of error in L2. Thus, Error Analysis, as propounded by Stephen Corder in 1970 becomes a better approach to describe L2 learners’ errors. The definition of EA as given by C. James (1981:1) says that “EA is the process of determining the incident, nature, causes and consequences of unsuccessfully language.” Hence, EA upholds that negative interference from MT is not the only source of errors in L2; there are other sources of errors. In view of this, two sources of errors are listed under EA. They are interlinguas (that is those caused by the effect of the learner’s MT or the learning of the target language) and intralingua (errors caused from the effect of the learning of the target language).

The importance of EA cannot be overstressed. It is useful in evaluating the undesirable status of errors so as to serve a guide to inner workings of the language teaching and learning process.

Methodology

The population of the study includes a sample of 30 300 level undergraduate students of English of Madonna University, Nigeria, Okija and Nnamdi Azikiwe University, Awka who have studied Spoken English as a course in their 200 level. Proximity played a role use as the researchers are lecturers in the Department of English, Madonna University, Nigeria,

Okija. In addition, one of the researchers is a post graduate student of Nnamdi Azikiwe University, Awka. The study employed a survey research design. The study is suitable because it studies a group and not the entire 300 level students of the selected schools. Data were collected using recorded pronunciation test and the scores gathered were used in the interpretation of data.

Data Presentation and Analysis

The data for this paper consist of oral English performance of 300 level students of the above two selected schools. A total number of fifteen words with target consonant sounds at different positions written on foolscap were given to each student to pronounce. This was tape recorded and analysed. To ascertain the correctness of each of the words analysis was carried out.

Our aim was to find out if students would be able to identify similar or different sounds represented by different letters in different words. Students were also tested on silent letters, those that have consonant letters and pronounced as vowels. We also gave them a few words in the past tense and plural markers to pronounce. Both qualitative and quantitative analyses were employed in the analysis of data. The method used is presented below:

The frequency (f) for each answer chosen over total participants (T) multiplied by hundred.

Simply put: f x 100 = % T 1

B Written Exercise 1

Identify a word in each of the options below, which contains a different sound from the others. 21

Example: a. Psalm, b.Pest, c.Palm, d. past

The correct answer is a

1. a. Europe 2. a. short b. usage c. yatch b. shoe d. under c. shop d. silk

3. a rest 4. a lamb b. wreck b. womb c. wrath c. club d. watch d tomb

5. a. haste b. honey c. hour d. heavy

Written Exercise II

Indicate the consonant at the initial position in each of the following words: Write the correct symbol.

Example:

Word Initial consonant Word Initial consonant

Psalm /s/ Psalm /s/

6. cough 7. physics

8. shop 9. church

10. yes

Written Exercise III

Indicate the consonant at the final position in each of the following words: Write the correct symbol.

Example:

Word Final consonant Word Final consonant

Semesters /z/ Semesters /z/ 11. tomb 12. letters

13. breathe 14. kicked

15. of

Written Exercise IV

From the words lettered A – D, choose the word that contains the consonant sound represented by the phonetic symbol.

Example: /k/ a. know b. knot c. known d. klin

16. /f/ 17. /dʒ/ a. bad a. procedure b. cough b. pleasure c. boast c. boys d. though d. wash

18. /k/ 19. /tʃ/ a. knot a. true b. six b. cheap c. know c. cap d. let d. theme

20. /ʒ/ a. vision b. church c. lace d. gin

Methodology

The researchers collected data from a pronunciation test which was administered to all 400 level undergraduate students of the English Department of Madonna University, Okija Campus. The pronunciation survey was carried out in the language laboratory of the Department between the periods of October 2017 to April 2019. This was the period they studied the two related courses on English sounds; the courses are Spoken English, ENG 217 and Phonetics and Phonology, ENG 312 respectively.

In addition to oral test, written exercises were given to the students. A total number of 20 words consisting of various

24 consonant sounds at different positions were administered to the students. Students were also tested on different phonetic symbols.

Date Presentation and Analysis

In carrying out this research, all 50 final year English students who were admitted into the noble university in 2016 took part in the exercise. 20 words were given to the students to pronounce. The pronunciation was tape-recorded and analyzed. The words contain consonant sounds at various positions, some silent letters, plural noun markers, past tense markers, consonant letters pronounced as vowels sounds. In addition, they were given some phonetic symbols to identify. Both qualitative and quantitative analyses were employed in the analysis of data. The method used is presented below:

The frequency (f) for each answer chosen over total participants (T) multiplied by hundred. Simply put f x 100 = 6 T 1

Table 1

Words RP %

on on students Correct incorrect No of No pronunciati of No pronunciati of 1 Schedule /ʃedjiu:l/ 50 10 50% 20 50% 2 Imbecile /Ӏmbɚs:l/ 50 0 0% 20 100% 3 Kicked /kІkt/ 50 0 0% 20 100% 4 Started /sta:tid/ 50 0 0% 20 100% 5 Exam /Іgzᴂm 50 0 0% 20 100% 6 Files /faӀlz/ 50 2 10% 18 90% 7 Newspap /nju:zpeІp 50 4 20% 16 80% er ɚ 8 Wednesd /wenzdeӀ/ 50 5 25% 15 15%

ay 9 Boys /bᴐӀz/ 50 0 0% 20 100% 1 Course /kᴐ:s/ 50 20 100 0 0% 0 % 1 Cause /kᴐ:z/ 50 0 0% 20 100% 1 1 Comb /kɚum/ 50 10 50% 10 50% 2 1 Tank /tᴂηk/ 50 20 100 0 0% 3 % 1 Thank /θᴂηk/ 50 6 30% 14 70% 4 1 Dough /dəu/ 50 20 100 0 0% 5 % 1 Though /ƌəu/ 50 8 40% 12 60% 6 1 Of /əv/ 50 0 0% 20 100% 7 1 Hair /heə/ 50 20 100 0 100% 8 % 1 Heir /eə/ 50 6 30% 14 70% 9 2 is /Ӏz/ 50 52 10% 18 90% 0

Looking at the above table, we can discover that only 10 out of 50 students giving 50% got the correct pronunciation of ‘schedule”. In a similar manner, only 10 students (50%) equally could correctly pronounce the word ‘comb’. This shows that the students do not have the knowledge of silent letters in the study of English consonant sounds. No student could correctly pronounce the words; ‘imbecile’, ‘started’, ‘boys’, ‘exam’. ‘cause’. and ‘of’ respectively.

They, therefore, recorded 0%. This vividly shows students poor pronunciation of both past tense and plural noun markers respectively. Students are also ignorant of the change in the

26 pronunciation of some consonant letters such as ‘of’/əv/, ‘cause’/kᴐ:z/, ‘is’/Ӏz/ and so on.

In the word ‘newspaper’, only 4 students (16%) could correctly pronounce it, where only 5 students (25%) could give the correct pronunciation of the word, ‘Wednesday’. For the words ‘course’, ‘tank’, ‘dough’ as well as hair, all the students recorded 100% correct pronunciation respectively. Again, only 6 students (30%) could correctly pronounce the words ‘thank’ and ‘heir’ respectively. Looking further, only 8 students (40%) could give the correct pronunciation of the word ‘though’. Also, it is equally vivid that only 2 students (10%) could give the correct pronunciation of the word ‘is’.

From the above general analysis of the oral recorded test, it is obvious that students have poor pronunciation of English consonant sounds up to higher level and thereafter. The researchers say so because all the students used for this exercise have all undertaken the two required courses in the English sound in their 200 and 300 levels respectively and now in their final year. These courses include: Spoken English, ENG 217 as well as Phonetics and Phonology, ENG 312.

Table 2 – Written Exercise

Words No of No of % of No of % of students correct correct incorrect incorrect answers answers answers answers 1 Under 50 2 40% 3 60% 2 Silk 50 5 100% 0 0% 3 Watch 50 5 1000% 0 0% 4 Club 50 2 40% 3 60% 5 Hour 50 4 80% 1 20% II 6 /k/ 50 5 100% 0 0% 7 /f/ 50 5 100% 0 0%

8 /ʃ/ 50 3 100% 2 40% 9 /tʃ/ 50 3 60% 2 40% 1 /j/ 50 0 60% 5 100% 0 III 1 /m/ 50 0 100% 5 100% 1 1 /z/ 50 0 100% 5 100% 2 1 /θ/ 50 1 20% 4 80% 3 1 /t/ 50 1 20% 4 80% 4 1 /v/ 50 0 0% 5 100% 5 IV 1 /f/ as in 50 5 100% 0 0% 6 cough 1 /dʒ/as in 50 4 80% 1 20% 7 procedure 1 /k/as in 50 3 60% 2 40% 8 six 1 /tʃ/ as in 50 5 100% 0 0% 9 cheap 2 /ʒ/ as in 50 2 40% 3 60% 0 vision

Analysis of Written Test 1

It is glaring from the table that the entire 50 students that participated in the written test recorded 100% correct in identifying different words from each group given. However, (40%) respectively were able to identify different words that contain a different sound for numbers 1 and 4 respectively. In addition 4(80%) of the students were able to identify a different sound from the group.

Going further in test II, where the students were expected to identify the consonant at the initial position of some given

28 words, the entire students were able to correctly indicate the consonant at the initial words of numbers 6 and 7 respectively while 3 correct answers of 60% respectively were equally recorded in numbers 8 and 9.

Surprisingly, none of the students could indicate the initial consonant in the word “yes’. That gives a 0% to question number 10.

From test III, students were asked to indicate the consonant at the final position of some given words. Regrettably, no student could correctly identify the final consonants at the words ‘tomb’ and letters respectively. This obviously shows students poor knowledge of some silent letters as well as phonological variations of plural markers..

Similarly, 0(0%) of the students could correctly identify the final consonant at the two letter words ‘of’ and only 1 (20%) respectively could indicate the consonant at the final position of the words, ‘kicked’ and ‘breath’ respectively.

Looking at test IV, where the students were asked to choose the word that contains the consonant sound represented by the phonetic symbol, out of the 50 students used for the study, all the students supplied the correct, phonetic symbols to question numbers 16 and 19 respectively. For question number 17 students recorded 0% while question number 18 has 60%. The last question (20) has 2 (40%) correct answer.

Summary/Conclusion

The paper brings to limelight the challenges of sound – letter ambiguity of English consonants to Nigeria undergraduates’ second language learners. The fact that English spelling is not always easy to know what sounds the letters stand for, is problematic to users of English as a second language.

Students at tertiary levels and beyond exhibit poor knowledge of English consonant sound system at different variations: silent letters, plural markers and change in sound. However, the acquisition of a good knowledge of English (sound) is a social, professional and economic asset to any individual who wishes to be successful. Students should therefore, endeavour to maintain consistent pronunciation practice using a good dictionary on pronunciation. Emphasis should be made on those sounds that are not in any of the Nigerian languages.

Recommendations for Improvement

In addition to giving students more drills on the general consonant sounds, students should study numerous examples provided for words in which they occur. Consistent pronunciation practice should be seriously maintained. Eyisi (2007:19) superbly summaries this when she says; “wonderful opportunity and strength should be directed to the pronunciation of English sounds, particularly, those of them that are not incorporated in our sound system.” Students should always be free to consult their teachers. Teachers on the other hand, should endeavour to make themselves available to students.

Again, students should endeavour to buy good dictionary of pronunciation. They should be up and doing in checking up words in the dictionary and they should equally emphasize both on the meaning and pronunciation of such words. In addition to buying a good dictionary, students should consider buying good books on Spoken English. On this again Eyisi asserts.

A good book on English pronunciation, therefore, when followed meticulously can serve as an indispensable vademecum to any learner who wishes to make success in Spoken English. Such a book when

owned, read and used for practice can successfully liberate the learner from the ‘tyranny’ of pronunciation habit formed in acquiring the mother tongue. (2007:25).

References

Akindele, Femi & Wale Adegbite (2005)(New ed). The sociology and politics of English in Nigeria : An introduction O.A.U. Press. Corder, S. P. (1967). ” The significance of learners’ errors”. In J.C. Ritchards (ed). Error analysis: Perspectives on second language acquisition (pp 19 -20). London: Longman. Eyisi, Joy (2003). Common errors in the use of English. Onitsha: African First Publishers Plc. Eyisi, Joy (2007). Phonetics of English : All Hands on guide to correct pronunciation. Awka: SCO HERITAGE SYSTEMS (Educational Publishers). James, C. (1998). Errors in language learning and use: exploring error analysis. New York: Longman. Obi-Okoye, Amandi Felix (Ed) An Introduction to Applied English Linguistics: from theory to practice (2008). Enugu: FREFABAG INVESTMENT LTD. Okoroafor, David (2012). Basic oral English and common words you mispronounce everyday: A product of 9 years of research for schools and institutions: Enugu: Icecanopy Ltd. The Concise Oxford Dictionary (1999). Oxford: Oxford University Press. The New Penguin English Dictionary (2001), London: The Penguin Group.

Yule, George (2002). The study of language. New York: Cambridge University.

Locating Modern Trends of Traditional Holies in Igbo land today: the Uboma Example

Ifeanyi Okeke (PhD) Department of Philosophy/Religion Alex Ekwueme Federal University Ndufu-Alike Ikwo Ebonyi State Nigeria. [email protected] (08036716310)

Abstract

African Traditional Religious practices are indigenous to African people and society. These religious practices are carried out at specific locations, places and environment depending on the people, cultural needs and demands of the time. These places and locations are sacred and regarded as commanding some feelings of awe in the lives of the people. With the coming of Christianity and other agents of social change in the 19 th and 20 th centuries, it appears that such holies and places of the holies no doubt, have been dislocated. How far has the dislocation gone? What is the degree and extent of the impact? Is there anything remaining of these holies and their places in Igbo land today? Is it possible to locate any of these holies amongst the Christian population and people? What are the forces (both internal and external) that have kept some of the holy places alive? These and more questions are what this paper has tried to answer.

Introduction

This work takes a look at what has remained of the practices of traditional religion in Igbo land with particular reference to Uboma, emphasizing on the deities, all the rituals, 33 rites, objects and activities associated with them, and sites of traditional holies. It is not arguable the fact that the encounter and subsequent conflicts which the African traditional religion had with the agents of religious change in Uboma; did not totally destroy all elements of traditional worship or religion. Some forms of the existence or presence of traditional deities are still in existence. In what forms are they existing and for which class or category of the people are they influencing these days?

The People of Uboma

According to Uzo (2018), Uboma in this context refers to the most southerly portion of old Okigwe Division. Ụbọma community today is one of the two largest and biggest communities that make up the present day Ihitte/Uboma Local Government Area of Imo State, which was part of the former Etiti Local Government Area after the carving out of Obowo Local Government on September 23rd 1989 by the Babangida Administration. Ihitte/Uboma Local Government Area is located in the Eastern part of Imo State. It is washed on the East by Imo River which separates the area from Umuahia Local Government Area of Abia State. On the North, it is bound by Okigwe Local Government Area, while on the West it is bound by Ehime Mbano Local Government Area. Southwards, it shares boundaries with Obowo and Ahịazụ Mbaise Local Government Areas. It occupies a land mass of about 116 square Kilometers with a projected population of 245,976 for 2007, based on a 2.5 percent annual growth rate on the 2006 census. It is accessible from Owerri through Agụneze Road and situates along the Federal Trunk A road from Umuahia to Aṅara. Ihitte/Ụbọma Local Government is popularly known as the food basket of Imo State due to the high yield of rice and other farm produce which feed the Umuahia beach at Abia and other parts of the country. Its Headquarters, Isinweke is about 5 kilometers from Umuahia/ 34

Owerri and Umuahia/Mbano rounds junction popularly known as 7 and half and about 4 Kilometers from Orieeagu market in the Ehime Mbano Local Government Area.

Uboma is presently made up of eleven Autonomous communities each having a recognized traditional ruler namely; Abueke with Eze Onyenonachi; Abueke Ekuama with a vacant stool; Dimneze with Eze Obaji; Ezimba with a vacant stool; Ikpenweafor with Eze Innocent Onuoha; Ikperejere with Eze G. Ogbonna; Okata with Eze C. Iwueke; Umuawuchi with Eze Okachie; Umunumo with vacant stool; Umuomawith Eze Onyemukwuru and Uzunomi with a vacant stool after the death of Eze Nwoku. All the people inhabiting this area called Uboma are Igbo speaking people. They all understand each other very well as their dialect is called Uboma-isu.

Uboma's Contact with Agents of Change

It is on record that it was from 1922 that the church gained a strong footing in Uboma land by the presence of the Anglican Church in Ikperejere. According to the Building committee (1988:7), “… many young people had either become members of the church or were enrolled in the adult literacy class. The Christian church started to look at some of the traditional practices as heathen practices. This was apparent because most of the early teachers were not natives of Uboma and did not understand the exact practices and involvements of some of these traditional ceremonies. Aware that the Ikperejere church started as a revolution against belief on the idol worship of Duruonuna stream (deity), efforts were intensified to rid the community of all vestiges of ancient practices. This affected very adversely the traditions of the people. At this early stage, it was not easy for the church to differentiate between ornamental traditional practices and heathen practices.

Iwa-akwa ceremony had been one of the ancient practices of the community. Other practices included village dances. Each village in Uboma had a traditional dance. Abigbo was the traditional dance of Umuehie; Umuduru had Ogbom dance; Umuduruogali was known for Okonko dance, Umuezealaduru engaged themselves weekly in Okombo and Nworughara dance; Umuejere village held Edere dance every Orie day. These village dances were a rallying point and symbol of unity. Each village also had its own local deity or god and goddess. It readily comes to mind that Umuezeala- duru village had its own deity called “ala”, Umuehie had “amadioha”, Umuduru village had both “duruonuna” and “ala deities. So also Umuejere had ‘ala’, ‘dimugo’ and ‘alum’ deities. Every village in Uboma had one deity or the other.

According to Oral tradition, an incident happened in the land of Uboma when one Nwachukwu Nwokenna (later baptized as Josiah Nwachukwu Nwokenna) boldly and dramatically defied the goddess of Duruonuna stream by fishing in that sacred stream and further encouraged the villagers to fetch water there from on eke market days which was an abomination as well as sacrilegious as the practice was religiously forbidden by the duruonuna priests. The general belief was that water fetched on eke market day would turn into blood. Any fish taken from the stream by mistake must be sent back with sacrificial offering rendered to appease the goddess. As could be predicted, such action considered as rash and sacrilegious by the worshipers, sparked off local resentment and religious fury demanding the execution of the culprit. As time went on, the forces of the local deities (priests and adherents) succumbed to the Christian faith. In Umuejere village, immediately after the civil war in 1970, the Evangelical Church of West African also known as Sudan Interior Mission (ECWA/SIM) established itself. The converts were told to do away with all the traditional practices

36 including the recognition, reverence and worship of such deities as ‘ala’ ‘amalolo’, ‘dimugo’ and ‘alum’.

The researcher remembers vividly that sometime around 1974-1976, adherents of this church who paid allegiance to these traditional deities were forced to publicly denounce them in open air crusades. Some who had their objects or images were forced to bring them out for destruction. Such objects like ‘isi njoku,’ ‘ofo’ and other fetish objects were surrendered and destroyed, by the new religious movements. The church also engaged in home visiting, praying and destroying all forms of what was called ‘idol worship’ in the land. It was like a revolution. Majority of the people responded to the call of the church by also abandoning the traditional ceremonies like ‘Iwa-akwa’, ‘Ibo uzo’, ‘edere’ dance and ‘agbagwu’.

In Ndibinihu village, the Lutheran church came before the civil war broke out in the year 1967. The people were forced to abandon the traditional practices but the ‘Iwa- akwa’ and ‘Mbom Ugo’ survived till day. This was what virtually all the villages in Uboma encountered with the coming of Christianity, Western education and science.

Metuh (1991: 206) supports this view:

Christianity in time became associated with the modern way of life which meant adopting European names, some education, European cloths, paid jobs, enlightenment and prosperity. With time, most of the shrines of the deities began to crumble, traditional feasts were neglected and associations which brought the young and the old together became obsolete.

A number of reasons have been adduced why the Uboma embraced Christian religion and may have somehow

‘abandoned’ their traditional deities. There seem to be ample evidence that Uboma community welcomed the missionaries for the material advantages they expected to derive from them. But little did they know that their visions of economic or cultural progress would result in changing the rhythm of life in their respective societies, leading to the ‘abandonment’ of their deities which controlled their rhythm of life. Ifeka- Moller (Anyanwu, 1985) portrays that a major and sufficient reason why the deities in Igbo land were abandoned’ is the search for some kind of powers on the part of people who would not otherwise control significant material resources. Thus, some Uboma frightened by the eschatological emphasis which was the homiletically staple of the early missionaries responded to Christianity literally accepting what they heard and casting away their own religion and the symbols of deities of their land.

The Holy Spirit is believed to have played active part. It is really true that power of the Christian gospel contributed a great deal to the supposed “momentary victory” over the nature deities. Ifeka-Muller (1974) may have rightly observed that the Igbo including the people of Uboma may have somehow ‘abandoned’ their traditional deities due to the fact that they were brainwashed into believing that the ability to speak the white man’s language and live the white man’s life by adopting his culture was regarded as a sign of civilization. Christianity promised new kind of power of the white man which people could use to discover the secret of his (white man’s) technological superiority. In order to live the white man’s life and adopt his culture, the Uboma way of life and traditional deities had to be “abandoned”. Ekechi (1971) had argued in support of this that the very poor among the people may have “abandoned” their deities initially when they could not pay the numerous local contributions required for ritual sacrifices. Thus, “… believing that their membership would

38 free them from such local exactions, many young people therefore opted for the new religion” (Ekechi, 1971:15).

It may therefore be asserted that the historical situation in Igbo land at the time of the arrival of the missionaries was opportune. The activities of the people (Cross River Ibo who managed the Ubin ukpabi oracle) in harassing some villagers with their Abam mercenaries, and the hunting for slaves and the kidnapping of person had wearied the Ibo people to the point of their being ready to welcome something new (Ilogu, 1974:75).

This may have rubbed off on all Igbo people including Uboma. Sometimes, crises, like plaques or other epidemics tested the variability of the native deities. If western medical facilities performed better, the traditional cosmology would come under questioning and the deities may be given cold shoulder for failing to perform their duties, after all when a deity becomes insolent, its worshippers would abandon it at the cross-road. The initial momentous ‘abandonment’ of the deities for the God of the Christian religion may have been motivated by a mixture of spiritual, social, material and personal factors. These motivations initially appeared to have little relationship to the spiritual way of life. Thus Anyanwu’s (1985) position on the Igbo is very much applicable to Uboma land. Though, the deities in Uboma land may seem to have been initially ‘abandoned,’ it is to be noticed that the people later realized “so many beautiful things in their old ways of life and have always made a comeback to the abandoned gods especially in time of crises.

Traditional Deities in Uboma Today

Oh God (Chineke eee): My God! These and similar exclamations in Igbo (Uboma) have been from immemorial, spontaneous and instinctive recourse of the Uboma (human)

39 spirit to the Supreme Being, the author of its existence, in the face of unanticipated and momentous happenings, whether joyful and catastrophic (Iwe, 1988). It is therefore not only by reflection on the nature of the universe that the Igbo (including the Uboma) have come to the knowledge of the existence of a Supreme Being, as Mbiti (1975) has remarked, but also by instinct and intuition. Fortunately like the Igbo, the Uboma people are very keen and stable participants in the African culture of the divine and the sacred (Isichie, 1976). The Uboma vision is not separate nor different from the Igbo vision, understanding and interpretation of the universe of beings which is deeply spiritual and religious, and the following feature of Uboma world-view is a clear evidence of that – firm and constant belief in the invisible universe of divine beings, good spirits and bad spirits, and the spirit of the departed soul otherwise known as the ancestors. Therefore in line with Quarcoopome (1987), the deities / divinities stand in a unique relationship with God in Uboma land. The divinities like Idowu (1973) posits, were brought into being, or that they came into being in the nature of things with regard to the divine ordering of the universe.

Campus (1983:119) points to “… the persistence of traditional religion in Africa in the midst of modernization, stressing that African religion is deep-rooted in the hearts of Africans, and to eliminate it is not easy.” This is true of the traditional deities in Uboma land. While it seemed initially that the deities were totally cast away and abandoned, there are strong indications in all the villages and communities that make up Uboma land today that the deities are far from being abandoned by the people. Today amongst the people, there are no more elaborate or periodic worship of the traditional deities in the land. Unlike what used to obtain in the past when on each market day of worship of the deities, drums

40 were rolled out to celebrate the gods, such ritualistic activities have gone with the winds and passed with the passage of time.

This is attributable to the teachings of Christianity, the daily wining of converts and the rural urban migration which the people had engaged in immediately after the civil war in search of greener pastures. A corollary to this is the obvious fact that such migration has affected successors to the throne or priesthood of such deities. The death of the last holder of the stool has brought an end to the priesthood of such deities in most Uboma villages/communities. It is not open now to observe any person consulting the oracles or priest of the deities even where such priests may exist and still function. The consultation may go on but certainly not in the open and sacrifices accompanying such rituals are made in the dead of the night when no human eyes can behold the practitioners.

In all the villages visited in the course of this research, no single image of the traditional deities was sighted. Even amongst their former custodians, they could not produce a single object of the deities as they seem to have been lost in antiquities. A representative of the family of the custodians of “dimugo” and “amalolo” deities in Umuejere village, pa Joseph Chimaonyereoke only tried to describe how the objects or symbols of the deities looked like but never produced any to the researcher. It is to be noted that while the research work was still on, pa Joseph Chimaonyereke died and was buried. So has been the fate of most priests and custodians of these deities throughout Uboma land.The names of the deities especially those that do not have streams attached to them are not well known amongst the younger generations of the people.

The people under the age of 25 years do not know such deities as ‘amalolo’ and ‘ala’ as they do not have any

41 stream attached to them. However the elders in the communities and villages of Uboma are the ones that know these deities, their names and days of worship including such rituals that usually accompanied such worship. It is difficult to see in Uboma land today the names of the deities being given to new born children during naming ceremonies or church baptism. Names like Nwanyieke, Nwagwu, Nwamadioha, and Nwokafor have been replaced with such names as Chukwumaeze, Chinedu, and Kelechi etc. Many people do not agree or believe that the gift of children comes from any of the deities or that such deities have a hand in their formation. This is unlike what the people believed before now; when immediately after the birth of a child, the father or uncle of the child would consult with the oracles to confirm from where the child has come and whose incarnate was he or she.

On the other hand, some prominent deities have remained conspicuous both in the minds of the people and their reactions towards them, including the young ones.Those deities whose names are represented in the streams are still known. The people fetch water, from such streams for their household and other uses, they also take their bath there and do other things like washing of cloths in the stream, they wash their cassava delicacies, breadfruits (ukwa) and make a daily usage of the stream. Even the core born-again or Pentecostal adherents have not done any thing to change the names of such streams or stop making use of the streams. One begins to wonder if by these activities one is not recognizing the importance of these deities and paying homage to them? What actions can be more patronizing than the daily visits to such streams, fetching drinking water from there and making other uses of such water and streams?

‘Duruonuna’ till today remains the name of a deity and that of a stream where Umuduru, Umuehie, 42

Umuezealaduru and part of Umuejere people fetch water from and also fish for consumption. The ‘dimugo’ has remained the name of a stream where even the neighbouring villages of ‘ndibinihu’, ‘Ibi’ and ‘Umudike’ patronize on a daily basis. Nobody is interested in changing the names of the streams. The names of the Uboma market days have remained Eke, Orie, Afor and ‘Nkwo’. These names which according to Acholonu-Olumba (2010:216) were the names of the first four deities sent out by Chukwu to create commerce in Igbo land and in the people. According to this author, by the Eri tradition, the four Igbo markets are derived from four deities who came from God to initiate commerce in Igbo land, and these (eke, orie, afo, nkwo) were spirits sent to eri from God to aid him in the task of initiating the Igbo civilization. The four-day week was created around them. www.en.wikipedia... further posited that another tradition has it that the names of the days have their roots in the mythology of the kingdom of Nri. It was believed that Eri, the sky-born founder of Nri kingdom, had gone on a journey to discover the mystery of time. On his journey he had saluted and counted the four days by the names of the spirits that governed them and so the names of the spirits (eke, orie, afo and nkwo) (www.en.wikipedia.org/wiki/igbo -culture:1).

If this is true, why didn’t the people after embracing Christianity change these names of market days to other names? Since these names remain the names of the four market days till date in Uboma and throughout Igbo land, the deities can not be safely said to have been abandoned. They are still being recognized amongst the people. Does an adult who refuses to eat of the delicacy of rat but prefers to share the meat with his teeth for the kids not eaten it? It is very possible to rename such market days after other names but until that is done, the deities of eke, orie, afor and nkwo have not been abandoned by the people. A fall out from this is the

43 fact that the people also answer such surnames as Nwokafor, Nwokeke, Nwokenkwo, and Nwokorie. These names attach some linkages between the bearers and the deities either recognizing the day they were born or appreciating the importance of such deities and market days. Even among the pastors and preachers of the Christian churches, one easily finds them retaining such names. A leading gospel preacher of the area under study retains one of such name till date. Can one comfortably say the traditional deities have retreated in Uboma today? I think not.

Shrines

Ekeopara (2011) posits that a shrine known as Ihu- agbara in Igbo land remains a very important institution in the traditional society. The shrine serves as the venue for the expression of the practical aspect of the religious life and valves of the traditional society. The shrine is a place of worship and religious pilgrimage (Encyclopedia Americana 768); sacred spots or places where sacrifices and offering are placed (Jacobs, 1975). For Idowu (1962), it is the means by which the divine spirit(s) and men’s essential self communicate. In the words of Iwe (1988), shrine is primarily a religious institution and an essential element of ritual sacrifice among the Igbo. It is the specio-temporal element of Igbo traditional religion and the most visible symbol of the cult of worship of any deity. Physically, a shrine is essentially a place set apart harbouring ritual objects and symbols (such as the remains of animals, pots, coins, feathers, knives, plants etc) and dedicated to a divinity, or ancestor for official and solemn worship. The shrine among the Uboma is of special moral and social importance and significance, apart from its fundamental and primary religious and cult role. The shrine for the Uboma man is acknowledged as the institutional embodiment and custodian of public morality and order.

Arinze (1978) had argued that Shrines as earlier described is primarily a religious institution and an essential element of ritual sacrifice among the Igbo. With the coming of Christianity and other agents of change in Uboma land, it appears shrines of the deities have disappeared. During the repeated visits made to the villages in the course of this work, most of the places where the shrines of these deities were located were no more. But a striking thing which the researcher observed was that in places of these shrines, town halls have been erected by the people for their communal use. In Umuejere village for example the ‘Ihu ala’ shrine located at obiamaukwu had been pulled down by a survivor of the original owners of the piece of land and a path has been created through the land leading to the house of the owners. It is observed however that in the course of this research, I was informed that three people (mother, eldest son and the younger son who was accused of pulling down the shrine) died in quick succession within four years. Some members of that community still believe that it was the deity whose shrine was pulled down that killed the family members. As at today, the village town hall had been erected directly opposite the path to the shrine. A one time chairman of the village’s development union made this study to understand that the hall was built there so that the deity of ‘ala’ would be paying attention while serious issues would be debated so that it could possibly strike a false witness with any ailment.

Thick forests have taken over the locations of other shrines that were visited. Such areas included ‘ngidi’ Umuduru, Umuezala-abueke, and Umuopara-owere, Umudike, Okpuetere, Okata and Umuoma. In some cases, farmers have encroached into the lands were the shrines were located. This is true of ‘dimugo’ shrine, ‘amalolo’ shrine and ‘amadioha shrine in umuehie village.Mention must be made of the only shrine ‘dirimmo’ which is still existing but

45 now built with cement block and roofed with zinc located in the market square of ‘nkwo dirimo’ in Umuopara-owere village. Investigations revealed that the original place of the shrine was along the major road linking the village with other villages through Umuehie but that a road construction widened the road and pulled down the shrine. But out of fear of the Unknown the people agreed to relocate the shrine to the market square for its continued existence. No one agreed during the course of this research that he/she patronizes the shrine. But it is observed that fresh food particles and kolanuts were daily kept at the front of the shrine. This shows that those who patronize it are doing so under the cover of the night.

Sacred Forests

Daniel et al (2016) argue that sacred forests have been an important part of many African traditional societies for decades. This is true of Uboma community. Francis (2021) argues that sacred forests are believed to be inhabited and protected by gods, totem animals or ancestors. According to Soury (2007), a sacred forest is a small wooded area that contains gods’ representation, fetishes, burial site; or multifunctional. Sacred forests are believed to be inhabited by spirits of the ancestors and gods. The access is often restricted and its management informal. It is a kind of worship area devoted to different gods that can take the appearance of animals or inhabited plants or stones. It is therefore a connection place where the followers are in contact with the spirits of gods and/or ancestors. A sacred forest may have been created for two reasons. First, the area became sacred after the apparition of a divinity. The area is protected by taboos or interdicts which allow the growing of trees. Secondly, the area is protected for historical or social reasons. For Sheridan (2009) sacred forests / groves exist throughout tropical Africa and typically serve as places of rituals of 46 initiation and sacrifice. They usually consist of dense patches of forest in agrarian landscapes.

Sacred forests in Uboma land are places where those who died bad deaths were buried. Such sacred forests were located in different villages especially at the boarders or bounderies. These forests were feared and regarded as the abode of malignant spirits who were rejected or refused entry into the ancestral world based on their own bad exemplary life while on earth or on the fact that their survivors refused or neglected to accord them a befitting burial to usher them into the world of the ancestors.

Based on the fact that these forests were never cultivated, dangerous animals like poisonous snakes were believed to be living there. Thus no right thinking person ever dared enter except when burying such bodies. In Uboma land today, such forests are fast disappearing as some were allotted to the Christian churches to erect their church buildings. This was the case in Ikperejere towards the close of 1922, when the new church began to expand by winning converts, a new site was chosen. That site was a thickly forested juju land where demons/evil spirits/burial site for the undesirables etc were supposed to inhabit. That horrible and dreadful site was given to the church for her abode. That forbidden land was near orie ohuru market square. That site was cleared in stages and the predominant traditional population watched pitifully as they firmly believed and hoped that the Christian converts would eventually die off.Today throughout Uboma land such sacred forest are no more. Those that were not given to the missionaries to build churches, the people have erected primary and secondary schools there, while on others, electric transformers have been located there. The disappearance of these sacred forests in Uboma land could be rightly described as total.

