Igbo Net: Ahiajoku Lecture Series:: the 2001 Ahiajoku Lecture, EN Emenanjo

THE 2001 AHỊAJỌKỤ LECTURE

IGBO OR IGBOID:

ASỤSỤ N’AGBỤRỤ NDỊ IGBO

LANGUAGE IN IGBO CIVILIZATION

Prof. Emmanuel Nwanolue Emenanjo

B.A. (Hons.) English, Ibadan; Post-graduate Diploma Linguistics: (Ibadan)

M.A. (Linguistics) Ibadan; Ph.D (Linguistics) Ibadan

EKELE

Igbo mma mma nụ

Ekelee m

Abịa mma mma nụ

Ekelee m

Anambara

Mmma mma nụ

Ekelee m

Delta mma mma nụ

Ekelee m

Ebonyi mma mma nụ

Ekelee m

Enuugwu mma mma nụ

Ekelee m

Imo mma mma nụ

Ekelee m

Rivas mma mma nụ

Ekelee m

Naịjirịa mma mma nụ

Ekelee m

Igbo bụ Igbo mma mma nụ

Ekelee m unụ

Kwezuonụ

OKWU MMALITE

I meela, Chineke, I meela

I meela, Chineke, I meela o

Imeela, Chineke, Imeela

Onyeaweanyi nara (ekele) I meela

(otito)

(onyinye)

CHAKPII wọọọ

Nkịta nyara àkpà Nsị àgwụ n'ọhịa

Ọhịa ogwū mara ọkụkọ A naghị epio yà epiọ

Òke bàa na mkpọ Àzụ gwụ na mkpọ

Dinta buru egbé Anụ àgwụ n'ọhịa

Isi akwu daa n’àlà Nwaànyị arịa ya elu

Agụ bàa n'ọhịa Mgbada achịri ume n'aka

Mmiri riri nwa awọ À naghị egwū ya ègwù

Ahịajọkụ agbaala afo iri abụo na abụo. Ọ mụtala umu iri na isii, na ederede iri na isii. Ozugbo ha, n'asụsụ Bekee. Na ndị ochie dike ndị a, na ndị diji ndị a, na ndị ọkà okwu na otụ ilolo ndị a, ọ dịbeghị nke ọ bula n'ime ha nwere ụdi nsogbu mụ onwe m nwere n'asụsụ m ga-eji akpụpụta echemeche m ma ọ bụ kwupụta mbunoobi m Ihe kpatara nke a bụ na na 'Citation on The Ahịajọkụ Lectures' ekwuru ya n'akpughị mmiri n'onụ na:

Each lecturer is to choose his or her Language of delivery bearing in mind that the audience understands both Igbo and English.

Ụmụnne m na ụmụnna m, unu anụla ya nụ. Ọ bu ihe a ka Igolo. Gius Nkemjika Anọka, Ode Nguru, na ndị komiti ya chepụtara ma kwuo n'afo 1o7o mgbe ha naewube Ahịajọkụ. Ndi niile maara ihe e jiri mara m na ihe mere m jiri bụrụ ihe m bụ, maara na anọ m na nsogbu. Ezigbo nsogbu o. N'ezie, adi m ka onye chi ya na ogo ya rịorọ olụ, n'ọnọdụ a m hụrụ onwe m n'asụsụ m ga-eji. Chi m n'ebe a bụ asụsụ Igbo; Ọgo m abụrụ asụsụ Bekee. N'ezie, ọ na-adị m ka na ụfọdụ - ikekwe - otụtụ ndị bịara Ahịajọkụ n'afo a, bịara ihụ etu nwoke ga-esi anabata aka mgba asụsụ cheere ya. Ma a kpọrọ ya Ahịajọkụ ma ọ bụ Ufiejọku o, ma ọ bụ Njọkụ ma ọ bụ Njọkụji, ma ọ bụ Ajamaaja, - ha niile bụ otu ihe ma bụrụkwa okwu ọkpụ Igbo. Ahịajọkụ bụ mmemme. Ọ bụkwa evueme ndị Igbo. Otụtụ ndị bịara mmemme a, n'ebe a, n'afo a, bụ ndị Igbo. Nga a anyi guzọrọ ugbuaaka a bụ ala Owere Nchi Ise, n'ala Igbo. Ebe ihe ndị a niile dizi etu a, ọ bụ gini gbochiri anyi iji asụsụ Igbo gawa n'ihu? Nga olee ka mba ọ bụla si akpata nkụ ha ji esi ihe? Kedụ ebe mba ọ bula si enweta mmiri ha na-anụ? Ọ bụ na mba ndị ọzọ? Olee ebe e si agbata mmiri e ji esi ụgụ? Eche m na ọ bụ mmiri ụgụ gba(pụ)tara ka e ji esi ya? ELo m na ọ bụ ife di n'ubi ka wa ji esili ubi nni?

CHAKPII wọọọ

Ladies and Gentlemen, the point I have tried to make is that no Ahịajọkụ lecturer before me has had my dilemma in the choice of the language for preparing and delivering his lecture. All before me who have trodden this road had no problem with their language of delivery. Not necessarily because of what they had to talk about but necessariiy because of their training. Luckily, in the extant and pristine citation crafted by those who thought of and through Ahịajọku, it was explicitly stated that each lecturer is free to choose his or her 'language of delivery' because the audience understands both ‘Igbo and English.’ Simple, children like statements are rarely childish. Are choices really ever free? Aren't they hemmed in by the imperatives of context-time, space, dramatis personae? Again, who says the typical Ahịajọku audience 'understands' both Igbo and English? And when we talk of both Igbo and English, are we talking about conjunction, disjunction or co-ordination? Are we talking of a monolingual presentation through and through in either Igbo or English or of the bilingual presentation in both Igbo and English, in one text, or of the same text presented simultaneously in Igbo, and in English all bound together as a book in the Aboyedean sense? We know that bilingualism has as many types as it has varieties. Ladies and Gentlemen, I will stoutly resist the temptation of being drawn from ikpọta ụtaba to iba n 'ime ahịa.

Ndị nwe m, we all have our own different proverbs and anecdotes for why it is the mad man uses so many words. That is really stream-of-consciousness at work. I have mentioned the Igbo, Ode Nguru, Ambassador Gaius Nkemjika Anọka, master bureaucrat 'and administrator, International diplomat, Poet, Scholar, Linguist, Thinker, Traditionalist and a Knight in the Anglican Communion, Master Facilitator and Strategist in Igbo Lore. Have you ever heard of The Readings on the Igbo Verb, The Dictionary of Igbo Place Names and the still-born Standard Igbo Dictionary (Project) scuttled by the ndorondoro between persons, offices and location? Division of Culture in the Ministry of Information and Culture and The Imo State Council for Arts and Culture? What of the Añụ? The Journal of Igbo Arts and Culture? How many of us are aware that the design, popularization and the wearing, of Igbo traditional dress by ndị ọlụ oyibo is one of the projects in Anọka's multi-coloured calabash of practised and practical Igbo wisdom? The Mbari pavilion down there which now houses the Imo State Council for Arts and Culture. And the Ikenga status, two different versions of them once stood like resplendent ijele at strategic road junctions here in Owerri, to remind those who knew, and to teach those who did not know, that the metaphor of Ikenga is the driving force for success in Igbo life and endeavours. Until, during the Zubairu era of collective forgetfulness and anti-Igboness some heaven-bound dreamers appeared, claiming to see into tomorrow and claiming to be able to make the blind, walk. They came and saw those Ikenga status. And they said God said they were not good. And since then we have ceased to see them. Ashịnze Ikenga, those heaven-bound seers never made it to Damascus! Chiifu G.M.K. Anoka. He is now dead.

CHAKPII wọọọ

Gwa m gwa m gwa m, ...

Gwanụ m.(ihe) ...

Ị mara, Ị marala, Ị marala ...

O befọrọ be onye?

Nri ọ na-adighị,

Onye nà ọ gaghị eri?

Ụgwọ onye ọ bụ la aghaghị ikwụ

Ihe nyirị dike?

Ihe a gụrụ aha,

O di ka aha a gụrụ ya?

Ozuru ụwa nille?

E zuru ezu gaa

E zughị ezu laa?

