ODEZURUIGBO: AN INTERNATIONAL JOURNAL OF IGBO, AFRICAN AND COMMUNICATION STUDIES
Odezuruigbo bụ Jọnal nke Ngalaba Amụmamụ Igbo, Afrịka na Nzikọrịtaozi, Mahadum Nnamdị Azikiwe, Ọka. Aha a bụ okwu Igbo nke pụtara “Ihe jezuru ebe niile”. Ude ya na-edezu na mba niile site na Gọọgụl na Ntaneetị. Nke a mere na Jọnal a, dị ka aha ya gosipụtara, metụtara mmadụ niile na mba niile. Ebumnuche Jọnal Odezuruigbo hiwere isi n’ime ka a mara na ọ dị mkpa iji asụsụ Igbo depụta edemede nchọcha e nyochara nke ọma. Nke a ga-enye aka n’ịkwalite asụsụ Igbo, ma mee ka ọ na-eto eto. Ọ na-anabatakwa edemede e dere na Bekee nke na-ewelite ogo asụsụ, omenala, amamihe, nsirihụ ụwa na njirimara ndị Igbo. Nke a pụtara na ọ na-anabata edemede n’atụmatụ ọ bụla metụtara ọdịmma ndị mmadụ, akụkọ ntọala, mmekọrịta mmadụ na ibe ya, agụmagụ, ekpemekpe, omenala, agụmakwụkwọ, ọchịchị, nkanụzụ, w.d.g.
本项目从中文翻译工作经验中汲取知识。汉译具有3000多年的悠久历史，对民族文化的发展起到了重要作用。在这项描述性研究中，对来自尼日利亚不同中国公司的专业中文翻译进行了采访。目前的研究重点是对尼日利亚当地汉语翻译在尼日利亚劳动力市场的工作经历的调查研究。
THE CHINESE COMPANIES IN NIGERIA AND JOB CREATION
In a bid to remain the second largest economy in the world and aspiring to become the number one in future, People Republic of China (henceforth China) has full diplomatic relations with 178 out of the other 193 United Nations member states, Cook Islands, Niue and the State of Palestine; making her the nation with highest diplomatic networks. Since 1956, China has established diplomatic relations with 51 out of 54 African nations and has maintained relationships with 45 African nations till date. China is one of Nigeria’s major political allies and trade partners. China-Nigeria trade volume in 2021 is valued around $20 billion. The influx of Chinese people in Africa and Nigeria in particular has increased the number of Chinese companies in Africa and Nigeria in particular. This paper examines the Chinese companies in Nigeria and job creation. The paper adopts qualitative research methods by using the secondary data which were gotten from journals, newspapers, websites, books, etc. From the findings, the paper argues that despite the shortcomings of China-Nigeria relation and Chinese companies in Nigeria, Nigeria is gaining more than she is losing. It is recommended that Nigerians, both the leaders and the citizens, should be wiser in dealing with the Chinese. With a good policy from the government (leaders) and knowledge of Chinese language and culture from the masses (citizens), Africa (Nigeria in particular) will achieve a maximal gain from her relationship with China.
China, Nigeria, Chinese companies, Job creation
汉语母语教师在向尼日利亚学生教授汉语时面临的挑战
本研究的目的是研究汉语母语教师在向尼日利亚学生教授汉语时所面临的挑战。本研究的目的是为尼日利亚的汉语教学行业提供优质服务，让未来的汉语教师更好地了解如何更有效地适应尼日利亚的教学环境。本研究的意义在于为解决问题提供必要的途径和手段，提供启示。本项目工作中使用的研究方法是主要的和次要的。采用问卷调查和访谈方式向受访者获取信息，观察母语教师并上网咨询。本研究的主要发现与中国本土教师在教尼日利亚学生时面临的挑战有关，他们的教学理念、风格、教学法、课堂管理策略可能与尼日利亚的教育体系不同。提出以下建议；中国本土教师需要准备好面对在课堂上承担更多责任并获得尼日利亚教学法、课堂管理和特殊教育知识和技能的障碍。他们应该接受足够的关于文化差异和文化不同做法的岗前培训。
This study focuses on ọfọ as a symbol of justice among the Igbo extracts of Eastern Nigeria. In the ancient days, ọfọ was held in high esteem as a symbol of justice compared to the present time. The natural urge for justice resides in humans. This instinct was also noticed among the Igbo people, as the holders of ọfọ were very cautious in matters relating to justice. However, most researchers have not paid an exclusive attention to ọfọ as regards to justice. Most people focus their interest on the meaning, nature and functions while some people perceived ọfọ as a sacred object of ritual service. Some scholars see ọfọ as a god of justice. It is also assumed that recently the use of ọfọ is perverted. The evidence is seen by so much injustice prevalent in the society. The study seeks to reposition ọfọ as a symbol of justice. It also explores its role in maintaining and preserving justice in Igbo land. The study adopts the descriptive research method. The study obtains its data through the use of oral interview and a review of literature. The findings reveal that ọfọ performs the role of justice among other roles. ọfọ is seen to be synonymous with truth, for justice resides with truth. In a way of significance, this study is expected to sway some Igbo people to the main purpose which ọfọ serves culturally in Igbo land. Furthermore, it is expected to generate the tendency for many Igbo people to strive for justice and cordial relationship.