Streams

Water generally in African cosmology is a source of life and spirituality which remains a core African value. Traditionally, water was recognized as both an essential life force and a source of strong spiritual power. Skills in healing, sacred knowledge, psychic abilities, and medicinal plants are some of the gifts to the people imparted to those chosen by the water spirits and such healers in Uboma land are custodians of traditional knowledge, becoming important mediators between the spirit world and Uboma communities. Here lies an essential part/role that streams play in the traditional life of the Uboma people. Streams also serve as source of water for human use and for aquatic life.

In Uboma different spirits inhabit and occupy different streams within the communities. This is correct and in tandem with the views of Mboweni and de Cron (2016) who agree that water is life. We live through the water. Life is there (in the river). You can go anywhere… without water, you will not live. Even with the river water that (is flowing all the time), you make someone bathe in that water, which has been prayed for and they will be healed. Culturally, we know and believe that there is life in the flowing river.

The streams which serve the daily water need of the entire Uboma community are still existing and bearing their names till today. Such streams include, ‘alum’, ‘dimugo’, ‘duruonuna’, ‘ogwugwu”, ‘nze’ and ‘imo’. These streams retain names depicting the gods and goddesses from time immemorial. Although the people do not proceed to the streams again in group to offer sacrifices to the deities in broad day light, it has been observed that some people at odd and nocturnal hours go there to perform some sacrifices. Visits at such streams during the course of this research showed that such items like soft drinks (fanta), pieces of yam

(cooked and uncooked), palm oil and some coins were placed on plastic plates near the bank of such streams supposedly by litigants asking one form of favor or the other from the deities. A visit to the ‘duruonuna’ stream one day revealed the presence of a small local hen (nnekwu okuku) was tied by the foot of a plant a little bit away from the stream. What else can that represent other than a sacrifice to a deity?

Sacred Trees

Frese and Gray (1995) write, Trees are a form of nature that represent life and the sacred continuity of the spiritual, cosmic, and physical worlds. A tree is often used to symbolize a deity or other sacred being or it may stand for what is sacred in general. In Uboma land, certain trees (sacred) represent certain deities or ancestors serve as mediators or as a link to the religious realm, and are associated with cultural beliefs in the hereafter. Indeed through association with particular religious or historical events, an individual tree or species of trees like palm trees acquire the symbolic significance of the events as part of its meaning.

Uboma’s religious beliefs about the kind of trees that are sacred generally depend on the nature and number of trees found in the area. Thus for the traditional Uboma man, sacred tree is a path between man and the god. No wonder Dafni (2007) opines that Tree worship is very common worldwide.Thus a sacred tree is a tree which is considered to be sacred and through which the Uboma traditionally reach the supersensible world. Sacred trees remain important objects and places of worship and scarifies in Uboma and indeed Igbo traditional society before the coming of Christian religion and urbanization. These sacred trees like ‘ogirishi’, ‘uha’, ‘oji’ (iroko) were all over the Uboma land before the attack of forces of religious change. However today, most of the sacred

49 trees like iroko have been cut down and used for building and other purposes.

In Ndibinihu- Abueke, many of such trees located at different places including cross-roads have been cut down either during road expansion, deliverance activities of the churches or by timber dealers who bought them from the owners. An indigene of the community Mr. Onuwa Okafor hinted that there was a particular tree at the market square that was blown down by the wind during a heavy down pour in a particular year. He opines that it was alleged that since the people of the area refused to sacrifice at the foot of that tree (apu), the gods then decided to vacate from there and that caused the tree to fall. At ‘orie ohuru’ in Umuduru, the sacred tree (ofo) was pulled down when the road was widened. At ‘ofo ukwu’ market square, road expansion also pulled a sacred tree down. The sacred tree at ‘Obiamaukwu’ Umuejere was cut down jointly by the villagers when they were building their town hall in the 1980’s.

There is a need to point out that some of the big sacred trees still stand tall in few villages in Uboma land. In Umuejere, there is one along the traditional old path leading to the orie Umuejere market which ownership has been traced to the family of Mr. Moses Nwachukwu who is a rain maker. When interviewed by the researcher, Moses Nwachukwu agreed that some timber dealers have been coming to buy the tree but that he had refused selling it because its destruction will spell down for his entire family as the spiritual and guiding spirits of the family are still resident there.Ogirishi trees still stand some symbolic signs among the people till today. When such trees are planted or put in any farm land or boundary, it serves as land mark which must not be tampered with. The presence of the tree in any portion of land attracts attention and warns any intruder to be careful. Another sacred tree, aboshi is used to demarcate portions of land and people 50 still recognize it till today. An incident happened when the researcher wanted to cut down a particular ‘uha’ tree while clearing a building site. One of his kinsmen, a vice principal of a secondary school vehemently opposed it claiming that his ‘alo’ (umbilical cord) was buried at the foot of the tree would spell down for his family. It becomes more confusing when the researcher observes that this vice principal remains till date a staunch member of the Catholic Church. The feelings expressed above cuts across the entire Uboma land today. The people still recognize the importance and relevance of sacred trees in their lives and existence despite belonging to different Christian denominations. In this circumstance can the traditional deities be said to have retreated? Your guise is as good as mine.

Rituals

According to Gottlieb and Mbiti (2006), the environment and nature are infused in every aspect of traditional African religions and culture. This is largely because cosmology and beliefs are intricately intertwined with the natural phenomena and environment. There are also accompanying practices prior to prayers, sacrifices, passages and indeed any religious engagement of the African including the Uboma people. These practices prior to a religious performance can rightly be defined as rituals. No wonder George and Park (2013) define a religious ritual as any repetitive and patterned behavior that is prescribed by or tied to a religious institution, belief or custom, often with a deity or supernatural power. Rituals may be performed individually or collectively during predetermined terms (eg. Praying at specific times of the day), elicited by events (eg. Mourning rituals performed after a death) or performed sporadically (eg. Praying at various times throughout the day).

Rituals are important aspect of African Traditional Religion because they allow believers or worshippers to express and reaffirm their belief systems. One of the primary purposes of ritual in Uboma is communication. Rituals communicate to itself, others, or deities. They convey information regarding the commitments, beliefs and values of the individuals performing the ritual. Rituals are fundamental religious activities that accompany the performance of religious obligations including prayers, worship and even rites of passages. In traditional Uboma setting, such rituals were religiously observed if a devotee must expect answers to his prayers or supplications. But today, it seems that some traditional rituals have been abandoned by the people. Good populations of the people due to their religious change are not performing such rituals like elaborate animal sacrifice, incantation and invocation, the pouring of liberation and other such rituals that may give credence to the recognition of traditional deities or their vestiges openly.

The communal or community village scarifies before a traditional shrine or deity is no more. Christian rituals have taken over traditional rituals. It is difficult to see any person who openly performs any traditional/ religious ritual in the open or full glare of the people. The ritual that has persisted is that performed while breaking the kolanuts. Both the Christians and the supposedly depleted traditional worshipers indulge in the rituals that accompany the breaking of kola nuts. While some Christians pray to God through Jesus Christ, others recognize the ancestors (ndichie), the four market days of eke, orie, afor and nkwo and sums it up with the call of on Obasi bi n’elu to bless the kola. It is not seen any where in Uboma land that kola nuts can be offered to visitors and eaten without the ritual of prayers.

The researcher observed a striking feature of blessing of kola nuts when he visited a traditional ruler of one of the 52 autonomous communities under study. The traditional ruler who seemed to have a good command of English language and a dedicated/devotee of catholic church, after calling on the ancestors and the four market days of Igbo land to hear his supplications (while breaking the kola nuts to welcome the researcher to his palace), ended the prayers with “all these we ask through Jesus Christ our Lord”. The rituals accompanying the traditional breaking of kola nuts have been enunciated in the normal Christian prayer of asking through Jesus Christ, though the traditional deities are being recognized. One begins to wonder to what extent the traditional deities can be said to have retreated in Uboma land today. The slaughtering of animals like goats for the spirit of the deceased (ewu okwukwu) continues to dominate burial ceremonies amongst the people. One hardly sees any burial ceremony where the kinsmen of the deceased (male or female) were not given a life goat or cow depending on the financial capabilities of the surviving children.

In the traditional setting, this animal when killed and eaten by the people was believed to placate the kingdom of the ancestral world to accept the spirit of the deceased into its fold. That would have ushered the dead into becoming an ancestor and by so doing command fortunes from the spirit world to the family. The absence of this ritual of slaughtering of animal made the spirit of the dead to wander about and hunt his/her survivors.

It is believed that if one refuses or neglects to slaughter ritual animal when he/she loses forbearers, and afterwards partakes in the eating of similar animal slaughtered by another family, the ancestral spirits would strike the offender dead. This belief is widely held even till today amongst the people. Thus, one would find out that no matter the denomination or church where a burial ceremony is being organized, life goats or cows are given to the kit and kin of the 53 deceased which they take home, kill and meat shared amongst them. When one Mr. Bartholomew Nwokenna buried his mother, he gave two life goats to his kinsmen. One was for his late elder brother who died when he (Bartholomew) was not up to the age of reasoning and therefore was not able to offer any goat on his behalf. The opportunity came when his mother died some thirty years after; he then offered two, one for his brother and the second for his mother. Both Mr. Bartholomew and the late mother are members of ECWA church. The researcher also recalls a mild drama that took place when he went for data gathering in one of the villages. Adults of this village just came back from attending a burial ceremony of one of their daughters married to a neighbouring village. The deceased woman was over 90 years and had sons, daughters and son in-laws who are wealthy.

They were able to afford a big cow for their mother’s kinsmen. When these people brought the cow back home, as tradition demands, it was quickly slaughtered and shared, while some parts were used to prepare yam pepper soup. One of the elders who just came back from Umuahia and a member of the Assemblies of God church met the people eating the yam and the meat. He asked to be served. As he put a spoon of the delicacy inside his month, one of the elders in their midst quickly reminded the man that the cow is “anu Okwukwu’ reminding the man that he had not offered any for his dead mother. the man quickly threw out whatever that was remaining in his month and shouted “anwụọla m o” ( am dying o o ) several times and rushed at some coconuts displayed closely for sale, hurriedly broke one and emptied its liquid content in his month. Thank goodness he is still alive. However, the fact still remained that the reaction of this Assemblies of God adherent coupled with others, glaringly dramatize the feelings of the people being studied towards traditional deities, their efficacy and influence over the lives

54 of the people not minding the incursion of the Christian church in the area.

Ilogu (1974:67) sums it up,

The Ibo practice was to bury an elderly person soon after death, with preliminary ceremonies. Then after a year or less, sometimes more, the second burial would take place with a lot more elaborate ceremonies than the first. It is believed that this second burial, was the one that helped the spirit of such departed elderly persons to rest comfortably with the ancestors in the land of the ancestral bliss, from where they plead effectively with the gods for the well-being of their children on earth ... this presented a big problem to many converts who were ready to obey the teachings of the missionaries, and at the same time felt the compunction of filial duty to dead parents as well as respect to community opinion, as such converts were also members of the local non-Christian community.

Festivals / Ceremonies

A festival is an event ordinarily celebrated by a community and catering on some characteristic aspect of that community and its religion or culture ( www.wikipedia.org ). a religious festival is a time of special importance marked by adherents to that religion. In Uboma Land just like in every other Igbo and African society, religious festivals are commonly celebrated on recurring circles in a calendar year or lunar calendar. Quarcoopome (1987) defines festivals as annual gathering at which the whole community meets to honour and give thanks to God, the divinities and the ancestors. Festivals are held to mark the end of one agricultural year and to welcome the beginning of another. During African festivals, Awolalu and Dapamu (1979)

55 observe that people come out in their best, and the festival is characterized by eating, drinking, dancing and general rejoicing. The coming together of the people is re-enacted, and many people for the first time in the year meet on festival occasions. Men and women are brought together in one crowd, and there is usually a sort of social re-union. Ceremony on the other hand is a ceremony having religious meaning, religious ritual marking, a proper and conventional behavior on some solemn occasion (www.thefreedictionary.com ). It deals with religious rite, divine service, sacrament, religious offering, sanctification, inunctions, liberation and the like. Traditional Uboma Land was not left out in these practices.

In the ancient Uboma, we had festivals to celebrate the new yam, Mbo Uzo (road clearing), Iwa-akwa (rite of passage), naming ceremonies, birth, and puberty etc. Most of the festivals and ceremonies associated with Uboma seem to have gone extinct. Mostly affected are the traditional dances of the different villages. There is no single village in Uboma today that upholds its indigenous dance the way it used to be in the past. What one easily finds today is an association’s dance group, like age grade, or a particular women association dance group. I remember as a toddler in the early 70’s I observed the ‘edere’ dance of Umuejere village at the ‘orie’ Umuejere market square. Other villages had theirs too. Umuduru had “ogbom dance”, Umuduroghali had “okonko dance”, and Umuezealaduru had Okombo dance”, Umuobi and Ikpoto practiced “Nworughara” and so on The going into extinction of these dances are easily attributable to the death of the rituals and religious ceremonies where these dances are displayed, like the “agbagwu” festival. When the church came, it looked at the grip of these traditional practices on the Christian converts as usurping the loyalty of the new converts from the church. Thus the converts were further asked to

56 restrain themselves from attending the traditional ceremonies. Generally speaking, two major festivals that survived till date throughout Uboma are the ‘Iwa-akwa” and ‘Ibo-Uzo”. The “Iwa-akwa’ ceremony identifies a youth as a grown up man or women. It enables him to start getting a share as an adult in the community.

During this rite of passage ceremony, the young man is well dressed in traditional cloths and his body is decorated. He attends the market with his age- group, and while dancing round the market, they short their guns as a demonstration of maturity. With time, each age grade or group that performed the “Iwa-akwa” ceremony every three years presented itself to the church and received the blessing of the church, after which it is performed in the society. In this way the ceremony was given a Christian outlook. Annual ‘Ibo-uzo” festival is usually a day of clearing paths during which people stay at home, women cooked the best of their dishes, men eat and dance and the community is full of joy. It seems that owing to the nature of this festival, the church did not attack it but encouraged the clearing of pathways, roads, streams, market place and individual homes. Thus the postulations of Amponsal (1975:20) that “… western education made the educated West Africans look down upon traditional customs and institutions as oppressive and to withdraw themselves from any of the traditional festivals and observances may not be totally correct of Uboma people.”

Today in Uboma, there is no village that does not observe the celebration of these two festivals. However, it must be noted that the traditional rituals and sacrifices associated with their celebrations in the olden times are no more as they used to be. Onunwa (2005:209) succinctly captures it: thus “... in recent times, some traditional festivals and ceremonies are being ‘renamed’ and ‘reinterpreted’ by

57 some communities in order to accommodate the interest of the young men and women in the community.”

In some villages like Umuawuchi, Okpuetere and Nzerem, skeletal pre and post celebration sacrifices and rituals are still observed chiefly amongst the almost extinguished traditional worshippers. Nze Duruimo Njoku caps it

I go to the oji tree at the market square to waken the gods to give us accident tree celebration. The heavenly God looks after all of us. But the deities are his messengers. Some are hungry. We don’t want them to inflict us with sickness or death. So we give them what they eat.

When probed further, Duruimo Njoku asked rhetorically “didn’t the bible say we should give to Caesar what is his and to God what belongs to him? We are only obeying God when we offer sacrifices to these deities”. It is only left to the theologians to give another interpretation to this position.

Conclusion

The coming of Christianity, modernism and other agents of social change no doubt have dealt devastating blows on the traditional holies in Uboma Land. The mighty may seem to have fallen. But surely they are not flat on the ground and may not be for a long time to come. Nwala (1988) may have rightly observed; “The contemporary of Cicero (the Roman orator) practiced rites in their sacrifices at the funerals, and in the ceremony of marriage. These rites were older than his time, and what proves it is that they did not correspond to his religious belief. But if we examine the rites which he observed or the formulas which he recited, we find the marks of what men believed fifteen or twenty centuries earlier.” In

58 the same vein, there are traces of the traditional holies that are located within the land and practiced by the converts of Christian religion in Uboma today. Traditional holies are not yet completely destroyed in Igbo land. Sundkler (1970) captures it succinctly … since the advent of missionary, the real spirit of the African has been suppressed… whatever there was in Africa was stamped down as ‘heathen’ … the real question has been: if one accepts Christianity, does it mean that everything in ones former culture has to die out…? In Uboma Land, the streams have retained their name till date, the market days of worship of eke, and orie, afo and nkwo have remained. The wall of the traditional holies in Uboma have not collapsed Jericho-wise, but have only divided like the Red Sea, to naturally accept the agents of religious change, and gradually closing up to continue the performance of its vital roles in the lives of the people and community with other agents. That is the truth, and it must be told.

References

Acholonu, O.C (2008), the Level before Adam: Prehistoric Origins of the Never-Been-Ruled, Abuja, ACARC Publication. Anyanwu, H.O (1985), “Why Igbos Abandoned their gods” African journal, 14. Anyanwu, H.O (1999), African Traditional Religion from the Grassroots, Uyo, Saviours Prints. Arinze, F.A (1970), Sacrifice in Igbo Traditional Religion Ibadan, St. Stephen’s Press. Awolalu, J.O and Dopamu, P.A (1979), West African Traditional Religion, Ibadan Onibonoje Press & Books Industries Nig. Ltd. Building Committee (Ed) (1988), The Brief History of St. Simon’s (Anglican) Church Ikperejere

Uboma, Etiti, n.p. Dafni, A. (2007), Rituals, Ceremonies and Customs Related to Sacred Trees with a special Reference to the Middle East: in Journal of Ethnobiology and Ethnomedicine vol.3 no.28. Daniel, K.S. et al (2016), “Socio-Cultural Importance of Sacred Forests Conservation in South- South Nigeria” in African Journal of Sustainable Development, Vol.6. No.2. Ekechi, F.K (1971), Missionary Enterprise and Rivalry in Igbo land 1857-1914, London, Frank Cass. Ekeopara, C.A (2011), Ethical Order and Stability in Traditional Igbo Society: Calabar University of Calabar Press. Francis, M. (2021), “Sacred Forests’ in West Africa Capture Carbon and Keep Soil Healthy” in the Conversation, Togo, Stellenbasch University www.theconversation.com . George, L.S, and Park, C.L (2013), Religious Rituals, in Gellman M.D, Turner,, J.R (Eds) Encyclopedia of Behavioural Medicine, New York,Springer www.doi.org . Gottlieb, R.S (2006), the Oxford Handbook of Religion and Ecology, Oxford Handbooks Online. Idowu, B. (1962), Olodumare: God in Yoruba Belief. London, Longman. Idowu, B. (1973), African Traditional Religion: A Definition London, SCM. Ifeka-Muller, C. (1974), “White Power: Social Structures Factors in Conversion to Christianity in Eastern Nigeria, 1921-1966”, Canadian Journal of African Studies, vol.3, No.1. Ilogu, E. (1974), Christianity and Igbo Culture. New York: Leiden Press. Ilogu, E.C (1974), Christianity and Igbo Culture, New

York, Nok Publishers. Isichie, E. (1976), A History of the igbo People, London. The Macmillan Press Ltd. Iwe, N.S.S (1988), “The Igbo Concept of the Sacred”, Papers Presented at the 1988 Ahiajoku Lecture (Onugaotu) Coloquium; Owerri, Ministry of Information and Culture. Jacobs, J.B (1975), A Textbook on West African Traditional Religion, Ibadan: Onibonoje. Mbiti, J.S (1969), African Religions and Philosophy: London, Heinemann Publishers. Mbiti, J.S (1975), Introduction to African Religion, London: Heimann Books Ltd. Metuh, E.I (1987), Comparative Studies of African Traditional Religions; Onitsha, Imico Publishers. Metuh, I.E (1991), God and Man in African Religion Enugu; Savan Press Ltd. Onunwa, R.U (2005), Studies in Igbo Traditional religion: Nigeria Pacific Publishers. Onwuliri, J.O (2011), Classical African Indigenous Religions thought: Owerri, Tony Ben Publishers. Quarcoopome, T.N.O (1987), West African Traditional Religion, Ibadan: African Universities Press. Sheridan, M.J (2009), “The Environmental and Social History of African Sacred Groves: A Tanzanian Case Study” in African Journals, vol.52 No.1 Cambridge University Press. Soury, A. (2007), Sacred Forests: A Sustainable Conversation Strategy? M.Sc Theses, International Development Studies, Wageningen. www.edepot.wur.nl . Uzo, A.O (2018) The Road to Uboma-Origin and Colonial Experience, Owerri: Sibon Books Ltd. www.en.wikipedia.org

Mkpa ọ dị iji ICT kụzi ụda asụsụ Igbo n’ụlọ akwụkwọ Sekọndịrị na Mahadum dị na Naijirịa

Edith Obiakalusi, Ph.D student, University of Nigeria Nsukka. 07030851178

Jacinta Uchechukwu Ndubueze Ph.D student. Nnamdi Azikiwe University, Awka 08037295890

Ụmịedemede

Mbunuche nchọcha a bụ ịchọputa mkpa ọ di iji ICT kuzi ụda asụsụ Igbo n’ụlọ akwụkwọ dị elu na nke sekọndịrị na Naijirịa. Nchọcha a gakwara n’ihu ịchọputa uru dịgasi n’iji ICT kuzi ụda asụsụ. Atụtụ a gbasoro mee nchọcha a bụ atụtụ Adịm gara gara asụsụ nke Fishman (1989). Usoro a gbasoro mee nchọcha bụ nke sọvee nkọwa. Ụzọ e si nakọta ihe e ji mee nchọcha a bụ site na ajụjụ ọnụ n’ebe ndị nkuzi na-akụzi n’ụlọ akwụkwọ mahadum na nke sekọndịrị dị na steeti Enugwu. A chọpụtara na ọtụtụ ụlọ akwụkwọ mahadum na nke sekọndịrị adịghị eji ICT akụzi ụda asụsụ. Nke ọzọ bụ na a chọpụtara na ọ bụghị ndị nkụzi niile maara ka e si eji ICT akụzi ụda asụsụ. onye nchocha mere ka a mata na ọ dị mkpa iji ICT akụzi ihe n’ụlọ akwụkwọ sekọndịrị na nke dị elu iji mee ka nkụzi na ọmụmuụ ihe dị mfe.

Abstract

The aim of this paper is to discuss the importance of ICT in teaching of sound system in the Igbo language in institutions of higher learning and secondary schools in Nigeria. The paper also attempts to enumerate the importance of using ICT in teaching of sound system in language studies. The researcher adopted the theory of Fishman (1989), using descriptive research design. Data were collected through the instrument of oral interview from selected lecturers and teachers from tertiary and secondary schools. It was found that many schools do not use ICT in the teaching of Igbo sounds. It was also found that many teachers cannot manipulate or use the ICT. It is recommended that in this digital era that ICT should be use in teaching of Igbo sounds in both tertiary and secondary schools to enhance efficiency in learning.

Mkpọlite Ntọala

Nzisa ozi bụ usoro a na-agbaso iji mee ka ihe a chọrọ ka a mata ruo ndị a chọrọ ka ha mata ya, nti. Ozi pụtara, ihe e mere, otu a chọrọ ka ihe a ga-eme dị, usoro a ga-esi mee ihe ahụ na mgbe a chọrọ ka e were mee ihe ahụ. Nzisa ozi amaka, ọ bụ site na Nzisa ozi ka e si eme ka ihe a chọrọ ịmata maka ya site n’aka fere aka. Ihe ọ bụla a chọrọ ka a mara maka ya na-esite na Nzisa ozi.

E nwere ụzọ dị iche iche e si ezisa ozi malite n’oge gboo ruo n’oge ugbu a. Na mgbe ochie, ndị gboo nwere ụzọ dị iche iche ha sị ezisa ozi. Ozi ọ bụla a chọrọ ka onye ọ bụla nụ, nwere otu e si eme ka ndị ahụ a chọrọ ka ha nụ ya, nụta ya bụ ozi.

Otu n’ime ụzọ ndị gboo ji ezisa ozi n’oge nke ha bụ site n’okwu ọnụ. Ọ bụrụ na e nwere ozi a chọrọ ka ntị ọzọ nụ, a na-eji ọnụ gwa ya ndị ahụ a chọrọ ka ha nụ ya. Mgbe ụfọdụ, a na-agwakwa mmadụ, onye e ji n’aka na ọ ga-eme dị ka e siri chọọ, ka ọ ga-gwa onye ma ọ bụ ndị a achọrọ ka ọ nụ ma ọ bụ ka ha nụ.

Ụzọ ọzọ pụtara ihe ndị gboo jikwa ezisa ozi bụ site n’iti mkpu. Dịka Ofọmata (2012) sịrị kọwaa, n’ogbe ọ bụla e nwere n’ala Igbo, o nwere ụdị mkpu e ji ezi ọhanaeze ozi. Ọ bụrụ na e tiwe ụdị mkpu ahụ, onye nụrụ ya amarala ihe a na- ekwu maka ya. Ọ bụrụ mkpu na-ekwu ka onye ọ bụla gbakọọ ozigbo, onye ọ bụla amarala ma marakwa ebe a ga-agbakọ.Ọ bụrụ nke na-eme ka onye ọ bụla kee nkwụcha, ọsọ ọsọ a nụrụ ya, onye ọ bụla amarala na agwọ nọ n’akịrịka. Ọ bụrụ mkpu nke na-ezi ozi banyere ọgụ, onye ọ bụla nụrụ ya amarala na ọgụ adaala,

Ndị Igbo jikwa akụ akwụkwọ ezi ozi. Site n’Okonkwo (2012), ọ bụrụ na mmadụ jee na be mmadụ ma ọ hụghị onye ọ bụla, iji mee ka onye nwe ụlọ mara na mmadụ bịara be ya, onye ọbịa ahụ na-akara akụ akwụkwọ tinye n’ọnụ ụzọ onye ahụ. Mgbe ọ bụla onye nwe ụlọ batara hụ akụ akwụkwọ ahụ, ọ ga- ama na mmadụ chọtara ya mgbe ọ nọghị n’ụlọ.

N’oge gboo, o nwere ụdị ozi a na-eji ngwa egwu dị iche iche dịka:ekwe, ikoro, ọja na ogene agbasara ndị mmadụ. Mgbe ọ bụla ndị mmadụ nụrụ ụda nke ọ bụla n’ime ha, ha na-eghewe nti ha oghe iji nụ ozi onye kụrụ ya chọrọ ime ka ndị mmadụ mata. Nke ọ bụla n’ime ha na-enwe ihe ọ na-egosi n’obodo dịka: mgbe ọ bụla a nụrụ ụda ikoro, a mara na nnukwu ihe mere.

A na-esitekwa n’igbu ọja ezisa ozi. Ogbu ọja na-esite n’ọja ọ na-egbu na-agwa ọhanaeze okwu. Onye ọ bụla na-aghọta asụsụ ọja na-aghọta ihe ogbu ọja na-ekwu.

Ụda egbe sokwa n’otu n’ime ụzọ nzisa ozi e nwere n’oge gboo. O nwere ụdị ụda egbe a ga-anụ, a mara na ọ bụ ozi ka e ziri ma marakwa ụdị ozi egbe ahụ na-ezi. A na-ejikwa okporohịhịọ ezi ozi oge gboo. Ụdị izi ozi a bụ onye maara maka ya ga-aghọta ihe e ji okporohịhịọ were na-ezi ya. N’oge gboo, onye ọ bụla na-ama ihe nke ọma ma na-ekekwa nkwụcha mgbe niile site n’ighewe nti oghe, ịnụ ozi ọ chọrọ.

N’oge ugbu a, e nweela ụzọ dị iche iche e si ezisa ozi,maka n’ihe na-agbanwe site n’ụbọchi ruo n’ụbọchi. Otu n’ime ụzọ ogbara ọhụrụ e si ezisa ozi n’oge ugbu a bụ site n’ihe a na- akpọ ICT. ICT bụ Information communication technology na bekee. Ọ bụ ụzọ e si eji igwe okwu dị iche iche eme ka ozi ruo ndị mmadụ nti n’atụfughị oge. Ọtụtụ igwe dị iche iche ka a na-eji eme ka ozi ruo ndị mmadụ aka.

N’ime ihe niile dị n’ime ụwa Chukwu kere, ọ bụ naanị mmadụ ji asụsụ ezisa ozi site n’ịsụ asụsụ. Ma mmadụ na anụmanụ, nwechara ọnụ. Ma e wepụ mmadụ, anụmanụ ndị ọzọ bụ ụzụ ka ha na-eme. Ọ bụ naanị mmadụ ka Chukwu nyere ikike ikwu okwu. Ọ bụkwa site n’asụsụ na okwu mmadụ na-ekwu ka mmadụ na ibe ya si emekọrịta ma na- ezikọrịtakwa ozi. Ọ bụ site na nsogbu ụmụ akwụkwọ na-enwe n’ịkpọpụta ụdaasụsụ kpalitere nchọcha a.

Ntulegharị Agụmagụ

Ọrụ nchụcha a lebara anya na ntulegharị ederede na nchịkọta.

Atụtụ nkọwa okwu ụfọdụ (Conceptual Framework)

Ntulegharị Atụtụ dị iche iche n’isiokwu (Theoretical Studies)

Ntulegharị Nchọpụta ndị ọzọ merela n’isiokwu (Empirical Studies)

Atụtụ Nchọcha (Theoretical Framework)

Nchịkọta Ntụlegharị Agụmagụ (Summary of Literature Review)

Ntulegharị Atụtụ

Atụtụ a gbasoro n’ọrụ a bụ atụtụ Adịm gara gara asụsụ bụ nke onye chọpụtara ya bụ Fishman, n’afọ (1989). Atụtụ a na-eleba anya ka asụsụ si didebe gara gara. Nke a bụ ịchọpụta ma ọ na- anwụ anwụ ma ọ na-akwụdosi ike. Atụtụ a kwenyere na asụsụ nọ ọnọdụ ka ihe dị ndụ, nke bụ a mụọ ya, ọ malite ito eto, ma ọ bụkwa nwụọ anwụọ ma e leghị anya. N’ịkọwapụta atụtụ a, Mbah na Mbah (2014) depụtara ụzọ ọnọdụ atọ nke nwere ike iweta ọnwụ asụsụ; nke mbụ bụ mgbe otu agbụrụ wakporo agbụrụ ọzọ tụmmadị nke ọ ka ike, o nwere ike ịmanye nke ọ wakporo ka ọ kwusị asụsụ ya ma soro ha sụba nke ha. Ụdị ọnọdụ a pụtara ihe n’etitu ndị Rome na ndị Greek. Nke abụọ bụ nke na-apụta ihe n’ụdị ịma iwu ka a sụba naanị otu asụsụ n’obodo e nwere ọtụtụ asụsụ. nke a na-ebute ọnwụ asụsụ nke ndị nwe ya dị naanị ole na ole. N’ihi na mgbe ọ bụla onye ikpeazụ maara asụsụ a nwụrụ, mara na nke asụsụ ahụ agaala. Nke atọ bụ enweghị mmasị nke ndị nwe asụsụ n’ebe asụsụ ha dị. dị ka ọ dị, ndị mmadụ na-eche na ịsụ asụsụ ahụ bịara abịa bụ iji gosi na ha ma ka e si asụ na ha ma awa anya nakwa igosi ịkpa nganga. Site na nkọwa ndị a, atụtụ a na-enye aka ịkpalite mmụọ ndị nwe asụsụ maka asụsụ ha. Fishman (1989) gara n’ihu kọwaa sị na a gbakọọ ebe e ji asụsụ arụ ọrụ n’ebe dị iche iche nke a ga-egosipụta etu asụsụ sị dị gara gara.

Onye ọzọ kwuru okwu maka atụtụ a bụ Stewart (1968) n’ime Mbah na Mbah (2014). Ọ sịrị na, a na-ekwu na a sị na asụsụ na-arụ ọrụ dị aṅaa, ọ pụtara na ọsụụ na ọnụụ ji ya arụ ọrụ n’ọnọdụ mmekọrịta dị aṅaa. Nke a na-egosipụta onwe n’okwu ahụ nke na-asị na asụsụ na ewumewu obodo gbara ndụ.

Chambers (1995) n’ime Mbah na Mbah na nke ya sịrị na atụtụ gara gara bụ asụsụ metụtakwara ka asụsụ sị arụdebe ọrụ

66 n’obodo tụmadị n’ebe e nwere ọtụtụ asụsụ. Ya bụ, ọ bụrụ na a na-asụ ma jiri ya na-arụ ọrụ dị iche iche n’obodo ebe e nwere ọtụtụ asụsụ, nke a pụtara na ọ dị gara gara ma kwusie ike n’ebe asụsụ ndị ọzọ nọ.

Nabata ICT

Ugbu a, ọnọdụ nzikọrịta ozi agbanweela. Ọ bụghịkwa otu ahụ ndị Igbo si ezikọrịta ozi mgbe ahụ ka ọ dị taa. Ihe mgbanwe adịla n’ihi mbata ICT. ICT dịka Okafor (2010) sịrị kọwaa ya bụ ụzọ ọ gbara ọhụrụ dị iche iche e were na-ezisa ozi. Ọ bụ ndị ọcha wepụtatra nzikọrịta ozi nke ICT. Ọ bụ site n’ikuku ka ozi igwe ozi niile ahụ si aga ma sịrịkwa na-agakwuru onye e mebere ya. Dị ka Ọfọmata (2012), sịrị kwuo, ụfọdụ n’ime igwe ozi ndị ahụ bụ leta, tiivii. Redio. Komputa, igwe ozi ikuku (ntaneeti, leta ikuku (E-meelu) foonu.

N’ezie. Nzikọrịta ozi niile a na-emezi ugbu a bụ site n’igwe ozi ọgbara ọhụrụ ndị a. ndị ọzọ bụkwa video camera, Rekọda, video disk dgz.