Maazị Chiifu, Dọkịta Frederick Chiedozie Ọgbalụ has paid his own debt. Whatever anyone likes, let him say about Ọgbalụ. Nobody can take away from him the fact that between 1944 - 1992, he literally facilitated the empowerment of the Igbo language for functional literacy, numeracy, creative literature and in the collection, transcription and description of Igbo orature. F.C. Ọgbalụ, he is also now dead. So, too, another Frederick, Professor Doctor Nnabuenyi Ogonna, the authority on Mmanwụ, in particular, and Igbo dramatic arts in general. The diegwu of the Lagos School of Igbo Studies. Maazi Tony Uchenna Ubesie proved to the international world of literary creativity that the Igbo language, can contribute its own to all genres of fiction, faction and radio-television productions. Mr Chairman, I am not aware that any or all of this ouartet-facilitators, masters, practitioners and analysts of Igbo language, literature and culture have ever had any mention at an Ahịajọkụ. With your revered permission Mr. Chairman, I pray that this highly esteemed and respected audience rise on their legs, and remove their hats, caps and headgears - in their names and in their honour, n'ugwu unu niile. May their great and large Igbo souls rest, nwa jụụụ, in the bossom of Chineke, Olisaburuuwà, Ọpụtaobie! May they become ndịichie n’ala Igbo niile. And saints of the Most High.

Ise

Ise ọ ise

Amaala, mma mma nụ Ekeleenụ

Mma mma nụ Ekeleenụ

Okwu m chighaa! Back to my language of discourse. It will be Igbo and English in complementary distribution and in line with the principle of complementary dualism which pervades Igbo thinking, Igbo mode of thought and the grammar of structures in the Igbo language. Igbo and English. Not Engligbo, for that would be Igbo oxide, Igbo carbon monoxide! Nor Igbo and English with code-mixing. Or with code-switching. Those are not allowed or tolerated in 'native like' or symmetrical micro-bilingualism. That will be our language of discourse. I would really have preferred it through and through in Igbo as I did in the first in the series of the Odenigbo Lectures: Olumefula. But do all of us here; really, understand Modem Spoken Igbo with all its complex internal dynamics and the evolving protean language for talking about Igbo IN Igbo; otherwise called Igbo metalanguage? We all are familiar with the ụkabụilu of the sick mart who went to the traditional doctor for treatment. After he had reeled off his mind, the doctor asked him to put himself at ease, comfortably. While trying to do so, a huge fart was heard. And the doctor asked him what the matter was. The patient replied, well, 'you can hear and see things for yourself. That is one of my ailments.' You all can now see with me, why it has taken Ahịajọku so long to recognize the other side of the Igbo identity and reality - the Igbo Language! Is it because we were waiting for the young to grow, in s milieu where age is something? Or is it because what concerns us most, must be treated last?

MBÈ àgaba Ajambène

MBÈ gaa gaa Ajambène

ALA IGBO

Inu m, na akụkọ m na okwu m enupụụnọọ faa faa gidigwom wee nukwasị ofu nnukwute ala, otu obosara ala. Ọ bụghị ala Ịgala, ala Ọnọja Oboni.

Agadaaga ala a di, site n'ala ndị Nsụka n'Ugwu ruo na nke ndị Ikwere na Ahoada, na Ndida; ma sitewe n'Ehugbo n'Ọwụwa Anyanwụ ruo n'ala Ndịosimili, Ụkụani na Ịka, n’Odida Anyanwụ. Ala Igbo di mbụ dịrị tupu ndị Potokori eruo Ose Naịjirịa n'afo 1472. Ọ tọrọ Berlin. Ọ tọrọ Naịjirịa ka Naịjirịa na siri dịrị ugbu a. Ọ dị adi tupu a lụo agha Bịafra. Ọ di adi tupu e kerisiwe ala Naịjirịa na Steeti na Steeti olemaole ha di ugbu a, ma olemaole ha ga-abụ echi. A chọọ Naịjirịa echi ma a hụghị ya, ala Igbo ka ga-adikwa. A gaghị achọ ya achọ ma ọlị.

E mee elu mee ala, mbo tọrọ eze. Ma ọ masịrị ndị di ka Bala Usman na ndị ọdịka ya. Ndi a bụ ndị ka nọ n'afọ 2001 na-eso onye di ka Hugh Trever Roper na-ako ka ọ siri masị ha, ka Naịjirịa siri malite ma ọ bụ ka Naịjirịa kwesịrị ịdị. Iji tupịa okwu m ọnụ. E kwesịrị ikwusị ya ike na ala Igbo kwupụrụ iche n'ala mba ndị ọzọ soro mepụta Naịjirịa ka anyị siri mara ya ugbuluaka a! N'ugwu ala Igbo, Ndị Nsụka ka ma oke ala ha na ndị Igala, na ndị Idoma. Etu ahụ ka ọ di ndị Abankeleke (Izii) na ndị Idoma na ndị Tiv na ndị Mbembe. Wee ruo echi, ndị Ehugbo na ndị Arọchukwu maara oke ala ha na ndị agbataobi ha ndị a - ndị Mbembe, ndị Yako, na ndị Ibibi. Ndị Ngwa na ndị Ụkwa maara nke oma oke ala ha na ndị Mmom. Ndị a niile bicha n'Ọwụwa Anyanwụ. Na Ndịda (Naịjirịa) ndị Ikwere na ndị ụmụnne ha, ma oke ala ha na ndị Ịjo na ndị Ogoni na ndị Andoni. Ndị Ekpeye na ndị Ahoada masịrị oke ha na ndị Ịzon na ndị Ogbịa. N'Odida Anyanwụ, Ndịosimili na Ndi Ụkwani na ndị Ịka, ka mara oke ha na ndị. Urhobo na ndị Isoko na ndị Okpe. Ala Igbo, ọ teela ya. Ọ teela ya na ndị egede nwere ya. Ala Igbo bụ ọkpụtụrụọkpụ ala. N'Ugwuele, n'Ehugbo, na Nsụka na n'Igboukwu e gwụputala ọtụtụ ihe okpu kabon - 14 na-egosi na ọ peka mpe, ndị mmadu ebiwela n'ala Igbo site n'afo 100,000 tupu a mụo Jesu wee ruo afo 5,000 tupu a mụo Jesu. Ọ bu ezi okwu na ndị ọkaa na mmụta ka kaa-asụ ngongo n'ikwekorịta ma ndị (mmadụ) ahụ bi n'ala Igbo, n'oge ahụ, nke ka nke, n'Ugwuele - ma ha bụ ndị Igbo ma ọ bụ ee. Ma otu ihe di n'enweghị mgbagha bụ ebe Ugwele di taa. Ọ bụ n'ala Igbo. Mana ka m jụkwaa o, mmadụ ole na ndị nọ ugbu a, na-ege m nti ma ihe ndị a m na-arụtụ aka maka Ugwele n'akụkoala ndị Igbo? Ihe a abụghị akuko mbe na ajambene. Ihe a bụ ọkpụtọrọọkpụ okwu nwere njirimara ya.

N'ezie ọ bụrụ na ọ bụ ndị mba ndị ọzọ nwere Ugwuele n'akụkoala ha, ha ga-egi ikòrò na ògele na ngwa ndị di ugbu a, e ji ezisa ozi na redio n televishọn, na opike na ederede dịgasị iche na-ekwu maka ya, na-ako maka ya, na-ama njakịrị, na na-agba oke ogbondu na egbe onụ maka ya. Ma na-agwa ndị mmadụ, ndị mba ọzọ n'ụwa niile: bịa lerenụ, bịa hụrụnụ, bịanụ kilibenu. A ga-ewu oke ụlọ ọkpụ e ji ọla edo chọọ mma, ka ọ ga-abụ oge onye - na ndị - chọrọ, na ka onye ahụ-na ndị ahụ siri chọọ, ha bịa, a sị ha:

Kilibenu

Kilibenụ

Kilibenụ o

Kilibenụ

Ihe kara mere n'ekobe

Kilibenụ

Kilibenụ o

Kilibenụ

Ihe ndị ọkpụ mere n'akụkọ

CHAKPII wọọọ

Kà Ị mà nke à

Ị mà nke ọzọ ụ

Kà Ị sị na Ị ma nke a

Ị mà ñke ọzọ

Ị nụbela maka Thurstan S na Maịk Angulu Ọnwụejeọgwụ na Frank Anọzie na Lawal. Ọ kweghị Lawal na ndị ogbo ya na di ọdịka ya ghọta ma ọ bụ chemie na oze di n'ọkpụtorọọkpụ ngwongwo na ngwoloko ndị ahụ e gwupụtara na Nri tọrọ nke oma, oze nke ahụ e gwupụtara n’Ife na n'ala Idụu - n'usoro e jiri meputa ya. Azi gbakwaa, otoro gbakwaa ndị kwuru na ndị dere na ndị hụrụ ihe a! Tufiakwa! Kabon-14 aruola ala! Gini ka nsị na-achọ n'agba? Nwata (ya bụ ndị Igbo) ọ na-ebu nna ya ụzọ amụta ọkpara? Nwata ọ na-egosi nna ya oke ala! Ma ọ masịrị Lawal, ma ọ masịghị ya, ndị maara maka ola dịgasị iche iche, na-ekwu ma na-akowa na oze nke e'gwupụtara na Nri bụ ezigbote oze e jiri kọpa, tiin na leedi gwọọ. Mana oze nke e gwupụtara n'Ife na Benin abụchaghị ezigbo ya. N'ezie, ha bu braasị eji kọpa na zinki gwọọ.