INVESTIGATING DAUGHTERS’ INHERITANCE IN IGBOLAND: THE AWGU CUSTOMARY EXAMPLE
In Igbo land, there is a raging controversy over daughters’ inheritance. Some cultures say that daughters do not inherit landed properties from their parents rather they inherit movable properties; that it is only immovable properties that they do not inherit because they are meant to be married to other families. This work investigates daughters’ inheritance in Awgu. The study is a survey research and it is carried out in Awgu. The population of the study incorporates Awgu titled men who are knowledgeable in the area of inheritance, and young men who have inherited properties from their parents. Data were collected through oral interviews and from books relating to the topic. The data collected are analyzed using functionalist theory propounded by Emile Durkheim to showcase the functions of family as a social structure where culture and tradition of the land are transmitted to the younger generation so as to maintain order and stability in the society. It fiunds out that indeed, Igbo culture does not leave her daughters to go empty handed on inheritance issues. They are given properties at marriage (dowry) which will help them to settle down comfortably in their husband’s homes. A father is allowed, in Igbo culture, to give his daughter a parcel of land outside his ancestral home in the olden days as an expression of gratitude to that daughter of his for taking good care of them (her parents). This work is condemning the idea of a daughter inheriting landed property from the parents. The research therefore recommends that this custom of inheritance in Igbo land be retained as it strives to avoid rift between brothers and their sisters’s children- ụmụdịala.
investigation, daughter, inheritance, Igboland and customary
THE SOCIO-CULTURAL IMPLICATION OF INFERTILITY IN IGBO SOCIETY: ANAMBRA STATE AS EXAMPLE
Infertility is the inability of a couple to conceive within a certain period of time.It is one of the major complicated and complex problems that have ruined many families in Anambra State. It has led to many cases of divorce, separation, hatred, accusations, humiliation, disregard, disrespect, unhealthy atmosphere disunity and distrust among couples. The purpose of this study is to highlight and take an in-depth look at the ways the new generation handles Infertility problems. The research method is descriptive survey. The data analysis is governed by the fact that the researcher is a bonafide Anambra indigene and well-grounded in Igbo culture. Findings show that child bearing is the main reason for which every Anambra man marries; children are used as a parameter for marital success; whenever a programme is held for childless couples, the venue often filled up with people especially women who are either there for themselves, daughter, daughter-in-law, relation or friend; these women are also seen in the prayer houses and at hospitals looking for solutions to their problem of infertility; a good number of them visit native doctors and herbalists; these childless women are being maltreated either by their husbands or members of their family, or both. This study serves as a reference literature to historians, anthropologists, sociologists, students and teachers of Igbo culture who wish to investigate further on the topic. The researcher suggests that the psychologists and sociologists in the localities should research more on better ways to make infertile couples have interest in child adoption, make it more attractive to them, thereby making them accept child adoption without fear of social or cultural intimidation.