Usoro ozi leta bụ usoro isi n’ide ozi n’akwụkwọ were zikọrịta ozi. Onye chọrọ iji ya zie ozi dechaa ozi ya, o zipu ya ma zigara ya onye ahụ ọ chọrọ izi ozi onye ọ ga-abụ ọ gụchaa ya, ọ gwa ya uche ya site n’ideghachiri ya nke ya

Nzikọrịta ozi keteknọlọji tiivii bụkwa usoro ọgbara ọhụrụ ozi si eru ọha mmadụ aka. Nke a na-eme ka onye na-ezi ozi na- ahụ onye ọ na-ezi ya bụ ozi anya. Nke redio bụ nke ọ na-abụ naanị olu onye na-ezi ozi ka a na-anụ. Kọmputa bụ igwe nzikọrịta ozi nke e ji ezigara mmadụ ọtụtụ ozi dị iche iche dị ka edemede, mkparịtaụka, foto, egwu, akụkọ ụwa, usoro ndụ, nkọwa okwu na ọtụtụ ihe ndị ọzọ. Ntaneeti bụkwa nke e si na ya were na-enweta ma na-ezipukwa ozi ọ bụla n’ụwa gbaa gburu gburu. I-meelu bụ leta nke e si n’igwe ozi were ede na-

67 ejighị mkpisi ma ọ bụ akwụkwọ, ma na onye a na-edegara na-enweta ya ọsọ ọsọ.

Foonu ma ọ bụ ekwenti bụkwa igwe nzikọrịta ozi ọzọ ndị bekee rụpụtara mmadụ na ibe ya ji ezikọrịta ozi ma ọ bụ akparịta.

ICT na Asụsụ Igbo

Asụsụ bụ ụda nke ọ bụ naanị mmadụ na-eme. Ụda mmadụ na- emepụta bụ ụda a haziri ahazi nke nwere ọtụtụ ihe dị iche iche dịkwa omimi. Sapir (1921) kwuru na o nweghị obodo ọ bụla kpọrọ onwe ya mba nke na-enweghị asụsụ. Asụsụ bụ ụzọ mmadụ na ibe ya si emekọrịta. Onuora (2000) kwuru na ọ bụ site n’asụsụ ka ndị mmadụ si akọwa onwe ha. Asụsụ bụ okwu mmadụ na-ekwu n’ọnụ. Ọ bụ site n’asụsụ ka onyenkuzi na ụmụ akwụkwọ si enwe mmekọrịta.

ICT na asụsụ na-agakọ ọnụ. Ọ bụ asụsụ ka a na-etinye n’ime ICT wee jiri ya na-arụ ọrụ. ICT dịka kọmputa bụ ihe i tinyere ka o nyere gị aka ka ọ ga-enye gị (gabbage in, gabbage otu). Mgbe nwa akwụkwọ na-amụ n’igwe kọmputa otu e si akpọpụta ụda dị iche iche, o nweghị ike ichefu ya echefu. Ọ ga-amụtakwa otu ndị na-akpọpụta ya na kọmputa si edebe ọnụ were kpọpụta nke ya. Otu aka ahụ, nwata ọ bụla e ji igwe tiivii, redio na ndị ọzọ kuziere mkpọpụta ụda na-abụ a kwaa a kwụrụ n’ebe ọmụmụ mkpọpụta ụda dị.

Asụsụ Igbo e toruela ogo iji ICT kuzie ya dịka ọgbọ ya French. Ọ dị mkpa na a kwagoro asụsụ Igbo n’ogogo dị elu. Shymee na Phil (2012) kwuru na a gba nkiti hapụ ime ka nkanaụzụ pụta ihe n’ebe ọ dị ukwuu n’ọmụmụ asụsụ ha na ndị Igbo ga-aga n’ihi ịnọ n’isi (blindness). N’ihi nke a ka ndị nkuzi ọ kachasị ndị nọ na sekọndịrị na mahadum ga-eme ka asụsụ Igbo bụrụ ihe ga-aba ụmụ akwụkwọ n’ụbụrụ ma mekwaa ka teknọlọji nke ọgbọ a nọ n’ime ya bụrụ ihe ga-

68 apụta ihe n’ebe ọrụ ha dị, ọ bụghị naanị ịba uru n’ọgbọ a nọ na ya, kama ka e mee ka asụsụ Igbo bụrụ ihe ga-apụta ihe n’ụwa gbaa gburu gburu. Nke a mere Skyamlee na Phil (2012) jiri kwuo na ọgbọ a bụ ihe ịma aka n’ihu na ọrụ nye ndị nkuzi nke ọgbara ọhụrụ.

Nke a mere o ji dị mkpa ka e nyochaa ogogo otu e si eji ICT akuzi ụda asụsụ Igbo ma marakwa ihe ịma aka n’ihu cheere ndị nkuzi asụsụ n’ihu mgbe ha na-agba mbọ ịhụ na ha kwalitere ọnọdụ iji ICT na-akụzi ụda asụsụ Igbo. Ọ bụrụ na ndị nkuzi asụsụ Igbo na sekọndịrị na mahadum ga-amụta iji ICT kuzie ụda asụsụ Igbo. Ọ ga-eme ka asụsụ Igbo pụta ihe dị ka asụsụ English. French. German ggz si pụta ihe n’ụdị nke ha. Mgbe ICT ga-abụ iwu n’iji kuzie ụda n’ụlọ akwụkwọ ala anyị dị iche iche, ndị nkuzi Igbo ga-adịwanye uchu n’ịmụta otu e si eji kọmputa arụ ọrụ.

Iwebata ICT n’ikuzi ụda asụsụ Igbo ga-eme ka ọtụtụ ndị mmadụ nwee mmmasị ịgụ asụsụ Igbo n’ụlọ akwụkwọ dịgasị elu. ICT dị ka Eze (2016) si kwuo ga-enyere onye nkuzi aka ime ka ọ hazie ọnụ ọgụ ụmụ akwụkwọ buru ibu site n’isi n’ụzọ intaneeti ma ọ bụ E-learning wee kuziere ụmụ akwụkwọ ihe.

Mmechi

A chọpụtara na e nweela ihe mgbanwe dị n’ihe gbasra nkuzi. Iji teknọlọji ọgbara ọhụrụ akụzi ihe abatala n’ọrụ nkuzi. Iji ngwa ICT kụzi ihe tụmadị ụda bụ ihe ga-enye aka kwagoo asụsụ Igbo n’ogogo dị elu. Ohere dịrị ndị nkuzi niile ma ndị sekọndịrị ma ndị mahadum ịga wulite onwe ha site n’ịmụ ka e si eji ICT akụzi ihe tụmadị ikuzi ụda n’ụlọ akwụkwọ dị iche iche.

N’ime ka asụsụ Igbo ruo n’ogogo ogbo ya bu asụsụ bekee na ndị ọzọ. Gọọmenti ala anyị kwesịrị itinye anya n’ihe gbasara

ICT na nkuzi Igbo. Ọ kwesịrị ịgba mbọ hụ na e kesara igwe kọmputa n’ụlọ akwụkwọ sekọndịrị dị iche iche ma nye ha igwe na-enye iji wee na-etinye oge ndị inye ọkụ e wetaghị ọkụ.

Edensibịa

Eze, J.C (2016). Introduction to Advanced Educational Techmnlogy. Enugu:Count Global publishers

Mbah, B.M na Mbah, E.E (2014). Atụtụ Amụmamụ Asụsụ. Enugu:University press Ltd.

Ọfọmata, C.E (2012). Omenala na Ọdịnala ndị Igbo. Enugu: Format Publishers.

Okafor, S.U (2010). Article multidisciplinary journal of Research Development, vol15 No. 2 September 2010.

Okonkwo., R.N (2012). Ụtọ na Ome n’asụsụ Igbo. Onitsha: Varsity publishing company

Onuora, J.C. (2000).Usoro Ọmụmụ Igbo nke ndị junio. Onitsha: Patmo printers.

Sapir, E (1921). Language. New York: Hcourt Brace and Jova.

Shyamlee, S.O na Phil, M (2012). Use of Technology in English Teaching and Learning Analysis. International Conference on Language Medias and Culture.

The Threat of Indigenous Language Endangerment and Its Revitalization in the Contemporary Society: The Case of the Igbo Language

Dioka, Bridget Ogechi Centre for Igbo Studies, University of Nigeria, Nsukka. [email protected]

Abstract

Language has been identified as a tunnel through which culture, idea, thought etc. are transmitted from one generation to another. Indigenous languages are indispensable cultural legacies in which all forms of human interactions can be carried out. Igbo is one of the indigenous languages that is called official language and yet facing the threat of endangerment. This is a review paper that examines the threat of indigenous language endangerment and the need to revive its use in the contemporary society. Great emphasis is on the Igbo language that is seriously fading and the need for its revitalisation is germane. Thus, non-revival of these Nigerian indigenous languages means gradual extinction. This study reviews literatures on indigenous languages. From this review, the fact seen is that Igbo language stands the risk of gradual extinction if urgent measures are not taken by all stakeholders concerned to arrest the dwindling fortune of indigenous languages. This researcher therefore calls on individuals, parents, schools and governments to put their efforts towards forestalling language endangerment and possible extinction of the indigenous languages. This can be achieved by reviving its use through vigorous and regular presentation, encouragement maintenance programmes and mass media.

Keywords : Language, Indigenous Languages, Language Endangerment, Revitalization, Igbo Language.

Introduction

Language is a conduit for transmission of people’s culture, norms, ideas and belief. No culture can flourish without language. It is a unique identity of every ethnic group in Nigeria and in the world at large. Language is the system of communication in speech and writing that is used by people of a particular country. Language brings about the development of people.

Indigenous language is a language that is native to a region and spoken by indigenous people. Jibir-Daura (2014) sees indigenous language as the various tribal, native or local languages spoken in Nigeria. The language would be from a linguistically distinct community that has been settled in the area for many generations. Indigenous languages are treasure of our culture and self-identity. In other words; it is the indicator of history and self-identification (Solanke, 2006). The most effective engine of a people’s culture is their mother tongue. According to Nwadike (2000), mother tongue is the key to the heart of people. If the key is lost, the people are lost. If the key is treasured and kept safe, the door to wealth and affluence is unlocked. It is heart-breaking that elements of Igbo culture such as beliefs, ideologies, customs and norms are deteriorating in the recent time. Language, whether indigenous or foreign are indispensable tools in the life of individuals because every aspect of human activity is successful with the effective use of language (Ayodele, 2013).

Nigeria is a multilingual country and this has become one of her greatest challenges in recent times. Igbo language, which is one of Nigerian’s major languages, is spoken in the southeast. The population of its speakers is above 50 million.

This language has many dialects from different community. It also has standard variety for official use. Consequently, with the effect of Atlantic slave trade, the Igbo language was spread by Igbo slaves in Diaspora. Though wide spread and also one of the official languages in Nigeria, the threat of endangerment is paramount. Igbo language is taught as a first language from the primary school level to the tertiary level. The dwindling interest in the language as a first language in recent times and the declining population of the younger generation who speaks and study the language makes the language face endangerment. The inability of the government and language policy makers to pick any of the indigenous languages as a national language has made some of these languages to face the threat of endangerment and even extinction.

Nigeria in the 21 st century is not only battling with political and economic problems but very importantly battling with gradual extinction of some indigenous languages. Years back, Nigerian languages were made compulsory in the secondary school curriculum but today the policy has become a matter of choice. Many students do not want to be associated with Nigerian languages and so the interest is fading away. Some parents believed that it is a waste of money paying school fees to learn an indigenous language where foreign languages can take their children to foreign countries. All these are indigenous language attitude problems. These attitude problems have weakened the zeal of some universities.

Indigenous languages have been noted to be facing endangerment and there is a serious need for their revitalization in this contemporary society. Igbo language is one of the major languages that is affected by language shift and needs maintenance. This language is facing a serious decline of interest even to the owners and speakers of the 73 language, hence the need for the study. The aim of this study is to examine the threats of indigenous language endangerment with more emphasis on the Igbo language which is a major language in Nigeria and its revitalisation in the contemporary society.

Language endangerment in literature

Igboanusi (2006) in his study discovered that research in language endangerment has received commendable attention. In Nigeria, most studies on language endangerment have concentrated on the threats to minority language either by the major languages or by English language (see Adegbija 1998; Igboanusi and Peter 2004). However, declining interest, pride and prestige in most Nigerian languages has rekindled people’s worries about language endangerment particularly for some languages classified as “major”. However, in Nigeria, most researches are made in minority languages without looking deep into the major languages. Igbo language as a great example is one of the endangered languages in Nigeria.

Ajepe and Ademowo(2016) in their study discovered that although Nigeria has between 250 and 400 indigenous languages, none of the languages has been considered worthy of adoption as a national language. The dominance of English language and the neglect of Nigerian indigenous languages have slowed down their growth thereby making the indigenous languages to face the threat of endangerment. In line with this, Ndiribeand Aboh (2020) recommend the adoption of Bodomo’s concept of localized trilingualism in salvaging the multilingual woes of Nigeria, which will circumvent the linguistic Armageddon that appears to be the fate of Nigeria.

In extant literatures, some several scholars have drawn attention to the fact that Igbo language is also among the languages in danger. Kuju (1999:55) concurs, “It is not only the so-called minority or small languages that are endangered in Nigeria. Even the rich also cry.” In recent past, the Igbo language is registering fewer and fewer speakers. This is noticeable even among the Igbo resident in Igbo towns and cities where Igbo language should be the chief means of communication. The truth about Igbo language is that there is a reduction in the level of interest among younger generations. This has affected even the schools where Igbo language is studied. The number of students keeps decreasing. Some schools had even abandoned the programme completely. As Igboanusi and Peter (2005) argued, the threat of Igbo is further compounded by the “splitting” of the language particularly in Rivers state into what has erroneously been regarded as Igboid group of languages. Some previous studies also looked at different categories of language situations in order to determine the level of endangerment. For example, Crystal (2000:20) identifies three language situations as: “… safe, endangered or extinct.” Looking at Crystal’s classification, Igbo language is regarded as endangered since it is neither completely safe nor extinct. Igbo language is threatened primarily by the corrosive effects of the dominance of English language in Nigeria.

Language revitalization, identity and ideology

Language revitalisation, identity and ideology are key concept in this paper. The term “language revitalisation” refers to a set of language planning practices that are intended to increase the use and transmission of languages that are socially, politically, and economically marginalised, and that have been discussed as likely to disappear entirely within, a few generations (Hinton 2003; Grenoble & Whaley 2006). In the field of linguistics, it is strongly associated with efforts to 75 document and record languages prior to their disappearance in order to ensure the availability of a permanent scientific record as well as with the rise of a more ethically engaged practice of working with indigenous and minority communities (Rice, 2006).

On the other hand, language ideology exposes connection between the beliefs speakers have about language and larger social and cultural systems. Language ideology is a conceptualisation about languages, speakers and discursive practices. Identity is a known factor that is most affected by language loss. From anthropological perspectives, language revitalisation is not only a linguistic thing but also a social, political, and cultural phenomenon, and touches upon many complex and intersecting elements of the lives of the populations affected.

Indigenous language endangerment in Nigeria

An endangered language as stated in the introduction is a language at the risk of falling out of use as its speakers die out or shift to speaking another language. Language loss occurs when the language has no more native speakers and become a dead language. Nigeria is a multilingual and multicultural nation with about 400-500 indigenous languages. These languages are very diverse linguistically, unequal in size and status, and at different stages or levels of development. Three of these indigenous languages are regarded as national languages- Hausa, Igbo and Yoruba.

The status of these three languages as major languages is captured in the national policy on Education (NPE) formulated in 1977 and revised subsequently in 1981, 1989, 1998 and 2004. The orthographies of many of the Nigerian indigenous languages have not yet been designed or developed. This means that many of them are yet to be

76 committed into writing. Many societies are faced with the challenges of language loss, language shift and even language death simply because a greater percentage of the languages are still not properly documented. Hence, the Nigerian indigenous languages are divided into three categories:

2. The major or official Nigerian languages – Hausa, Igbo and Yoruba. 3. The media languages officially recognised in Nigeria but do not enjoy much usage outside the region- Edo, Efik, Kanuri, Fulani, Tiv, Ijo etc. 4. Purely minority languages with no official recognition. Over three hundred and fifty (350) languages are categorised under this class. This classification shows that many languages fall under the third category, which suggests that Nigeria’s indigenous languages are seriously threatened and on course to linguistic annihilation.

Many indigenous languages have been subjected to linguicide (language killing) as indigenous peoples worldwide have stopped passing on their ancestral languages to the next generation. Instead, they adopt the foreign languages as part of their acculturation into the majority culture. The Nigerian society over the years has been faced with many challenges brought about by the domineering influences of foreign cultures on our national psyche. This has resulted in lack of appreciation for our culture and its component parts like our indigenous languages. In their study, Eze, Aboh and Eze (2020) report a case of anglicisation of Yoruba traditional names where Yoruba names are made to take the shade of English language structure. This practice is found predominantly among youths. The Igbo language appears not to be left out in this practice. According to Chukuezi in collaboration by the finding of Ohiri-Aniche (1997) which

77 resulted from a study carried out in 1990 reports that among the primary and secondary school children investigated in five states in Nigeria, an increasing number of them are becoming non-speakers of local languages.

Furthermore, Igbo language is endangered due to some reasons. The reasons include: war and genocide. Speakers seek to adopt the language of the land of social and economic advantage to avoid discrimination, migration and death especially in the diaspora offices and homes. Language shift has affected large languages just as it has affected smaller ones. This has been particularly noticeable in the attention of certain semantic domains such as indigenous numeral systems in languages like Fulfulde, Yoruba, Igbo (Ikotun &Akanbi 2013, Prezi 2013). In addition, the Igbo language is undergoing change due to code switching and code-shifting. Anyanwu (2016), for instance, discovered that more than 50% of respondents between 25-34 years old category were unable to produce Igbo agentive nouns for meaning such as ‘fisherman’, ‘blacksmith’, and ‘carpenter’.

The use of Igbo language has declined despite the use of the language in Education (Anyanwu, 2016) and despite the presence of an orthography harmonising dialects (Ekwueme, 2011). “Train up a child the way he should grow and when he grows, he will not depart from it” (Proverbs 22 vs. 6). This biblical passage explains one of the reasons our youths of today do not speak their mother tongue. Some younger generations were not given the training of their own indigenous languages while growing up and parents are to blame. Again, according to the popular Igbo playwright Anelechi Chukuezi, as cited in Kuju (1995:55), “What is happening is that the English language is fast displacing Igbo as a means of communication to the point of extinction. And the Igbo are not bothered. Most mothers have abandoned teaching their children the language.” It is very embarrassing 78 when trying to pass a secretive message to a child outside the house and the child does not seem to decode anything. Parents should speak their indigenous language to their children and teach them their culture and tradition from the beginning.

Causes of language endangerment and the Nigerian situation

The dominance of foreign languages especially English language to our indigenous languages is a major cause of language endangerment. Consequent upon our colonial experience under the British, English has become Nigeria’s official and dominant educational language. It is used in its written form as the language of administration from the federal to the local government levels. It is the language of commerce and industry, its knowledge therefore is very essential in day-to-day activities (Oyetade, 2002). To Igboanusi (2001), the dominance of English language in Nigeria is overwhelming in virtually every domain, including inter-ethnic communication. This dominance has an adverse effect on the culture and identity of Nigeria.

Generally, it is a disturbing fact that African countries like Nigeria have embraced foreign languages at the expense of indigenous languages; as such, traditions and beliefs that have been passed on from one generation to another are gradually going extinct. Proverbs and stories that served as moral lessons and generational teachings have been traded for foreign stories like Tom and Jerry, mills and bones etc. Foreign movies now serve as institution for today’s children. Today’s mothers now learn foreign cultures from Zee World and TeleMundo to pass down to their children. Indigenous languages have been labeled vernacular or gibberish and as such most of children in schools are punished for speaking their mother tongues. Students who pass foreign languages well are rewarded, while those who score higher marks in

79 their indigenous languages are look down upon or tagged barbaric.

KoomeKirimi, in one of his quotes, observed, “The world is ailing from an illness, that is, globalisation”. The give-and-take dynamics of globalisation have seen African states like Nigeria give away more than they have received like their languages, their culture and their identity. As it were, globalisation has made people to believe that it is when you speak English that you belong, which is not the true situation.

The reason for the fading of indigenous languages is because Africans believe that foreign languages are more superior to our local languages in the linguistic marketplace. English language is considered as a language of prestige and if you cannot speak grammatically correct English, then you are considered to be primitive. There is need fordecolonisation of the mind of Nigerians in order to take pride in and reserve their indigenous languages.

The effects of all these are that many children and youths cannot communicate in their mother tongue. It is the responsibility of parents to ensure the survival of indigenous languages by communicating and relating to their children solely in their mother tongue. Ditshego (n.d) argues that it is ideal that before, a person can claim authority in another language through books and interaction with teachers or in the case of children, through multi-media platforms; he or she should master his or her mother tongue. One cannot be a master of another person’s culture as language is the root of every culture and traditions. A language if not spoken, dies. Language and culture cannot be separated; therefore, lack of the use of indigenous languages by the younger generation has led to the gradual erosion of culture today.

Revitalization: An imperative to Nigeria’s endangered languages

Revitalisation is an attempt by linguists, government and community groups to halt or reverse the decline of a language or to revive an extinct one. It is appropriate to state that once a language is said to be endangered, there are two basic steps that need to be taken in order to stabilise or rescue it. First is documentation and the second is revitalisation.

While documentation could be referred to as the process by which language is documented in terms of grammar, and oral traditions, that is, stories, songs, and religious texts; language revitalisation is ensured when a community through political, communal and educational attempts to increase the number of active speakers of the endangered language.

This process is also sometimes referred to revival or reversing language shift. Language revival, revitalisation or reversing language shift could be summed up as attempt by interested parties, including individuals, cultural or community groups, stakeholders like government or political authorities, the media, the parents and the youth to reverse the decline of a language and also review their attitude towards indigenous languages. Although, the motives for language revitalisation vary from case to case, community to community, the goal of many communities is usually to return the language that is extinct or endangered to daily use.

Language revitalisation is very necessary to reserve linguistic diversity, culture and identity. Ene (2007) submits that instead of rating a foreign language high as it is presently done in our own society, indigenous language and courses in teacher education institutions should be planned to equip every teacher with the capacity of teaching in both foreign and

81 indigenous languages. Government should see indigenous languages more clearly as a veritable means of communication and give more attention to its development and promotion than it is presently giving to English, and other foreign languages.

Efforts to revitalise Igbo language include: the Society for the Promotion of Igbo Language and Culture (SPILC) founded by F.C. Ogbalu, Asusa Igbo Teta founded by Professor Eleazu (Ani, 2012). Another individual who has promoted the language is a radio presenter Uzoma Okpo, who encouraged programmes to be broadcast in Igbo. He also called upon preachers to use Igbo language in sermons (Ani, 2012). At least one radio station, 101.5 Unity FM, created a daily Igbo revival advertisement (Ani, 2012). Other efforts include government instituted progammes like The National Institute for Cultural Orientation (NICO) founded by the federal ministry of information and culture which needs to be encouraged and supported.

Establishment of Centre for Igbo Studies in Universities and Colleges of Education like they exist in University of Nigeria, Nsukka. These centres need supports and funding to help revive the fading Igbo language and culture.

Conclusions

There are Nigerian indigenous languages at every stage of endangerment starting from some with no fluent speakers to very larger languages like the Igbo language which are beginning to undergo shift. Due to the colonial experience under the British which made English the official language or Nigerian lingua franca; indigenous languages are now regarded as ‘vernacular’ and thus its prohibition by some parents and school systems. This act of prohibition is now a

82 common trend in the contemporary society. The study did not paint a serious danger on language loss but rather drew attention to the threat of endangerment of our indigenous languages even the majority ones like the Igbo language. Once a language is endangered, if nothing is done, it will lead to language shift and language loss. This is a true position of a language and it all depends on the owners of the language.This position concurs with the popular saying that a lost language is a lost identity and a lost generation.

The point here to be stressed is that unless these indigenous languages are made functional and relevant to their users by all especially parents and government, all efforts at reviving their use in the society will amount to nothing. We should take cognizance of the fact that children are very impressionable at a tender age and once the love for indigenous languages is imbibed in them, they will take pride in such languages and would want to promote everything that comes with it. Institutions like the National Institute for Cultural Orientation (NICO), Igbo Studies Association (ISA) etc. need to be funded and encouraged by government. The programmes of NICO, ISA and others should not only end with workshops, seminars and conferences but rather reached down to communities of these indigenous languages.

Furthermore, for Nigeria to prevent the threats of its indigenous languages endangerment and possible extinction; there is need for urgent remedial steps to be taken, not just by government but by all families. Government must encourage the use of indigenous languages in the school without stigmatizing those who speak it. This should be done by going back to the former secondary school curriculum where one Nigerian language is made compulsory in WASCE and NECO examinations. Competent teachers in these languages should be recruited in schools to teach the languages and also promote other aspects of the culture like fashion or dressing, 83 cooking of different African dishes, and other cultural programmes to enhance and encourage the growth of the languages. Pupils and students who excel in these indigenous languages must be showered with encomium to serve as an encouragement to them and also as a challenge to others. Families must be encouraged to relate with their kids in their indigenous languages thereby making children to understand and appreciate their mother tongue.

It is interesting to note that some people who promoted these indigenous languages in the past like F.C Ogbalu were not scholars in the language. Now at this stage when we have Professors in all the major Nigerian languages, these scholars should be at the forefront in promoting programmes and championing campaigns that will educate and interest our younger generations which are the future of these languages. Individuals and states in Igbo land should encourage Igbo television programmes like BBC Igbo and Igbo radio stations. Also, Igbo publications like newspapers, social media publications and articles should be encouraged too.

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Iji Akara Ndị Metụtara Aka Zie Ozi N’igbo

nke

Jideofor Euphemia Chinazọ School of Postgraduate Studies Nnamdi Azikiwe University Awka +2347033935784

Umiedemede

Akara ndị metụtara aka bụ ozi ndị ahụ niile mkpịsị, obu, ogwe na ikpere aka na-ezi mgbe a na-akpa ụbụbọ. Ihe nwa nchọcha bu n’obi bụ ịchọpụta mpụtara aka ọ bụla na ịmata ozi akara aka ndị ahụ na-ezi kpọm kwem na mmekọrịta izugbe. Ọzọ bụ ịmata uru ozi aka na-ezibara n’omenaala Igbo. Ihe kpalitere mmụo nwa nchọcha ide n’isiokwu a bụ na ụfọdụ mmadụ edeele maka akara ezimozi metụtara ihu n’omenaala Igbo, mana e debeghị ọtụtụ ihe banyere mpụtara na ozi aka na-ezi na nzikọrịta ozi karịsịa n’omenaala Igbo, bụ nke e dere n’asụsụ Igbo kpọmkwem. Atụtụ a gbasoro mee nchọcha a bụ atụtụ nke akara. A gbasoro usoro sọvee. Ndị e ji mee nchọcha a bụ ụmụ nwoke na ụmụ nwaanyị ndị Igbo dị iche iche bi n’Ọnịcha. Mgbe e mechara nchọcha a, a chọpụtara na akara metụtara aka bụ ozi niile mkpịsị aka, obu na ogwe aka na-ezi. O metụtakwara ozi aka na akụkụ ahụ ndị ọzọ so ezi. A chọpụtakwara na aka nwere ọtụtụ mpụtara na ozi nke ọ na-ezi. Edemede a were na-atụzi aro ka ndị nchọcha lebaa anya ma chọpụtakwuo akara ndị ọzọ metụtara aka, ya na akara ezimozi ndị ọzọ, ka ụmụ akwụkwọ mara ha n’oge ka a ghara iji ha refuo ha.

Mkpolite

Akara ezimozi ọ bụla gbadoro ụkwụ n’asụsụ. Mmadụ chemie echiche ime etu ụwa kaara ịdị ma a sị na asụsụ adịghị.

Onye ahụ ga-achọpụta na ndụ mmadụ tụmadị ka o siri gbasata mmekọrịta mmadụ na ibe ya kaara ịhịa nnukwute ahụ. Nke a bụ maka na usoro asụsụ ka mmadụ na ibe ya ji amata ihe ha bu n’uche. Ya kpatara asụsụ ji dị oke mkpa na ndụ mmadụ. Crystal (1997) kọwara na o nweghi ihe ọ bụla mmadụ nwere ike ime ma e wezuga enyemaka asụsụ. Asụsụ dị ka Ngoesi (1993) siri kọwaa bụ iji mkpụrụ okwu nwegasịrị nghọta, ndị e nwere ike ịsụ asụ, dee ede ma ọ bụ gụọ agụọ, mee ka a mata ebumnobi mmadụ. Anagbogụ, Mbah na Eme (2010) kọwara na asụsụ bụ ụzọ mmadụ wepụtara e si na-ezikọrị ozi n’ụdị echiche, mmetụ aka, inwe mmasị na mmetụta obi site n’okwu ọnụ ma ọ bụ ederede.

Ndị mmadụ na-eche na asụsụ bụ naanị ekwurunọnụ na ederede. Nke a bụ ichefu ọrụ dị oke mkpa ekwughekwu na- arụ n’ezimozi. Ịma atụ, Hall (1976) chịkọtara na mgbe mmadụ abụọ na-akpa nkata, na ọ bụ naanị pasentị iri atọ na ise (35%) bụ ndị si n’ọnụ apụta ebe pasentị iri isii na ise (65%) bụzị ndị si n’ekwughekwu apụta, nke na-apụta ihe site na ka ha si ekwu okwu, emegharị onwe ha, atụ aka, na ka ha si edowesi ihu oge ahụ. Amụmamụ mmegharị ahụ na nke oghere dị n’etiti mmadụ abụọ oge ha na-akpa nkata bụ ngalaba dị oke mkpa n’ezimozi ekwughekwu. Ndị mmadụ ịmata mkpa ha dị abụghị ihe ọhụụ, n’ihi na ndị na-ede ihe odide na ndị ji emereme nkwago mere akaọrụ jibu ha rịị ezi ozi. Mana, n’ebe ọtụtụ mmadụ nọ, ọ ka bụ ihe ọhụụ ịchọpụta na asụsụ gafere okwukwu n’ọnụ. A chọpụtabeghị n’ozuzu oke mkpa ọmụmụ maka mmegharị na oghere dị n’etiti mmadụ abụọ na mmekọrịta ọ bụla dị n’etiti ha.

Otu o sila dị, e wepụ ezimozi nke okwu na odide, a na-ejikwa ezimozi ekwughekwu ezipụta echiche na ebumnobi. Ekwughekwu bụ ozi niile e nwetara na nzikọrịta ozi ma e wepụ okwụ. Akara ekwughekwu abụghị ihe ọhụrụ ebe amụmamụ lingwistik dị kama ịkọwa mpụtara ya malitere mgbe etebeghi aka. Ekwughekwu bụ ezimozi mbụ e nwere 90 n’ụwa tupu nke ekwumekwu na ederede apụta. Ọ bụ ụzọ ezimozi mbụ n’ihi na mgbe a mụpụtara nwa, ezimozi mbụ a ga-enweta bụ ibe akwa. A maara na ibe akwa bụ akara ezimozi nke mpụtara ya bụ enweghi ọṅụ. Nwata bido ịṅụ ara, ebe izizi anya ya ga-aga bụ n’ihu nne ya. Akara ekwughekwu kachasị nke anya, bụ enyo e ji ahụ uche obi mmadụ. Pease (2004) kwuru na ịchọpụta akparamaagwa mmadụ na echiche obi ya site n’omume o mere bụ ụdị ezimozi dibu n’etiti mmadụ na ibe ya tupu nke asụsụ amalite. Mgbado ụkwụ nchọcha a, bụ ịchọpụta akara dị iche iche metụtara ozi aka na-ezi na ̣ịmata uru akara ezimozi ndị a bara n’omenaala Igbo. Akara ndị metụtara aka bụ asụsụ nke e deghị ede, a sụghị asụ mana o nwere mpụtara n’ọnọdụ mmewere ha.

Atụtụ Nchọcha

E ji atụtụ akara mee nchọcha a. Ọ bụ Pierce guzobere atụtụ akara n’afọ 1839. Ọ kọwara akara dị ka ihe ọ bụla e kpebiri maka ihe, bụ nke a kpọrọ ihe mmetụ aka ma kwekọrịta ihe ọ pụtara site n’echiche mmadụ nyere ya. O kwuru na amụmamụ atụtụ akara nwere mpaghara atọ jikọrọ onwe ha ọnụ: akara – ihe nhụrụ anya – nkọwa. Akara bụ mbunuche, nhụrụ anya bụ ihe a na-elere anya nye nkọwa, ebe nkọwa bụ ọsịsa e nwetara. N’ọrụ a, akara bụ mbunuche, mmadụ bụ nhụrụ anya, ọsịsa e nwetara. Site n’akara ahụ/asụsụ ahụ bụ nkọwa. A ga-eji eserese a nwere akụkụ atọ gosi ya nke ọma:

Akara (mbunuche)

Mmadu Nkọwa Atụtụ akara atọ a dị ka Pierce siri kwuo, e nweghi nke a ga- ewepụ ghara ibe ya. Ha atọ dị oke mkpa ma na-arụkọkwa ọrụ. A gbasoro atụtụ a n’ihi na nchọcha a metụtara akara

(mbunuche), nhụrụnanya (mmadụ) na nkọwa (ọsịsa) ihe e gosiri. Saussure (1857-1913) bụ nna lingwistik agba ọhụrụ, kọwara akara dị ka ihe metụtara onwe, ya bụ na echiche e nyere akara bụ ka onye siri nghọta ya. O kwuru na o nweghi mmekọrịta dị oke mkpa dị n’etiti akara na echiche. Akara nwere echiche n’anya otu onye, nwere ike ọ gaghị enwe echiche n’anya onye ọzọ. E gosikwa nke a site n’eserese a: Ihe (mbunuche)

Aha akara nnochi Mmekọrịta dị n’etiti akara na ihe bụ nke e gosipụtara n’eserese a nwere akụkụ atọ. Morris (1901-1979) kọwara na ntọala ọmụmụ akara kere amụmamụ akara ụzọ atọ: usoro okwu, echiche na akara. Echiche na-amụ mmekọrịta dị n’etiti akara na ihe, ebe amụmamụ akara na-amụ maka mmekọrịta dị n’etiti usoro akara na ndị mmadụ na-eji ya ezi ozi. Plato na Aristotle kwuru maka mmekọrịta dị n’etiti akara n’ụwa. Eco (1976) kwuru na akara metụtara ndị nwere ezi akọ na uche ma ọ bụ ụbụrụ isi. Danesi (1994) na-ekwu na ndị na-amụ maka akara kwesiri ibu ụzọ mụta ihe gbasara akara tupu e jiri ya zikọrịtawa ozi.