Ka Maịk Angulu Ọnwụejeọgwụ na Lawal nọsịrị na-eme ndọrọndọrọ a, na-agba egbe onụ na egbe ederede a mmadụ ole n’ogbakọ a, mara maka ya, gụrụ maka ya nụrụ maka ya? Ọ bụghị atụmatụ ọzọ n'Igbo oxide! Ezechitaoke, Olisabuluụwa na Chi Okike kenyere anyi Ugwuele, na Nri na Nsụka na Ehugbo n'ala Igbo na ọkpụtụrụọkpụ ihe ọkpụ, n'akụko anyi. Ozọkwa, ihe gbasara anyi agbasaghị anyi. Olee uru Ugwuele baara anyi n'oge ugbu a, n’ụwa taa? Ka ọ bu Ehugbo ma ọ bụ Nri Oreri, Aguleri na Nsuka? Ugbu a, uwa niile na-ekwu maka w.w.w. ma ọ bụ: sayensi @niile.yahoo.com.

Mana ndị Igbo, ha bụ yahoo! Lee ihe J.C. Obienyem dere maka 'Akwa Ala Igbo Na-Ebe'

A zụrụ unù n'isụ ọhịa

Ma unù nọrọ na-èlè m anya ọcha

Ụmụ m, oleè ihe m mere unu?

Amamihe unù na-anyụ osụ

Unù jiri ha ètere ni ọzọ ofè

Mgbè unu hapụrù m n'ida ajo ọhịa

Ndị m, oleè ihe mere unu?

J.C. Obienyem Akpa Uche 1975:66-7

CHAKPII wọọọ

Ihe niile anyị nwere n'ụwa à

Ònye nyèrè ànyị ha

Chi nyere anyị o

Mba niile Igbo nwere n'ụwa à

Asụsụ niile e nwere n'ụwa a

Olu niile e nwere n'Igbo

ASỤSỤ IGBO: OLUMBA NA IGBO IZUGBE

O wee bụlụ ma okwu. Ogbu a, inu m, na okwu m na akụko m enukwasala asụsụ Igbo. Asụsụ Igbo na olumba ndị dịgasi na ya adịrịla adịrị asụrụla asụrụ, n'oge ọkpụ, tupu Bekee na Ụka abịa n'Ala Igbo. Site n'Ugwu wee ruo na Ndịda n'Ala Igbo, site n'Ọwụwa Anyanwụ wee ruo n'Odida Anyanwụ n'Ala Igbo, mba ọ bụla nwere olu ha na-asụ e jiri mara ha. Anyi ekwuola ya na Ala Igbo bụ obosara ala gbanyere ụkwụ na steeti isii, dị ka Naịjirịa sịri dịrị ugbu a.

Ndị a bụ: Anịọma (na Delta State) Anambara, Imo, Ebonyi, Enugwu, Abịa na Rivers. N'obosara ala di etu a, ọ di ndị na-atu anya na ọ bu etu nd Agbo Obi n'ala Ịka si asụ, ka ndị Ọgba ga-esi na-asu? N'obosara ala di etu a, ọ di ndị na-atụ anya na ebe na ebe onye esila pụta ma ọ bụ bịa n'ala Igbo, ozugbo ọ mepere onụ ya kwuwe ụka na onye na onye ya na ya na-ekwu ụka, ma ọ bụ nọ ketara ya nso, gaanụtacha ma.ghọtachaa ihe ibe ya na-ekwu, ma ọ bụ na-ako? Ọ di ihe so na ibe ha na-eji otu okwu, ndị ọzọ ana-eji okwu ọzọ? N'asụsụ ọ bụla otụtụ ndịiche pụtara ihe na-adi site n'otu mba gaa na mba ọzọ na site n’otu olu gaa na nke ọzọ. A ga-ahụ ndịiche n'ebe na n'ihe ndị a.

Mkpụrụụda asụsụ, na mkpọpụta nke ọ bụla

Mkpọpụta ụdaasụsụ - ngowire, ndebeolu, ọdịdị olu, olu nka, n'abụ na n'ukwe

Mkpụrụasụsụ na mkpụrụkwu

Mkpọkpụta mkpụrụsasụsụ na mkpụrụokwu

Mkpọnuume, mkpọnaakpo, mkpọna egbagbere

Nkebiokwu, nkebiahịrị, ahịrịokwu na ndịnaya

Nnyemaka ngwaa, mmejupụta ha na mpụtara ha

Ndị Igbo niile maara nke a, ofụma ofụma, kpatara ha ji ebee otu akpata onụ na:

Mba na-achi n'olu, n'olu

Ma ha kwaa ụkwara

Ya adaa kwa kwa kwa

Ilu a bụ mmanwụ tiri onwe ya. N'ihi na achọghị m ka ego e jiri lụo nne m laa ọkpọrọ, agaghị m agbali ikowa ya. Mana n'ihi na nne m azụchaala ahịa nke ya soro igwurube laa mmụo, ka m gbalịa zipụta ụmi ilu a. Ihe ọ na-ekwu bụ na e gemizie nti na rịịị na tịịị dị n’olumba gasị anyị were anya ahụ e ji ahụ nsị osa, na ntị ahụ e ji anụ ikiri ụkwụ esu, anyị ga-ahụ ma nụ otụtụ ndịiche, site n’otu ebe gaa n’ebe ọzọ n’olumba ndị Igbo. Mana anyị bịa n’ihe ndị ahụ asụsụ jiri bụrụ otu njirimara ndị, na omenaala ha, olu na ibe ya bụ otu, site na nghọta na mpụtara dị n’iminiimi ha, na n’ọkpụ ndịrị ha – na mpụtara na nghọta ha.

Asụsụ Igbo nwere otụtụ olumba. E nwebeghị ike imatacha olumba ole di n'asụsụ Igbo. Otu ihe anyị maara bụ na ọ karịrị steeti ole a na-asụ Igbo ka asụsụ mbụ, maka ụfọdụ ma ọ bụ niile, na ha. Otu ihe ọzọ anyị maara bụ na olumba ndị a erughị ka komuniti ndị nweere onwe ha, na goomenti ndị di ugbu a n'Ala Igbo, na-ekewapụta aghara aghara. Otu ihe ọzọ anyị maara bụ na e nwere otu olumba, oge, ndị mmadụ na adimkpa nyeela ndị Igbo. Ọ bụ nke a ka a na-akpọ Igbo Izugbe. Asụsụ di ka Igbo, a na-asụ n'obosora ala di dika Ala Igbo, asụsụ nwerela abidii ya oke mgbe, asụsụ nwerela otụtụ ederede na ya, asụsụ so asụsụ abụo ndị ọzọ bụrụ asụsụ Ala Naịjirịa, a na-akụzi site n'otaakara wee ruo yunivasiti dị ka A₁ na A₂, asụsụ a na-asụ na redio na televishon, were ya na-eme otụtụ ihe ndị digasị iche iche, asụsụ bụ na ndị na-asụ ya ruru 20m ma ọ peka mpe. Asusu di etu a kwesiri inwe Izugbe abuo - nke osusu na nke odide. Izugbe Osụsụ na Izugbe Odide abụghị ebiri. Nke osụsụ tọrọ nke odide. Izugbe asụsụ Igbo malitere kemgbe ndị Igbo si na mba digasị iche bidoro nwewe mmekorịta n'ọgbako, n'azụmahịa, n'ụlo ụka, n'ama egwuregwu, n'ụlo akwụkwọ, n'egemnti na mkpịrịta ụka na ejije na ihe ndị ọzọ a na-eme na redio na televishon. Izugbe Odide malitere kemgbe ndị ụka Siemesi tinyere anya n 'asụsụ Igbo imepụta na ikpụpụta otu olu Igbo ga-abụ ozuruigbo niile onụ. Na mbụ na mbụ ndị Siemesi wubere Isuama site na mgbali. Schon, na Saro.' Mana ka Schon garuru Abo sụo Isuama n'enwegbhi onye ghọtara ya ka ọ kpụpụta na akamere anaghị adi n'asụsụ. Achịdikịn Denis ewee gbalịa chopụta Yunion Igbo ka ọ bụrụ Igbo Izugbe. Nke ahụ kụkwara afo n'ala. Ida Ward ewee haziwe Central Igbo, etu Welmers na Welmers siri hazie Compromise Igbo. Na ndị a niile ọ dighị nke a nabatara ka ọ bụrụ Igbo Izugbe. Ma ka agha Bịafra biri, n'afo 1970, Otu Iwelite Asụsụ na Omenaala Igbo bidoziri haziwe Igbo Izugbe nke e jizi ede ederede Igbo ugbu a. Na mkpọkọta okwu m, ọ kwesịrị ka anyị mata na Isuama, Yunion, Central na Compromise Igbo jikọrọ aka mee ka mpupụta na nhazi Igbo Izugbe na-aga were were. Ọ bụ naani Igbo Izugbe a nwere ọkaasụsụ Igbo. Ọ bụ nke a bụ otu oke ndịiche di n'etiti olumba ndị ọzọ e nwere n'asụsụ Igbo na Igbo Izugbe.