CULTURE AS A FUNDAMENTAL FACTOR IN THE ENTREPRENEURIAL SUCCESS OF THE IGBO
This study titled, “Culture as a fundamental factor in the Entrepreneurial success of the Igbo”, has the objectives of highlighting the impact of colonialism on the entrepreneurial culture of the Igbo people, as well as the cultural values of the Igbo that encourage entrepreneurship among them, establishing the nexus between the Igbo world view/culture and the entrepreneurial success of the Igbo people and highlighting on the effect of the Igbo entrepreneurial success on Nigeria’s economy. Institutional economic theory is used as a theoretical framework to analyze the effect of culture on entrepreneurship. A qualitative and descriptive method of analysis is also employed in this study to analyze the data presented. Hence, the findings of this study reveal that entrepreneurial activities in Igbo land are not a product of western civilization and colonialism but that of the Igbo cultural values and world views. Furthermore, it shows the impact of the entrepreneurial success of the Igbo on the Nigerian economy.
A HERMENEUTICAL DISCOURSE OF REALITY IN IGBO ONTOLOGY
It has been the concern of Philosophy as a universal enterprise to ascertain the meaning of reality. This, however, has evoked questions such as: What is philosophy? What is reality? The quest to give solutions to these questions provoked lots of controversies. Hence, philosophers and societies, in their different languages have given different interpretations to this. The interest of this paper, however, borders on interpretation of reality in Igbo ontology. This similarly evokes questions like: What is Igbo? What is it to be an Igbo? What is the meaning of reality in Igbo language? Therefore, applying hermeneutical mechanism in this research, the writer sums up that reality generally means being, life or world as a matrix. This, by implication, means the cosmological and ontological realities knit together. The term Igbo designates an Igbo person, a nation, society, tribe or ethnic group. Being Igbo includes both the living, the dead and the yet to born persons in Igbo Land. Reality in Igbo language means "Uwa". Uwa is being and being is force which will never be static but ever dynamic. Therefore, the reality (Uwa) is holistic in the sense that the corporeal and incorporeal realities causally interact with each other.
Philosophy, Ontology, Igbo, Hermeneutics of reality
PORTRAYAL OF WOMEN IN SELECTED IGBO FEMALE AUTHORED PLAYS
This work is set out to examine the portrayal of women major characters in selected Igbo female authored plays. Research has shown that the Igbo male playwrights subjugate their female major character; that is, they represent them negatively in their plays. This is the result of gender discrimination and cultural oppression the aim of which is the subordination of African women in general and Igbo women in particular. It is this state of affairs that motivated the researcher into finding out whether Igbo female playwrights equally portray their female major characters negatively or whether they have different relationships with their female major characters in their Igbo plays. The study adopted the survey research method. The selected Igbo female authored plays were critically studied, including other related literatures. The theoretical approach which the study employs is Alice Walker’s Womanism. This literary approach is relevant to this study because it advocates that people have to co-exist peacefully in the family as well as the society. The study finds out that Igbo women writers do not subordinate their female key characters in their plays like their male counterpart It is hoped that this will help people generally to change their negative attitude to gender issues. We recommend that both male and female Igbo playwrights should try to create positive male and female major characters who will serve as role models for readers to emulate especially students.
IGBO CULTURE IN NOLLYWOOD FILMS AND THE PROBLEM OF CONCEPTUALIZATION OF IGBO IDENTITY IN DIASPORA COMMUNITIES
There exists today a thriving Nollywood entertainment enterprise whose patronage spans Nigerian geographical space. In most of the Nollywood films, one notices indepth innovativeness in both thematic and artistic excellence and relevance, particularly issues that express the Nigerian/African culture and experience. Films embellished with the cultural practices of the locale in which they are set, as it is the case with Nollywood Igbo films could, apart from their entertainment value, also be veritable means of cultural transmission to the younger generation, particularly to those in diaspora communities. Nollywood films set in Igbo society are largely consumed outside Igbo homeland. The implication, therefore, is that when the diasporic Igbo youths/children who have had no contact with Igbo culture, or non- Igbo consumers, watch such films, they are likely to see whatever is portrayed as the culture of the people as true reflection of what obtains in the Igbo society. Such assumption may be misleading as a good deal of the traits some of the films ascribe to the Igbo tends towards misrepresentation of, or is inconsistent with, the Igbo culture and identity due to elements of conscious or unconscious culture corruption in the films. Existing critical studies on Nollywood films focus mainly on their sociological relevance or their function as cultural index, with none seemingly paying attention to the distortion and corruption of Igbo cultural practices in the films and the implications for the uninformed consumers. It is against this background that this paper interrogates the representation of the Igbo world in some Nollywood films. Through random sampling, the paper selects, for illustrative purposes, five works considered to be representative of such Nollywood Igbo films and explores their content to expose the actions, incidents or episodes that are not in tandem with Igbo culture and, therefore, present negative picture of the Igbo society. The study is largely expository and analytical with the five selected works providing the essential primary data. The findings of this study would place certain Igbo cultural issues in proper perspective and disabuse consumers of the misrepresentations and misconceptions occasioned by the production of such films.