Usoro nchọcha Usoro a gbasoro mee nchọcha a bụ Sọvee nkọwa. Nworgu (1991) kwuru na sọvee nkọwa bụ ịchọpụta ihe dị adị kọwaa ya ma nye ya echiche n’ụzọ kwesiri. Ọ bụ ya ka e ji nyochaa ozi aka na-ezi nke ọma n’ọrụ a ma wepụta echiche ha n’Igbo. Nchọcha a bụ n’ala Igbo, mana ọ gbadoro ụkwụ na Steeti Anambara, nke so na Isti Naịja dị ka Nwaozuzu (2008: 24) si chịkọba ya. Ndị e ji mee nchọcha a bụ mmadụ anọ, bụ ụmụ amaala Igbo si na Steeti Anambara mana ha bi n’Ọnịcha. Ndị nwoke dị abụọ ebe ndị nwaanyị dị abụọ. Ọ bụ mmadụ anọ

92 ndị a ka a gbara ajụjụ ọnụ ma nweta ọsịsa e ji nyochaa ọrụ a. Ihe bụ isi ngwa nchọcha a bụ ajụjụ ọnụ a gbara ndị mmadụ. Akọrọ ngwa e ji mee nchọcha a bụ igwe foto ọgbara ọhụrụ. E sere ha foto ndị a ka e dozisiri ha nke ọma. Nke a bụ maka na mmadụ agaghị aghọtacha mpụtara ya site n’ile foto nḍ ahụ anya nkịtị. . Mpụtara na ozi akara metụtara aka n’Igbo Nchọcha a gbadoro ụkwụ na mpụtara na ozi akara metụtara aka na nzikọrịta n’Igbo. Akara ndị a bụ akara metụtara mkpụrụ aka, obu aka, ikpere aka, njikwo aka, ogwe na isi aka. A ga-eji atụtụ akara nke Pierce nyocha ngwa ọrụ a. Atụtụ a gbadoro ụkwụ na akara, onye a na-akọwa mpụtara aka ya nakwa ozi ndị ha na-ezi. Lee mpụtara na ozi dị iche iche aka na-ezi n’otu n’otu:

Ozi Aka na-ezi Naanị Ya Aka bụ akụkụ ahụ na-emegharị emegharị.Maka ya, o nwere ọtụtụ ozi aka na-ezi n’onwe ya.N’ebe a, e wepụtara ma turie ozi niile ndị ahụ. Ozi ndị ahụ aka na-ezi n’onwe ya na foto kọwara ha gụnyere:

Ikwe n’aka Fot. 1.

Madụeke (2019) kọwara na ikwe n’aka gosiri ekele. O so n’usoro nnabata mmadụ karịsịa, onye ọbịa. Ọ bụ ihu aka ka e ji ekwe mmadụ n’aka, dị ka ọ dị na foto dị n’elu. Ọtụtụ ụsa e nwetara n’ajụjụ nchọcha kwadoro na a na-ekwe onye mere nke ọma n’aka. Ọ bụrụ na mmadụ mere nke ọma n’ule akwụkwọ ma ọ bụ n’ihe egwuregwu ndị ọzọ, a na-ekwe ya n’aka iji kelee ya. Onye ọzọ a na-ekwe n’aka bụ onye jere lụta nwaanyị maka na ịlụta nwaanyị adịghị mfe. A na-ekwekwa

93 onye jere ozi nke ọma n’aka. Etu ahụ ka ọ dị onye rụrụ ọrụ a sị ya rụọ, a na-ekwekwa ya n’aka. Onye nọchitere anya ndị mmadụ kwuo okwu n’ọha ma kwuo nke ọma, a na-ekwe ya n’aka. Aka a na-ekwe ya bụ na o kwuru ihe bụ obi ndị mmadụ. Mmadụ mekwaanụ ọgọ dara ụda, a nụ ya, a na- ekwebe onye ahụ n’aka iji kelee ya na mma o mere. Ozi a chịkọtara ụdị ikwe n’aka a na-ezi gụnyere: nnọọ, I meka, ị gbọrọ ihe ewu na-ata, I nwere ije.

Ijimite aka

Fot.2 E wepụ iji ihu aka kwe n’aka, e nwekwara ụdị ekwem n’aka ndị ọzọ, dị ka, ijimite mmadụ aka n’ebe a na-agba mgba aka. A na-ahụ ụdị a, na mpaghara Oko, dị n’ime okpuru ọchịchị Agụata, na Steeti Anambara. Madụeke, a gbaburu ajụjụ ọnụ kwuru, na ndị be ha sikarị etu ahụ ekwe n’aka. E kwuru na e nwekwara ịkọ ọkọ n’ihu aka na mgbari aka. Ma abụọ ndị a bụ iji gwusara mmadụ egwu. Na nchịkọta, e kwuru na ọ bụ ụmụ nwoke na-ekwekarị n’aka. E kwe nwaanyị n’aka, o hulata ma were aka abụọ ya kwe iji gosi nrube isi na nkwanye ugwu. E ji ikwe n’aka ụmụ nwoke atụnyere ibi ọma, karịsịa, n’ebe ndị nwaanyị nọ maka na ha na ya gbara akwụkwọ. Ụfọdụ ozi ikwe n’aka ndị a na-ezigasị dị ka e kwekọrịtara gụnyere: ‘Imeka, ị bụ odogwu’, ‘I jere ozi a nke ọma’, ‘i kwuka, ị gbọrọ ihe ewu na-ata’, ‘Onye nke gị mekwaara gị’, ‘ị gbalịrị, ị bụ odogwu, nọọ’, ‘Ị maara bịa, anyị na gị kwụ’, ‘A hụrụ na ị bịara’.

Ịna ihu aka

Fot. 3

A bịa n’ịna aka, a chọpụtara na ọ dị ụzọ abụọ. Ịna aka nke ihu aka na nke azụ aka. Ịna ihu aka bụ mmadụ iwere ihu aka ya mapado n’ihu aka onye ọzọ etu ahụ ọ dị na foto dị n’elu. Ụfọdụ ndị a gbarala ajụjụ, nke Madụeke (2019) so na ha, kwuru na a na-anakarị aka iji gosi obi ụtọ mmadụ nwere. A dịghị ana onye mere ihe ọjọọ aka. A na-ana otu aka ma na- anakwa obi aka abụọ. Mmadụ kwuo okwu ma ọ bụ mee omume dabara adaba, a naa ya aka. Ndị ji ụdị ịna aka a mere nri bụ ndị nne nwaanyị. Ọ bụ ụzọ ha si egosi obi ụtọ ha n’ihe dị mma e mere.

Ịna ihu aka abụọ Fot.4

A kọwara na nnukwute ihe ọṅụ meere mmadụ, ọtụtụ mgbe, a na-asị, na nke ahụ abụghị nke ịna otu aka, kama aka abụọ. Ịma atụ, ihe dị ka inwe mbuli elu, ichi echichi, inweta mmeri, mmadụ ime ihe ọha tụrụ anya na ọ ga-emere ha, a naa ya aka abụọ. Ụfọdụ ozi a chịkọtara ịna ihu aka ndị a na-ezi gụnyere: ‘Daalụ’, ‘Imeka’, ‘Imee odogwu’, ‘Mmadụ ka ị bụ’, ‘I chizuru echizu’, ‘Ị lụọ ọgwụ ka nwoke’.

Ịna Azụ Aka

Fot.5

N’aka nke ọzọ, ịna azụ aka bụkarị ndị okenye na ụmụ nwoke chiri echichi na-ana ya. Ndị nọ n’òtù dị aṅaa dị ka klọọbụ, otu ọgbọ, otu ụmụnna dg, na-anakwa ya. Ya bụ na ọ bụ ụmụ nwoke na-ejikewe akara a ekele ibe ha. Etu ịna azụ aka ụmụ nwoke si atọ ha, ka ịna ihu aka ụmụ nwaanyị si atọkwa ha.

Ezinandọ (2019) kọwara na a na-akpọ ya, ‘ịna atọ’, ya mere o ji adị atọ n’ọnụ ọgụ mgbe a na-ana ya. Ịna atọ na okwu na- esowe maka a na-ana, a na-etu aha dị iche iche. Ụfọdụ ozi ịna azụ aka na-ezi bụga : ‘Dike ndikerere’, ‘Omechalụ otu ụbọchị’, ‘Ọnwa na-eti eti’, ‘ Ọkaa omee nke mbụ ‘, ‘Onye e ji eme ọnụ’.

Ịgba ụrịọm

Fot.6 Nke a pụtara iwekọta mkpụrụ aka nke mbụ na nke atọ ọnụ wee gbapụ. A chọpụtara na ozi ọ na-ezi bụ, na mmadụ amabughi ihe merenụ a gwara ya. Mgbe ihe ike, ntụmadị, egwu, arụ, oke ihe ọjọọ dg, mere, a na-agbapụ ụrịọm, iji gosi na ihe ahụ ajọka. Mgbe ụfọdụ a na-agbapụ ya a na-anyagharị aka mana nke ahụ bụ ịgba ya ugboro ugboro. Ụfọdụ ozi e kwuru ịgba ụrịọm na-ezi gụnyere: ‘Tụfịakwa’, ‘Arụ’, ‘Na gịnị mere?’, ‘ Ọ bụ ka m si jee’, ‘Ọ bụrụ ọgwụ, ọ gaghị ere’.

Mfufe aka n’isi gbapụ

Fot.7

Nke a na-egosi mgbachapụ ụchụ. Ọtụtụ ajụjụ nchọcha kwadoro na a na-eji ya agbachapụ ajọ ihe mmadụ achọghị ka ọ bịara ya. Ụfọdụ ozi ọ na-ezikwa bụ ‘ya sowekwa gi, ihe m amaghị agaghị ama m, ụbịam gbafuo ka ụkpaka, nke onye metara, o buru’.

Ibido ihu aka abụọ n’isi

Fot.8

Ọ na-egosi oke ihe ọjọọ ime mmadụ nke mpụtara ya na-amaja mmadụ. Ozi ụfọdụ ọ na-ezi gụnyere: ‘Mgbakasị ahụ’, ‘Ihe arịrị’, ‘ Ihe igbubiga mgbu oke’, ‘Efuo m oo’ dg.

Nchịkọ Aka n’Obi

Ọ na-egosi obi adịghị mma, ya na ihe adịghị aga nke ọma. Ọ pụtara ihe ọjọọ ime mmadụ. Mgbe a na-agba ya ajụjụ ka Ezinadọ (2019) kọwara na e jikwa mgbakọ aka n’obi achụ oyi mgbe ụfọdụ. Ọ bụ ụmụ nwaanyị na-etinyekarị ya n’ahụ. Ozi ụfọdụ ọ na-ezikarị bụ: ‘, ‘Arụ emee’, ‘A ga-esi aṅaa kwọ nwaanyị ukwu wara’, ‘Ihe ike emee’ dg.

Ịtụ aka

Fot.10 Ọtụtụ ajụjụ a gbara gosiri na e nwere ọtụtụ ihe ịtụ aka na- egosi, dị ka ịtụ aka iji gosi ihe. Aka a na-atụ ebe a, bụ iji gosi mmadụ ebe ọ na-achọ ọsịịsọ, ma ọ bụ ụzọ, ihe o chefuru echefu ma ọ bụ ihe ọ na-achọ. E ji ịtụ aka agụ ọnụ, mgbe a chọrọ ịmata ole ihe dị.N’ebe a, mkpụrụ aka ga na-atụdo ihe ọ na-agụ n’otu n’otu. Ozi a chịkọtara akara ịtụ aka na-eziwe na- abụ: ‘Ọ bụ nke a?’, ‘Lee ihe ịna-achọ’, ‘Ọ kwa gị, m mesịa gị’, ‘ E si be gị eje be onye’, ‘Gaa kụọ isi n’okwute’.

Íkò aka Fot.11

Iko aka bụ mmadụ abụọ iwepụta mkpụrụ aka nke obere abụọ, kokọta ha ọnụ. Ọtụtụ ajụjụ a gbara kọwara na, ọ na-abụ mgbe a na-adọ ndọrọ ndọrọ ka a na-eko aka. Ọtụtụ ihe na-eweta iko aka. Ozi ụfọdụ iko aka na-ezi bụkarị: ‘Ọ ga-atọ be gi?’, ‘M ga-agba gị igbe’, ‘ I ga-ebu ọkpụ la’, ‘ I ga-arụ ụkwụ n’ala a’, ‘Ọ ga-adịgị ka ọ dị nwa Okoafọ’.

Ife aka Fot.12

A na-ahụkarị akara a oge a na-ekele ekele. Onye na-ekele ekele ga na-agagharị n’ọgbọ, na-efere ndị ọ nọ n’ihu ha, ndị na-ege ya ntị aka ekele n’akụkụ ọ bụla. Ọtụtụ azịza ajụjụ a gbara kwuru na ọmụma atụ ife aka a bụ mgbe Onye isi ala, Senetọ, Gọvanọ, nwunye ya dg, gara njem nleta n’otu obodo. A na-nwekwa ụdị ife aka a mgbe a na-asị onye na-ala ala, jee nke ọma. Ozi ụfọdụ ife aka ekele na-ezi gụnyere: ‘Igbo kwenụ…, Ndị be anyị mma mma nụ ooo…, Igbo ekele m unu, Ndi Igbo, ọ ga-adịrị unu na mma ooo

Ife aka ekele Fot.13

Okoye (2019) na ụfọdụ ndị a gbarala ajụjụ, kọwara na a na- ekele kwa onye na-eme njem na onye na-aga ahịa ụdị ekele a. A na-achiliri ya aka, ịsị ya jee nke ọma. Ụfọdụ ozi e kwuru na ụdị ekele a na-ezi bụga: ‘ Gaa nke ọma’, ‘ Laa gboo’, ‘Ije nke ọma’, ‘Ahịa gị gbakwaa ọkụ’, ‘ ‘Lọta ngwa ngwa’.

Ịkụrụ n’aka Fot.14

Ịkụrụ n’aka bụ mmadụ na mmadụ ịkụ n’obi aka abụọ. Anwụrụebo (2019) a gbara ajụjụ na nke a, kọwara na mgbe ụfọdụ, onye a na-akụrụ n’aka ya achịdo aja, nke onye na- akụrụ ga-akụtu n’ala iji gosi na ya zuru ihe ọ bụla ga-apụta na ya. Mgbe ụfọdụ, aja agaghị adị ya n’aka. Ịkụrụ n’aka na iko aka dị na fot.40, yitere n’ihi na ha abụọ bụ ịnya isi. Ma ebe ha nọ dị iche bụ na iko aka na-abụ mba na ọgụ. Ozi ụfọdụ ịkụrụ n’aka na-ezi na nchịkọta gụnyere: ‘M ga-agbapụ gi’, ‘Ọ ga- alọta ta a’, ‘ M ga-agafe gị n’ule a’, ‘ Ify ga-emegwalụ gị ya’.

Idetu aka n’ire Fot.15

A chọpụtara na a bịa n’ụdị akara a, onye na-aṅụ iyi na-emetụ mkpịsị aka na-esote nke nnukwu n’aja, detu n’ire, wee welie aka ahụ elu. Okoye (2019) gbakwụnyekwara na mgbe ọ bụla o mere ya, o doo ewu na ọkụkọ anya na onye ahụ na-ekwu ezi okwu. A na-ekwenyezi ihe niile e kwuru. E kwuru na a na- aka ekwenye onye nwụrụ iyi dị ka onye na-ekwu ezi okwu karịa onye na-ekwu n’ọnụ nkịtị. Na nchịkọta, e kwenyere na akara a na-ezipụta ụfọdụ ihe ndị a: ‘Ọ bụ onye ezi okwu’ ‘ihe niile o kwuru ka a ga-ekwenye’, ‘Nkwa o kwere bụ ezi okwu’, ‘ihe ọ na-azọ bụ nke ya’.

Iweli mkpụrụ aka ise elu Fot.16 A chọpụtara n’ọtụtụ ajụjụ a gbara ndị mmadụ, nke Ezinando na Okoye (2019) so na ha, na ọ dị ọtụtụ ozi e ji mkpụrụ aka ise ezi. Ụfọdụ n’ime ozi ndị ahụ ka ha ise socha ezi, ụfọdụ kwanụ ka otu, abụọ ma ọ bụ karịa na-ezi. Ụfọdụ ozi mkpịsị aka ise gụnyere: ‘Ọ na-egosi ‘ise’ n’ọnụ ọgụ’, ‘ A chilie ha ise, e ji ha asị mmadụ ‘kwụsị’ n’ihe ọ na-eme dị mma/adịghị

99 mma’, ‘ E ji ha agọzi mmadụ’, ‘Ha ka e jikwaazị efere mmadụ aka’, ‘A pịkọọ ha ọnụ, o gosi ‘bịa’ na ‘jide’ ya’, ‘ E fepụ azụ aka n’ikuku, ozi ha abụrụ, ‘pụọ’, ‘ E fepụ mkpụrụ aka ise ma ọ bụ ha iri n’ikuku, ozi ha bụrụ ‘chaa n’ụzọ’, ‘megheepụ ụzọ’, ‘wepụ ihe a’, ‘achọghị m ihe a’ dg. ‘E wechaa mkpụrụ aka ise n’akụkụ, ozi ọ na-ezi bụ ‘zoo onwe gị’, ‘gbakpuo ebe a’, ‘ E jiri nwayọọ na-efe ya n’ikuku, tụgọba isi, ozi ọ na-ezi bụ ‘ndo’, ‘ka ọ dị’, ‘ A pịkọọ mkpụrụ aka ise apịkọọ, ozi ya abụrụ ‘isu ọkpọ’, ‘ A pịkọọ mkpụrụ aka ise, wepụta mkpụrụ aka nke abụọ ewepụta, ozi ya na-abụ ‘gbapụ ọsọ’, ‘gbakarịa nkịta ụsa n’ọsọ’ . Ịkụkọ mkpụrụ aka abụọ

Fot.17

A chọpụtara na a kụkọọ mkpụrụ aka abụọ bu ụzọ, ka ha dị okirikiri, ozi ha bụ na ihe a na-ekwu maka ya dị ‘obere’. Ngosi dị etu a bụ ka a mara ka ihe a na-ekwu maka ya hadobere. Ozi ụfọdụ nkụkọ aka na-ezi bụga: ‘Ntị ntị’ ‘Obere’ ‘Ntọkọrọ’ ‘Mpe mpe’.

Ichili aka Fot.18

Okoye na Madụeke (2019) kọwara na e nwere ụdị nchili aka dị iche iche. O nwere nchili aka a na-achiliri ndị amị na ndị uwe ojii mgbe ụfọdụ ha nọ n’ọrụ. Ọ dị ha ka a ga-asị na o nwere ihe/onye a na-achọ ma ọ bụ na o nwere ndị a na-enyo enyo, ha sị onye ọ bụla na-aga n’ụzọ chilie aka, ka o doo ha anya na e jighi ihe ọ bụla n’akpa. Ozi ụfọdụ ụdị nchili aka a na-ezi n’obi onye na-achili ya gụnyere: ‘Aka m dị ọcha’, ‘ Ekwere m ekwe’, ‘E jighi m egbe’, ‘ E jigh m mma’, ‘Abụghị m onye iro unu’.

100

Nchili aka ntụmadị

fot.19

Ajụjụ ọnụ a gbara Okoye (2019) na ọtụtụ ndị nke ederede kwadoro na, e nwere nchili aka bụ nke ‘ntụmadị’ .Mgbe ihe mmadụ eyibeghi n’uche bịara n’ụzọ, ụfọdụ na-achilie aka ha abụọ elu. Ndị ọzọ asaa aka n’ihu ha, igosi na ọ bụ ihe ndapụta dapụtaara ha. Ịma atụ, mgbe e boro mmadụ ebubo, onye ahụ mgbe ụfọdụ na-achili aka elu na ntụmadụ iji gosi na ihe a na- ekwu gbara ya gharịị. Otu ahụ ka ọ dịkwa onye a fụụrụ ihe ya n’ike, onye a gbara ama gbagide, dg. Oziụfọdụ ụdị ịsa aka a na-ezi gụnyere: ‘ Lekwanụ mụ oo’, ‘ Ọ bụ ka m si jee?’, ‘Onye ekotaghị, ọgọdụ ya ekotara ya’, ‘Afụsie m anya’, ‘ Hei’, ‘ Ewoo.

Ozi Aka si n’Akụkụ Ahụ Ndị Ọzọ Ezi

Ịhịa Aka n’Afọ

Fot.20

E ji akara a mara ndị Anambara dị ka ndị a gbabugoro ajụjụ ọnụ si kwu.Ọ na-abụ mmadụ iji mkpụrụ aka ise na-afịọ n’afọ ya.Ihịa aka n’afọ ahụ nwere ọtụtụ ozi ọ na-ezi. Ozi ụfọdụ a chịkọtara ịhịa aka n’afọ na-ezi gụnyere: ‘Agụụ na-agụ m’, ‘Afọ koro m’, ‘Erijugo m afọ’, ‘Ebu m ite afọ’, ‘Adịla m ime.

Iji aka bọọ Ike

Fot.21

101

Ịbọ ike bụ ijide aka abụọ na pọkịrị ike/azụ ike wee bọkeere onye nke ọzọ ya na mmadụ na-akọ ọnụ. Ọtụtụ ajụjụ ederede a gbara kọwara, na ọ bụ ụmụ nwaanyị na ụmụ aka na-abọkarị ike. N’ịgbakwụnyekwu ihe, Okoye (2019) a gbara ajụjụ ọnụ kwuru, na ọ bụ ụzọ e si akparị mmadụ mgbe a na-akọ ọnụ, okwu wee sie ike. Ozi ụfọdụ a chịkọtara ịbọ ike na-ezi gụnyere: ‘Onye iro m’, ‘Bịa rachara ọkpụ m’, ‘Onye ihe m na- ewe, ya webe’, ‘Ọsụkọsụ nwa mkpị sugbue gị’, ‘Onye ụwa ahụhụ, ya wegbuo gị’.

Iji otu mkpụrụ aka mechie ọnụ

Fot.22

Maduka na Okoye (2019) a gbara ajụjụ ọnụ, kọwara na a na- eji otu mkpụrụ aka ezi ozi imechi ọnụ na nke a. A na-etinye otu mkpụrụ aka mgbe a chọghị ka e kwue ihe ọ bụla. Ịma atụ, ọ bụrụ na o nwere ama nwata chọrọ ịgba ma ọ bụ ka o kwue ihe zoro ezo, onye nọ ya nso wee kwụba otu mkpụrụ aka ọtọ n’ihu ọnụ ya, ihe ọ na-ezi ọnụụ bụ anwala anwa kwue pịm. Ozi iji mkpịsị aka mechie ọnụ na-ezi n’anya ọnụụ gụnyere: ‘Mechie ọnụ’, ‘E kwula pịm’, ‘E kwula ihe ọ bụla’, ‘Ka m nụ olu gị’, ‘Ị nwaa anwaa mee pịm, m mee gị ihe’.

Iji mkpụrụ aka abụọ pichie ọnụ

Fot.23

N’aka nke ọzọ kwa, ndị a gbara ajụjụ dị n’elu, kwukwara na, a na-eji nnukwu mkpụrụ aka na nke na-esote ya apịchi ọnụ mgbe a chọrọ ka onye na-ekwu oke okwu kwụsị. Ya bụ na e ji mkpụrụ aka abụọ apịchi ọnụ iji kwụsị oke ekwurekwu. Ịma atụ, di nwere ike ịpịchi nwunye ya na-ekwu oke ekwurekwu

102

ọnụ. Nne nwere ike ịpịchite nwa ya na-agba ire kpara kpara ọnụ. Onye tọrọ mmadụ nwere ike ịpịchi ya ọnụ maka oke okwu ma ọ bụ n’ihi nkarị. Ihe nke a na-egosi bụ ‘ọ bụrụ na ọnụ gị ekweghị gị emechite, ka m mechiere gị ya’. A na-ahụkarị mpịchi ọnụ n’ọnọdụ iwe. Ọ na-abụ ma a na-aba mba ma ọ bụ na alụ ọgụ ka e ji apịchikarị ọnụ. E kwuru na ihe pụtara ihe dị iche na mmechi ọnụ dị n’elu na mpịchi ọnụ a, bụ na, a na-anọkarị na ngwuri egwu wee na-asị ka e mechie ọnụ. A na-emekarị ya n’egwu na amụ Mana mpịchi ọnụ na-abụ ọgụ na mgba. Ọ na-abụkarị na tigbuo, zogbuo. Ozi ụfọdụ mpịchi ọnụ na-ezi onye a na-apịchi ya gụnyere: ‘Pịchite ọnụ gị a’, ‘Ka ọnụ gị pịchie’, ‘Ebe ọnụ a ekweghi mmechi ka m mechiere gị ya’, ‘Onye ekwurekwu, i kwukarịa’, ‘Ọnụ gị a ga-emechirịrị emechi’ ‘A ga-ebelata ọnụ gị a’.

Imechi aka n’anya Fot.24

Mmechi aka n’anya bụ iji mkpụrụ aka ise ma ọ bụ iri bịachie anya mmadụ n’ike. Ọ bụ akara metụtara aka, anya na ihu niile. A na-emekarị ya na ntụmadị, ka onye ahụ ghara ịma onye mechiri ya anya ahụ. Mmechi anya bụ akara e ji ezi ozi na-enye nnukwu obi ụtọ. Ọ dị etu ahụ n’ihi na mmepe anya ahụ na mkparị amụ, ekele na ndị ọzọ na-esowe. Ozi ụfọdụ ndị a chịkọtara ụdị akara a na-ezi onye mechiri anya na onye e mechiri anya ya gụnyere: ‘Ị ma m?’, ‘Kedu aha m?’, ‘Ị hụrụ m?’, ‘Onye ka m bụ?’, ‘Onye mechiri gi anya?’

Iji obi aka kpuchie ọnụ Fot.25 Akara a metụtara aka na ọnụ. Ọtụtụ ajụjụ ederede a gbara kwuru, na akara a na

103 apụtakarị ihe mgbe e mere ihe na ntụmadị, mberede, egwu na ịka anya. Ozi ụfọdụ a chịkọtara iji obi aka pachite ọnụ na-ezi ebe onye na-eme ya nọ gụnyere : ‘Hei!’, ‘O hooo!’, ‘Chi mụ oo!’, ‘Efue moo!’, ‘Anwụọ mụ oo!’, ‘Ihe m kwuru, ekwughịzi m’. Iti aka na mpata ụkwụ

Fot.26

A chọpụtara n’ọtụtụ ajụjụ a gbara na iti aka na mpata ụkwụ, bụ akara ezimozi a na-ahụkarị n’ebe ụmụ aka na ụmụ nwaanyị nọ mgbe ha na-akọ ọnụ. Ezinando na Okoye (2019), gbakwụnyere na iti aka na mpata ụkwụ na ịbọ ike dị na fot.21 yitere, maka na e jicha ha abụọ akọ ọnụ ya na ịba mba ọgụ, karịsịa, n’ebe ụmụ nwaanyị na ụmụ aka nọ. Na nwoke adịghị eti aka na mpata ụkwụ nke o ji abọ ike. Ozi ụfọdụ a chịkọtara iti aka na mpata ụkwụ na-ezi gụnyere: ‘Bịa kụchalụ’, ‘Onye ihe m na-ewe iwe, ya webe’, ‘Onye iro m’ ‘Ịkpọọ’, ‘Ọsụkọsụ nwa mkpị sugbue gị’.

Nchịkọta A chọpụtara na ozi ndị a niile e depụtara ka a hụtara aka mmadụ na-ezi n’ala Igbo. Ozi ndị a gbadoro ụkwụ ka ihe na-eme na ahụ mmadụ si dị. Ozi niile a gosiri na ọ bụ ihe niile ọgụgụ isi na obi na-eche ka e si n’akụkụ ahụ metụtara aka ezipụta. Atụtụ akara pụtakwara ihe n’ozi ndị a niile aka na akụkụ ahụ ndị ọzọ ziri. Ọ dị etu ahụ n’ihi na e sitere n’akara, amata ozi akụkụ ahụ ọ bụla karịsịa, aka nwere ike izi. Mgbe a hụrụ onye mechiri aka n’ọnụ, ozi ọ na-ezi bụ ‘ekwula pịm’ A hụkwanụ akara nchịsa mkpụrụ aka ise, o zie ozi ọnụ ọgụ ise ma ọ bụ ozi ịkpọ iyi. Mmadụ nọọrọ, were aka budo agba ya, ziri ozi ala adịghịrị ya mma, dg.

104

Mmechi

Nchọcha a bụ ichọpụta mpụtara na ozi akara ndị metụtara aka n’Igbo. Site na nchọcha e mere, a chọpụtara na e nwere ọtụtụ akara ndị metụtara aka e ji ezi ozi n’Igbo dị ka ọ dị n’omenaala ndị ọzọ. A chọpụtakwara na ndị Igbo ji akụkụ aka ha niile, mkpịsị, obu, ogwe, ihu, azụ na ikpere ezipụta echiche obi ha n’ụzọ dị iche iche.

Aka dị oke mkpa n’ahụ mmadụ ọkachasị, na ndụ ndị Igbo. Ya mere o ji dị mkpa ka onye ọ bụla jikwaba aka ya nke ọma. Ọ dị etu ahụ n’ihi na ọtụtụ ihe ụbụrụ isi na-eche ka e si n’aka emepụta.Maka na o siri ike ka e zie ozi ka aka ghara ịdị na ya. Ihe kpatara ya bụ na ozi si n’aka bụ ‘e jighi mma ma e jela ọrụ n’ebe ezimozi akụkụ ahụ dị. Ya bụ na ọ dị mkpa ichekwebe aka maka na onye e bepụrụ aka nọ ka onye ogbi. Ọ dịkwazị mkpa iji ụdị ezimozi a kpọrọ ihe dị ka nke ederede na ekwumekwu. Na mmechi, a na-atụ aro ka ndị nchọcha ndị ọzọ, kaba ahụ lebakwuo anya n’ozi akụkụ ahụ ndị ọzọ, dee edemede na ha, ka ndị mmadụ mata ha.

Edensibịa

Crystal, D. (1997). The Cambridge encyclopedia of language . (mbgh. 2), Cambridge: Cambridge University Press. Danesi, M. (1994). Messages and meanings: An introduction to semiotics. Toronto: Canadian scholars’ press. Eco, U. (1976). A theory of semiotics. London: Macmillian. Hall, E. (1976 Beyond culture (A study of how some of the basic cultural systems such as time and space are used to organize human behavior). New York: Doubleday).

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Morris, C.S. (1971). Writing on the general theory of signs . The Hague: Mouton. Nwaozuzu G. I. (2008). Dialects of Igbo language. Nsuka . University of Nigeria Presss Ngoesi, M.C. (1993). Ncḥikọta iheọṃumụ nke asụsụ Igbo . Nkpor: optimal perss Pease Pease, A. (2004). The definitive book of body language. Australia International.. Pierce, C. S. (19770. Semiotics and signifies (ọhz.) Charles Hardrick. Bloomington I. al: Indian University press.

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Language Policy: A Panacea towards a comprehensive integration and National Unity in Nigeria

BY Ugochukwu, Ngozi Georginia Department of English &Literary Studies Alex Ekwueme Federal University Ndufu-Alike Ikwo, Ebonyi State [email protected] (08028443180)

and

Ifeanyi J. Okeke (PhD) Department of Philosophy/Religion Alex Ekwueme Federal University Ndufu-Alike Ikwo, Ebonyi State [email protected] (08036716310)

Abstract

Language is very important in every human life; hence one cannot communicate without language. Therefore the role of language in the society is significant that it can make or divide the people, build or destroy a nation or State. Nigeria's problem of multilingualism dates back to the colonial era and this has affected her national unity and genuine comprehensive intergration of the various ethnic nationalities. The debate about the use of mother tongue (part of the multilingualism) as part of the medium of education in Nigeria dates back to the colonial era. According to Afe (1991), the language policy had been in Status book since 1925, recommended that both English and the mother tongue must be given recognition in the educational system. This

107 study therefore examines the Language policy of the country as a panacea to national unity, genuine intergration and development in Nigeria; The observations and problems in the National Policy on Education (Emenanjo, 1985) and Oyetade, 2003). In this paper, the authors try to determine the roles of National Policy on Education in enhancing effective communication among school children in Nigeria; ascertaining the role of schools in implementing the multilingual provisions of the NPE and ways of fostering national unity and integration through the English Language in Nigeria. The article views previous scholarly works by other researchers which are in line with the topic to ensure accurate information. Finally, the authors conclude with summaries, remedies and recommendations towards enhancing national unity through language policy in Nigeria.

Keywords: Language Policy, multilingualism, National Unity, ethnicity and intergration.

Introduction

There is no substitution to a cohesive society. In every human society, language plays an important role. The language of any society tells a lot about that society; hence language and human society are inseparable. Language plays different roles such as officialdom, legislature, mass media, politics, business, education etc. in a particular setting. The Encyclopaedia Britannica defines multilingualism as the use of several languages either by an individual speaker or by a community of speakers. Multilingual education is said to be the use of several languages in educational system.