Sọọ nwata ụ nọ n'ikpele mmili

Kwe m eke Ekene Oma

O ma Oma na udo

Údo Ùdo obele

O bele Obele nza

Nza Nza atụle

Atụle Atụle òbò

O bo Obo n'ụgbo

Ụ gbo Ụgbo n'amì

Amì Amị gololịo

Osikapa Joloof O nà-àsonashị kombiìfu

Osụwayịwayị Ìyaà

Ladies and Gentlemen,

THE IGBO OF INNOCENCE

THE ESSENCES IN IGBO CIVILIZATION

In the age of innocence the indịgenous, native and original Igbo were simple child-like, hardworking, imbibing from their elders who were steeped in essence, in the lores and mores of Igbo culture and civilization. As the young Igbo grew up they were exposed to and imbibed four crucial 'cults' (but without the pejorative senses of today).

Ikengà – ‘the cult of the right hand which symbolizes indịvidual achievement through hard work (with one's hand);
Iru-cult – ‘the cult of the face which sytnbolise one's commandịng personality and influence;
Ùhu-cult - 'the cult of the body and tongue which symbolise personal charm and persuasive eloquence;
Ụkwụ nà ije - 'the culture of the limbs which symbolise success in adventures.

Essential in his inculturation programme, the Igbo amika and ntoroobia, were taught to recognize the Alusi or supernatural being forces for what they were. Even though they could have the features of men, the Alusi were neither living human beings (mmadu) nor dead human beings (mmuo). In the age of innocence, the Igbo, whatever was their location in Igboland, shared an identical conception of the Cosmos. To them the universe was divided into four complementary departments:

Ùwà, Mmuo, Alusi and Okike. Uwa (-wa break open; split open, be cracked) in the world of the senses is seen in Igwe (the heavens or firmament) and Ala (the earth) Uwa is inhabited by Mmadu (living human beings), Mmuo (dead ancestors who, as ndịichie, the canonized ones, can re-incarnate, or as Akalaogoli can't re-incarnate, or Ekwensu, mischievious spirits, and Agwu, the maverick ambivalent trickster spirit which through divination, Afa, reveals to human beings the complex nature of the cosmic relationships in the Igbo world. Very close to but distant from Uwa ndị Igbo, is Chi Ukwu (Chukwu), the Great Chi (God), Chi Okike = Chinaeke (the Creator), Olisabuuwa (the God that carries the world). In the pristine world of their bucolic innocence, the Igbo revered Chukwu (God), the Great Enigma, Amaamaamasịghịamasị (The-known-and-not-so-known). Ọnọnsomateeaka (One-that-is-near-but-still-far). The innocent Igbo venerated Chiokike because:

Ikeechukwuebuka Chukwunọnso

Chukwuebuka Chukwuenweghịiwe

Chukwunweikeniile Chukwunwendu

Chukwukadibịa Chukwujindu

Chukwumụanya Chukwumaobimmadụniine

Chukwubụike

In the philosophy of Igbo knowledge

Chukwu kere Ala na Mmadụ

Ma Ala ka mmadụ

In the age of innocence the rural Igbo had very great respect for Ndu (life) because it comes from God. It is greater than money or wealth. It cannot be foundered by blacksmith. All things are only useful if they have life.

Osondụagwgụike Ndụbụeze

Chukwụbụndo Ndụbụisi

Chukwunwendụ Ndụkaego

Chukwujindụ Ndụkaakụ

Ekejindụ Ụzụakpụndụ

Ifebụnandụ Mdịkaanwụifemgaemedị

Ifesinandụ Obụlụnamdịndụifemgaemedị

Ifeakandụ

In the age of pre-innocence, God allowed Death to be in order to checkmate Man. There are many versions of the aetiology of death in Igbo cosmology. The race to deliver the message of life and death from God to man by the Dog and the Tortoise exists in Igbo folklore. God had to bring death to the world so that:

Onye lote ọnwụ

O mea nwayọọ

N'ihi na

Ọnwụatụegwu Ọnwụenweiro

Ọnwụatụaka Ọnwụamaoke

Ọnwụasoanya Ọnwụakpaoke

Ọnamaoke Ọnwụnọnso

Ọnwụeliego Ọnwweteaka

Ọnwụelingo Ọnwụejeọgwụ

Ọnwụenweoyị Ọnwụamaife

In the age of innocence the Igbo respected age and the elders almost to the point of reverence because:

Ife okènye dànà àni fụ

Nwatà kwụlụ ọtọ ọ má-afụ yá

A hụ, e kwughị nà-ègbu okènyè

E kwuo, a nụghị nà-ègbu nwatà

In their ranking of professions or attributes, the igbo of innocence ranked brain over brawn:

Kalịa aya gà-èli ọtụ ilòlò

Ya lia dike

Thus the strategic thinker, the philosopher, a bundle of brains is preferred to the warrior, the military strategist, the man of strength. For, whereas the latter is replaceable and dispensable, the former is not replaceable, and is indịspensable. Tied to the virture of thinking and geometric reasoning is the indgenous Igbo ranking of amamihe (absolute wisdom) amamizu (absolute wisdom) over:

Àkọ 'smartness, ‘wit’ as in Nwa Ebule Ako

Uchè ‘commonsense’ (without real wisdom)

Àkọ nà uchè ‘wisdom’

Ñtụbịrịkọ ‘diplomacy’

If the above analysis is correct, what then do these mean?

Àkọ bụ ndụ

Uchè bụ ndụ

Uchè bụ afa

Uchè bụ àkpà

The autochthonous Igbo of innocence prized material possessions but would not make a fetish of them because material possessions come from God.

Chukwunweụba

Chukwujiụba

Ekèjiụba

Ụbàsìnàchi

But if:

Ndụbụàkụ

Nwabụàkụ

Mmadụbụàkụ

Madụwụụba

And then:

Nwakàụba

Mmadụkaụba

In the light of the above what is?

Àkụ ụba àkụ nà ụbà

Possessions possessions of assets wealth

· Eluluù (animal resources)

· Akụmakụ (forest resources)

· Ala (land)

· Ndịinyom (wives)

· Ụmụ (children)

· Ohù (slaves)

In terms of wealth, the Igbo of innocence were concerned more with the creation and acquisition of wealth - than with the spinning of money. The image of the King in Every man which the Ikenga and the Ụkwu na Ije cults seem to portray, is only partially correct. Adventure and success are not only carried out and achieved in society, they are measured against other people in and the virtues society. Persuasive eloquence, rhetoric and oratory associated with the Uhu-cult are society-determined. So, too, is commandịng personality and influence of the Iru-cult, society-driven. The Igbo of innocence was a community dweller and a team worker.