Igbo culture, Nollywood Igbo films, Igbo identity, diaspora communities, misrepresentation of culture
EMERGING ISSUES IN NIGERIAN UNIVERSITIES: INSIGHT FROM SELECTED IGBO LITERARY WORKS
A university is a place where higher learning is gained in a cool and friendly environment. However, vices such as cultism, examination malpractices, embezzlement of funds, mismanagement of resources among other vices are now eating deep into the fabrics of the Nigerian universities thereby negating the norms and values of the institution. This research is set to look into these emerging issues in Nigerian universities as showcased in the selected Igbo literary works: Uwa Bụ Agha, Okwe Agbaala and Ije Ụwa. The Marxist literary approach is used to analyze the works and findings show that truly these social vices exist in the Nigerian universities; these social vices are being committed by both the students and lecturers of the university; people indulge in these vices to satisfy their selfish desire; these social vices greatly mar the smooth running of the university and also the end point of the culprits spells out doom and disgrace. This research will be of great importance to students and lecturers of various Nigerian universities as well as parents and members of the Nigerian society.
Judith Chinenye Okafor; Nkoli Mercy Nnyigide (PhD)
BEYOND ENTERTAINMENT IN NOLLYWOOD, CHARTING A NEW FRONTIER IN THE PROTECTION OF A GIRL-CHILD: A CRITICAL EVALUATION OF OKEREKE’S DRY
The Nigerian film industry over the years has churn out films geared towards entertainment and one may say that the primary purpose of the industry is to entertain and market its products to numerous fans and supporters scattered across the globe who are becoming more and more interested in understanding the culture, philosophy and norms of Nigerian communities. Many scholars within and outside Nigeria have also interrogated, evaluated and analyzed the third largest film industry in the world. Therefore, Nollywood like other “woods” have become relevant when it comes to entertainment following American Hollywood and Indian Bollywood closely. Nevertheless, there is a gap that needs to be filled, the American government incorporated film studies into its curriculum as far back as 1960s because they understood the importance and relevance of film content in teaching, instructing and educating its populace, some Nigerians are yet to recognize such film relevance. Hence, in most cases, watching films in the comfort of your home or seeing films in the cinema is reserved as a pass time event. There is need to see films beyond entertainment galore and extract from its contents the modules to teach, instruct and educate the Nigerian masses. On the other hand, the practice of child marriage, one may argue is rooted in some religious and traditional practices in Nigeria, this study looking at the prevalent obnoxious practices against the Girl-child in Nigeria evaluates Stephanie Okereke’s Dry, underlying the essential benefits of using film to educate, and enlighten the public on certain loathsome practices against the girl-child and why it should be stopped. Qualitative Research Method is adopted in assessing the tenets of girl-child marriage. The research discovered that girl-child in Nigerian society (Especially in the Northern Nigeria) has suffered from neglect, abuse and also from the deprivation of her fundamental human rights. The researcher therefore recommends that the relevant authorities such as Northern Elders Forum, Nigeria legislatures/legislative bodies, AREWA Consultative Forum, and religious leaders from the North, should rise up to the challenges of girl-child marriage and question ill existing culture, traditions, and religious practices that debilitate the position of a girlchild in their geographical enclave.
Girl-child Marriage, Nollywood, VVF, Film
IGBO PROSE AS A REFLECTION OF SOCIETAL ISSUES: A STUDY OF SELECTED WORKS
The study of literature is the study of life in which the people see the society through the writer’s eyes. This paper examines Igbo literature as a medium for representation of contemporary issues of the society. Some studies which evidenced that literature is a reflection of societal issues have been in existence. Most just emphasized on the importance of literature to the society and often see Igbo literature as that which only portrays the lives of the Igbo people alone, but no previous works or studies have extensively used Mmiri Ọkụ E Ji Egbu Mbe and Ugonna to represent Igbo prose as a reflection of societal issues, hence the need for this present study which hopes to showcase and identify these societal issues for the interest of the members of the society and for the enhancement of wider readership of Igbo literary works. The societal issues brought out from these selected texts will help serve as an eye opener to readers and make them realize the obvious things that happen in the society where they will learn and find out things about life and living.