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The only effective process by which this can be achievable is through the formal system of Bilingual/Multilingual Education in our schools that will be loaded with enriched socio-cultural orientations which will do away with cultural alienation in the hearts of the citizens (Ogunwale (2013). This implies that it is important for Language Education to produce a society with consumers of African-based knowledge. The case for Nigeria languages in the development process has been very articulated by scholars like Anayo (1983) and Bamgbose (1977). On research studies on mother tongue, there have been some laudable and successful experiment on the use of mother tongue as a medium of instruction in selected schools in many developing nations including Philippines (Ramos et Al 1967), Mexico (Mediarno, 1968), Canada (Lambert and Tucker,1972), Nigeria (The Ife Project, Afoliyan, 1976).

Before Nigeria came in contact with Europe, missionaries and colonization, it existed as a sprawling territory of diverse ethnic groups, with each group having a distinct (and to some extent overlapping) historical, linguistic, cultural patterns expressed in traditional socio-political, educational and religious systems (Ajayi and Smith 1964, Dike, 1956,Enoch, 1996 in Morakinyo, 2015). In the Northern Colony, there existed the Hausa, Fulani, Kanuri, Eggon, Mada, Tiv and the Nupe to mention a few. In the Southern Protectorate are the Yoruba, Igbo, Edo, Efik, Ibibio, etc. These ethnic groups were in constant contact with one another through various economic activities and tribal expansionism. From the standpoint of history, it is understood that there were no completely isolated tribe, hence different socio-political interaction among different ethnic groups and nationalities that constitute what is today known as Nigeria (Ajayi, 1967 in Morakinyo, 2015). These contacts and transactions brought about linguistic and cultural exchange. Cultural and linguistic

109 contact led to linguistic borrowing of new vocabularies and patterns but not necessarily linguistic domination or annexation. The above is verifiable according to Morakinyo, (2015), as there are lots of cognate words in Hausa and Yoruba that suggest that the two languages came in contact at some point in history. Another type of linguistic contact that Nigeria experienced was in the late sixteen century (16th c) when British missionaries and traders came into the coastal regions of Lagos and Calabar. Morakinyo (2015) opines that while the missionaries were concerned with Christian evangelization, the merchants were interested in slave trade. After slave trade was abolished in 1807, some of Nigerian slaves who had acquired Western Education came back home with English as a foreign asset and later served as interpreters and copyists to the missionaries. One of them was Ajayi Crowder who translated the English Bible into Yoruba language (Huber, 1999 in Morakinyo, 2015). This was the genesis of English in Nigeria. Going by this historical position, it is safe to conclude that English predates colonization in Nigeria.

During the colonial era, English became Nigeria’s official language. English language gathered momentum as the missionaries established Western education in Nigeria and made it the language of instruction. As observed by Morakinyo, the Southern part of Nigeria welcomed the language and assimilated faster more than the North. To this, it was concluded that the North did not welcome the missionaries compared to the Southerners. Hence, its use in the North was restricted only to the traditional Hausa/Fulani feudal class.

In the post-colonial era, the linguistic situation of Nigeria got more complex. Nigerian pidgin was given birth to as there was need for a neutral language that could be used by all for

110 communication irrespective of tribe, ethnicity, religion or level of formal education. Prior to Nigerian independence in 1960, ethno linguistic and political pressures have led to the change in the regional Government practiced in the first republic which resulted to the creation of twelve states in 1967; nineteen in 1976,twenty one in 1987; thirty in 1991 and thirty six states by 1996. Since then, there has been consistent demand from the minority language speakers for state or local government autonomy which further suggests that the minority feel marginalized in the life of the Nigerian nation. There was continual call between 1998 and 2014, from different ethnic minority groups for political autonomy from larger ethnic groups using language as their weapon.

Nigeria is faced with multi-ethnic groupings with multilingual problem. To understand the national language policy, the National Policy on Education (NPE) came up with some idea after the National Curriculum Conference (NCC) held in 1977. The conference gave birth to a comprehensive pamphlet containing a policy statement on the role and function of all levels of education. The 1977 policy statement was revised in 1981. Hence, the NPE (1981 revised) defines primary education as an institution for children aged normally between 6 and 11 above (Ahmad, 2016).

This document assigns different functions to many Nigerian languages in the nation’s education sector at various levels. The policy stated that every child shall learn in the language of the immediate environment in the first three years while English language shall be taught as a school subject. Emenanjo (1985) observes that there is still lack of awareness on the part of highly placed ministry officials’ supervisor/inspectors of education, principal/headmasters of schools and practicing teachers of the multilingual provisions of the National Policy on Education etc. In addition, that the

111 problems associated with the use of indigenous languages as media of instruction or as school subjects as stated in the NPE (that every Nigerian child should be encouraged to learn one of the major languages in addition to his own) has not been implemented. However, in the interest of national unity among the various ethnic groups in Nigeria, every child is espected to learn one of the three national languages (Hausa, Igbo, Yoruba).The provision of the NPE (2004), Section 4, Paragraph 19 (e) and (f) cited below confirms that the multilingual education is in existence:

The medium of instruction in the primary school shall be the language of the environment for the first three years. During this period, English shall be taught as a subject. From the fourth year, English shall progressively be used as a medium of instruction and the language of immediate environment and French shall be taught as subjects.

The policy made it explicit that from the fourth year of basic education, the medium of instruction shall be English language while the language of the immediate environment and French shall be taught as subjects. At secondary school level, English shall be the language of instruction while the language of the immediate environment, one of the three major Nigerian languages (Hausa, Igbo, Yoruba) other than that of the immediate environment and French shall be taught as school subjects (Olagbaju, 2014).This article has examined Language Policy as a Panacea to Nigeria's Unity and comprehensive integration.

Problems/Challenges of Language Policy in Nigeria.

The reason why the importance of language in communication should not be over emphasized lies in the obvious fact that there will be no existence of interaction without it. The

112 multilingual nature of Nigeria has been a problem right from the colonial era. This multi-ethnic nature of Nigeria constitutes a barrier to the successful implementation of the multilingual provisions of the policy. Oyetade (2003) asserts that the problems associated with the use of indigenous languages as media of instruction and for school subjects as stated in the NPE (that every Nigerian child should be encouraged to learn one of the major languages in addition to his/her own) has not been implemented. There supposed to be a progressively implementation of this policy from the fourth year of the primary school to the Junior Secondary School level. But this provision is being waived aside in many schools. Oyetade adds that a stronger reason for the failure at the level of implementation might not be unconnected with the belief of the minority speakers that such a recommendation is an imposition on them.

Presently in Nigeria, this wonderful gift has been abused so much that some Nigerians are victimized and denied their right simply because they are not able to speak same language with the person who is supposed to attend to their needs. Justice in terms of equality of representation across board is being perverted because of language differences. This has brought about enthronement of ethnicity, nepotism and other problems which are bedeviling Nigeria. The earlier the black goat is sought before it is dark, the better as the main problem confronting the state of Nigeria is daily ignored while searching for the solution to Nigeria’s problems.Therefore, focus and attention ought and should be channeled towards Language Policies in Nigeria as one of the remedies to her many and numerous problems, if National Unity and sustainable integration must be achieved.

Nigeria government at all levels should adopt different remedies that will be of immense relevance and benefit to

113 school administrators, linguists, scholars and and other users of information towards the improvement of National Unity in Nigeria and corporate existence through the use of Language. In addition, addressing the problems of language in Nigeria through the institution of language policy would be meritorious in the enhancement of national unity. This paper has thus proffered solution and a way out from one of the biggest problem confronting it.

Since communication is done through language, it remains an important factor in national development and national consciousness. Nigeria has a natural division, through the rivers Niger and Benue, into three major areas, and these divisions correspond with the three major language groups in the country namely the Hausa in the North, the Igbo in the East and the Yoruba in the West. Outside the three major language groups, Nigeria is made up of more than 250 ethnic groups with a conservative estimate of 4000 languages (Akindele and Adegbite, 1992) and as quoted in Olusoji (2012).

The multiplicity of language in Nigeria is pronounced that within the major ethnic groups, there are still differences in languages and dialects. The situation is that some of the dialects found within a linguistic group are not mutually understandable amongst such group even though the speakers belong to the same linguistic group. For instance, within the Yoruba ethnic group, the Akoko Yoruba speaker in Ondo state understands the Ilorin Yoruba speaker in Kwara state, but the Akoko speaker is not understood by the Ilorin speaker. Elue (1981) in Ahmad (2016) opines that multilingualism is seen as phenomenon that results from a situation where people belonging to a particular society speak different languages. He goes further to state that it is a situation

114 whereby different languages are spoken by the people in the same environment.

Chumbrow (1990) has articulated the challenges thus:

1) The need for an international language by African nations so as to relate to the world community easily. Languages like English or French serve such a purpose readily.

2) Given the multilingualism in Africa Nations, national unity would be best achieved by using a foreign language like English or French because it is neutral.

3) African languages are not adequately developed to express modern scientific and technical knowledge.

4) It is better to go straight for English than starting off with an Indigenous language only to return to English later. Such a switch is it feared, may result in cognitive deficits and low productivity.

5) It is expensive to provide education in African languages.

Language Policy and Planning

Language planning is both the symbolic function of language within a society, and as well as the instrumental use that its speakers make of their language Hoffmann (1991), in Danladi (2013). Crystal (1990) is of the view that language policy should be understood as a systematic attempt to resolving the communication problems of a community by studying the various dialects it uses while developing a viable policy concerning the collection and the use of different languages. Any guidelines for language, especially in education, have to take account of the attitude of those likely to be affected. In the views of Lewis (1981), no policy will succeed in the long 115 run, which does not perform one of the three following functions:

1. Conform to the express attitude of those involved,

2. Convince those who expressed attitudes about the rightness of the policy,

c Or those that seek to remove the causes of the disagreement in any case of knowledge about attitudes,which is essential to the formation of a policy as well as encouraging its success in its implementation.

For Apple and Muysken (1987), language planning is part of language policy, and that language planning is a part of, or the exact recognition of language policy. A government adopts a strict policy with respect to the language(s) spoken in the country and will try to keep it out in the form of communication planning. Any case of language design is based on an effective language policy, and this will indicate a more inclusive government policy. However, one way out of these controversies is to adopt the general view as a working principle where Danladi (2013) states that The language policy of a speech community may be revealed in its practices, its beliefs, or in straightforward language management.

Multilingual Language Planning and Policy in Nigeria

Language planning has been defined by Morakinyo (2015),as the thoughtful mediation by the government or the power that be on language. Hence, it is a conscious effort made on a language to change the condition of the said language. Such changes are targeted toward altering the status of a language and the linguistic range and functionality of the language.

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Language planning deals with improving the social status of a language by a policy that empowers the said language with a status it has not enjoyed before. Oyetade (2003) notesthat language planning as an organized and systematic pursuit of solutions to language problems has remained largely peripheral to the mainstream of national planning. One place a policy on language was ever mentioned in the Nigerian Constitution is the policy of Language in Education in which the mother tongue was allowed to be the medium of instruction at primary schools along with English. There has been three approaches to the language policy and planning in Nigeria which according to Morakinyo (2015) include: the nationalist orientation, the internationalist and the neutralist perspectives.

According to him, some writers are of the view that the nation should adopt one of her indigenous languages as the national lingual Franca. By this, they claim that the Nation will have a total emancipation from her colonial legacy hence, establishing the needed bond and ties towards national unity and integration.

To the Internationalist, language should favour an exogenous language over the indigenous ones. Those who are of this view adduce to the argument that canters on the multiculturalism and multilingualism of Nigeria. To them, English performs the task of unifying the different ethnic groups in Nigeria. English therefore should be viewed as aiding a pragmatic advantage in the life of the Nation. Hence, Nigeria cannot exist as a National Entity without English as the mechanism for governance and administration. To this, some scholars assume a neutral position on the indigenous- exogenous debate on national Lingual Franca. They are neither in support of English as a national language nor support any indigenous language as a possible national

117 official language. They believe that the basilectal variety of the English language spoken in Nigeria called the Nigerian Pidgin (NP) could perform the task of an official language. The debate goes on.

Conclusion:

In conclusion, language has a crucial role to play in our daily life communication towards maintaining national unity, integration and development. The National Policy on Education should function actively for the purpose of enhancing effective communication and unity among school children in Nigeria. The government administrators, linguists, scholars, other users of information and the policy makers in Nigeria should join the academia in discovering different remedies to help improve unity in schools, which will serve as implementing tools to enhance the multilingual provisions of the NPE. Finally, Nigeria should look inwards in its search for a way of fostering national integration through the English Language and determine ways of enhancing national unity through language policy in Nigeria.

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Ahmad, M.M. (2016). Nigeria’s Multilingual Setting and Critical Evaluation of the National Language Policy: Prognosis of the Future of Nigerian Languages .Journal of Education & Social Policy. Vol. 3 (4), 132-134.

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Huber, M. (1999). Ghanaian Pidgin English in its West African context . Amsterdam: John Benjamins.

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Ogunwale, J.A. (2013). Harnessing multilingualism in Nigeria for development: The challenges and strategies. International Journal of English and Literature. Vol. 4(8), pp. 367-374.

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Osisi Ego N’Ala Igbo

Onyinye Constance Amamgbo Ngalaba Amụmamụ Igbo, Afrịka na Eshia Mahadum Nnamdị Azikiwe, Ọka +2348033086688 [email protected]

Ụmịedemede

Nchọcha a bụ maka osisi na-enye ndị Igbo akatamkpo ego. Osisi bụ otu n’ime ihe Chineke kere nye mmadụ iji mee ka ndụ tọọ ụtọ ma na-aga nke ọma. Ebe osisi ego bụ osisi ndị ahụ dị iche iche na-enye ndị Igbo atakamkpo ego. Ihe kpalitere mmụọ nwanchọcha ime nchọcha a bụ ime ka ndị mmadụ mata mkpa na uru dị iche iche osisi bara n’ala Igbo. Ugwu na nsọpụrụ osisi ụfọdụ nwere nke ọtụtụ ụmụafọ Igbo amabeghị ruo taa n’ihi akụnaụba e si na ya eweta. Nwanchọcha ahụbeghị onye merela nchọcha iji chọpụta osisi ndị ahụ. Ihe nwanchọcha bu n’obi bụ ịchọpụtagasị aha osisi ndị ahụ na- enye ndị Igbo nnukwu ego n’ụzọ dị iche iche ma detuo ha n’akwụkwọ. Ebumnobi nwanchọcha ọzọ bụ ime ka anya ụmụafọ Igbo meghee site n’ịmata osisi ụfọdụ bụ osisi ego ha na-ahụ kwa mgbe ma ha amaghị na ọ bụ nnukwu osisi n’ala Igbo. Atụtụ mgbakwasa ụkwụ nchọcha a bụ atụtụ njirieme na atụtụ nrụgaara aka. Nchọcha a gosịrị na ụfọdụ osisi e nwere n’ala Igbo nwere ndị na-enye atakamkpo ego n’ụzọ dị iche iche. Ọzọ, nwanchọcha chọpụtara na osisi ndị a abụghị ihe ndị Igbo ji egwuri egwu n’ihi ihe nnweta dị na ha. Osisi ego ndị a bụ osisi ndị Igbo chekwubere maka ihe nnweta dị ka ego, nri, akwa, ebe obibi, ọnọdụ ahụ ike dg. Nwanchọcha chọpụtara na dị ka ọnụọgụ ụwa na-abawanye ka ọkụkụ na ọzụzụ osisi ego ndị a na-abawanyekwa. A chọpụtara na osisi ụfọdụ nwere ugwu na nsọpụrụ pụrụ iche n’ala Igbo karịa ibe ha. Nchọcha a bụ nchọcha nkọwasị na nkọwami. Ebe nwanchọcha siri weta ngwa nchọcha ya bụ n’akwụkwọ ọgụgụ dị iche iche, ajụjụ ọnụ

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ọ gbara ndị maara ihe ekwe na-akụ n’ebe osisi dị n’ala Igbo. N’ikpeazụ, nwanchọcha mejupụtara ebumnoobi ya site n’ime ka ụmụafọ Igbo mata na osisi e nwere n’ala Igbo dị n’ụdị dị iche iche.

Ọkpụkpụrụ okwu: Osisi, ego, ndụ, ndị Igbo

Mkpọlite

Osisi bụ ihe Chineke kere nye mmadụ iji mee ka ndụ dị mfe ma tọkwaa ụtọ. N’ala Igbo, osisi bụ otu n’ime ihe Chineke kere na-enyere mmadụ aka n’ụzọ pụrụ iche. Ọ bụ ihe ụmụ ogbenye ji azọ onwe ha site n’iri ya eri ka nri, ree ụfọdụ ere n’ahịa iji nweta ego ha ji egbo mkpa dịịrị ha. Ụfọdụ n’ime ha na-eto n’ọhịa nwee alaka na akwụkwọ na-ejupụta n’elu ya, ọtụtụ na-eto eto karịa ibe ha. A bịa n’akwụkwọ ha, imirikiti n’ime ha na-acha ndụ ndụ, ụfọdụ na-acha mmee mmee ebe ụfọdụ na-acha edo edo. Osisi ndị na-acha ndụ ndụ gụnyere ndị a: ọjị, ube, ụkwa, ụkpaka dg. Ebe ndị na-acha mmeemmee bụ ndị a: ụchakiri, orommee, ọha okporo mmee, dg. A bịa n’akwụkwọ osisi, e nwere ndị na-adị obodobo dị ka okwe, ụkwa, dg. E nwekwara ndị na-agba kịrịkịrị dị ka ụkpaka, okwe oṅe, ebe akwụkwọ osisi ndị na-adị obere bụ oroma, gova, nwekwaa ndị akwụkwọ na-adị wara wara dị ka achara, nkwụ, dg. Akwụkwọ osisi nwekwara ndị na-esi ike ma nwekwaa ndị na-adị nro ma na-eme nwụrị nwụrị n’aka.

Ọzọ, n’ala Igbo, e nwere osisi ndị na-amịpụta mkpụrụ a na-aracha aracha ma ọ bụ na-ata ya ata ma na-enyekwa ndị Igbo akatamkpo ego. Ha bụ ụdara, ube, ọka, ọjị, mbembe, ụtazị, dg. Ebe akwụkwọ osisi ndị a bụ ụgụ, mgbọrọdị, ụtazị, aṅara, onugbu, mgbammiri, so n’akwụkwọ osisi ndị mmadụ ji biri n’ala Igbo. Ahịhịa ụfọdụ bụkwa nke ndị Igbo ji eme ọnụ site n’iji ya ewu ụlọ ma na-echekwaba ihe ha kọnyere n’ala.

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Ahịhịa ndị a gụnyere akpalata, ahịhịa achara, dg. Osisi na- amịpụta nri ala sokwa n’osisi ego e nwere ndị Igbo e jighị egwuri egwu. Osisi ndị ahụ bụ akpụ, ede, ji, ọna, ọpapa, agwa, osikapa, dg. N’ime osisi ndị a, e nwere ndị a na-egwupụta egwupụta n’ala dị ka ji, nwekwaa ndị a na-abụpụta n’ala dị ka akpụ, ede, ebe e nwere ndị a na-abọpụta abọpụta n’ala dị ka ọpapa, agwa, dg. N’aka nke ọzọ, osisi nwekwara ndị na- amịpụta mkpara akwụkwọ e ji esi ọgwụịba, ọgwụ ụmaafọ, ọgwụeze, ọgwụunyi ikpere ụkwụ dị iche iche a na-aṅụ aṅụ, na-ete ete, ndị a na-eku eku, ndị a na-ekpu ekpu na ndị e ji asa ahụ.ụdị ọgwụ niile a bụ ihe e si n’osisi enweta. Ebe ụfọdụ ndị mmadụ ji ya mere akaọrụ wee na-esikwa ọgwụ ndị a na-ebupụ na mba ụwa iji nweta ego.

Na nchịkọta, osisi bụ otu ihe n’ime ihe ndị Igbo ji eme ọnụ nke na-enye akatamkpo ego site n’ibupụ ụfọdụ n’ime ha n’obodo mepere emepe nakwa mba ofesi. Nke a gosịrị na ọ bụ a gụba a gụnyeghị, a mara na ọ bụ onye iro gụrụ. N’ala Igbo gbaa gburu gburu, osisi bụ isi a hụrụ kwaba okpu nke ndị mmadụ ji azọ onwe ha n’oge ụganị n’ihi na nke ọ bụla na-amị na mgbe ya, ụfọdụ bụ ndị na-amị n’oge ọkọchi, ebe ụfọdụ bụ n’udu mmiri dị ka ọbasi bi n’elu siri mee ka ọ dị.

Olee ndị bụ ndị Igbo

Ndị Igbo bụ ndị bị n’ala Igbo ma na-asụkwa asụsụ Igbo. Ha bụ ndị isi ojii. Ihe nke a pụtara bụ na Igbo bụ asụsụ ndị a kpọrọ ndị Igbo na-asụ ma bụrụkwa agburu ma ọ bụ ebo. Ndị Igbo bụ ndị bị n’ọwụwa anyanwụ Naijirịa. Ndị na-asụ asụsụ Igbo nke bụ otu n’ime asụsụ atọ kacha pụta ihe na Naijirịa. Ha bụ ndị oke ọchịchọ, ndị ọrụ ugbo ma na-arụsi ọrụ ike n’ebe ọ bụla ha nọ. Ndị Igbo bụkwa ndị na-emere mmadụ ibe ha ebere ma na-egosi obi ebere ha site n’inyere agbataobi ha aka n’ụzọ dị iche iche. Ha makwa etu e si elekọta ndị ọbịa nke ọma tụmadị n’ebe ọ metụrụ mmekọrita na nnabata. Ha bụ ndị

123 nwere nnukwu ọnụọgụ nke malitere na nde iri abụọ na ụma dg. N’etiti ndị Igbo n’oge gboo, e nwere obodo ụfọdụ riwara anya ma sie ike, iji maa atụ, Arochukwu. Ma ọ dịghị mgbe ha mabokwasịrị obodo ndị ọzọ ọchịchị. Anyị maara na ha busoro ọtụtụ ndị agha, kwakọrọ ihe ha. Ihe anyị ghọtara site na nke a bụ na ọchịchị mmabokwasị ma ọ bụ ọchịchị mbagide adịghị ndị Igbo n’ọbara. Obodo ọ bụla n’ala Igbo na-achị onwe ya. Otu aka ahụ kwa ọchịchị anaghị adị n’aka otu onye n’ala Igbo. Ọzọ, ihe ọzọ jikọtara ndị Igbo dị ka otu agbụrụ bụ na ha bịkọtara n’otu ebe a maara dị ka ala Igbo dị ka anyịkọwapụtara na mbu. Ọkpụrụkpụ ihe ọzọ jikọtara Igbo niile bụ Omenaala ha. Omenaala Igbo bụ otu, bụ eziokwu na e nwere obere ndịiche site n’otu mpaghara gaa mpaghara ọzọ.

Osisi Ọtụtụ ndị mmadụ nyere nkọwa n’ụzọ dị iche iche gbasara osisi. Nkọwa ndị a ha nyere magasịrị mma nke ukwuu. Mmadụ dị ka Hogan (2012) kwuru na osisi bụ otu n’ime ihe na-eku ume dị n’ọmụmụ gbasara ndụ nke nwere ike iji aka ya mebe ma ọ bụ mịpụta nri aka ya. Osisi gụnyere ahịhịa, akwụkwọ nri, mgbọrọgwụ, dg. ọ gara n’ihu kwuo n’osisi na-eto na gburugburu ebe e nwere ihe ndị gbara ya okirikiri nọgasị. Nke a gụnyere anwụ na-acha ebe ahụ, ikuku na-eku ebe ahụ na ala ebe mmiri dị ebe ahụ. Ọ bụ ihe ndị a na- enyere osisi ndị ahụ aka ime nke ọma mgbe ọ na-etopụta na gburugburu ebe ahụ ọ dị. Okigbo (1983) kwuru na osisi na-eto n’ọnọdụ dị iche iche. Osisi ụfọdụ na-etopụta dị ka onye ọrụ ugbo siri mee ya. N’aka nke ọzọ, ụfọdụ nri na-edozi ahụ anyị na-eri sicha n’osisi pụta. O kwukwara ihe ndị ọzọ gbara ọkpụrụkpụ mmadụ ji enyere ndụ aka dị ka ebe obibi, akwa, bụcha n’osisi ka e si enweta ha. Ndị ọzọ gbakwara mbọ na nkọwa banyere osisi bụ Black na Edelman (1970). Ha kọwara na osisi pụtagasịrị ihe n’ụzọ dị iche iche dị ka etopụta a nwụọ ma bụrụ ihe gbagwojuru anya n’ụzọ pụrụ iche. Mgbọrọgwụ, alaka na

124 akwụkwọ tozuo otu o kwesịrị, ọ kpọnwụọ. Ebe okooko, mkpụrụosisi na-amịpụta nri nke ọma nye mmadụ, ihe ndị a niile gosịrị na osisi abụrụla ihe zuru oke na ndụ. Onye ọzọ nyere nkọwa maka osisi bụ Ilonzo (2009). O kwuru na ahịhịa bụ osisi e ji esi nri ma ọ bụ mmanya na- enwe isi ọma e ji echekwaba ọgwụ ọṅụṅụ ụfọdụ na-agwọ ọrịa. Ọgwụ ndị a na-eme ọtụtụ ihe dị ka nchekwaba ahụ ike, ime ka ahụ gbasie mmadụ ike n’ụzọ pụrụ iche. Onye ọzọ kọwakwara maka osisi bụ Huụley (1983). Ọ kọwara na osisi bụ nnukwu ihe n’ụzọ pụrụ iche ma bụrụ ihe a na-elegara anya n’oke ala ọ bụla. Osisi ọ bụla nwere ihe mmebe pụrụ iche o nwere n’ebe ọ bụla ọ dị ma nke dị n’ime ọhịa ma nke dị n’ụlọ mmadụ. N’aka nke ọzọ, Rodale (2012) kọwakwara osisi site na ikwupụta, iwepụta na idepụta uru osisi bagasịrị na ndụ mmadụ. O kwuru na uru osisi bara bụ ihe a maghị ebe a ga-esi tụlee ya. Osisi metụtara ọnọdụ ọ bụla n’ụzọ dị iche iche dị ka:- (i) Osisi na-enye aka n’ụzọ pụrụ iche site na ndo na nchekwaba ọ na-enye mmadụ na anụmanụ ma n’oge ọkọchị ma n’udummiri. (ii) Osisi na-enyekwa aka n’ebe ndụ mmadụ dị site n’iwere ume mmadụ kupụrụ ekupụ nyeghachi mmadụ ikuku ọma e ji adị ndụ. (iii) Osisi na-eme ka oke anwụ ghara ịchagbu mmadụ, ma na-emekwa ka oke mmiri ozuzo ghara ịmagbu ụmụ anụmanụ. (iv) Osisi na-enyekwara ihe a kụnyere n’ubi aka ime nke ọma. (v) A na-esitekwa n’osisi enweta mmanya nkwụ na ngwọ na-etokarị n’akụkụ mmiri nke na-enye ndị Igbo akatamkpo ego n’obodo anyị bụ Naijirịa, dg. Ka o sila dị, nkọwa niile a ha nyere mara mma nke ukwuu mana nwanchọcha kọwara osisi dị ka otu n’ime ihe kachasị mkpa Chineke kere wee nye mmadụ n’efu iji mee ka ọ bụrụ ihe mgbochi agụụ nke mmadụ

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tupu ọ malite chọwa nri ọ ga-eri. Nke a gosiri na osisi na nri bụ onye aghala nwanne ya dị na ndụ mmadụ.

Ntụlegharị Agụmagụ

N’ebe a nwanchọcha nyochara ọrụ ndị mmadụ rụgoro n’ihe ndị metụtara isiokwu a bụ osisi. Site na nchọcha Igbokwe (2012) mere banyere osisi, a chọpụtara na n’afọ 1903, na Naịjiria nwetara akatamkpo ego site na mkpụrụ osisi e zigara mba Irop. Igbokwe mekwara ka a mata na e nwere osisi Chukwu ji chọọ Naịjirịa nakwa ala Igbo mma. Nchọpụta Igbokwe amaka maka na o meghere anya ọhanaeze ịchọpụta na o nwere ihe e ji osisi emegasị tinyere na ọ na-enye akatamkpo ego. Osisi bụ ihe nwere enyo uche ma nwekwaa ihe nhụrụnanya, ya bụ na ọ dabara nke ọma n’ihe atụtụ ndịnancheke na-ekwu maka ya nke bụ otu n’ime atụtụ nwa nchọcha họọrọ iji mee nchọcha ya. Ilonzo (2008) na nchọcha o mere banyere osisi, chọpụtara aha osisi dị iche iche na-aza n’asụsụ Igbo, asụsụ Bekee, asụsụ Awụsa na asụsụ Yoroba. Ọ gara n’ihu kọwaa na osisi dị iche iche nwere ụdị dị iche iche. Nchọpụta Ilonzo doro anya maka na o mere ka ndị mmadụ mata na osisi ọ bụla nwere aha ọ na-aza bụ ihe e ji mara ya. Ọ kọwakwara maka ụdị na ụdịdị osisi nke a ga-esi na ha wee chọpụta osisi ndị yitegasịrị onwe ha. Orji (2018) kwuru na uru osisi bara n’ebe mmadụ na anụmanụ nọ na ka ha si eme ka ebe niile dị mma mere o ji dị mkpa ka e depụtasịa aha osisi otu o kwesịrị. Ọ chọpụtara aha nari ̣ abụọ, iri asaa na atọ ma detuo ha n’akwụkwọ. A bịa na nkọwa ihe ọ chọpụtara n’ọrụ ya, o deturu na aha osisi ụfọdụ sitere n’etu isi ha dị dị ka nchụanwu. Ọzọ, ụfọdụ sitere n’ihe e ji ha eme dị ka ezeọgwụ, etu osisi ahụ dị dị ka ntịele, etu o si epu dị ka ọdaaopuo nakwa usoro ndụgha 36 dị ka ikeagwuanị. Ebe ọ gbasoro atụtụ nkọwasị na atụtụ ụtọasụsụ nnọrọonwe nke sitere n’aka Haspelmath (2008) wee rụọ ọrụ ya. Ọ 126 gakwara n’ihu kwuo na nchọcha ya gbadoro ụkwụ n’aha sayensi ̣ osisi dị iche iche, aha Bekee osisi dị iche iche na aha Igbo osisi tinyere nkewa ebe nke sonyere. Ihe ọzọ bụ na o ji asụsụ Bekee wee dee ọrụ ya. Ndịiche dị n’ọrụ Orji na nke a bụ na nchọcha ọrụ a bụ na a chọpụtara ilu metụtara aha osisi dị iche iche, mpụtara aha osisi ndị ahụ, etu osisi ndị ahụ dịgasi nke ga-eme ka onye ahụbeghi ya mbụ hụ ya ọ mara ya nakwa etu ha si akpa agwa. N’agbanyeghị uru nchọcha ya bara, o gboghị nsogbu nchọcha a. Nke a pụtara na nwanchọcha ka ga-aga n’ihu n’ime nchọcha ya. Kanu (2015) na nchọcha o mere banyere osisi nke ọ kpọrọ Ikenga bụ na osisi a na-ezipụta ike nwoke. O kwuru na e ji osisi nkịtị ahụ dị ka osisi ogirisi wee pịchaa Ikenga, A na- apịcha ya ọ dị ka arụsị. Ihe na-adị iche ya na arụsị bụ na a na- enwekọ arụsị ọnụ, mana a naghị enwekọ ikenga ọnụ. Dị ka Igbo (2012) si kwuo, ikenga na-egosi ihe mmadụ mepụtara na ndụ site n’ịgba mbọ. Nke a gosịrị na ikenga bụ osisi nkịtị nke na-ezipụta agamnihu mmadụ nwere na ndụ. Tupu osisi nkịtị ahụ e ji pịa ikenga enwee ike ịrụ ọrụ dị ka onyinyo na- anọchite agamnihu na ike nwoke kpara, a ga-eme ihe a na- akpọ ịmacha ikenga. Ndị Igbo na-asị na “ikenga onye na-edu ya,” “akanri bụ aka ikenga.” Ọ bụ akanri ka nwoke ji ebu ikenga ya; ọ bụ aka ọfọ, aka e ji akpata akụnaụbam aka e ji ana aka ma werekwa ebu agha. A ga-achọpụta nsirihụndụ ndị Igbo n’ọrụ nka a bụ ikenga, nke onyinyo ihe ọ na-anọchite na nghọta na echiche ndị Igbo bụ ihe pụrụ nnukwu iche. N’ihi nke a, mgbe a na-ahụ ikenga, ọ bụghịzị osisi nkịtị ka a na- elegara anya; kama ọ bụ ihe ọ na-anọchite. N’aka nke ọzọ, Ọfọ bụkwa osisi nkịtị nke weere nnukwu ọnọdụ na ndụ mmadụ ndị Igbo, mana ọ na-anọchite ikikere dị egwu. Kanụ (2015) chọpụtara na onyeisi ezinaụlọ tinyere onyeisi ụmụnna ọ bụla na-enwe ọfọ. Ọ na-adịkwu mfe n’obubu nke mere na o so n’ihe ndị okenye na-akwakọnye n’akpa nwaehinha; nke ha na-ebu oge ọ bụla ha na-apụ apụ. O

127 kwukwara na ọfọ na-ezipụta ikpe nkwụmọtọ na obi ọcha. O doro anya na a na-ebeku ọfọ ọtụtụ oge na ndụ ndị Igbo; mgbe a na-eme nke a, ọ bụghịzị osisi nkịtị ka a na-elegara anya, kama ọ nọzị ọnọdụ ka onyinyo nke nwere ihe omimi dị egwu ọ na-anọchite anya ya. Ọ dịkwa mkpa ịkọwapụta na ọfọ na-anọchite anya ndị ichie. Anịakọ (2012) kwadoro echiche a, ọ sịrị na osisi ọfọ dị nsọ ma nwekwaa ikikere dị egwu. O kwuru na a bịa n’ala Igbo na ndị nze na ọzọ bụ e kwuchaa ọ gwụ. O mere ka a mata na ọ bụ ọfọ ka ha ji ekwubi okwu n’ogbe oge ọ bụla ha nọsịrị ọgbakọ, wee kpebie ihe a ga-eme. Ha na-esite n’ọfọ dọrọ ike n’aka ndị ichie, nke bụ ebe ikikere ha niile si abịa. Ihe nke a pụtara bụ na a na-esite n’ụzọ dị etu a kpọkue ndị ichie ka ha bịa kpee ikpe ziri ezi, tụpụta aro kacha mma, ma bịazịa dozie esemokwu. N’otu aka ahụ, ndị ụkọ tinyere ndị okenye na ndị isi ụmụnna na-ebu ọfọ; ọ na-enye ha ikikere ihunye aja na ekpere maka ọdịmma nke ọhanaeze. Ọ na- enyekwuazị ha ikikere idozi okwu na ikwubi okwu. Ọfọ na- egosipụta ikike pụrụ iche. Ọ bụ site na ndị ichie ka ọfọ si adọta ike. Nzekwu (1963) sị na n’etiti ndị Igbo, ọjị bụ mkpụrụ osisi a na-enye ugwu n’enweghị atụ. O nweghị mkpụrụ osisi a na-enye ugwu a na-enye ọjị n’ala Igbo. Nkọwa Nzekwu pụtara ihe na ndụ ndị Igbo n’ebe niile bido n’oge ochie ruo n’oge ugbu a. Ọjị na-ebu ugwu pụrụ iche n’ala Igbo. Ihe kpatara nke a bụ na e ji ọjị eme ọtụtụ ihe n’ala Igbo, dị ka ịnabata ọbịa, ịkpọku ndị mmụọ, ịchụ aja, ịnabata ụbọchị, izu, ọnwa na afọ ọhụụ dg. Uchendu (1965), n’aka nke ya, gara n’ihu kwado echiche Nzekwu site n’ịkọwapụta mkpa ọjị dị n’ala Igbo dị ka ihe e ji anabata ndị ọbịa. Ọ sị na a na-eji ọjị eme mmemme dị iche iche n’ala Igbo. Ọ bụ ihe na-egosi nnabata na ịhụnanya. Inye mmadụ ọjị gosịrị na a nabatara onye ahụ nke ọma. N’ịga n’ihu ọ kọwara na ọjị bụ eze mkpụrụ osisi. Ọ bụ nke a kpatara e ji ebu ụzọ ewepụta ya n’emume ọ bụla n’ala Igbo dị ka

128 emume alụm di na nwunye, echichi dị iche iche, emume akwamozu, ikupụta nwa na ịba ya aha, dg. Ọjị bụ ihe kacharịsirị ihe e ji anabata mmadụ n’ala Igbo. Inye onye ọbịa ojị gosịrị na a nabatara ya nke ọma ma kwanyere ya ugwu ruoro ya. Ọjị bụ ihe na-egosi ndụ na agamnihu. Ọ bụ nke a kpatara ndị Igbo ji asị na onye wetara ọjị, wetara ndụ. N’ịga n’ihu, Umeogu (2019) mere ka a mata na ebe ọ bụ na ọjị bụ mkpụrụ osisi dị asọ ma pụkwuazị iche na mkpụrụ osisi ndị ọzọ dị n’ala Igbo. Ọ na-arụ ọrụ pụrụ iche n’Omenaala Igbo, dị ka iji kpee ekpere, mmekọrịta n’etiti Chukwu, mmụọ dị iche iche na mmadụ. Ọ kọwapụtara naọjị dị mkpa ma bụrụ isi a hụrụ kwaba okpu n’emume ọ bụla a na- eme n’ala Igbo. Ihe ọ pụtara bụ na a bịa n’emume ndị a e ji ọjị eme n’ala Igbo, mmụọ na mmadụ na-erikọrịta nri site n’ibe ọjị dị iche iche a wara. Ndị Igbo kwenyesiri ike na mmekọrịta dị n’etiti ndị dị ndụ na ndị nwụrụ anwụ. Mmekọrita a na-apụta ihe n’ịgọ na ịta ọjị n’ala Igbo. Na nchịkọta, nchọcha niile ndị odee chọpụtara maka osisi n’ụzọ dị iche iche dị mma n’ihi na ofe nne onye ọ bụla siri atọka mana nwanchọcha hụtara osisi dị ka ihe Chineke kere nye mmadụ iji mee ka ndụ dị ụtọ ma makwaa mma. Osisi na-enye aka n’ịgwọ ọrịa dị iche iche, idozi ahụ, inye mmadụ ndo ma bụrụ nri n’ebe mmadụ na anụmanụ nọ. Nke a gosịrị na osisi bụ agụba agụnyeghị ya n’ihe na-enyere mmadụ aka n’ụwa, ịmata na ọ bụ onye iro gụrụ.