For while he knew that:

1. Onye ya na chi ya kwụ

O dighị ihe ga-eme ya

2. Onye kwe, chi ya ekwe

He also knew and believed that:

1. Mmadụ bụ chi ibe ya

2. Ịhà mè ịha me ịhà

3. Ọgọ bụ chi ogbenye

4. Ofu onye adị-abụ ebò

5. Ofu aka adị-eke ngwugwu

6. Ofu onye adị-ebu ozu enyì

7. Ofu onye adịghị mma n'ije

8. Otu mkpịsị aka rụta mmanụ

Ya eruo ndị ọzọ

9. Ihe kwụrụ

Ihe akwụdebe ya

10. Onye maani ya kwụ

Odudu atagbuo ya

11. Ọkọ kọba mmadụ

O gaa kwụde mmadụ ibe ya

Ka ọ kọọ ya;

kọba anụ ọhịa

O gaa n'ahụ osisi

12. Otu onye lie onwe ya

AKA ya ga-apụtarịrị

13. Nwata nwe ọkpà

Mana n'ezi okenye

Ka ọ na-akwa

14. Onye fee ezè,

Ezè eruo ya

15. Ọhà nwè tutuu

Tutuu nwè ọhà

16. Aka nri kwọọ aka ekpe

AKA ekpe akwọọ aka nri

All the above proverbs emphaize the complementry roles of indịviduals with indịviduals - inhuman society. So, too, does the aetiological anecdote about why 'Fowls go in twos - because the thing that kills fowls (hawks) come from above. If one fowl sees the enemy first, it alerts the others. So too do personal names like:

Adimabua Nwaìgbò

Adaọha Igboanụgo

Nwaọha Igbonaekwu

Obiọha Igboakalụzịa

emphasize complementation, reciprocity and group plidarity.

What I have been saying so far suggests complementation rather than polarity, inclusivism rather than exclusivism, and holism rather than indvidualism. Too much: exists in the political, sociological and cultural literature about the Igbo being an extreme indịvidualist, a lone ranger (= I-go-before-others). I would not, however, like my audience to go away with the impression that the Igbo society of innocence and the Igbo people of innocence did not have their fair share of mavericks, madmen and deviants. They had. But they believed these were the exceptions that give vibrancy and relevance to the rules.

O dighị ala na-enweghị ngwere

Some people among the Igoo of innocence did do what they were not expected to do. The ten, universal commandments were broken. There was incest. There was adultery, fornication and abortion. For the Igbo language has words for these. People ate animals, fishes and fruits they were forbidden to eat. People went to other people's farms and removed yams and cocoyams from their farms and barns. But there were sanctions for those caught in the act. There were public confessions, executions, and suicides for those who offended grieviously against ala. For:

Ògbu mma nà-àla na mmà
Ogbùru onye nà onye ọ gbù yị àla
Ajụghị àjụ eri kpàtàrà

A rịàghị àrịà ànwụ

For those who confessed their transgressions, there was forgiveness. For:

Mmehie dịka-àdị

Mgbayàlị adị-àdị

The Igbo of innocence lived in and operate within his umunna, at the three levels of partilinage: minimal, major and maximal. He also lived and operated within the Ikwunne or Nnamochie - the matrilinage. At the widest level, he operated within a village. Beyound that, he went into an mba - another or foreign land adjacent to his and with which it had all sorts of alliances and relationships. Even in some of the known (Igbo) kingdoms the king, even where there was a primogeniture, was treated as a President-for- as long as he proved himself people-centred, democratic and republican - and his people were satisfied with his reign not rule. For:

Ọhà nwè ezè

Èzè nwe Ọhà

In conclusion, the Igbo of innocence loved and coveted wisdom and applied it to all he thought, said and did. For him Chukwu himself created wisdom and so all true wisdom came from Chukwu. This true wisdom is not just one of intellect, derivable from facts but a passion for truth. The young garnered it from counsel, instruction and observation from the elders and the wise, through informal traditional education whose unwritten texts were the folktales and other narratives the proverbs, anecdotes, tongue twisters, riddles, songs and poems of all descriptions and genres, feasts and festivals. Whether as technical knowledge, or hypostratic knowledge, true knowledge as against spurious wisdom is what kept the Igbo going in their arcadian innocence.

THE BACKGROUND TO EXPERIENCE

Mutual trans umunna, trans ogo, trans mbam, trans mba contacts, with other sub-cultural Igbo groups within Ala Igbo. This was one factor. Mutual trans Igbo culture contacts with their non-Igbo neighbours (Edo, Ịgala, Isoko,' Urhobo, Ịjọ, Ịzọn, Ogoni, Mbembe, Idoma, Ibibio, Yoroba, Awụsa). This was another factor. Then the economic contacts with the Royal Niger Company. Then the colonial intervention from Berlin through 1900, 1911, 1914, 1954 and 1960. From punitive military expeditions to occupation and colonization. And the introduction of the culture of the hustlings and ballot-box democracy. Add to these the missionary enterprise of the orthodox Christian groups from 1857 for the CMS, and 1885 for the RCM, and the laisser faire modern-day freaks and charlatans that have come with the halleuyah Revolution. (Cotton, 1995; Obiora, 1998). Here irrationalism, counter culture, ecstasy, induced conversions, link up with the cutting edge of neuro-science and pseudo-christianity. And the romance with Western Education. Then the Biafran debacle and the post-Biafran military and civilian potitics, .post-Biafran monetary and fiscal policies, and the grammar of pauperizatin and marginalization. The effects of all of the above were seen in varied perspectives and, at various levels of religious, socio-political and economic realities.

THE IGBO OF EXPERIENCE

According to Onwuejeogwu (1987) exprience intergrated the theatre of Igbo civilization into what is today called Nigeria. ‘Igoland ceased to be .a theatre of civilization. It became a periphery of a larger periphery whose capital is at Lagos and its centre is London.’ From being simple and child-like theIgbo of experience became rather naive and childish as their shattered psyche grew from tragedy and tragicomedy, to slapstick comedy and farce. Nkem has replaced Nkeanyị. I-go-before-others has replaced Erima (eriri Omumu Nwa) Group Solidarity (Anyanwu, 1993; Mozia, 1982/87). The punitive military expeditions that imposed Pax Britanica and the Biafran experience, all these made nonsense of egbe cham and traditional charms, gunpowder and machetes. The descration - and deposition – of Eze Nri, Eze Aro, Obi Agbo Obi, all before 1911; the demystification of the oracles at Arọchukwu, Oka, Diobu, Ụmụnneọha, the introduction of a monetized economy. The birth of Eastern Region and Nigera. The replacement of open consultative and consensual democracy with Westminster type of democracy and the secrecy of the ballot box. The treatment of Christianity as Mammon and the elevation of Jesus into an Industry or a corporation with the features of a LTD. Or a PLC. The incorporation of syncretism into some pseudo-christian assemblies and communions, in their beliefs and worship. The replacement of traditional secret societies with modern Eruo-American brotherhoods and sisterhoods which meet in Lodgies! The romance with Western Education and its devaluation of traditional education. The enthronment of indịvidualism and materialism, the enthronment of the English Language not only as The Language of Wider communication, God's own language, with Latin for the Catholics in the post-Sanahan era, and, later, the Official Language of Nigeria. From some twenty-seven traditional monarchies and kingdoms at Abo, Agbo, Isele Ukwu, Nri, Ụbụlụ-Ukwu, Ọsọmale, Ọnịcha Ado, Ugwuta, etc., we now have well over 800 autonomous communities each with its own Eze. And, in Aniomaland, we have, in addition, modem political contraptions designed for and co-existing with a bicameral polity with the Okpara system in places like Asaba, Okpanam and Ibusa, The Asagba of Asaba, The Asagba Okpanam and the Obuuzo of Igbouzo are really not eze but Presidents-for-Life! All these because, as Obienyem has observed in his poem 'Di Anyị, I Bụrụla Eze'

Ezè Ìgbò di mfe

nweghị omà:

Aju e ji èbu ezè dọ nà ngwùrù niile

Di n'ime Olu nà Igbo

Ebe m nwèrè òkpu mmèe mmèe

Jide ija nà ñkù akpukpọ

Ezè, ọ fọrọ ihe ọzọ

N'Olu nà Ìgbò ezè na adà n'obi ọ masịrị ya;

Àjàdu nà-akpọ isi àlà, ọ na-akpọrọ onwe ya

Ebe ọ bu ego bu igidigi oju eze

Àjadu chi ya mụ any a, ọ majite ego

Ego tụa ahụ, eze adawaa!

Ma eze naịrà, ọ bụ eze gini?

Eze ụra atụ na eze nkwōro

E gbue ebi naabo, e zoo otu

Okwu sie ike, ndị uwe ojii na ndị dibia erie ego

Bikonụ, eze naịrà, ọ bụ eze gini?

Nolue Emenanjo (ed.) Ụtara Nti pp. 63-4.