Juliet Ifunanya Okeyika; Onyinye Constance Amamgbo
THE SOCIO-CULTURAL AND LINGUISTIC IMPLICATIONS OF IGBO NAMES: A CASE STUDY OF EZEAGU NORTH LOCAL GOVERNMENT AREA OF ENUGU STATE, NIGERIA
The study is a socio-cultural and linguistic implications of names as it concerns the people of Ezeagu North local government area of Enugu State, Nigeria. The purpose of the study is to investigate the meanings of names, categories of names and the sociocultural implications of names in Ezeagu. The paper eoually discusses the reasons for naming. This is because Igbo people in general and Ezeagu people in particular believe that the meaning of a name remains with the child and even leads him/her throughout his/her life. The study also examines the culture content of Igbo personal names which is vital in Igbo belief system. The study adopts survey method and the data are collected through oral interviews. Literature is reviewed to expose the study to other writer’s views. Name and naming ceremony in Igbo land, especially in Ezeagu North, is a very important issue that cannot be toyed with. Names given to children are sacred because they were given before the presence of both the living and the dead. The paper therefore, attempts a study of naming forms and change in Igbo identity within the framework of social and cultural dynamics. It has been observed that the present Igbo people in general and Ezeagu in particular have lost sight of the sacredness and values of their names as well as the implications of the type of names they give their children. Hence the reason for this research. The study will be beneficial to the present Igbo people and Ezeagu in choosing the names they give their children, knowing fully well that names given to a child can affect him/her positively or negatively.
ELITES AND THE DECLINE OF SPOKEN AND WRITTEN IGBO, INDIGENOUS LANGUAGE ANDCULTURE
This work examines Elites and the Decline of Spoken and Written Igbo, Indigenous Language and Culture. It investigates the elites’ level of Igbo language use in order to show causes and areas of decline of spoken and written Igbo and culture among Igbo people with doctorate degree, resident in Nsukka Central Local Government Area of Enugu State. The focus is on both married and unmarried men and women with that qualification and within the age ranges of 40 to 60 years. The descriptive research design is employed in the study. The theoretical framework of Ethnolinguistic vitality forms the basis of the analysis of data collected in the study. The paper adopts spoken and written talks of elites from Nsukka Central as data for the analysis. The talks were derived from family discussions, information from schools, and talks from social gatherings that involve elites. The study therefore, finds out that Igbo elites are part of the causes of decline in spoken and written Igbo, indigenous language and culture. Results show that Igbo elites do not speak Igbo language to Igbo children, where they try to speak Igbo at all. They code-switch Igbo and English languages. The study also reveals that key words found in elites’ construction are pronounced with English language. The study in addition discovers that elites never use Igbo, indigenous language in the leaflet description of their products for easy understanding. Again, the paper find out that Igbo elites mock Igbo children that want to study Igbo in higher institutions. Even those children at lower levels, elites forbid them from speaking Igbo in the class and also fine them. Also, kolanut cultural practice is found neglected by the elites.