Nnyocha atụtụ N’ebe a, nwanchọcha tụrele atụtụ echiche ndị ọ họọrọ ga-abụ atụtụ nchọcha a. Atụtụ ndị a bụ atụtụ njirieme na atụtụ nrụgara aka.

Atụtụ Njirieme A bịa n’atụtụ njirieme, ndị ọkammụta kwuru okwu banyere ya ehighị nne, ma ka ọ sila dị, n’afọ 1953 Ludwig

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Wittgenstein dere akwụkwọ ọ kpọrọ ‘Philosophical Investigations’ . N’ime akwụkwọ ahụ ka o kwuru na atụtụ a na-agbaso usoro nsirihụ were enye nkọwa okwu ọ bụla. Ọ na- akọwa na echiche na nghọtaokwu ọ bụla nwere sitere n’ihe ndị nwe ya ji ya eme n’asụsụ ọ nọ na ya. N’ịga n’ihu, onye ọzọ kwadoro atụtụ a bụ Paul Horwich n’akwụkwọ o dere n’afọ 1998 ọ kpọrọ‘Meaning’. Ọ kọwara na ihe na-enye okwu ọ bụla echiche ya gbadoro ụkwụ n’ihe e ji ihe ahụ eme n’asụsụ okwu ahụ dị na ya. A bịa n’echiche Wittgenstein na Horwich, e nyochaa ya nke ọma, a ga-achọpụta na ha abụọ na-ekwu otu ihe. Horwich na Wigenstein so na ndị kwenyesiri ike ma na-akwado atụtụ a site n’ịkọwa na okwu ọ bụla nwetara echiche ya site n’ihe nwe asụsụ nyere ya. Nkọwa ha na- ekwenye na okwu ọ bụla enweghị echiche onwe ya. Atụtụ a bara uru n’ihi na ọ na-egosipụta na okwu dị iche iche n’asụsụ dị iche iche nwetara echiche ha site n’etu ndị nwe asụsụ siri hụ okwu ndị ahụ. Uru atụtụ a bara mere na e ji ya arụ ọrụ rue ugbu a. Atụtụ a riri mperi n’ụzọ olenaole. O doro anya na echiche nwere ọdịdị nnọrọonwe emetụtaghị ọnọdụ ya n’asụsụ ma ọ bụ atụmatụokwu mana atụtụ a na-ekwu na echiche okwu ọ bụla gbadoro ụkwụ n’ihe ndị nwe asụsụ kpọrọ ya.

Atụtụ Nrụgara Aka Ọ bụ usoro nrụgara aka ka atụtụ a ji eme nkọwa. Atụtụ a na-akọwa na tupu a mata ihe bụ echiche ihe ọ bụla, a ga-achọpụta ihe ya bụ echiche na-arụgara aka. Atụtụ a bụ Ogdenna Richard tụpụtara ya n’afọ 1923. Mbah na Mbah (2014) kwuru na atụtụ a na-akọwa na echiche ihe bụ ihe ihe ahụ na-arụgara aka, ọmụmaatụ ‘nkwụ’ bụ ụdị osisi nsọ okwu a na-arụgara aka. ‘Ede’ bụ ụdị nri ya bụ okwu na-anọchi anya ya. Ha sị na okwu ọ bụla nwere echiche ga-enwerịrị ihe a na- ahụ anya ọ na-egosipụta. Ihe okwu ndị a na-akọwa bụ mpụtara okwu ọ bụla a na-ahụ anya ka ọ na-ekwu maka ya.

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Ọ bụ usoro ịrụgara ihe a na-ekwu maka ya aka ka atụtụ a ji akọwa okwu. Ya bụ na e kwuo ‘ụlọ’, a hụrụ ụlọ a ga-arụ aka wee gosị ihe bụ ụlọ, e kwuo ‘osisi’, e nwere osisi dịgasịnụ a na-ahụ anya a ga-arụ aka wee gosị ihe bụ osisi. Ndị tụpụtara atụtụ a kwenyere na echiche okwu ọ bụla nwere ihe pụtara ihe anya ga-ahụrịrị wee mata ihe a na- ekwu maka ya.Atụtụ a baara ha uru n’oge ahụ a tụpụtara ya maka na ọ na-akwado usoro nkụzi nke sị na ihe a hụrụ n’anya karịrị ihe a nụrụ naanị na ntị. ọ bara uru maka ịkụziri ụmụntakịrị ihe n’ihi na ha na-amụta ihe ha hụrụ n’anya ngwa ngwa karịa nke ha nụrụ naanị na ntị. Atụtụ a riri mperi n’ihi na ọ na-akwado naanị ihe nhụrụnanya ma o nweghị ọnọdụ maka ihe nhụrụnuche. O nwere ọtụtụ okwu na ọtụtụ aha nwere nghọta nhụrụnuche mana ha enweghị ọkpụrụkpụ ihe a na-ahụ anya na-egosịpụta ha. Okwu ndị dị ka ‘aghụghọ’, ‘ọnwụ’, ‘ịhụnanya’, ‘iwe’, ‘ụsa’, ‘Chi’ nwegara nghọta echiche mana a naghị ahụ ha anya. Nke a mere ka akọchaa atụtụ a.

Osisi ego n’ala Igbo Ndị Igbo nwere osisi na-enye ha ego n’ụzọ pụrụ iche n’ala Igbo. ọtụtụ n’ime osisi ndị ahụ nwere nnukwu ọnọdụ n’ebe ha dịgasị. ụfọdụ n’ime ha gụnyere ndị a:

⁕Ọjị

N’ala Igbo, ọjị bụ osisi ndị Igbo na-akwanyere ugwu pụrụ iche n’ihi ọnọdụ o nwere na ndụ ndị Igbo na n’ala Igbo gbaa gburugburu. ọ bụ osisi ego n’ihi otu o si aga ahịa n’ala Igbo. Nke a na-apụta ihe n’Omenaala ma ọ bụ emume ndị Igbo na-eme dị ka alụm di na nwunye, emume iri ji ọhụụ, emume ịgọ mmụọ, ịrọ mmụọ, akwamozu, idozi esemokwu n’etiti di na nwunye ma ọ bụ mmadụ na ibe ya, ịgba ndụ, ịgba afa, iji yak pee ekpere, ofufe na ekpemekpe ụfọdụ dị iche iche n’ala Igbo bụ ọjị bụ isi sekpụ ntị na ya. 131

N’ala Igbo gbaa gburugburu, emume ndị a agaghị ezu oke ma ọ bụrụ na ọjị adịghị n’ebe ahụ a na-eme mmemme ahụ, nke a gosịrị na ndị Igbo ejighị ọjị egwuriegwu n’ala Igbo. Ndị awụsa na-ata ọjị dị ka ndị Igbo si ata anụ ehi ebe ndị Yoroba na-akọpụta ya akọpụta.

⁕Nkwụ

Nkwụ bụ osisi bara nnukwu uru n’ala Igbo nke ihe niile dị n’ime ya bụ naanị ego ka ọ na-enye. ọ bụkwa osisi ego na-enye ndị mmadụ ọrụ n’ụzọ pụrụ iche ma ha esite na ya nweta ego. Mmadụ nwere iji igbu akwụ, ite nkwụ, ire mmanya nkwụ, isipụta mmanya ọkụ ma ọ bụ kaịkaị mwere akaọrụ. Ịsụ akwụ bụ nnukwu ọrụ ọzọ nke nkwụ na-enye. O nwere ndị akaọrụ ha bụ iti akị nke na-enye ha ego ma ha rechaa ya. Ịwa osisi na ịkpụ azịza bụ nnukwu ihe ndị mmadụ na-esi na ya e nweta ego.

Ọzọ, n’ala Igbo, onye nwere nkwụ na ihe a na-esite na nkwụ e nweta, ego anaghị akọ ya n’ihi na mgbe ọ bụla e rere ihe ndị a, aka onya ahụ na-ejupụta n’ego. Ma onye nwe nkwụ ma onye na-ete nkwụ na-abụ aka ji akụ. A na-enwetakwa ego site n’ịzụ ahịa mmanya. Nke a gosịrị na osisi nkwụ ma ọbụ akwụ so n’otu osisi na-enye ndị Igbo akatamkpo ego n’ala Igbo.

⁕Ụkwa

Ụkwa bụ otu n’ime osisi ego ma bụrụ nri ndị Igbo ji eme ọnụ n’ala Igbo gbaa gburugburu. Ha jikwa ụkwa ele ọbịa. Ndị Igbo na-agbakpọ ụkwa ma chekwaa ya nke ọma wee bupụ ya ala bekee n’ihi na ndị ala bekee na-enwe mmasị nke ukwuu n’ihe gbasara ụkwa n’ihi na ọ bụ osisi ego bara nnukwu uru ma na-enye akatamkpọ ego. ụkwa bụ osisi na- enye nnukwu ego nke bụ nai ree nkụ ya ọ bụrụ ego ego, i ree mkpụrụ ya ọ bụrụ sọ ego. Ndị ọgaranya e jighị ụkwa

132 egwuriegwu.Ụkwa bụ nri na-abụ e sichaa ya ọ gaghị eko eko kama ọ talata atalata. Ịmaatụ, ọ bụrụ na mmadụ sinye iko ụkwa iri abụọ juru otu ite n’ọkụ, a na-atụ anya na ọ ga-akarị otu ahụ ọ ha mgbe e sinyere ya dị ka osikapa si eme. Ma mgbe o ghere, a na-achọpụta na ọ gbadara agbada dị ka ọ bụzị iko ụkwa asatọ ma ọ bụ iko ụkwa iri.Nke a mere ndị Igbo ji e tinyere ya nri ọzọ dị ka akịdị, anyụ na ọka iji bulite ya ka o wee buo ibu ma e sichaa ya.

⁕Osisi Ogiri

Ogiri so n’otu osisi na-enye ego n’ala Igbo nke bụosisi ụgba na-amịpụta.E ji ogiri esi nri ụfọdụ n’ala Igbo dị ka ụkwa, ojoko na ofe dị iche iche dị ka ofe onugbu, ofe ọha, ofe nsala, ofe akwụkwọ nri ụfọdụ, dg. ọ na-etinye ụtọ na nri. ọ bụ nke a mere na ogiri so n’osisi ego n’ala Igbo. Nwaanyị ọ bụla mụrụ nwa ọhụrụ, a na-eji ogiri e siri ya nri iji nye aka sachaa akpakpuru nwa ya ma mee ka ọ nyụsịsịa mmiri na ọbara adịghị mma dị ya n’ime ahụ. ụfọdụ ndị na-achụ nta ego na-ebugo ogiri ala Bekee ebe ndị Igbo bigasị nke ha ji esi nri ndị Igbo n’ala Bekee. Okporo ahụ osisi ya na-acha akwụkwọ ndụ mana akwụkwọ ya na-acha karịa. Ogiri na-amị mkpụrụ na-adị otu otu bịazie dị n’ọyọkwụ n’ọyọkwụ.Mkpụrụ ogiri na- acha akwụkwọ ndụ mgbe ọ kabeghị bịa nwee ihe dị ka ogwu ogwu n’ahụ ya mana ọ na-adị nrọ, ọ naghị ama ama.Mkpụrụ ya ahụ kazie, ọ gbanwee ọcha ya chawa ụpa ụpa. E weta mkpụrụ kara aka, ọ na-enwe obere mkpokiri azụ. A gbawaa mkpokiri ahụ e nweta mkpụrụ atọ n’ime ya, nke ahụ dị n’ime na-enwe nkiriki azụ. Ọ bụ nke ahụ ka ọ ga-abụ a kụpịa e nwetazie ihe dị ọcha n’ime ya, bụ ogiri tupu e siwezie ya. A bịa n’akwụkwọ ogiri, ọ na-adị mbodombo na-agbakasị agbakasị ma o metụta mmadụ n’ahụ. Ukwu ogiri na-adị gịrị gịrị. ọ naghị ebu ibu ka osisi ndị ọzọ dị ka ube, ọjị, ụkwa na ndị ọzọ. E ji mmanụ ogiri esi nri. Ogiri bụkwa nnukwu ọgwụ e ji agwọ ọrịa afọ. ọtụtụ ndị mmadụ na-ebufe mmanụ ogiri na mba ofesi nke na-enye ha akatamkpo ego. 133

⁕Okpete

Okpete so n’otu osisi ego e nwere n’ala Igbo.Okpete na-enye nnukwu ego n’ala Igbo.A na-ebupụ ya na mba ofesi ebe a ga-eji ya wee mepụta ihe dị iche iche dị ka suga, mmanya ma na-atakwa ya ata iji mee ka eze gbasie ike.Okpete bụ ihe na-enwe okporo na-acha mmee oji mmee oji.Okporo ya ahụ bụ nri a na-ata ata nyere mmadụ. Ọ naghị amị mkpụrụ ọ bụla, ọ na-adị ogologo bịa nwee nkeji nkeji bido n’ụkwụ ya wee ruo ebe o todewere. Ọ bụ ogologo okporo ya ahụ ka ndị Awụsa na-akpụchasịa, ọ na-achazi ọcha ha ana-achịrị ya na-aga na-ere n’ụzọ. Akwụkwọ okpete na-adị warawara too ogologo ma na-eghe eghe ka agụba. O nwekwara ndị na-amị akwụkwọ dị ka okooko n’ọnụnụ ya, ọ na-enwe alaka nke nke sitere n’ukwu ya amalite epu. Ọ naghị ama ifuru, ọ naghịkwa amị mkpụrụ ọ bụla. Okpete so n’osisi a na-ata ata nke na-enye ike etu o kwesịrị. Okpete bụkwa osisi na-enye ala Naijịrịa akatamkpo ego. Okpete bụ osisi na-amịkarị n’ala Igbo tụmadi n’oge udummiri.ọ na-arụ nnukwu ọrụ na ndụ ndị Igbo. E ji ya agwọ ọrịa afọ. ụmụaka ejighị okpete egwu egwu. E ji okpete eme ihe ọtọbịrịbịrị dị iche iche dị ka shuga, achịcha Bekee dg. Okpete na-adị ogologo, ọ naghị ebu nnukwu ogbe. ọ na-adị ka ihe a na-agba mmiri oge ọ bụla.

⁕Akịdị Akịdị bụ otu n’ime osisi na-enye ego n’ala Igbo nke ọma.Ọ na-adị ka agwa ma na-edozi ahụ. Akịdị bụ nri na-eko eko ma e sisịa ya, ọ dịkwa ụdị abụọ. O nwere nke na-eko n’ala ubi, aha ya bụ akịdị ala. Nke ọzọ na-eko n’elu osisi, aha ya bụ akịdị elu.Ọ na-amị ihe na-adị ogologo, a gbawaa ya, e wepụta nri dị ka agwa nke a na-eri eri. E ji ya akpa ego n’ala Igbotụmadị aghọtasịa ya buru ya jee ahịa. Onye buy a jee ahịa na-eji nnukwu ego n’aka alọta.Akịdị bụ osisi e nwere n’ala Igbo na-amị ka agwa. Akịdị sokwa na nri ndị na-edozi ahụ ndị

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Igbo nwere. ọ na-adị na mkpụrụ na mkpụrụ. ọ bụ mkpụrụ ya ka a na-akụ n’ala, o wee mịpụta akịdị. E nwere ike itinye mkpụrụ akịdị atọ n’ala ma ghọrọ nkata akịdị iri abụọ ma ọ mịa. E ji akịdị esi ụdị nri dị iche iche dị ka agwa, ụkwa, ji, ede, ojoko na unere. A na-agba mkpụrụ akịdị n’anwụ iji chekwaba ya.

⁕Ọka Ọka bụ osisi a na-akọ n’ubi n’enye ndị mmadụ ego n’ala Igbo.Akwụkwọ ya na-acha akwụkwọ ndụ akwụkwọ ndụ.ọka bụ osisi a na-ata ata. A na-ere ya n’ahịa ma na- enwetakwa ego na ya. A na-hụ ya n’ọkụ ma na-esikwa ya esi.Akwụkwọ ya na-adị warawara too ogologo ma na- eghekwa eghe ka agụba. Okporo ukwu ọka anaghị esi ike nke a na-eji naanị aka nkịtị wee agbajipụ ya. Ọka na-ama ifuru n’ebe ọnụ mpịmpị ahụ o si eto, ọ kaa gbawasịa, ihe dị ka pawụda e si na ya na-ayọpụtasị. Ogbe ọka pụtawa, ọ na-esi n’etiti okporo ọka na akwụkwọ ya apụta. Ogbe ọka ahụ na- ebu akwụkwọ ndụ akwụkwọ ndụ na-ekpuchisị ogbe ọka n’onwe ya.Ọ na-ebu ihe yọrịyọrị ka ntutu yọdara ayọda n’ebe ọnụnụ ogbe ya ahụ. Ọka bụ osisi bara uru nke ukwuu n’ala Igbo. Ndị Igbo ejighị ọka egwuri egwu ma ncha.Ọka so n’ihe a na-ata ata.Ọ na-amịkarị n’oge udummiri.E nwere ike ịṅa ya n’ọkụ, ghee ya eghee ma ọ bụ sie ya esie tupu ọ bụrụ nri. E ji ọka azụ ụmụ anụmanụ dị iche iche dị ka ewu, atụrụ, ezi, ehi, ọkụkọ, nnụnụ, dg. E jikwa ọka eme akamụ ma ọ bụ agidi.

⁕Ụtaba

Ụtaba bụ otu n’ime osisi ndị Igbo nwere na-enye ha akatamkpo ego.ụtaba na-enye ego nke ukwuu n’ala Igbo.Ọ bụghị na mpaghara niile n’ala Igbo ka osisi ụtaba na-amịkarị. N’ala Igbo, ndị okenye na-eji ụtaba anọrị nnọrị oge. ụtaba a

135 kwọrọ akwọ na-achụkwa azụzụ mgbe a kpọrọ ya n’imi.Atụmatụ agụmagụ metụtara ụtaba gụnyere:

⁕Ugiri

Ugiri so n’otu n’ime osisi ego n’ala Igbo nke na-amị amị. Ugiri na-amịpụta ihe ndị Igbo ji esi ofe. A na-eji okokoro ugiri eme nkụ nke n’enwu ọkụ karịa mmanụ ọkụ. Ndị Igbo na-ata ugiri ata ma na-erekwa ya ere were si na ya na-enweta akatamkpo ego. A na-ebupụkwa ugiri na mba ofesi.

⁕Ube

Ube so n’otu mkpụrụ osisi a maara nke ọma n’ala Igbo nke na-enye ha nnukwu ego. A na-ahụkarị osisi a na mpaghara ala Igbo. Ube bụ mkpụrụ osisi na-enye ego nke ukwuu n’ala Igbo.Ube na-ebu ọtụtụ mmanụ n’ahụ ya.Okenye na-aracha ube nwata na-arachakwa ube.A na-eru ya n’ọkụ ma ọ bụ ghee ya eghee tupu a rachaa ya.Osisi ube na-enwu ọkụ nke ukwuu. A na-akụ mkpụrụ ube n’ala, o puo ma mịa ube. Ube anaghị anọte aka ma a ghọọ ya tupu o mebie. Ewu na-ata abụba ya.A na-erekwa ya n’ahịa ma na-ereta ya ego nke ukwuu.

⁕Ọkazị Ọkazị so n’otu n’ime osisi na-enye ndị mmadụ ego n’ala Igbo. Osisi ọkazị a na-eko eko, ọ na-enwe gịrịgịrị eriri o ji eko. Ọ na-eyite ụtazị mana akwụkwọ ya na-adị obere obere ma ọ bụ wara wara ma sie ezigbo ike tinyere na ụcha ya bụ akwụkwọ ndụ lọjiri alọji.Ọ naghị ama ifuru, ọ dịghị amị mkpụrụ. Ọkazị na-adịkarị n’Ụmụahịa nke dị n’ime okpuru ọchịchị Abịa Steeti mana ndị a maara nke ọma na-enwe ya nke ukwuu bụ ndị Ịkọm nke dị na Steeti Krọs Riva bụkwa ndị ji ya mere akaọrụ site na ịzọ ya azọ ma busaa ya na mpaghara ala Igbo na obodo ndị ọzọ dị iche iche mgbe ọ kara. Ọkazị bụkwa osisi e nwere n’ala Igbo nke a na-eri eri ma jirikwa ya

136 ete ofe.A na-erikarị ya na mpaghara Imo Steeti. ọ bụ n’ime ọhịa ka ọ na-adịkarị. Ndị ọrịa mamịrị na-eri ya nke ọma iji butuo ọrịa ndị ahụ dị ha n’ahụ. ọkazị na-enyekwa nnukwu ego n’ala Igbo.

⁕Akị Bekee Akị Bekee bụ otu n’ime osisi e nwere n’ala Igbo nke na-enye ha nnukwu ego.Ọ na-eto ogologo ma na-enwekwa nkeji nkeji na-enye aka n’iji rịa ya elu.Ọ bu osisi na-edozị ahụ nke nwere mmiri n’ime ya.Ụfọdụ obodo na-asọkwa nwaanyị ịrị elu ya dịka e si asọ nwaanyị ịrị elu nkwụ n’ala Igbo.Otu ukwu akị Bekee nwere ike ibu ogbe iri anọ n’elu ya. Nke a mere na onye nwere akị Bekee atọ ma ọ bụ anọ n’ala Igbo bụ nnukwu ọgaranya. E ji mmanụ dị na ya emepụta ọtụtụ ihe dị iche iche dịka ncha, ude, ihe e ji edozi ahụ dg. A na-eji ahịhịa e tuchapụtara na ya eme nkụ ma ọ bụ esi ogiri ma a kpọọ ya ọkụ. E ji mmiri akị Bekee eme ọgwụ afọ. ọtụtụ ndị ụka ọgbaraọhụrụ jikwa ya akpọku Chineke. Akị Bekee na- egbokwa mmadụ agụụ. E nwere ike iji achịcha Bekee wee taa ya. E nwekwara ike ịkwọ ya akwọ were mmiri ya sie osikapa.

⁕Ose Ose so n’otu osisi na-enye ego n’ala Igbo gbaa gburugburu maka na ose bụ ihe onye ọ bụla ji esi nri. Nri e tinyeghị ose a naghị agbacha ọnụ n’ihi nke a, ose bara nnukwu uru ma na-enye akatamkpo ego ma e ree ya. Ose anaghị eto elu, ọ bụ obere osisi nke na ma ukwu ya ma alaka ya bụcha mkpịsị osisi. Ọ na-adị ala nke na ụmụaka na-aghọ ya nke ọma. Ọ na-enwe obere obere akwụkwọ adịghị enwe ume. Ose dị n’ụdị dị iche iche, ụfọdụ na-amị ose kịrịkịrị, ụfọdụ na- amị nke dị ogologo.N’ime ha dum, ha na-acha akwụkwọ ndụ mana ha chaa, ụfọdụ achawa mmee mmee ebe ụfọdụ na-acha edo edo.

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Ose bụkwa osisi ndị Igbo ejighị egwuri egwu ma ncha.Ose na-enyere nri aka ịgbacha ọnụ.Ukwu ose na-epe mpe mana ọ na-amịpụta ọtụtụ mkpụrụ. Mkpụrụ ose chaa, ọ na-acha ọbara ọbara ma dịka ihe a ga-aracha aracha. ọ na- enwe mkpụrụ n’ime ya. ọ bụ mkpụrụ ahụ ka a na-agha n’ala ka o pute ose. A na-enwe ose na-afụ ụfụ ma nwee nke anaghị afụ ụfụ. A na-enwekwa kịrịkịrị ose ma nwee ose oyibo. A na-agba ose n’anwụ iji chekwaa ya ma mee ka ọ nọọ ogologo oge. Ose e chekpọrọ echekpọ anaghị emebi ọsọọsọ. E ji ose akwụsị agbọọ n’ihi na onye na-agbọ agbọ taa ose, ọ kwụsị.

⁕Osisi akpụ

Osisi akpụ so n’otu n’ime osisi ego nke na-enye ndị mmadụ akatamkpo ego n’ala Igbo gbaa gburugburu. Onye ọ bụla bụ onye Igbo na-akọ akpụ ma na-eri akpụ. E ji akpụ emepụta ọtụtụ nri ndị a: abacha, garị, achịcha, staachị, dg. Ihe ndị a niile a na-emepụta n’akpụ bụ ego nye mmadụ n’otu ụzọ ma ọ bụ n’ụzọ ọzọ. Ndị Igbo na-asụkwa akpụ n’emume ụfọdụ a na-eme n’ala Igbo iji gosi n’oso n’oke nri ndị Igbo. ụfọdụ n’erekwa osisi akpụ ere wee si na ya nweta ego.

⁕Ụkpaka

Ụkpaka so n’otu n’ime osisi ndị Igbo ji aba ọgaranya. ụkpakabụ osisi a naghị eto oke elu. Akwụkwọ ya na-agba kịrịkịrị nke ukwuu, ọ na-amị ihe ebukwa mkpụrụ ise, isii, ma ọ bụ asaa. Ụkpaka bụkwa osisi pụrụ n’ala Igbo site n’agwa ọ na-akpa n’ihi na ọ na-asọ ọbara ma na-agbakwa “kwom”. Mkpụrụ ụkpaka bara ọtụtụ uru n’ala Igbo nke gụnyere ndị a: E ji mkpụrụ̣ ụkpaka agwọ ji, abacha, anụ na azụ ọkpọọ. Mmanụ a na-enweta n’ụkpaka na-abakwa uru n’ihi na e ji ya arụpụta ọtụtụ ihe dị iche iche. Nkụụkpaka na-enwu ọkụ nke

138 ukwuu mana otu ọghọm dịna ya bụ na ọ na-emebi ite n’ihi oke ọkụ ahụ ọ na-ewu. Ihe ndị a niile ejigasị ụkpaka emepụta mere o ji bụrụ osisi na-enye ndị mmadụ akatamkpo ego n’ala Igbo.

Ka o sila dị, osisi na-enye ndị Igbo akatamkpo ego dị nnukwu mkpa na ndụ ndị Igbo. Ndị Igbo e jighị osisi ndị ahụ egwu egwu. Ebe ụfọdụ n’ime ha nwere ugwu na nsọpụrụ pụrụ iche n’ihi uru ọ bara. ọ bụ osisi ha jiri biri n’ala Igbo gbaa gburugburu.

Nchịkọta

N’edemede a, nwanchọcha gbara mbọ ịkọwapụta ihe bụ osisi, gosipụta ụdị osisi na-enye ego dị iche iche e nwere n’ala Igbo. Nchọcha a gosipụtara na osisi ndị a bụ ụfọdụ osisi dịgasị na gburugburu ebe anyị bi mana anyị amaghị mkpa na uru ha bara. Nwanchọcha chọpụtara na osisi egondị a nwere ugwu na nsọpụrụ pụrụ iche n’ala Igbo.

ọ gara n’ihu chọpụta na osisi a abụghị osisindị ji egwuriegwu.ụfọdụ n’ime ha na-adị na gburugburu ebe ndị mmadụ bigasị. ọzọ, a chọpụtara na osisi ego bụ a gụba a gụnyeghị ịmata na ọ bụ onye iro gụrụ n’ebe ndị Igbo nọ.

Mmechị

Site n’ihe nchọcha a mere, o doro anya na nwanchọcha gbara mbọ mejupụta ebumnoobi o jiri bagide nchọcha ya, nke bụ ịchọpụta ụfọdụ osisi na-enyekarịegoe nwere n’ala Igbo ma meghee anya ime mmụọ ụmụafọ Igbo ịmata ọtụtụ osisi ego e nwere.ọzọ, nchọcha a nyekwara aka ma mee ka ha chọpụta na osisi ego ọ bụla di na gburugburu ha nwere mkpa ọ di.

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Aro nwanchọcha

Nsogbu ndị cheere nwanchọcha aka mgba mgbe ọ na- eme nchọcha ya, ọ na-atụ aro ndị a. Na mbụ, nkụzi ihe gbasara osisi kpọmkwem kwesiri ka e tinye ya n’ihe ọmụmụ ụmụntakiri malite n’ụlọakwụkwọ ọtaakara ruo mahadum. ọzọ, uru na mkpa osisi di n’ala Igbo bụ ihe nwata ọ bụla kwesiri ịmata n’oge. Nwanchọcha na-atụkwa aro ka goomentị obodo ọ bụla wube ụlọ nchọcha ebe a ga-agana akụzi ihe banyere osisi n’ebe ọ dara oke ụda ma mee ka amata na e nwere osisi n’ụdị dị iche iche dị ka osisi nkịtị, osisi nsọ, osisi ọgwụ, osisi ego, dg n’ala Igbo.