Put in the most simplistic language the combination of all the agencies and forces of the post-innocence era resulted in the emergence of men without shape, women without ears, shapes without forms, hollow men without backs; for whom all things are not where they are supposed to be, the spirtus mundị was ambivalence, the zeitgeist; snakes swallowing snakes. Ebe niile abụrụ mmadụ mmadụ, mana mmadụ akoo. Ụkwụ eju ala, mana ije adighị. N'ezie, ọkụkọ agbasaala okpesi. Ndị nọ n'ala bidoziri dagbuwe ndị nọ n'elu. Akwụ wee chaa n’ọdụ igù. Ịkwighịikwighị efebezie n'ehihie. Eỳi n'ehihie. Ndị eze akarịa ndị ha na-achi. Ya abụrụ mpụ n'elu, mpụ n'ala. Enyi mbekwu na Uze ejuzịa n'ebe niile Nke bụzi na n'Abụja na n'Ajegunle, e nwezi eze ndị Igbo? Nke a, abụghị eze akhje! Ka ndị eze siri hie nne ka aha (otutu) ha siri na-eyi egwu ma dikwa egwu!

Mmirinaezònaọkọchi I

Otuonyeanaetuụnuabịala I

Oshìmìrìrieonyeorieọgwụya I

Odịụkonamba I

Gwugwuga I

Odụmnaegbuagụ I

Anụanaagbaegbeọnaatahwịọhwịọ I

Mmirinaarịugwu I

Ndị bụ na karịa ha ga-echepụta ma rụpụta ngwa ọhụrụ, ha alaa defence, rụo ngwa ahụ akpụrụka ma mepụta ajasa ya, adịgboroja ya, ijebu ya! Nke a emezie ka n'Ala Igbo niile mana ọ karịrị n'Aba na Ụlụ diwazịa ka Lo Wu, oke obodo ahịa di na Shenzhen na China. Ebe a ka a na-asị na ọ bụ ya bụ isi obodo ngwa ahịa ọ bụla adịgboroja n'ụwa niile. N'ezie, a na-asI na, n'ahịa Aba, ngwa ọ bụla nwezuru ezie ya, de main de main, na oyiri ya, y.b. akpụrụka ya, zuru iri. Ọ bụ ihe a soro mee e ji asị na ị chọọ ịmata Aba i ga-etukwuru ala. I kwụrụ oto i gaghị ahụ tụtụrụ rachaa. Onye ọ bụla n'Aba, ọ kachasị ndị ahịa, tukwuru etukwu na-ede ibe ya ka ọ rụo ya akpụrụka, mee ya emeghị erne gosị ya na nwa Aro di iche, mkpọọlà adịkwa iche; kuzie ya na ahịa na-aka mma n'etiti Arọ na Mbàise.

I will now end my observations and impressions about the Igbo experience with this poem, (a little adapted) from an anonymous hand. It's title:

(THE) NOTHING PEOPLE

They do not lie.

They just neglect to tell the truth.

They do not take,

They simply cannot bring themselves to give.

They do not steal,

They scavenge.

They will not rock the boat,

But did you ever see them pull an oar?

They will not pull you .down,

They'll simply let you pull them up,

And let you pull them down.

They will not hurt you,

They merely will not help you.

They do not hate you,

They merely cannot love you.

They will not burn you,

They'll only fiddle while you burn.

They are the nothing people,

The sins-of-omission folk,

The neither-good-nor-bad,

And, therefore, worse.

The good, at least, keep busy, trying,

And the bad try jut as hard.

Both have that character,

That comes from caring, action and conviction.

The honest sinner with God and Satan.

They know the price of everything,

But do not know the value of anything

They scream about national character.

But, given the chance,

They live and practise family character.

Or sell out their own quota and the character

Or scatter everything, like the fowl

Who says:

Scatter and scatter lest another eat!

CHIAKPII wọọọ

Enye m i ọkwụlụ inyom inyom inyo! ọkwụlụ Inyom

Okwụlụ àkpàjili inyom inyom inyo! ọkwụlụ Inyom

Asụsụ neafụ o inyom inyom inyo! ọkwụlụ Inyom

THE IGBO LANGUAGE OF EXPERIENCE

...n'okwu Igbo

Ndị gboo kpara ụka n'asụsụ a

Ha kọrọ akịkọ ọchị, daa kwàkwàkwà;

Iwe hà pụtàrà n'okwu zuru òke;

Ha gbàrà ìzù, ghọta ònwe hà n'Ìgbò

Ha bụrụ Mbe n'echìche okwu Ìgbò

Ha bụrụ Ndùrì bụkwa nwa Ọkịrị

Ha zara ọkwà nka, zaakwa ọchị agha

A kpọrọ ha mà ọkà okwù mà ọkà alò

N'ọnụ na nghọta, ha nọrọ bụrụ Ìgbò

J. C. Obienyem, 'Mbo m Na-Agba' Akpa Uche p. 69.

The Igbo language of innocence was, as should be expected, a closed circuit phenomenon. Each person spoke his dialect (D₁) in his umunna, his ogo, his onumara, his mbam - essentially and unrepentantly, undịluted. The smiths who produced the Igbo-Ukwu bronzes must have spoken an undịluted Aguukwu-oeri D₁. So too the axe makers at the foundries at Ugwuele, an Okigwe D₁. And the salt makers of Uburu, and undịluted Ehugbo D₁. What did the Nri aka nshi speak when they went on their religious njem across those parts of Igboland within the Nri hegemony? At the axe foundries of Ugwuele what language did the master axe makers, their patrons and their clients speak? When the Aro went on their exploits beyond Ibiniukpabi, and, for Ibiniukpabi, how did they communicate along their routes? What language was used by the Ekumeeku Warriors who were drawn from all parts of Aniomaland? At the salt markets in Uburu and the horse markets at Nsukka, how did the buyers and sellers communicate? My haunch (given today's experience) is that Igbo-speaking people who left for other Igbo-speaking mba modified their D₁ - or learnt and used the more prestigious D₁, for purposes of intra-group communication. Let it be emphazised that inspite of the political independence of the mba, there were many forms of formal and informal contacts and for inter-dependence between various Igbo-speakingpeople before the dawn of experience: trade, marriages, fairs, festivals, feasts, and even wars. These were veritable avenues for mutual exposure to different lects, varieties, jargons, sound systems, syntactic structures, lexical elements and semantic systems in the Igbolanguage.

With experience came greater mobility within ahd beyond Igboland, as the Igbo and their land now had greater contacts with other peoples, other cultures and other languages. The nascent Spoken Standard Igbo began to grow and grow in its lexical inventory, especially, in the names of plants, animals, geographical features and phenomena alien to Igbo culture. Words like osikapa, otanjele, jakị, dawa, akamu, alakwuba, agidi akpoto, elele, munchi from Ugwu Awusa, ụrooshi, ichafo, abada, panya, from European Languages via the Coast; oloma, agboro, wayo, ashawo, jedijedi from yorubaland; Iduu, iyase, Agwuele, from Edoland; banga, bonga, ogogoro, agogo from the Niger Delta, mmom, abasị afaniko, Ibibi from Ibibio-Efikland. Just as new words were coming in and being domesticated to the realities and imperatives of the Igbo sound and lexical systems, so too, new tales, proverbs, and anecdotes were being welcomed and added to the repertoire of Igbo folkore, poems and songs. Collectors of unwritten Ibo literature are used to choruses, non-ideophonic words, phrases and sentences which they often treat as either 'archaisms', 'nonsense words or 'obscurities'. These so-called archaisms and nonsense words may well be from languages which are either siblings of the igbo language or 'live' languages spoken by non-Igbo neighbours of the igbo or others who have come in contact with the Igbo. As for the 'obscurities', those references which may now look opaque may well be references to phenomena in cultures and literatures which are neighbours to th igbo. Among the Anioma, for example, references to Ala Iduu are copuous. And characters like Giant Alakwukwu, an Agwuala (i.e. Giant), Gbanwula Asigie, Ogiso and Ezechime, feature robustly in their folklore and oral histories. These and many more features of the language contacts between Igbo and the languages of their neighbours are begging for urgent studies.