ỌNỌDỤ ABỤ NTỌAJA N’EMUME ACHỤMNTA N’ỌMABALA
Edemede nchọcha a lebara anya n’abụ ntọaja na ọnọdụya n’emume achụmnta n’Ọmabala. Ihe mkpalitere mmụọ omenchọcha o ji bagide edemede nchọcha a bụ ka e wee si na ya kpọghachi echiche ndị mmadụ azụ n’ebe abụ ntọaja a na-ezipụta n’emume achụmntae ji wee mara ndị Ọmabala dị n’ihi na ọ na-anyụzị ka ọkụ. Ihe wetara ajọọnọdụ bụ mgbanwe batara n’usoro obibi ndịỌmabala n’oge ugbu a. Ọ bụ nkwenye ọdịnala Igbo na mgbe ọ bụla a bụrụ abụ ntọaja, ma ọ bụ kwuo ya ekwu n’ọnọdụ kwesiri ekwesi, na ihe e ji maka ya wee na-abụahụ na-abịa na mmezu. N’abụ ntọaja e ji achụnta n’Ọmabala e zipụtara n’edemede a, e si na ya wee gosi mkpa ọ n’etiti ndị nta, nke mere na emume achụmnta n’Ọmabala ezughi oke ma e wezuga abụ ntọaja a. A kọwara abụ ntọaja e ji achụ nta e dere n’edemede a, site n’igosipụta echiche pụtara ihe na ya iji mee ka o doo anya ma nye nghọta nke ga-enye aka ime ka usoro obibi ndụ ndị n’oge gboo n’Ọmabala ghara ifunahụ ọgbọ a na ọgbọ na-abịa n’ihu. Ọ bụ n’agụmagụ ọdịnala ka e mere nchọcha a ma were atụtụ agụmagụ a naakpọ “Atụtụ Mkpọghaobi” wee tụchaa ya. Ụdịdị nchọcha a bụ nke si n’ihe a hụrụ n’anya na n’ịgba ajụjụ ọnụ. A họọrọ ọtụtụ ndị nta na ndị mmadụ maara ihe banyere emume ntọaja n’obodo dị na mpaghara Ọmabala ma gbaa ha ajụjụ ọnụ. Ebe ọzọ e si nweta ihe e dere n’edemede a bụ n’ọbaakwụkwọ. N’ikpeazụ, a tụchara ụsa e si n’ụzọ ndị a weta nke e si na ha chọpụta na achụmnta nwere emume nke e si na ya abụ abụ ntọaja, iji nweta ihuọma n’aka mmụọọma ndị na-eme ka ebumnuche dịnta ji baa n’ọhịa nta pụta ihe. E jikwa ya arịọta ike nchedo ma bụrụ kwa nke e ji eme ka ajọmmụọ na ajọanụ ghara inye dinta nsogbu. Mmụọọma ndị ahụ a na abụrụ abụ ntọaja n’emume achụmnta n’Ọmabala gụnyere: Chukwu, chukwuoke, ikenga na ọgwụ. Edemede nchọcha a ga-abara ọhaneze uru, ọ kachsị ndị nwere mmasị n’emume ọdịnala na abụ ntọaja uru.
AZỌMALA NA NSOGBU YA NA NDỤ NDỊ IGBO: NZIPỤTA YA N’EJIJE EDEREDE IGBO A HỌỌRỌ
Ala bụ nnukwu ihe ndị Igbo nwere, nke ha na-asọpụrụ. Ọ bụkwa ihe na-echebe mmadụ dị ka ha kwenyere. Na nkwenye ndị Igbo, mgbe ọbụla mmadụ mere ihe, megide ala, ma ọ bụ ihe ala na-asọ nsọ, ọ na-achụ aja ya na ya so, iji medoo ala. Onye a na-ebo ebubo, na-eyipụ akpụkpọ ụkwụ ya, kwụrụ n’ala, ṅụọ iyi ihe e boro ya. N’oge gboo, ala na-akụgbu onye ọbụla mere ihe ọjọọ, maọbụ onye ọbụla aka ya adịghị ọcha. Ala nwere ike ime ka afọ too mmadụ. Mgbe ahụ ka a na-asị na ala ji onye ahụ n’ihi ihe o mere. Nke a mere e ji adụ mmadụ ọdụ ka ọ ghara ime ihe ala na-asọ nsọ. Ofufe, ugwu na nsọpụrụ ndị ahụ a na-akwanyeburu ala n’oge mbụ, na-akpụzi afọ n’ala taa. A na-azọzi ala azọ na-enweghị egwu ọbụla tụmadị n’ala