Edensibịa

Aniako, C. C. (2012).“Arts in Culture of Igboland”. N’Ofomata, G. E. K. A Survey of the Igbo Nation. Onitsha: Africana First Publishers. Black, M and Edelman, J. (1970). Plant growth. Heinmann Books: London. Hogan, M. C. (2012). ‘Plant’ In: Encyclopedia of Earth. Eds C. J Cleveland Washington, D.C. Environmental information coalition NCSE. Horwich P. (1998). Meaning. Oụford : Basil Blackwell. Huụley, P. A. (1983). Plant Research and Agro Forestry. Pillians & Wilson Ltd. Scotland. Igbo, P. C. (2012). Elements of Igbo culture and tradition. Ọnịcha: Goodmark Printers. Igbokwe, B. N. (2012). “Osisi nkwụna uru ya n’Obodo Mbeeri”. N’ọja international journal of Igbo, African & Asian Studies.Mbipụta mbu, ihu 46-49. Ilonzo, F. I. N. (2008). Food and your health part II. Ogidi: Master Print. Ilonzo, F. I. N. (2009). Food and your Health Part 2 Master

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Print: Ogidi Anambra. Kanu, I. A. (2015). African Philosophy: An ontologico- eụistential hermeneutic approach to classical and contemporary issues. Jos: Augustinian. Mbah, B.M. & Mbah, E .E. (2014). Atụtụ amụmamụ asụsu. Nsụka: University of Nigeria Press. Ogden, C. K. & Richards (1923). The meanings of meaning .London: Routledge. Okigbo, B. (1983). Plant and Agroforestry in land use system of West Africa: In Plnat Research and Agro forestry (Ed.) Huụley. P. A: Pillians and Wilson Ltd. Scotland. Orji, D. A. (2018). A linguistic analysis and documentation of plants.Names in Igbo language. Ph.D dissertation submitted in the Department of Igbo, African and Asian Studies. Faculty of Arts, Nnamdi Azikiwe University, Awka. Rodale, M. (2012). The Importance of trees. The Blog: Delameare River Keeper Org. Retrieved 25/7/2017). Uchendu, V. (1965). The Igbo of South East Nigeria. London: New York. Umeọgụ, B. U. (2019). Kolanut in Igbo metaphysics: A phenomernalysical research into its symbolismic universe 50 th Inaugural Lecture of Nnamdi Azikiwe University, Awka.

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Otu Gburugburu Si Emetụta Ọmụmụ Asụsụ Igbo N’ Ebe Nwatakịrị Nọ N’ Ụlọakwụkwọ

Nke

Omeje, Monica O. Ngalaba Mmụta Nka, Mahadum Naiijrịa, Nsụka [email protected] +2348063583030

Ụmịedemede

Gburugburu bụ otu ihe nrụaka na-emetụta ọmụmụ asụsụ Igbo n’ usoro agụmakwụkwọ n’ala Naịjịrịa. Gburugburu nwata akwụkwọ hụtara onwe ya nwere ike inwe ezi mmetuta, ma ọ bụ ajọ mmetuta n’ọnọdụ agumakwụkwọ ya. Nke a pụtara na mmeta nke ọma nwata akwụkwọ n’ọmụmụ asụsụ Igbo nwere ike dabere na gburugburu o siri pụta. Ọtụtụ ihe dị na gburugburu nwata akwụkwọ nwere ike imetụta ya n’ọmụmụ asụsụ Igbo gụnyere: Ọnọdụ akụnaụba ezinaụlọ, Omume nne na nna, otu ọgbọ/omume ndị nkụzi na ndị ọzọ. Ihe ndị a niile dị na gburugburu nwere ike ịkwalite ma ọ bụ budaa ọmụmụ asụsụ Igbo nwatakịrị n’ ụlọakwụkwọ. Ọ bụ nke a kpatara odee jiri lebaa anya n’otu ihe ndị a niile dị na gburugburu si enwe mmetuta n’ọmụmụ asụsụ Igbo nwatakịrị n’ ụlọakwụlwọ.

Okpụrụkpụokwu : Asụsụ, Asụsụ Igbo, Gburugburu, Mmụta.

Mkpọlite/Nkọwa Gburugburu .

Mmụta bụ otu ihe dị nnukwu mkpa n’ebe mmepe obodo ọ bụla nọ. Nke a kpatara e ji-asi na mmụta bụ ide ji obodo ọ bụla. Obodo ọ bụla nke leghara mmụta anya na-ala

142 azụ na mmepe obodo. Obodo di otu a anaghị aga n’iru. Mmụta na-eweta mgbanwe n’akparamaagwa ndị mmadụ bi n’obodo. Otu ụzọ mmadụ si ezipụta mmụta na amamiihe o nwere bụ site n’isụ asụsụ.

Nke a kpatara na asụsụ bụ otu ụzọ mmadụ na ibe ya si- enwe mmekọrita n’etiti onwe ha nke nwere ike ịdị n’ụdi ederede ma ọ bụ n’ụdị ekwuru n’ọnụ. Ọ bụ asụsụ ka e ji ama ihe mmadụ bu n’obi. Anozie (2003) kọwara asụsụ dịka ụda sitere n’olu mmadụ nwere nghọta mgbe ọgan okwu dị iche iche megharịrị ahụ n’ụzọ dị ịche ịche. Asụsụ bụ njịrịmara ndi ma ọ bụ mba ọ bụla. Ọ bụ asụsụ ka e ji ama obodo mmadụ sịrị pụta. Igboanusi (2006) kọwara na asụsụ bụ ike obodo ma bụrụkwa ngwa ọrụ e ji echekwa omenaala. Ọ rụtụkwara aka na asụsụ bụ ihe kacha mkpa n’ usoro nzikọrịta ozi ma ọ bụ mgbasa ozi nke mmadụ. Asụsụ na agụmakwụkwọ na-agakọ ọnụ n’ihi na ọ bụ asụsụ ka e ji akụzi ihe n’ ụlọakwụkwọ. Ọ bụrụ na e wepu asụsụ, ọ dighi ụzọ ọzọ a ga-esi were na-akụzi ihe n’ulọakwụkwọ. A bia n’ụwa taa, e nwere ọtụtụ asụsụ dị ịche ịche nke asụsụ Igbo bụ otu n’ime ha.

. Asụsụ Igbo bụ asụsụ ndị Igbo na-asụ dịka asụsụ ara nne ha. Dịka Agụgụ (2006) siri kọwaa, asụsụ Igbo bụ asụsụ sitere n’otu ezinaụlọ asụsụ nke ndi Niger-congo nke a na-akpọ otu “kwa” wee pụta. Otu njirimara asụsụ ndị a bụ ụdaolu. N’ihi nke a ka asụsụ Igbo jiri bụrụ asụsụ ụdaolu. A ga- ahụta ndị Igbo na steeti ise dị n’ala Naịjirịa nke gụnyere : Abia Anambra, Ebonyi, Enugu na Imo. A ga-ahụkwa ndị Igbo n’obodo dịka Benue, Delta, Akwa Ịbọm, na Rivers.

Dịka nkọwa Ọfọmata (2007) siri gosi, mba ọ bụla n’elu ụwa nwere asụsụ e ji mara ya. N’ihi nke a ka Igbo jiri bụrụ asụsụ e ji mara ndị Igbo. Ọ bụ asụsụ Igbo ka onye ọ bụla kpọrọ onwe ya onye Igbo na-asụ. Asụsụ so n’omenaala N’ihi na ọ bụ site n’asụsụ ka e si amata agbụrụ onye siri pụta. Asụsụ Igbo na-akọwa agbụrụ ndị Igbo.

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N’ala Igbo e nwere ọtụtụ olu Igbo dị iche iche, mana ha niile ka a maara dịka asụsụ Igbo. Ọ bụ ya kpatara ndị Igbo ji atụ ilu, si na Igbo na-asụ n’olu n’olu, mana ha kwaa ụkwara, ọ bụrụ otu. Ọgbalụ (1979) kọwara na ọ bụ asụsụ Igbo na omenaala bụ ihe jikọtara ndị Igbo ọnụ. Asụsụ Igbo so n’asụsụ dị oke mkpa n’ala Naịjiria. Nke a mere gọọmenti etiti jiri wepụta asụsụ amaala atọ ụmụ akwụkwọ ga na-amụ n’ụlọakwụkwọ n’ala Naijiria (FRN, 2014). Abụọ ndị ọzọ bụ Awụsa na Yoruba. Ma n’agbanyeghị nke a, ọtụtụ ihe ka na- adọghachi ọmụmụ asụsụ Igbo azụ n’ụlọakwụkwọ. Ọtu n’ime ihe ndị a bụ gburugburu nwata akwụkwọ hụtara onwe ya.

N’ eziokwu, gburugburu nwata akwụkwọ hụtara onwe ya na-emetuta ya nke ukwuu n’usoro agụmakwụkwọ ọ kachasi, n’ọmụmụ asụsụ Igbo. E nwere ike ikọwa gburugburu dịka ebe ma ọ bụ ọnọdụ mmadụ, osisi, ma ọ bụ anụmanụ hụtara onwe ha. Gburugburu, nwata akwụkwọ pụtara ihe niile gbara nwata akwụkwọ okirikiri nke nwere ike ikwalite ma ọ bụ kwadaa agụmakwụkwọ ya. A bịa n’ọmụmụ asụsụ Igbo, e nwere ike ịkọwa gburugburu dịka ebe mmadụ nọ wee na-etolite nke ndị mejupụtara ya nwere ike ịbụ ndị nne na nna, ikwu na ibe, ụmụnne, ndi enyi, ukwu osisi na ụmụ anụmanụ dị iche iche. Gburugburu nwatakịrị nọ tolite na-emetụta ọmụmụ asụsụ Igbo ya n’ihi na ọ bụ asụsụ a na-asụkarị na gburugburu ebe nwatakịrị bi ka ọ na- amụtakarị ọsọ ọsọ. Gburugburu nwere ike ịbụ ebe obibi ma ọ bụ ụlọọrụ, ụlọakwụkwọ ebe mmadụ na-aga enweta ihe ndi ga-abara ya uru n’ọdịniihu. Gburugburu nwatakịrị dị oke mkpa n’ebe ọmụmụ asụsụ ya dị. Gburugburu a haziri nke ọma n’ebe ihe gbasara ọmụmụ asụsụ Igbo nwatakịrị dị ga- enye aka ịkwalite ọmụmụ asụsụ Igbo nwatakịrị ahụ nke ukwuu. Nke a bụ eziokwu maka na Bandura (1994) kọwara na ụmụaka na-amụtakarị asụsụ site na nṅomi nke ọ kpọrọ‘model’, nke gụnyere nne, nna na ụmụnne ya na ndị ikwu na ibe. Ya bụ na nwata akwụkwọ ọ bụla na-asụkarị asụsụ a na-asụ na gburugburu ebe o si pụta.

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Nke a kpatara Obiano (2008) jiri kọwaa gburugburu dịka ebe ndị ahụ mmadụ na-ahụtagasi onwe ya na ọnọdụ ndụ ya kwa mgbe kwa mgbe. Echiche a dabara nke ọma na atụtụ gburugburu nke nwa amadi. B. F skinner tụpụtara n’afọ (1957). Atụtụ a na-ekwu na o nweghi ihe dị nwatakịrị n’isi mgbe a mụrụ ya nke ga-enyere ya aka n’ịmụ asụsụ; kama ụmụaka na-amụta asụsụ dị iche iche site n’ihe na-eme na gburugburu ebe ha siri pụta, ya na site n’ige nti n’okwu ndị gbara ha okirikiri na-ekwugasi dịka okwu ndị ezinaụlọ na ndị agbataobi ha na-ekwụ. Skinner gakwara n’ihu kwuo na ụmụaka na-amụta asụsụ site n’inye ha nkwado. Ọ kọwara na ọ bụrụ na a jaa nwatakịrị ike ma o kwuo okwu, obi ga-adi nwatakịrị dị otu a mma nke ga-eme ka o nwee mkpalite mmụọ ma na-ekwu ya bụ okwu ugboro ugboro. Ma ọ bụrụ na a jaghi ya ike ọ bụla, nwata ahụ agaghị enwe mmasị ikwu okwu dị otu ahụ ọzọ. Dịka o si kwuo, ọ bụ ụzọ dị otu a ka ụmụaka si- amụta asụsụ. Nkowa atụtụ Skinner gosiri na ụmụ akwukwọ ịmụta asụsụ Igbo nke ọma dabere n’omume na okwu ndị nọ na gburugburu ha. Nke a gụnyere ndị nne na nna, ụmụnne, otu ọgbọ, ndị isi ụlọakwụkwọ, na gburugburu ụlọakwukwọ niile. Ọ bụrụ na ndị a niile mebere gburugburu ụmụ akwụkwọ na- enye aka jaa ụmụaka ike n’ọmụmụ asụsụ Igbo, a mara na ụmụaka ga-enwe ezi mkpalite mmụọ na mmasị ịmụ ya bụ asụsụ nke ọma. Ma na ọ bụrụ na ọ dịghị otu a, a mara na ọmụmụ asụsụ Igbo ga-ala azụ n’ebe ọ dị ukwuu n’ụlọakwụkwọ. Ọ bụ nke a kpatara odee jiri lebaa anya ka ihe ndị si na gburugburu nwata akwụkwọ si-emetuta ya n’ọmụmụ asụsụ Igbo n’ụlọakwụkwọ.

Etu Gburugburu Si Emetuta Ụmụakwụkwọ N’ Ọmụmụ Asụsụ Igbo N’ Ụlọakwụkwọ

Gburugburu ka a kọwara dị ka ebe mmadụ nọ wee na– etolite nke ndị mejuputara ya nwere ike ịbụ ndị nne na nna, ikwu na ibe, ndị enyi, ndị nkụzi, ukwu osisi na ụmụ anụmanụ

145 dị iche iche. Gburugburu nwekwara ike ịbụ ebe obibi, ụlọọrụ, ụlọakwụkwọ ma ọ bụ ebe ọ bụla mmadụ na-enweta ihe ndị ga-abara ya uru n’ọdịnịịhu. Gburugburu nwata akwụkwọ na- enwe mmetuta n’ọmụmụ asụsụ Igbo n’ụlọakwụkwọ. Nke a bụ maka na ọ bụ asụsụ a na-asụ n’okirikiri ebe nwata akwụkwọ bi ka ọ na-amụtakarị ọsịịsọ. Gburugburu nwata akwụkwọ gụnyere ihe niile gbara ya okirikiri nke na-emetuta ọnọdụ agụmakwụkwọ ya dị ka : ndị ezinaụlọ ya, ndị nkụzi, otu ogbo, ebe ọmụmụ, ngwa nkuzi, ọba akwụkwọ, ama egwuriegwu na ọtụtụ ndị ọzọ. Ugwu (2010) kọwara n’ebe ọmụmụ nwatakiri bụ nke kwesịsị ịdị n’ụdị ga–enyere ya aka maka ezi ọmụmụ asụsụ. Nke a pụtara na klaasị ebe nwatakịrị nọ na-enwe ọmụmụ asụsụ Igbo kwesịsị ịdị mma n’ụdị na ebe ọ bụla ga-adị ọcha. Ọ bụ ọrụ dịịrị ndị nkụzi na ụmụ akwụkwọ idozi oche nke ọma na ime ka ikuku na-abata ma na-apụ otu o kwesịsị na klaasị. Ezi gburugburu bụ nke na-eme ka nwatakịrị ma ọ bụ ụmụ akwụkwọ nwe obi iru ala maka ezi nkụzi na ọmụmụ asụsụ Igbo. Gburugburu dị otu a na–enye aka n’ikwalite nkuzi na ọmụmụ asụsụ Igbo n’ụlọ akwụkwọ. Ya bụ na gburugburu nwatakịrị dị ka o si gbasata ọmụmụ asụsụ Igbo kwesịsị ịbụ ebe nwata ma ọ bụ ụmụ akwụkwọ ga–enwe afọ ojuju na ya.

N’ echiche nke ya, Nwadike (1990)mere ka a mata na agwa ndị nkụzi ụfọdụ n’ ebe ụmụaka nọ na-adọghachi ha azụ n’ọmụmụ asụsụ Igbo. O kwuru n’ ụfọdụ ndị nkuzi na- eti iwu na- amachibido ụmụ akwụkwọ ịsụ Igbona klasị karịa naanị oge e nwere ihe ọmụmụ n’asụsụ Igbo. Gburugburu ụlọakwụkwọ ebe a na –akpa agwa dị otu a na – egbu mmasị ụmụaka nwere n’asụsụ Igbo. Ụmụakwụkwọ ndị nọ na gburugburu ụlọakwụkwọ dị otu a na- enwe akpọmasi n’ ihe ọmụmụ gbasara asụsụ Igbo. Gburugburu di otu a na-ebute ọnwụ asụsụ Igbo ọsọ ọsọ .

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Ọzọ dịka ibe ya, ụmụ akwụkwọ ndị bi na gburugburu ebe a na-asụ asụsụ ọzọ na-abụghi asụsụ Igbo dị ka Awụsa na Yoruba anaghi enwe mmasị n’ebe ọmụmụ asụsụ Igbo dị n’ihi na olu asụsụ ndị a (Awụsa na Yoruba) agbaala mgbọrọgwụ n’ime ha. Agbara (1999) kwuru na ụmụaka ndị nọ ebe a na- asụ olu asụsụ abụọ na- enwe ndọghachi azụ n’ọmụmụ asụsụ Igbo. Ọ na–egosi na ọnọdụ dị otu a na-ebute ihe mgbagwojuanya n’ihi na ụmụaka na-agwakọ olu asụsụ abụọ ndị a ọnụ na- amaghị ama. Tinyere nke a bụ omume ndị nne na nna ụfọdụ ji bekee azụlite ụmụ ha n’ezinaụlọ . Ọtụtụ ndị nne na nna enweghị mmasị n’ebe asụsụ Igbo dị, N’ihi ya, ha ejighi asụsụ Igbo azụlite ụmụ ha. Ụfọdụ nne na nna bụ naanị bekee ka ha na-asụrụ ụmụ ha n’ụlọ. Ụmụaka si na gburugburu ezinaụlọ ebe a na-asụ naani bekee na-enwe akpọmasị n’ebe ọmụmụ asụsụ Igbo dị. Iji kwado nke a, Omeje (2009) sịrị na ụfọdụ ndị nne na nna anaghị enye ụmụaka ha ohere ịmụ ma ọ bụ ịsụ asụsụ Igbo n’ụlọ ha. N’uche nke ya, o kwuru na a bịa n’echiche ndị nne na nna dị otu a, ịsụ asụsụ Igbo anaghị ezipụta mmụta n’ebe nwatakịrị nọ. Nke a wee bụrụ nnukwu ọdachi nyere ọmụmụ asụsụ Igbo n’ihi na omume dị otu a na- egbu mmasị ụmụaka n’ebe ya bụ asụsụ dị.

Ihe ọzọ dị na gburugburu nwere ike imetuta nwata akwụkwọ n’ọmụmụ asụsụ Igbo n’ ụlọakwụkwọ bụ ọnụdụ akụnaụba ezinaụlọ. Na mbido, izụlite nwatakịrị bụ oke na ọrụ dịịrị ndị nne na nna. Ọ bụ n’ihi nke a ka e ji wee na-ahụ ezinaụlọ dịka ndị ọ bụ ha ka ọrụ iduzi na ịgbaziri nwatakịrị kacha dị n’aka. Nke a bụ maka na ọ bụ site na agbamụmbọ ndị nne na nna ka nwatakịrị ọ bụla ji abu onye bara uru n’obodo. N’ihi nke a, ezinaụlọ ọ bụla nwere akụnaụba ma jiri ezi obi tinye ya n’ ọrụ ịzụ nwatakịrị, ndi obodo niile na- erite uru dị na ya.

N’ikwu eziokwu, ọnọdụ akụnaụba ezinaụlọ nwere ike ibutere nwatakịrị agamniihu ma ọ bụ ndaghachi azụ dịka o si

147 gbasata ọmụmụ asụsụ Igbo ya. Nke a bụ maka na ezinaụlọ nwere akụnaụba ga-agba mbọ hụ na ihe niile gbasara ọmụmụ asụsụ Igbo nwatakịrị zuru oke maka mmụta. Ọ dighi otu a n’ezinaụlọ e nweghị akụnaụba, ọmụmụ asụsụ Igbo nwatakịrị si n’ụdị ezinaụlọ anaghị adị ire n’ihi na nne na nna anaghi enwe ego ịzụtara nwatakịrị ihe niile ọ chọrọ maka agụmakwụkwọ n’agbanyeghi ma ụbụrụ nwata ọ na-acha ọkụ ka ọ bụ na ọ naghị acha ọkụ. N’echiche nke ya, Kanụ (2018) mere ka a mata na ọnọdụ akụnaụba ezinaụlọ na-emetuta ọmụmụ asụsụ Igbo nwatakịrị n’ụzọ ndị a:

>Etu ezinaụlọ si elegara agụmakwụkwọ anya

>Ụzọ mmefu ego dịka o si gbasata ụgwọ akwụkwọ, ịzụta akwụkwọọgụgụ na ihe ndị ọzọ

> Ihe dị icheiche e ji ebi ndu e nwere n’ ụlọ

O mekwara ka a mata na ezinaụlọ zuru ka emee n’ ihe gbasara akụnaụba na-akpachapụrụ ọgụgụ akwụkwọ nwatakịrị anya n’ agbanyeghi ma nwatakịrị o nwere isi akwụkwọ ka ọ bụ na o nweghi. Ọ bụ ya kpatara na ụmụaka si n’ezinaụlọ dị otu a ji agụcha akwụkwọ n’ oge karịa ogbo ha ndị si n’ezinaụlọ enweghi akụnaụba. Nke a gosiri na ọnọdụ akụnaụba nne na nna sokwa emetuta ọmụmụ asụsụ Igbo nwatakịrị.

N’ ịganiihu, ihe ọzọ dị na gburugburu nwata akwụkwọ na-emetuta ọmụmụ asụsụ Igbo ya bụ otu ọgbọ. Otu ọgbọ dịka Anọzie (2003) kọwara bụ otu jikọrọ ndị niile amụrụ n’otu oge ọnụ. Ndị niile a mụrụ n’agbata afọ anọ na-abanye n’otu ọgbọ iji gosi na a mụrụ ha otu mgbe. Asụsụ ndị otu ọgbọ na-enwe mmetụta dị egwu n’ebe ọmụmụ asụsụ Igbo nwatakịrị nọ. Nke a bụ maka na mgbe ọ bụla nwatakịrị na ndị ọgbọ ya na-egwuri egwu, ma n’ụlọ ma ọ bụ n’ụlọakwụkwọ, ọ bụ asụsụ ndị ọgbọ ya na-asụ ka nwata na-asụkarị. Ọzọ bụ na 148 mgbe ndị otu ọgbọ nwatakịrị na- asụkarị bekee, ọ na-ebutere nwatakịrị ndaghachi azụ n’ọmụmụ asụsụ Igbo. N’aka nke ọzọ, n’otu ọgbọ ebe a na-agwakọrịta asụsụ bekee na Igbo ọnụ, ọmụmụ asụsụ Igbo nwatakịrị na-ata akpụ n’ihi na nwatakịrị anaghi ama nke ọ ga-asụ asụ, o wee bụrụ ihe nraahụ dịịrị nwatakịrị na-amụ asụsụ Igbo.

Ngwa nkuzi bụ otu ihe ọzọ dị na gburugburu ụmụ akwụkwọ nwere ike na–emetuta ọmụmụ asụsụ Igbo n’ ụlọakwụkwọ. Ọtụtụ ndị nkụzi anaghi eji ngwa nkuzi akụzi asụsụ Igbo, ebe ụfọdụ ndị na-eji ya, anaghị ewebata ngwa nkụzi dabara adaba na nkụzi ha. Nke a bụ n’ ihị na ọtụtụ ụmụ akwụkwọ anaghi enye aka n’ịzụta, ma ọ bụ mebeta ngwa nkụzi zuru oke ga-enye aka n’ọmụmụ asụsụ Igbo. Ngwa nkuzi bụ ụmụ ihe niile a na-ahụ n’anya ma ọ bụ anụ na ntị ma ọ bụ emetu aka iji mee ka nkuzi dị ire. Ngwa nkuzi dị oke mkpa n’ebe ọmụmụ asụsụ Igbo dị N’ihi na ọ na–eme ka ihe a kuziri bamie ụmụaka n’ụbụrụ. N’ihi nke a ka Nwadike (1998) jiri kọwaa ngwa nkuzi dịka ụmụ ihe ndị ahụ onye nkuzi na- ewebata na nkuzi iji nyere ya aka n’ime ka ụmụaka ghọta ihe ọ na-akuzi nke ọma. Onye nkuzi ji ngwa nkuzi akuzi ihe na- eme ka nkuzi ya ruo ala ma doo anya. N‘ịkwalite ezi ọmụmụ asụsụ Igbo, ọ ga-adị mma ka e jiri ngwa nkuzi dabara nke ọma nke ga-akwalite ọmụmụ na otito asụsụ Igbo nke ukwuu. Ma na ọ dịghị otu a na gburugburu ọtụtụ ụlọakwụkwọ. Akwụkwọ ọgụgụ e ji akuzi asụsụ Igbo adịghị ọtụtụ n’ọba akwụkwọ n’ụlọakwụkwọ dị iche iche. Ụmụ akwụkwọ na- enwekwa nsogbu n’ime ihe omume e nyere ha mee n’asụsụ Igbo n’ihi ụkọ akwụkwọ ọgụgụ n’ọba akwụkwọ. N’otu aka ahụ, a naghị ahụ edemede e dere n’asụsụ Igbo ebe ọ dị ọtụtụ n’ịntanetị. Laabụ asụsụ ga-enyere ndị nkuzi aka ikuzi asụsụ Igbo anaghi arụ ọrụ. Mgbe ụfọdụ, ọ bụrụ na laabụ asụsụ na- aru ọrụ, ọkụ latrik agaghị adị. Nke a na-emetuta mmeta nke ọma ụmụ akwụkwọ n’ebe ọ dị ukwuu. Ọ bụ ihe ndị a niile dị na gburugburu na-emetụta ọmụmụ asụsụ Igbo n’ebe nwatakịrị

149 nọ ka odee lebara anya wee nye ntunye arọ maka nkwalite nkuzi na ọmụmụ asụsụ Igbo n’ụlọkwụkwọ.

Ntunye Arọ / Mmechi.

Ọtụtụ ihe dị na gburugburu na-emetuta ọmụmụ asụsụ Igbo n’ụlọakwụkwọ ka a rụtụrụ aka n’ederede a. Ihe ndị a niile gụnyere akparamaagwa ndị mmadụ nke pụtara omume ndị nne na nna, ndị nkụzị, otu ọgbọ. Ọnọdụ akụnaụba ezinaụlọ, ngwa nkuzi, laabụ asụsụ na olu asụsụ ndị ọzọ. Ihe ndị a niile na- akwada mmasị ụmụ akwụkwọ n’ọmụmụ asụsụ Igbo. Ọtụtụ ụmụ akwụkwọ na ndị nkuzi ka ọ na-eme ihere ikwu na ha na-amụ ma ọ bụ akuzi Igbo n’ụlọakwụkwọ. Ụfọdụ ndị nkuzi na-ezo onwe ha ezo n’ebe ndị nkuzi ibe ha nọ, igosipụta na ha bụ ndi nkuzi Igbo. Nke a bụ n’ihi omume ma ọ bụ agwa ndị nọ na gburugburu ha na-akpaso ndị na-amụ ma ọ bụ akuzi Igbo n’ụlọakwụkwọ. Omume dị otu a jọrọ njọ nke ukwuu. Ọtụtụ ụmụ akwụkwọ ejirila maka agwa dị out a a na- akpaso ọmụmụ asụsụ Igbo wee gbanarị ịgụ asụsụ Igbo na mahadum. Nke a kpatara o ji dị mkpa na e nyere nwata akwụkwọ ọ bụla nwere mmasị ịgụ asụsụ Igbo ezi nkwado. Nke a ga-enyere nwata dị otu a aka ime nke ọma ma nwekwa ike ikwupụta okwu nke ọma n’ebe ndị gụrụ asụsụ bekee na ndị mere ihe ọmụmụ ndị ọzọ nọ. Nkwado dị otu a nwere ike isi n’aka ndị nkuzi n’ụdị ịja nwata gosiri mmasị ịmụ asụsụ Igbo ike, na inye ya okwu mgbamuume. Agbata ga-adi n’etiti ndi nkuzi na ụmụ akwụkwọ chọrọ ịmụ Igbo ga-abụ naanị nke ịhụnaanya na nsọpụrụ. Omume dị otu a nke ga-esite n’aka ndị nkụzi ga-enye aka n’ebe ọ dị ukwu n’ịkwalite mmasị ụmụ akwụkwọ n’ọmụmụ asụsụ Igbo.

N’iji tinyere nke a, ndị isi ụlọakwụkwọ kwesịsị iwepụta otu ụbọchị ma ọ bụ otu izu ụka a ga-amapụta maka oge ndị Igbo. N’oge dị otu a, a ga-aja ụmụ akwụkwọ ike ka ha na-asụ naanị asụsụ Igbo, ma gosikwa ihe nkiri dị iche iche gbasara asụsụ na omenaala Igbo. Gburugburu ụlọakwụkwọ

150 ebe a na-eme ihe dị out a ga-enye aka n’ebe ọ di ukwu ịkwalite otito asụsụ Igbo n’ọdiniihu.

Ndị Goomenti n’onwe ha kwesikwara inye aka iji hụ na gburugburu ebe a na-agụ akwụkwọ ga-abụ nke ga-adọta mmasị ụmụ akwụkwọ n’ọmụmụ asụsụ Igbo. Ha nwere ike ime nke a site n’ iwepụta atụmatụ nke ga-enye ụmụ akwụkwọ ndị nwere mmasị ịgụ asụsụ Igbo na mahadum ohere ịgụ akwụkwọ n’efu. Atụmatụ dị otu a nke ga-esite n’aka goomenti ga-enye aka n’ikwalite mmasị ụmụ akwụkwọ n’ọmụmụ asụsụ Igbo, ma wetakwa otito asụsụ Igbo n’ọdịnaiihu.

Ndị nne na nna nwekwara oke na ọrụ dịrị ha n’ebe gburugburu ụmụ akwụkwọ dị. N’ agbanyeghị otu ọnọdụ akụnaụba ezinaụlọ siri dị, ndị nne na nna kwesịrị ịdị na-enye ụmụ ha ezi nkwado n’ọsụsụ asụsụ Igbo n’ụlọ. Nke a ga- enyere ụmụaka aka inwe ezigbo ntọala n’ọsụsụ na ọmụmụ asụsụ Igbo n’ụlọkwụkwọ.

Ọ bụ uche odee na ọ bụrụ na-etinye arọ niile ọ tụpụtara n’ebe a n’ọrụ, na gburugburu ụmụ akwụkwọ ga-abụ nke ga na-akwalite nkuzi na ọmụmụ asụsụ Igbo n’ọdịniihu.

Edensibịa

Agbara, S. E. (1999). Mbido Igbo. Kawuriz and Manilas publishers Ltd. Agụgụ, M. O. (2006). Ndị Igbo na akụkọ ala ha. Nsukka. Eva Unique printing and Publishing Press. Anozie, C. C. (2003). Igbo kwenu: Akụkọ naOmenaala ndi Igbo . Enugu: Computer Edge Publishers. Bandura, A. (1994). Social Learning Through Imitation. In M. R. Jones (ed). Nebraska symposiumOn Motivation. Lincoln: University of Nebraska Pres

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Federal Republic Of Nigeria, (2014). National PolicyOn Education. Abuja: NERDC Igbonusi, H. (2006). Is Igbo an endangered Language? Multilingual Journal Of Cross- Cultural amd Interlanguage Communication. 25, 443- 452 Kanu, B. E. (2018). Mmetuta Gburugburu na Mmeta nke ọma Ụmụ akwụkwọ n’ Ọmụmụ Asụsụ Igbo naMahadum Naijiria, Nsukka. UnpublishedB. ed project, University of Nigeria, Nsukka. Nwadike, I. U. (1990). Nka na usoro N kuzi Igbo Nsukka: Ifunanya Publishers. Nwadike, I. U. (1998). Ọpụrụiche Edemede Igbo.Obosi : pacific publishers. Obiano, E. (2008). the Effect of EnvironmentTowards Learning. Nsukka: M B E Publishers. Ọfọmata. C. (2007). Jụọ M Igbo: Enugu: FormatPublishers. Ọgbalu, F. C. (1979). Omenaala Igbo. Onitsha: University Publishers Omeje, M. O (2009). Effects of CommunicativeMethod On Secondary Students Achievements And Interest In Letter Writing In Igbo Language. Unpublished Ph. D Thesis, University of Nigeria Nsukka. Ugwu, C. I. (2010). Mmetuta Gburugburu n’Ọmụmụ Asụsụ Igbo Ụmụakwụkwọ n’okpuru Ọchichi Ụdenu di n’ Enugu Steeti .Unpublished B.ed project, University of Nigeria, Nsukka.

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Conflict Management Strategies in Three Igbo Selected Novels

BY Ndubueze, Jacinta Uchechukwu Department of Igbo, African Asian Studies Nnamdi Azikiwe University, Awka 08037295890

Prof. A. N Nwokoye Department of Igbo, African Asian Studies Nnamdi Azikiwe University, Awka 0803383363

Abstract Literature is a mirror of life which depicts real life events. Conflict which can come in form of serious disagreement, or quarrels, argument, dispute, clash, struggle, strife is part of life situation. The Igbo novels play important roles in showing conflicts and its management strategies. These conflicts may be between kinsmen, among peer groups, villages, co- workers, husbands and wives. This study therefore, examined the types of conflicts shown in the three selected Igbo novels, and the strategies used in solving them with the view to determining the relevance of the strategies to real life situations. The study adopts the Marxist sociological theory because it centered on class struggle between the proletariat and the bourgeoisie and psychoanalytic theory which studies human behaviour. Survey research design was used. Data were collected from the three novels. They are: "Ọkpa Akụ Eri Eri", "Ọmenụkọ", and "Ogene Ike na-akpọ Dike." The study found out that; there are different types of conflict: political, marital, intra-community and man versus society conflicts. Causes of conflicts were also found, they are: jealousy, quest for power, infidelity and childlessness. Its management was

153 also found, they are; by the use of proverbs, oath taking, ritual sacrifice and age grades. The study will be of immense help to the society at large who will now know different conflict management strategies and most efficient among them for a peaceful co-habitation. Academically, it will add to the pool of literature in this field of study for the up-coming researchers who may like to study conflict management strategies in other Igbo genres.

Background to the Study

Literature is the study of man, its past, present and future. Every aspect of man is being represented in literature. Umar & Bwai (2011) observe that literature aids the understanding of social life since it is the mirror through which a society sees itself. Writers of literature help us to know to how handle our social life.