IGU AKWUKWO NA IGU EGO

Onye ọ bụla chọrọ iga n'ihu, ndị ọ bụla chọrọ iga n'ihu, ezi na ụlọ ọ bụla, ụmụnna ọ bụla, ebe ọ bụla, ogo ọ bụla, uhe ọ bụla, mba ọ bụla, obdo ọ bụla, n'ezie, agbụrụ ọ bụla chọrọ iga n'ihu ga-ebu ụzọ gwọọ ọgwụ mmadụ tupu ya agwọọ ọgwụ ego. Maka na mmadụ bụ mma di na ndụ na n'elu ụwa a. Leekwa aha ndị a ndị Igbo na-aza:

Mmadụbụakụ Mmadụbụuko

Mmadụwụụba Mmadụnaecheibeya

Mmadụkaego Madụmereụwajiasoụso

Mmadụbụchiibeya Ihekanammadụ

Mmadụbụike Mmadụkaife

Ị gwọ ọgwụ mmadụ apụtaghị iga na dibịa. Ọ bụ iga akwụkwọ gaa nweta mmụta na mmụba si n'akwụkwọ. Ọ bụ ima akwụkwọ wetara ka mmadụ ghara iko mmadụ ibe ya ma ọ bụ mba ya. Ọ bụ ụko mmadụ kpatara mmadụ ga-eji eju, a ka na-achọ mmadụ. Iga akwụkwọ bụ isi dọkpụ nti n'etiti ndị na na mmepe obodo na agbụrụ. Ọ bụ ezie na:

Akwụkwọ nà-àtọ ụtọ

Ọ nà-àra ahụ na mmụta

Mà onye nwere ntasi obì

O ga-amuta akwukwo

Ịga ezi akwụkwọ na-eweta mmụta na mmata. Ndị a na-eweta amanihe na amamizu. Ịga akwụkwọ na-enye mmadụ orụ aka na aka orụ. Ịga akwụkwọ na-achụ ma na-egbochi

Amaghị nka asụsụ
Amaghị ege ntị
Amaghị echebara ihe echiche dị omimi
Amaghị agụ ederede na akwụkwọ ndị dịgasị iche iche
Amaghị aghọta ma ọ bụ akota eserese na diagram, na tebulu, na fịgo ndị dị iche iche
Amaghị atụ ihe na isì ihe

Ịga akwụkwọ na-akụzi nka ndị dị ịche iche

Nka ọgụgụ na odide ihe
Nka e ji aghọta ma ọ bụ. akota eserese na diagram, tebulu, na fịgo gasị
Nka otụtụ na osịsị ihe
Nka nzụlite amamonwe
Nka maka opịpịa ihe gasị
Nka mpiako na nhazi
Nka nzulite aka orụ na orụ aka
Nka maka mkpata na ndokọ àkụ
Nka maka mmata aka ọrụ na ọrụ aka
Nka maka àmụmihe

Ịga akwụkwọ na-enye mmadụ ike na ikike karịrị akarị n'ih ndị a:

(a) mmata na mmụta maka

Ịchọpụta na idokọ esinaaka
Nyocha esinaakonauche
Ozụzụ ọgụgụ isi
Iji aka na ako onye chọwa ihe ndị ọzọ dịịrị mmadụ mkpa

(b) nka dịgasị iche iche maka:

Ọgụgụ isi na ntụrịch….e
Nchepụta na nhazi ir
Mkpebi esinaọgụgụisi
Iji ako na nka tinye n'echemeche
Ikwu na ibe imeko ihe na ibiko onụ

(gb) Mmaraonwe y.b. mmadụ imara onwe ya site n’ijụ ma ichọpụtasị oziza ajụjụ ndị a:

Onye/gịnị ka m bụ?
Olee ihe ndịm nwere ike imeli?
Aga m ejiko aka m nọrọ duu n'agbaghị mbo ọ bụla n'ihi na onye kwe, chi onye ahụ ekwetakwala?

Orụ aka na aka orụ pụtara ìhe e jiri mara onye
Mkpata akụ na-abawanye ma na-amụwanye, kwa daa, kwa izu, kwa onwa, kwa afo
Nkwere n’onwe onye n’ime ihe ọ bụla

(d) mmadụ ihụ onwe ya n’ụzo zịri ezi na n’emume kwụrụ oto. Nke a ga-enyere mmadụ aka ikwusị ike na:

O bụ m di ihe a. Ọ bụghị onye ọzọ. Eji m anya m ahụ ụzo ma werekwa ntị nke m na-anụ ihe
Aga m emeli ihe a n’eleghị onye ọzọ anya, n’ajụghị onye ọzọ nke a na-eme
Ọgbọ dị iche, ibe dị iche
Otu nne na-amụ man ọ bụghị otu chi na-eke
Onye kwe, chi ya ekwe
Mmadụ ibu onwe ya n’eleghị anya n’azụ
Mmadụ itinye onwe ya niile, ndu ya niile, ike ya niile, echichle ye niile, n’ịhe ọ bụla ọ na-eme n’ajụghị ihe (ojoo) ga-esi na ya pụta

Ịga akwụkwọ bụ oke ihe. Ọ na akụziri mmadụ nka ndị a bụ ọkachasị ibe ha:

(i) nka ntoala,

Maka ọgụgụ na odide
Ọnụọgụgụ na nọmba
Iji akara, ma eserese na fịgo dịgasị iche mee ihe
Otụtụ na osisi gbasara aka na uhịe: volum, aro, ago, njem

(ii) nka maka obibi ndu gbasara nzụlite onwe

Opịpịa ihe
Mkpezi na nhazi
Mwughari ihe - iji nke a rie/mee nke a

(iii) nka enwemakaolụ maka

Mmụta akaolụ na olu aka
Nzulite aka olụ na olu aka
Nzụlite akpamakụ
Mmụwanye na ntowanye
Nka omụmụ ihe

(iv) nka maka amụmihe ebighị ebi, agwụ agwụ

N'ezie, igụ akwụkwọ abụghị nnanị maka inweta asambodo e ji achọ ọlụ oyibo ma ọ bụ e ji agụwanye akwụkwọ. Ọ bụ maka izụ mmadụ, ahụ mmadụ dum, obodo niile na agbụrụ niile ka mmepe na ọganiihu wee jupụta n'echiche na n'echemeche ndị mmadụ na mba ha.

O bụ maka ịzụ anu ahụ mmadụ na nke ime mmụo ya. Ọ bụ maka ịzụ anya onye ka ọ na-aru ma ọ bụ rụkarịa olụ dịịrị ya. Ka mmadụ wee nwee ike leruo ihe anya iji hụ nsi osa na iji mara anya nke e lere ele na nke a rọrọ arọ. Ọ bụ maka ịzụ echiche ndị mmadu ka ha wee mata na tutuu nwe ọhà, mana ọhà nwekwa tutuu; na ofe na-atọ ka ọkwụrụ ma n'agbaghị mkpụrụ ka ọkwụrụ abụghị ofe ọkwụrụ. Ịga akwukwọ na-azụ imi mmadụ ka ọ nwee ike iminyere imi na mmiri ịchọpụta ebe ndị mmụo si abata n'elu ụwa. Ịgụ akwụkwọ na-azụ ire mmad ka ọ dị ire, nti mmadụ ka ọ wee nwe ike mata myiri na ndịiche dị n'etiti egbe na egbe. Ọ bụrụ na iga akwụkwọ bụchasịrị ihe ndị a niile anyị kwuputarala, ọ bụ gini bụ mbunuuche ndị a na asị na:

Unù na-àgu akwụkwọ,

Anyi àna-àgu egō,

Fa ncha bụ ife ọgụgụ.