Igbo. Ọnọdụ ndị Igbo jizi azọ ala, kpalitere ndị ọkammụta n’agụmagụ Igbo, ọkachasị ndị odee ejije Igbo, n’idepụta ọnọdụ ịzọ ala, ọtụtụ ọghọm, na nsogbu dị iche iche dị n’ịzọ ala. Nke a kpalitere ederede a bụ ileba anya n’ejije ndị ahụ e dere, ma zipụtara ọhanaeze, nsogbu dị iche iche naesi n’ịzọ ala apụta. Nchọcha a sitere n’ejije ndị a họọrọ. Ejije ndị ahụ bụ: Udo Ka Mma, Ihe Onye Metere na Onye Ụlọ Egbughị Onye nweta ihe a na-achọ. A gbadoro ụkwụ n’Atụtụ ụsa ọgụụ (Readers Response Theory) wee tụchaa akwụkwọ ejije ederede ndị a họọrọ. Ọ bụ site n’usoro nkọwa ka e si gosipụta ihe ndị a chọpụtara. Nchọcha a chọpụtara na ụfọdụ ndị odee ejije Igbo na-ezipụta ịzọ ala n’ejije ha. Ọzọ, a na-esite n’ịzọ ala laa ndụ ọtụtụ mmadụ n’iyi. A chọpụta kwara na ịzọ ala na-ebute ọgbaghara na esemokwu n’etiti ndị mmadụ na ibe ya, obodo na obodo nakwa ezinaụlọ na ezinaụlọ kwesịrị ịdị n’udo. Nchọcha a ga-eme ka ndị niile na-azọ ala nakwa ndị niile chọrọ izọ ala, site na nsogbu ndị ahụ a chọpụtara, chegharịa echiche wee gbaso ibi n’udo. N’ihi nke a, nchọcha a na-atụnye alo ka ndị Igbo zeere ịzọ ala ma na-achọ udo n’ihe gbasara okwu ala, dị ka ụfọdụ ndị odee ejije zipụtara.
NTULEKỌRỊTA ỌRỤ NSONAZỤ NA NGANIHU NA MMEBEOKWU IGBO NA BEKEE
Asụsụ bara ezigbo uru; ịmụ asụsụ mba ọzọ hịara ahụ mana ọ dị mkpa. Mkpa ọ dị bụ imụ asụsụ mba ọzọ na ihe na-eso ya webatara isiokwu nchọcha a bụ "Ntụlekọrịta ọrụ Nsonazụ na Nganihu na Mmebeokwu Igbo na Bekee". Ebumnuche nchọcha a bụ ịkọwa ihe bụ nsonazụ na nganihu na ihe ndị e ji emebe okwu nsonazụ na nganihu n'asụsụ Igbo na Bekee. ọzọ bụ ịchọpụta ka e si emebe ha, ma gosipụta myiri na ndịiche dị n'etiti ha dị ka o si metụta asụsụ Igbo na Bekee. Nchọcha a bụkwa iji zipụta nsogbu onye Igbo na-amụ Bekee ga-enwe na mmebeokwu nsonazụ na nganihu na-arụ n’asụsụ Bekee. A na-achọpụtakwa ihe ndị a ga-eme wee gbochie nsogbu ahụ. Nwa nchọcha gbasoro usoro nkọwa wee mee nchọcha a, wee jiri Atụtụ Ntụlekọrịta Asụsụ (Contrastive Analysis) wee dozie ụzọ nchọcha a. Nchọpụta gosiri na nganihu na nsonazụ bụ mọfịm nke a na-agbakwụnye n'ihu na azụ mkpụrụokwu site n'iji ụdaume, mgbochiume na ụdaume, na myiriụdaume. Nchọpụta gosikwara na ebe onye Igbo naamụ Bekee ga-enwe nsogbu bụ na ndịiche dị n'usoro mmebe nganihu na nsonazụ Igbo na Bekee. Nchọpụta gbasara myiri na-egosi na asụsụ Bekee na nke Igbo na-eji nsonazụ emeputa okwu ndịnazụ ebe ndịiche bụ na “njụ”. O bụ na nganihu ka ọ na-adi na Bekee ma na-adị na nsonazụ n’asụsụ Igbo. Nke Bekee na-adị n’ihu ebe nke Igbo bụ n’azụ. Na nchịkọta, a tụrụ anya na ndị Igbo na-amụ asụsụ Bekee ga-esite na nchọcha a mara ebe ha ga-enwe ihe ịkpọ ụkwụ ma sikwa n’ụzọ dị otu a belata ya.