Ikeagwu (2000) asserts that, literature makes us aware of the world we live in by exposing its various aspects. It exposes the good, ugly and the bad. One cannot talk about literature without talking about oral literature. Arohunnolase (2000:87-88) observes that “…literature is about the experience of man and their conception of life in any society.” Literature shows all the sufferings, struggles, celebrations and achievements of man from birth to death. Dawurung (2010) says, literature is the imaginative representation of reality about the experiences of people at different times and places about their culture, tradition, history and religion. What literature does here is to help man understand other people’s religion in order to know how to handle them. Egudu (1977:1) sees literature as “…a mode of expression.” the researcher agrees with Egudu’s view because through literature we pour our heart depending on the mood whether

154 happy, moody or otherwise. There are two types of literature, oral literature and written literature.

Oral literature is that literature passed down from one generation to the other. Oral literature is the art and craft of imaginative verbal expression. It refers to any creative or expressionalistic use of spoken language to produce a work of art similar to those of literature. Orature according to Zirimu is the use of utterance as an aesthetic means of expression. Oral literature is the one performed orally. Anasiudu (1977:7) termed it “oral culture”. Oral literature comprises all aspects of creative art communicated orally. It includes traditional drama, stories (oral narratives), poems such as lyrics, satires, elegy, anecdotes, proverbs, riddles and so on

Written literature is any literary work that is in a printed form. In the view of Kennedy (1999: xxxix) he sees written literature as “a kind of art, usually written which offers pleasure and illuminations”. Kennedy’s view shows that literature could be as an entertaining part of life and as well as a road map to the society. Written literature is literary works in printed form.

Conflict is struggling between two or more persons. The word ‘conflict’ comes from latin word fligere, meaning to strike together or to clash meaning a fight especially a prolonged struggle or clashing together of physical body, Boulding (1977:18) and Adeosun (2015:244) define conflict as “…contradiction arising from differences in interest, ideas, ideologies, orientation, perception and tendencies.” Conflict must arise where people with different ideologies, orientation for we come from different background. Fayemi (2009; 61) says conflict is a collision between two or more people. That means, there is absence of peace. Palmer (1998:36) aggress that conflict is part of society. He says: “As long as human

155 being interacts with others, conflict is to be expected. This is because, human beings are intrinsically different and their differences are in different proportions.”

In this aspect, there is nowhere two or more persons are found and conflict will not arise. Even siblings do misunderstand themselves not minding they are from the same parents but the way one perceived things that another will.

Stangner (1967) sees conflict as a situation in which two or more persons desire goals which they perceive as being attainable by one or the other‚ but not by both; each party is mobilizing energy to obtain a goal‚ a desired object or situation‚ and each party perceives the other as a barrier to achieving that goal. When someone becomes a barrier for another in achieving his or her goal, conflict must arise. Bamikole (2008) describes it as the differences in the interest of people or between groups of people‚ which could be material‚ religious‚ ethnic‚ ideological and any other thing that make people fight one another. It may provoke wars that result in depopulation and devastation. At the move to cushion these effects‚ hence‚ a need for its resolution is necessary.

Review of Related Literature

This area contains conceptual review, empirical review and theoretical framework on which this study is premised.

Conceptual Review

In this aspect of the work, the researcher gave an elaborate review of other people’s opinions as it concerns conflict management and tried to relate them to the work under

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Causes of Conflict

There cannot be conflict without causes. The roots of conflicts are many and one cannot completely free oneself from their influence. “Conflict is a phenomenon that is important part of human existence (Isard, 1992: i), and a natural part of our daily lives (Weeks, 1992: ix). Conflict has become part and parcel of man, because man must be involved in one conflict or another. Conflicts that take place within a society may be as a result of several factors. Any overt conflict may have several roots, which may in turn be related. Dorothy and Curtis (2001) have grouped these roots into five major types.

1. Differences in age: - Age of a person is one of the causes of conflict because older one would not like to adhere to the instruction of the younger one. Sometimes, the way an adult would understand or view something, younger people would see it in another form and on that process conflict arises.

2. Differences in people’s background: - Sometimes, background of people makes them to be arrogant and this arrogance may give birth to conflict within the group where such persons belong.

3. Differences in values, ideas, objectives and religion: – Different religion one may say is one of the major causes of conflict in Nigeria today. Some people’s belief is different from the other, and in such case, people will like to convince others to believe n their own and sometimes, they use force to lure one to their own religion.

4. Differences in interest: – this is feeling of wanting to know or learn about something or someone. On the process of wanting to know, people start to agitate and that brings about conflict.

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5. Differences growing out of power structure: - Everybody wants to be in power hence, power tussle for one position or the other everywhere.

The above author’s views are considered right when it comes to the issue of the causes of conflict. When people do not have common goal, interest or ideology, there tends to be conflict.

Management of Conflict

Conflict management is an organised way of handling conflict between two or more persons. In everyday life, people, organizations, families, encounter disagreement. In conflict management, efforts are made in preventing escalation of conflict or reducing the destructive nature of conflict. Since conflict is inevitable in all spheres of life, ways must be sought to manage the negative effects. Johnson (2010.10) says “…Conflict resolution is an attempt to understand the underlying causes of the disputes, and to find approaches that will lessen the negative impacts of conflict on individuals in society and between nations.” However, it is worthy to note at this juncture that there are many ways in which these conflicts could be managed. Such ways are:

Traditional Method of Settling Conflict

Some institutions and procedures were set by Africans to ensure peaceful resolutions of disputes of different types and at different levels within African socio-political setting, because they place great emphasis on peaceful resolution of disputes which always aim at resolving social issues while at the same time upholding the principles of fairness, equity and justice as engraved in their customs and traditions.

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African communities according to Ayittey (1992) as quoted by Odunukwe (2015) followed four major principles in the maintenance of peace and management of conflicts.

1. Settlement of disputes by peaceful deliberation not by force.

2. Correction of wrong doing through compensation and restitution not retribution.

3. Adjudication and assessment by a body of impartial elders.

4. Fairness, equity and justice.

According to Ayittey, if these principles are followed, they will bring good management of conflict.

Theoretical Framework

This study adopts the Marxist theory. Marxism is a theory used in the critical analysis of history, society, revolution and economics and later found applicable to literary studies. Marxism as a literary theory was developed by a German philosopher and economist Karl Heinrich Marx (1818-1883). In collaboration with Marx, Fredrick Engels (1820-1883), a political economist put together the principles of communism which was later called Marxism, Dobie (2012).

A theory is an idea, a set of facts, propositions, or principles concerning a field of study, to explain a phenomenon (Encarta, 2004). The importance of any theory lies in its ability to explain something which has occurred with a view to dealing with problems which arouse or may arise in such field of study.

Marx and Engels are of the opinion that class struggle between the proletariat and the bourgeoisie would definitely

159 lead to overthrow of capitalist. This would inevitably promote the causes of social progress as seen in Ọkpa Akụ Eri Eri.

Marxist theory is a scientific theory of human societies and how the oppressed in these societies can change the oppression in the societies through organized struggle of the masses so that they can free themselves from exploitation and oppression.

The principles of this theory revolve around these concepts: economic, power, materialism and class conflicts. The theory is based on a school of thought that sees inequitable economic relationships as the sources of class conflict. As such issues such as inequalities in social classes, imbalance of goods and power among people, and the manipulation of workers by the bourgeoisie are focus of this theory.

Its weakness is that Marx fails to relate the situation of African countries especially in class struggle of the leading forces for social change. He considered the capitalist society as not being desirable and considered overthrowing the class of exploits and established new class of proletariat. Going by this view, Marx forgot other classes of the society. Most African countries do not have many industries; so how can a socialist society be established without leading force of industries and industrial workers? Its strength lies in the fact that it connects literature with life in our everyday concerns about economics, class and power (Brudney, 1998).

Data Analysis Novels under Political Conflict “Ọkpa Akụ Eri Eri”

Political conflict is the incompatibility between social systems with regard to the security of a population, the integrity of a territory, or the maintenance of a political, socioeconomic or cultural, and national or international order. (International

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Encyclopedia of the social & Behavioral Sciences (Second Edition), 2015

Ọkpa Akụ Eri Eri is wriiten by Ude Ọdilọra. This is the kind of novel that depicts Akubụzọ’s autocratic nature which is the major cause of conflict in the novel. Akụbụzọ despite the fact that his colleague in the school have made him to understand that Latin is not their mother tongue which means, they do not understand it when he uses it, he still went further to be using it. They made him to understand that whenever he uses it to pray, they do not understand and it will make them not to concentrate. Akụbụzọ displayed his selfish attitude there because when you communicate to people and there is no feedback, it shows that you have not communicated. Here is the complaint they made:

Asụsụ a abụrụla ahụ ya nke bụ na ọ naghị echeta na ndị ọzọ anaghị asụ ya. Ọ na-akpụ Latin n’ọnụ mgbe niile‚ ekpere ya ma n’ụlọ ya ma n’ụlọakwụkwọ na- abụ na Latin (pg 1).

The language has become part of him that he dosen’t remember any other language. It is always in his mouth‚ all his prayer whether in the house or in the school is in Latin.

Akụbụzọ does not put into consideration those under him; he does not want to accept their complaint because he is selfish; he considers only himself and overlooks others.

The best theory to analyse this is Marxist theory. ‘Marxist theory is a theory whereby the rich oppresses the subordinate. Akụbụzọ‚ is the headmaster of Abangwu primary school. He assumed that post in 1945 and held it for a long period of time. The autocratic nature of Akụbụzọ manifested when he gave the people under him instruction that the female teachers

161 should not visit the male teachers and same applied to female teachers.

Iwu megidere ndị nkuzi nwoke ịga n’ụlọ ndị nwaanyị n’oge masiri ha. Ọ bụ oke na ọrụ ndị isi ịhụna onye ọbụla debere iwu ahụ. Iwu dị otu ahụ na-ebute mgbarụ ihu na esemokwu n’etiti hedimasta ụfọdụ na ndị nkuzi ya tumadị ọ bụrụ hedịmasta na-achọ ka ya hụtachasịa ma ọ bụ matasịa ihe dum‚ghara ịleghara ihe ụfọdụ n’ihina ọ bụ mata ghara ka ọkụ jiri hapụ ite gbuo ihe dị ya n’ime.

Akụbụzọ restricted both his female and male teachers from visiting each other whenever they like. It is the duty of the head teachers to see that the instructions are being kept. This type of law always bring conflict between some of the headmasters and their teachers especially those of them that want to know or see everything‚ and do not overlook certain things and it is because of this that conflict arises.

Akụbụzọ’s restriction of his colleague is one of the things that brought conflict in the novel‚ because he does not associate with anybody and he wants them to start behaving like him. Forcing adult or restrictricting them on whom to visit would cause enemity, that is what Akụbụzọ refused to understand.

Also‚ he refused to be having meeting with members of his staff‚ he decided that it is what he wants that he will do. Akubuzo forgot the Igbo adage that says ‘otu osisi anaghị emebe ọhịa’ meaning that a tree cannot make a forest.

Ihe m chọrọ ka m ga-eme n’ụlọakwụkwọ m. M gaghị enye ndị nkuzi a ohere ka ha were m gbawa bọọlụ n’ihi na m si ha suru‚ ha eburu ọkụ. m sị ha tụpụta aro maka ọrụ anyị‚ ha etibere m iwu(p.47).

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Whatever I want to do in my school I will do. I will not give these teachers chance for them to ride me, because if I asked them to contribute‚ they will be giving me others.

It was because of this that made the teachers to hate Akubuzo‚assuming he gives them chance for them to say their mind‚ they would have told him their mind concerning his attitude especially the use of Latin whenever he prays.

Also teachers were angry with him because of his selfish nature and greed towards them. He will come into the classroom‚ take students along with the teachers to supervise the students working in his farm; despite all their sufferings in the farm and their time wasted‚ he gives them (teachers) little quantity of what they gathered from the farm. He sells some and stores the rest in his house.

The work of superego is to remind you that any act has its reward or that the act is against social norm. Superego is the lives of Chinedu and Nwana as seen in “Okpa Aku Eri Eri”. Chinedu told Ụzọma that their people forbid eating python‚ reason ‚ they believed Python is the ogwugwu goddess‚ once you kill it‚ you bury it like human being.

Chinedu na Nwana nọpụrụ iche na-apịanyere ya anya n’ihi na ndị obodo ha anaghị eri anụ eke. Ha na-asọ ya nsọ nke ukwuu n’ihina ha kwenyere na ọ bụ agbara a na-akpọ Ogwugwu nwe ya‚ na onye gburu ya‚ ghara ịkwa ya ọchụ ekotala ụka agbara a bụ Ogwugwu.

Chinedu and Nwana stayed aside and watched him because their people do not eat pyton. They forbid it because they believed it is the goddes called Ogwugwu that possessed it‚ anybody that kills it and did not bury it has attracted the wrath of Ogwugwu.

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It is seen in the novel in the character of the teachers that beat Akubuzo. Instead of them to go and see Akubuzo, find out the state of his health, and say sorry, they refused because of their ego, and refused to do something about it.

Ndị nkuzi ahụ pụrụ‚ obi ha na-apịakwa ha ụtarị. Ha gara n’ụlọ Maazi Ọfọdị na-atule ọnọdụ ọjọọ ha tinyere onwe ha na ya; ha chisịzi obi n’aka n’ihi na ndụ ha kwụ n’ọkụ. ihe ha mere efoola ha n’anya mana ngala ekweghi ha I ga hu Akubuzo.

The teachers left the scene of the action‚ their consciences were not at rest. They went to Ọfọdị’s house analyzing the ugly situation they had put themselves; their minds were not at rest because of what they did. Their eyes had become clear, yet their ego could not allow them to go to Akubuzo and say sorry.

Akụbụzọ did not come out in the public for two days because of the way he was beaten by his own teachers. He did not go to school and his boy- Chinedu- who is living with him has being crying since then. He said he does not know if his master was still alive or not‚ and he began to shout on top of his voice. That made teachers who beat him to come out to see if he has died.

The Marxist theory says that the oppressed will one day revolt against their masters. Akubuzo did not know that his teachers were seriously planning for him, until Ọfọdị his assistant made a surprising statement‚ after Akụbụzọ must have given them words of advice. They laughed to show that they did not value him again. It did not stop there‚ he gave orders that nobody should open the door while the prayer was going on but they faulted the order.

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One day when the prayer was on‚ Mr Ọfọdị intentionally knocked at the door to provoke Akụbụzọ and the door was opened by Mr Uboma. After the prayers‚ he asked who opened the door‚ Mr Uboma owned up that he is the one. That made Akụbụzọ to be angry. While he was thinking on what to do‚ teachers started laughing at him to tell him that he is a fool. He gave Mazi Ọfọdị two days suspension and insulted Mazi Uboma because he does not have good certificate. But Mazi Ọfọdị ignored Akụbụzọ and continued coming to school and that made Akụbụzọ to get annoyed and took Ọfọdị’s table outside. Mazi Ọfọdị‚ who had been looking for an avenue to fight with Akụbụzọ‚ went into Akụbụzọ’s office and scattered the whole place. Akụbụzọ beat Mazi Ọfọdị mercilessly‚ he nearly killed him if not that the teachers there rescued him from the hands of Akụbụzọ. Teachers having seen that Akụbụzọ has beaten mazi Ọfọdị like a kid‚ all of them started beating Akụbụzọ to the extent that he nearly died. Akụbụzọ went to Egbo, the headquarters and laid his complain about what happened in his school.

The use of mediation in conflict management

Mediation means intervention in a dispute in order to resolve it . The conflict management between Akụbụzọ and his teachers was by (mediation), the managers from the headquarters. After hearing their complaints (maneja) ‚ what they found that was the cause of the problem between Akụbụzọ and the teachers is lack of love and respect. The maneja gave his verdict as follows:

E kpebiri‚ deekwa n’akwụkwọ na a ga-achụ Maazi Ọfọdị n’ụlọ nkuzi n’ihi na ọ bụ isi ala adịghị mma n’ụlọakwụkwọ Abangwu. Maazi Uboma na ndị nkuzi ndị ọzọ na-eso Ọfọdị ka atụrụ ga-ahụkwa ahụhụ ga- atụ ha ọnụ ka ha mata na ọ dịghị mma ka ọha tuoro otu onye ọgụ tiwe ya ka ọ masịrị ha‚ ya mere‚ a gaghị

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akwụ Maazi Uboma ụgwọ maka ọnwa abụọ n’ihi aka ya n’ọgụ ahụ. Ndị nkuzi ndị ọzọ ga-arụ ọrụ otu ọnwa n’erighị ụgwọ. A ga-eji ego ụgwọ ha zụtachie ihe ndị furu efu‚ doziekwa ndị mebiri emebi. N’ọgwụgwụ afọ‚ a ga atụsa ha n’obodo dị iche iche‚ tinye ha ebe ụzọ ụgbọala‚ mmiri na nri kọrọ ụkọ. a ga-adọkwa ha aka na nti na onye ọbụla mere isi ike ga-ala na nkuzi.(p.86)

It was concluded and also written that Mazi Ofodi will be scaked from his job because he was the cause of the entire problem in Abangwu. Maazi Uboma and other teachers that have being following Maazi Ofodi sheepishly will also receive the punishment that will surprise them for them to know that it is bad to beat one person as they like, because of this, Maazi Uboma will not be paid two months salary because of his involvement in the fight. Other teachers will work for one month without salary. Their salary will be used to replace those items that were lost and repair those ones that were spoiled. At the end of the year, all of them will be transferred to various towns that do not have good road, drinking water and scarcity of food, all of them will be warned seriously that any of them found in such act again will be sacked from teaching profession.

The second conflict was between Akụbụzọ and cathecist over an orange tree

Otu Oroma dị n’oke ụlọakwụkwọ na ụlọ ụka. Hedịmasta na onye nkuzi ụka na-azọ ya azọ. Oroma ahụ mijuru elu na-eme mmadụ akpịrị tukọm tukọm mgbe ọ chasịrị. E tiri iwu ka aka ghara ịga na ya tutu e kpebie onye ga-enwe ya, ma ọ bụ otu a ga-esi eke ya. Otu ụbọchi, n’oge reseesi, hedịmasita siri na windo ofisi lepụ anya hụ Chidi nwa onye nkuzi ụka ka ọ na-

166 aghọ ọroma a sịrị mmadụ emetụla aka. Iwe were ya nke ukwuu, ya mere, o ziri ka a kpọrọ ya nwata ahụ. Mgbe Chidi bịara, Akụbụzọ gbara ya ajụjụ ọnụ ihe kpatara o ji aghọ oroma ma Chidi zara ya na ọ chere na ọ bụ nke ha n’ihina ha na-aghọ ya kemgbe afọ atọ ha bịara. Akụbụzọ jukwara ya maọbụ ihe o chere ka ọ bụ iwu e tiri ka mkpa ma Chidi zara na ọ bụ iwu e tiri. Ọ tara Chidi nnukwu ahụhụ site n’ibunye ya akwụkwọ buru ibu, dịkwa arọsi ya buru ya ma chilie aka ya elu malite n’elekere iri na abụọ n’ehihie ruo n’elekere abụọ ya bụ awa abụọ.

Management of conflict (mediation)

Ndị kọmiti ụlọụka bịara kpezie otu a ga-esi na-eke oroma ahụ. Ha kwuru sị “Anyị bụ ndị kọmiti bịara n’aha ndị Abangwu rụrụ ụlọ akwụkwọ n’ihi na okenye anaghị anọ n’ụlọ ewu amụọ n’ọgbịrị. Ọ bụ anyị nwe ụlọ akwụkwọ na ụka na ihe dum dị n’ime ha. Anyị kụrụ osisi niile dị n’ogige ụlọ akwụkwọ na ụlọ ụka maka ọdịmma ndị nkuzi anyị. A bịa n’oroma ahụ na-ese okwu, ihe anyị kpebiri bụ ndị nkuzi niile, ma obere ma nnukwu, ma ndị akwụkwọ ma ndị ụka, ga na- eke ya eke ka ọ bụrụ otu n’ime ihe jikọtara ha n’ọrụ. Ọ dighị onye ọ bụ nke ya iche n’ihi na ọ dị n’agbata ụlọ akwụkwọ na ụlọ ụka. Otu ọ dịla, ọ bụrụ na anyị achọpụta na oroma ahụ ga- ebutere anyị esemokwu, anyị ga-ewere anyuike gbutuo ya n’ihi na ndị okenye tụrụ ilu sị kama ite mmanya ga-esere ọgọ na ọgọ okwu ya tiwa a n’ụzọ. Site n’ụbọchi ahụ gaba, esemokwu ọzọ adịghịkwa.

Omenụkọ

It is a story of a wealthy business man and a well known person in Bende. Omemgboji was his master that trained him. When Ọmenụkọ was settled by his master‚ he started his own business‚ and had his own servant that is “ndị na-ebu ibu”. When people saw that Ọmenụkọ was doing well in his

167 business‚ they started bringing their children to learn trading from him. Unfortunately to Ọmenụkọ‚ one day he went to buy his goods together with the people learning trade from him‚ all their goods fell into the river called “Igwu”‚ because the rope of the bridge was weak due to too much rain. It was the help of God that none of them drowned in that river. That was how Ọmenụkọ started life afresh, that was what brought about the conflict he encountered in the text. In order to make both ends meet, he sold his servants including one of his relatives. This singular act of his, made him to run out of the town.

He later ran to a community called “Ndị Mgbọrọgwụ” to hide himself. When he got there‚ favour followed him. Eze Ndị Mgbọrọgwụ before his death made him to hold his son’s warrant till he comes of age of reasoning. By implication, he became the acting igwe of the community. From there‚ he became rich again. But later‚ the people of Ndị Mgbọrọgwụ became jealous of him because of his wisdom on how he settles some of the cases that are brought to him.

The major cause of conflict in the text is jealousy. The people of Ndị Mgbọrọgwụ became jealous of Ọmenụkọ. Secondly, D.C fell in love with Ọmenụkọ because the way he was handling cases impressed him (D.C). Ọmenụkọ was not taken side in his judgement in the community. Whoever was guilty, Ọmenụkọ would tell the person that he/she is guilty. It is because of this that made (community leaders) plannerd on how to remove the warrant from him. Later, one of these leaders went and informed Ọmenụkọ what the community leaders had planned for him, he (Ọmenụkọ) went and reported the issue to D.C. Ọmenụkọ being a wise man made his plan to relocate to ịkpa oyi

Ndị ala Mgbọrọgwụ wee nwee nzụkọ megide Ọmenụkọ na ụmụ nne ya si‚ Di ọkpara nna anyị bụ Obiefula etoola dimkpa‚ a ga-agwa Ọmenụkọ ka ọ

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nyeghachi ya Warrant nna anyịukwu”. Maka na ọ nwere ndị gbaara Ọmenụkọ ama mmegide a‚ Ọmenụkọ edepu jekwuru D.C sị ya na ya onwe ya na- achọ ịpụ obi n’otu ịkpa a na-akpọ “ịkpa oyi”.

Ndị Mgborogwu had a meeting against Ọmenụkọ and his brothers, they said, the heir apparent, heir to the throne has grown, we will tell Ọmenụkọ to give him back his fathers warrant, because they were people who informed this to Ọmenuko, Ọmenukọ now went to D.C and said to him that he wants to go and live in one of the villages called Ịkpa oyi.

Ọmenụkọ as a wise man‚ he dosesnot want them to disgrace him‚ and so he told the D.C to know of his intention of leaving the place to ịkpa oyi. He did that to avoid conflict. He left with the family to Ịkpa oyi.

There is another conflict that arose when Ọmenụkọ was promoted by the D.C. to be the head of the kings within his jurisdiction, he was asked to be settling some of the disputes without D.C supervision.

Ọmenụkọ wee na-aga n’ihu n’ụba ya‚na ịbụ eze ya. E mesịa Ndị Bekee a hụ na ọ bụ madụ nwere uche nke ukwu n’ọchịchị ya‚ ha wee mee ya onye ukwu karịa ndị eze ndị ọzọ. Ndị Bekee mere ya ka ọ na-ekpe ikpe ụfọdụ n’ụlọ ya‚ o wee na-eme otu a na-aga n’ihu. Mgbe Ndị Bekee hụrụ na ọ na-aga n’ihu‚ na ọ bụ ezi onye ikpe‚ ha enye ya ike karịa dị ka ha nyere ya na mbụ. Ha enye ya ode akwụkwọ‚ nyekwa ya ndị ozi n’ ụlọ ikpe. Mgbe ihe ndị a na-aga n’ihu‚ ndị eze ọzọ dum dịkwa n’okpuru Ọmenụkọ. ndị eze nile wee sị‚ “Ee-e‚nke a agaghị eme n’ala anyị a. onye bịara abịa ịbụ onye isi anyị nile.(p.76).

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Ọmenụkọ was progressing in his wealth, also as a king. At a time, D.C found out that he was a man of wisdom in his kingship; they uplifted him more than every other king. They made him to be presiding over some of the issues in his house; he was progressing with the work. When they saw that he was progressing with the task given to him, as a good jugde, they uplifted him more than before. They made him secretary; gave him servant in the law court. As these were going on, other kings under Omenukọ retorted. The kings said, this will not happen in our land, a stranger to come and rule us

Whenever someone is being promoted‚ there must be jealousy amongst people. Ndị eze did not remember that when he was holding Obiefula’s warrant‚ he was not a native of their town. His promotion from the D.C raised a lot of dust between him and some of the kings.

The negative effect of the conflict in the text was that‚ a lot of people died when the war between Ọmenụkọ and some of the kings at “ịkpa oyi” started. Also‚ some of the things planted there were destroyed because of the conflict. They connived with the owner of the land at Ịkpa oyi to chase Ọmenụkọ away. Ọmenụkọ later agreed to go back to his home town rather than to die in ‘Ndị Mgbọrọgwu’.

Settlement of Conflict (Ritual Sacrifice )

Ọmenụkọ could not go back to his home town because of the atrocity he committed in the past. He sent his brother and one of his friends to look for those people he sold when he had problem. They found them in their various places except one that died. Before he went back‚ the chief priest listed the items

170 that would be used for cleansing so that he would be free to go back to his community. Here are the items;

Onye isi ala wee sị Igwe‚ Gee nti ihe I ga-agwa Ọmenụkọ. Sị ya weta otu ehi‚ akwa ọkụkọ asatọ‚ otu oke ọkụkọ na ji ukwu asatọ na ji nta asatọ” onye isi ala wee sịkwa‚ “Ọ bụrụ na ọ mee ihe ndị a‚ obi ga-adị ụmụ madụ na ụmụ mmụọ ọcha n’ebe ọ nọ ma ọ bụrụ na ọ ga-ahụkwa onye eze mmụọ anya dị ka ọ hụrụ m” (p.60).

The chief priest said to the king; listen to what you will tell Ọmenukọ.Tell him to bring one cow, eight eggs, one cock and eight big yams and small eight yams”. The chief priest also said to the king, “if all these should be done, both the living and the dead will be happy if he will also see the chief priest as he have done with him.

Ọmenụkọ really knew that the gods were not happy with him corncerning his apprentices which he sold. He desired to be at peace with both human and the spirit. He decided to perform the ritual sacrifice to appease the gods. After performing the sacrifice‚ he went back with his families. When they got home‚ he built alot of houses for his family and all lived in peace.

Ogene Ike na-Akpọ Dike (intra-community conflict)

The text was all about injustice that existed between the families of Ejiọfọ and ‘ụmụ agbọghọ Akpaka and‚ that was the major cause of conflict in the novel. It all started one night when they came to Ejiọfọ’s house to collect fine from his daughter Chioma for being absent from their meeting. Ejiọfọ

171 pleaded with them that they should leave his house because his daughter was not aware of the meeting. They insisted that they must collect the fine (#50.00) from them. Later on‚ they started insulting Ejiọfọ and his family. That was how the conflict started. Though before the insult‚ series of questions were asked by Ejiọfọ’s wife Nneka to know when they started their meeting and while collecting fine from those that were not around.

The questions from Nneka to ụmụagbọghọ Akpaka

“Olee mgbe unu nwere nzukọ ahụ‚ ọ bụ n’abalị a?”Anyị malitere ya n’elekere isii na ugwu n’oge mgbede.” “Unu amaghị na Chiọma ebighị n’ụlọ a‚ kama na o bi n’ụlọakwụkwọ dị n’obodo ọzọ. Nke ọzọ‚ taa bụ etiti izu ụka‚ ọ bụghị na ngwụcha izu ụka‚ n’ihi ya‚ mmadụ niile ga-anọ n’ụlọ akwụkwọ ha na-agụ akwụkwọ? “O nwere ndị kwuru na ha hụrụ ya n’oge ụtụtụ tata” Ọ lọtara n’oge ụtụtụ wee kwuo na ahụ adịghị ya‚ anyị kpọrọ ya gaa n’ụlọ ọgwụ‚ ọ nara ọgwụ ma laghachi azụ n’ụlọ akwụkwọ ya” “Ma ozighị ozi na ya agaghị abịa nzụkọ anyị.” “Unu gwara ya oge unu hụrụ ya‚ na unu ga-enwe nzụkọ taa?” “Ndị hụrụ ya‚ kwuru na ha agwaghị ya” Unu wepụtara tata na mbụ‚ dị ka ụbọchị unu na-eji enwe nzụkọ?” anyị ewepụtaghị.” “Ugbu a‚ unu ahụla na o bighị n’ụlọ a‚ n’ihi na o bi n’ụlọ akwụkwọ dị n’obodo ọzọ wee na-agụ akwụkwọ. Nke ọzọ‚ ọ maghị na unu nwere nzụkọ tata ka o zitere unu ozi‚ kwuo na ya agaghị abịa. Nke atọ‚ oge ugbu a bụ etiti izu ụka‚ mgbe mmadụ nile kwesịrị ịnọ n’ụlọakwụkwọ ha. Echere m na o ruola afọ asaa unu kposara nzukọ unu n’ogbe a? O lee mgbe unu malitere ya ọzọ?” Onye isi ha zaa sị‚ “Anyị malitere ya ọhụụ tata. Ndị mmadụ 172

malitere ọhụụ idenye aha ha n’akwụkwọ tata.”(P.8-9)

When did you have that meeting, is it this night? We started the meeting at after six pm, are you not aware that Chioma is not living in this house rather she is living in the school in another town? Again, this is the middle of the week, not weekend, because of that, people will be in the school learning, some people said they saw her this morning, she came in and said that she is sick and we took her to the hospital and she took her medication and went back to the school. But she did not send any message that she would not be coming to the meeting. Did you tell her that you people will be having meeting today? Those that saw her said they did not tell her. Did you people earlier made today to be the day of your meeting? No, we did not, now you have seen that she is not living in this house because she is in another town scholing. Again, she did not know that you people will be having meeting today for her to take excuse. Again, now is the middle of the week when people should be in their school. I thought it is about seven years you stopped your meeting in this village, when did you start it again? Their chairperson answered and said, we started afresh today, people started registering today.

The injustice is the cause of conflict between the family and the ladies of Akpaka. After the explanation given to them by the mother‚ they refused to go and started insulting Ejiọfọ and the family‚ when they wanted to chase them away‚ they started throwing them stone‚upon that‚ they beat the only son

173 of Ejiọfọ mercilessly‚ broke his glasses and wanted to kill him‚ if not that he escaped from them.

Ejiọfọ wanted to go and lay his complain to the police‚ but someone adviced him not to go that the women of Akpaka will settle the matter. But to see that the problem he was facing was a conspiracy from those that were jealous of his family‚ a man from nowhere started insulting him that he should go and call the police in action so that he went and lay his complain in the police station.

In the text‚ the people felt that Ejiọfọ and his family were poor‚ therefore‚ they could oppress them. After the series of problems with Ejiọfọ and these people‚ they still went and beat Ejiọfọ’s daughter, hear them;

“Echere m na ndị uwe ojii ga-akpụrụ gị tupu m sị n’ụlọ akwụkwọ anyị lọta? agbọghọ ahụ zaghachi ya sị‚ “Ọ bụghị ogbenye ji nna ya aga ahịa? onye erijughị afọ ọ na-akpọta ndị uwe ojii? Onye otu ụkwụ anaghị agba mgbere nkata‚ị nugo!

I taught that police would have arrested you before I came back from the school? The lady replied him, “is it not poverty that was striking their father? Can somebody that has not feed himself call the police? Someone that cannot stand well cannot do anything, have you heard!

They knew that Ejiọfọ and his family were poor that was why they are being oppressed by the people.

The id was the one functioning in the most of the ladies that went to Ejiọfọ’s house that night. Despite all the conversation they had with Nneka‚ they still had the nerve to beat their son‚ insult Ejiọfọ and his family and made caricature of them. As if

174 that was not enough‚ they still chase their son Obiọra for them to bring him out to kill him. If not because mazị Nnọli intervened‚ they would have killed him that night. Also ‚ they did not even have remorse when Ejiọfọ threatened to go and report to the police‚ none of them shivered but rather‚ they started insulting the daughter why the father have not brought the policemen to come and arrest them. Even when they were arrested‚ they still insult Ejiọfọ. Truly‚ they acted as if they were not human. It was truly the devil that worked in them.

Ego‚ one of the police officers adviced Ejiọfọ not to write any report about what ilouno did in his place‚ he accepted;

Otu onye uwe ojii gwa ya sị‚ “Ọ bụrụ na okorobịa ahụ rute n’ebe a‚ ọ ga-esiri ya ike ịlaghachi obodo a na ndụ‚ n’ihi na aka ndị otu “Mkpochapụ” ga-akpara ya ozigbo. Mgbe ahụ‚ okwu onye ahụ gwara ya lọọ ya obi mmiri.(p.36)

One of the officers told him, if the young man comes here, it would be difficult for him to go back alive, because Mkpochapu group will catch him immediately. At that time, Ejiofo had a rethink based on what the officer told him .

Conflict management in the text by elders

Ejiọfọ still had the sympathy over Nnọli despite all he did to Ejiọfọ and his family. The conflict was later settled by the help of the king and his cabinet and Bekuo. The people that were in conflict with Ejiọfọ apologized to him and also signed that they will never look for his troube again. Ụmụ agbọghọ Akpaka were also given mandate to replace those things they spoilt in Ejiọfọ’s house.

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