Onye na-asị na igụ akwụkwọ na igụ ego bu otu ihe na-agwa ụwa niile na ọ maghị asụsụ Igbo ma ncha. Isi ngwaa a bụ – gụ dị n’ịgụ akwụkwọ na igụ onụ (ego) abụghị otu n'ụtoasụsụ Igbo, na na nghọta ha. Akwụkwọ enweghị onụ ma ọ nọmba: A naghị agụ ya ka e si agu ego nwere onụ na nọmba. Ka ị sị na ị ma nke a, I mazigo nke ọzọ ahụ? Ya bụ, onye sị na ịgụ akwụkwọ na ịgụ ego bụ otu, ihe ọ na-agwa uwa niile bụ na ọ bụ iti, iti bolibo, okpe, mumu, ewu Nupe! Ọ na-agwa uwa niile na ọ maghị na amaghị akwụkwọ, amaghị agụ na amaghị ede, bụ orịa, orịa ogbugbu kariri AIDs dị ire. Ọ na-agwa ụwa niile na ọ maghị agụ na amaghị ede bụ njo, njo kachasịrị njo niile - njo ogbugbu. Ọ na-agwa uwa niile na ọ jiri aka ya chụpụ onwe ya n'ụgbo. Ya asịkwala na ụzo erukwaghị ya. Ọ chụpụla onwe ye n'orụ bekee na ihe ndị soro ya. Ọ chụola onwe ya n'agụmakwụkwọ di elu. Ọ chụola onwe ya n'iso ndị isi n'otu ndọrọndọrọ ọ bụla. Ndọrọndọrọ ughu a, n'ebe ọ bụla, aghọọla anụ enyi. Otu onye enweghị ike ibuli ya. Ndọrọndọrọ abụghị ahịa, nke ọ ji abụrụ azụmahịa. Ọ bu okwe e ji birikambiri, onye daara ibe ya, onye daara ibe ya. Ọ bụ ako, uche na ntụbịrịko ka e ji egwu ya. Ọ bụghị gbata gbata. Ọ bụghị a nọrọsịa n’ime ogwu ma ọ bụ ahụhụ a na-achọ ikwo ya. Ọ bụ ọhịa ogwu jupụtara. A na-arụ ụkwụ aba ya. Ọ bụghị okwu e ji njakịri akpa. Ọ bụ akpaalaokwu ka e ji eso ya bụ akpa okwu. Ọ bụghị anụ e ji akpụtụ mma egbu. Obụghị ọgụ a na-etu onụ aba. Ọ bụ ọgụ e ji akpa uche aba. Ọ bụ ijele nwegasịrịr ijere n’ụzo ya, na n’ahuya niile. Onye na-agụghị akwụkwọ achụola onwe ya n’iga n’ụlo ezemeezu ịtụpụta aro onya ga-eji ala, n’ala anyi. N’ezie, ọ jirila aka ya kpaara onwe ya oke n’ihe ọ bụla, n’ebe ọ bụla, n’ọgbakọ ọ bụla n’otu ọ bụla. Ọ meela onwe ya ihe akaje n’ezi na ụ’o ya, n’etiti ụmụnna ya, n’ụlo ụka, nga na naga ọ bụla. Otu na otu ọ bụla ọ nọ na ya, ọ ga na-agbara ndị ma akwụkwọ boịboị, na-agbabara ha oso ahịa, na-agbara ndị ọzọ apịlịko! Kedụ ka udi onye dị etu a ga-esi ebizi n’elu ụwa nke ugbu a? E-mail, Internet, Komputa, Ifo! Bekee aruola ala!

Ebe ndị ọzọ na-ekwu maka yunion – European Union, Africa Union – ọ ka na-ekwe maka Ọtọnọmọs komuniti. N’ebe ndị ọzọ n’ụwa ugbu a nnukwute kompịnị ole na ole na-ejikozị aka abụrụ otu agadaga kompịnị, ọ ka na-ekwu maka kompịnị nke ya na ụmụ ya nwoke naanị. Ịhe ụwa ugbuluaka a, abụkwaghị nwa Arọ iche, mkpọọla iche, nwa ọhụhụ/isoma ichie; amaala iche, nwaofo iche. Ọ bụ aka weta, aka weta, onụ eju. Ọ bụ a gbakọọ nwa mmiri ọnụ, ọ gbaa ụfụfụ. Ọ bụ ihe kwụrụ, otụtụ ihe ndị ọzọ akwụnyere ya. Ọ bụ ony aghala nwanne ya. Ịgwebụike. Onye naanị ya kwụzi ugbu a, odudu emee ya otụtụ ihe! Onye na-agaghị akwụkwọ agaghị aghọta izụ a, ugbu a. Onye na-amaghị akwụkwọ ọ nwere ike nwee otu agadaga ụlo, ma ọ dịghị ụzo e sị aga ya. N’ime onụ olụ ọ bụla dị n’ụlo ya, e nwere televịshọn (na Akwụkwọ Nsọ) Mana ọ dịghị nkọwaọkwu ọ bụla n’ụlo ahụ niile. N’oge ugbu a, olee eve onye, na ndị dị etu a, ji azụ aga? Ọkpaakụerieri. Mmirịnaezonaọkọchị. Ibe ya jiri ugbo elu na-aga njem, ọ were moto abalị ebe ọ ga-anọ n’obere oche! Ọ were bụrụ ụka bụrụ ilulu.

IGBO OR IGBOID

Mba na-achị n’olu n'olu

Ma na-asụ n’olu n’olu

Mana ha kwaa ụkwara

O daa kwa kwa kwa

O daa n'olu olu

Time was when it was fashionable to be Igbo. It was then a mark of achievement to know and speak Igbo, with pride and gusto especially among the neighbours of the Igbo. Northcote Thomas recorded in 1914 that during those times it was nothing strange beyond the Nsukka frontier to find ‘a knowledge of Igbo extendịng fully one day’s match into Igara country but no correspondịng knowledge of Igara on the Ibo side of the frontier.’ The Ovie of Abraka paid tribute and received recognition from the Obi of Abo. Igbo ritualists, smiths and traders from the Igbo heartland were not strangers in Isokoland, Ogoniland and Ijoland. Just as Igala, Nupe and Idoma traders were common sights in Ohambele in Ndokiland. On the southern flank at least in the Niger Delta, at that time, and up to fairly recently, it was fashionable and a mark of achievement to be born of an Igbo mother. For the belief was that:

Onye nne ya na-abughị onye Igbo

O naghị aba n'ihe

CHIAKPII CHIAKPII wọọọ

Once upon a time Timer

Once upon a time and it was a very long time ago, the Igbo, the Yoruba the Edo among many others of their present day neighbours, spoke one very big language. Then some 6000 years ago, so say some historians of language, the Igbo, the Yoruba and the Edo began to speak diffrent languages. And each of the 'new' languages began to develop dialects. But the dialects did not prevent people from understandịng themselves. But one thing happened. Those dialects at the culture margins retained, in different respects, the original features of the original Igbo language which historians of language call Proto-Igbo. The Igbo at the centre and periphery of the igbo speech community continued to live and communicate without much difficulty, even though traveling then was severely limited by very many realities. But there were contacts between and among Igbo people who needed to. Trade, trade fairs, politics, marriages, festivals, skirmishes and wars provided veritable avenues for permanent contacts between and among various Igbo people and their neighbours. At that time, the English Language and its syncretic scion, Pidgin were still to be in Igboland. And so transactions between these people must have been in some form of spoken Igbo - the predecessor of our Modern Spoken or Standard Igbo without a Received Pronunciation. It is true that there were written texts here and there in Igboland in different types of scripts - Nsihidi, Uriala, Uri Mmuo and Nwagwu Anieke's. But these were used by 'closed' secret groups and societies for their in-group transactions. And so their influence was very limited. And so the evolving spoken Standard Igbo continued to hold sway especially among the Igbo who had to travel beyond their mba. Even at that, such travelling or travelled igbo must have added diglossia to their Igbo, while for the Igbo at the culture margins bilingualism of the 'native like' type must have been acquired. We are not unmindful of the ambilingualism of the Olukwumi among the Enuani in Aniomaland of Delta state or of E and Ika at Igbanke in Ikaland. Among the Igbo at the culture margins there could have been a sprachbund or language convergence involving the mixture of languages not only in vocabuary but also in the overall structures of Igbo and the languages enjoying convergence with Igbo. It is a pity we have no written records in this area!

And all these came to pass. Then came the Europeans as traders, missionaries and colonial administrators. And Igboland was conouered by force. And sacred Igbo institutions, icons and their language got into a terrible bind. And the English Language was subtlely introduced and imposed through the Education Codes and Ordinances, grants-in-aid to Schools, and the missionary activities of the Catholics, especially during the Sanahan and post-Sanahan eras. The massive bombardment of all these on the Igbo psyche led some of them to the point of believing that 'the native' was a bushman who continued to use his language. The new elite - the Igbo kotuma otue ntu, the interpretes, the cashiers and the non-Igbo colonial administl.ators carried out all their transactions in English, not Igbo. Then came the 'great' Igbo Orthography Question - that big ferocious storm in a tea Cl.lP perpetrated, fuelled and confounded by the CMS and the RCM over the writing of just a few letters of the Igbo Alphabet. So, from 1929 - 1961, no serious creative literahlre was produced in the Igbo Language. Afigbo (1981), and Emenanjo (1974: 1993) among others, have said most of all there is to say about how the Igbo were used by the Igbo to underdevelop their language.

Then came the Nigeria-Biafra War. And the Igbo were again conouered by force. And this came with a new type of linguistic dilemma - the displacement of glossotomy or languag unity, with glossogamy or language splitting. On the eve of the Biafran adventure, the Igbo had a high profile in Nigeria and so it was fashionable to be Igbo. At the end of the adventure, the Igbo had no profile in Nigeria. And so it was not fashionable to be Igbo.

One of our weak points as a people is that we do not know how to manage crises, adversity failure or misfortune. As an either... or people not a both...and people we cannot understand, let alone reconcile why, in Chinese, the symbol for crises and adversity is the same for challenge, prosperity, success, growth and development. As something likeu, a NothIng People when we charter a society association