NTỤCHA ỌRỤ NSONAZỤ MGBATỊ NA MMEBEOKWU NTIMIWU N’IGBO
Mmebeokwu nwere ụzọ dị iche iche ọ na-agbaso, nke mgbanwe, nke mgbatị na nke mmepụta okwu . Mana nke anyị ga-eme nchọcha na ya ebe a bụ nke mmepụta okwu. Isiokwu nchọcha anyị bụ “Ntụcha ọrụ Nsonazụ Mgbatị na Mmebeokwu Ntimiwu N’Igbo”. Ebumnuche kpalitere nchọcha a bụ ịchọputa ihe ndị a: ihe bụ mmebeokwu Igbo, ihe bụ mkpụrụasụsụ n’Igbo, ụdị mkpụrụasụsụ e nwegasịrị n’Igbo, ihe bụ nsonazụ mgbatị nakwa ka e si eji ha emepụta okwu ntimiwu. ụdị usoro a gbasoro wee mee nchọcha a bụ nke nkọwa, wee jiri Atụtụ Mmebeokwu (Construction Morphology Theory) dozie ụzọ nchọcha a. A chọpụtara na mmebeokwu bụ otu ngalaba amụmamụ di n’ime sayensị asụsụ nke a na-amụ n’asụsụ ọ bụla tụmadụ n’asụsụ Igbo. Nchọpụta gosikwara na mkpụrụasụsụ bụ irighiri okwu pekarịsịrị mpe ma nwee nghọta. A chọputakwara na e nwere ụdị mkpụrasụsụ abụọ, nke nnọrọonwe na nke ndabe. Nchọpụta a gosikwara na nsonazụ mgbatị bụ dị nsonazụ ọ ga-abụ e tinye ha n’okwu, ha agbatia nghọta okwu ahụ n’agbanweghị nkejiasụsụ okwu ahụ dị na ya. A chọpụtara ka e si eji nsonazụ mgbatị emepụta okwu ntimiwu. A na-atụ anya na onye ọ bụla gụchara ọrụ a, agaghizi enwe ihe mgbagwoju anya n’ihe banyere itinye ntimiwu na nsonazụ n’okwu Igbo.
Edemede a bụ nke nchọcha. Isi okwu ya bụ “Nkọwa Nnọchi Na Ụdị Ya Ga N’Asụsụ Igbo”. Nchọcha a, n’etu e menụbeghị na mbụ, bụ nke kpebiri iji asụsụ Igbo nyochaa “Nkọwa Nnọchi” n’asụsụ Igbo. Otu n’ime ebmnuche ndị kpalitere nchọcha a bụ ịkọwa ihe bụ nkọwa nnọchi. Ebumnuche ọzọ bụ ịchọpụta njirimara ndokọ okwu ya. Ebumnuche nke atọ bụ ịchọpụta ụdị nkọwa nnọchi dị iche iche e nwere n’asụsụ Igbo. Usoro nchọcha anyị na-agbaso bụ nke nkọwa. Atụtụ anyị ji eme ya bụ Atụtụ Usoro okwu. Nchọpụta nke mbụ na-akọwa na ihe bụ nkọwa nnọchi bụ ofu aha ma ọ bụ nkebi okwu keaha, nke na-esote aha iji gosị ya, gwa anyị okwu gbasara ya, ya bụ, ịkọwa ya. Gbasara njirimara ndokọ okwu nkọwa nnọchi, anyị na-achọpụta na nkọwa nnọchi nọ ọdụ ka nkọwa aha nkebi ahịrị dị mfe. Ndokọ ya nwere ihe ndị na-egosị nkọwa nnọchi. ọzọ, na ndokọ nkọwa nnọchi, mmebere ya niile na-arụtụ aka n’ibe ha. Ndokọ okwu ya bụ nke ihe ndị mebere ya na-enye nzirita ozi, na-emekwa nkwurukwasa. N’ịgbado ụkwụ n’usoro okwu, anyị na-achọpụta na ụdị nkọwa nnọchi e nwere n’asụsụ Igbo gụnyere ndị a: kengawanye, kengadebe, keahịrị okwu, kemkpụrụ okwu, kempekele, kenkwugharị aha, kenkebi okwu, kenkebi ahịrị, kennọrọonwe na keanọrọghị onwe.
NDỊ ICHE DỊ N’ETITI OLU NDỊ MBAISE NA NANKA IGBO
Nchọcha a na-eleba anya na ndịiche dị n’etiti olu ndị Mbaise na Nanka Igbo. Ebumnuche nchọcha a kpọmkwem bụ ịchọpụta ndị iche dị n’etiti olu ndị Mbaise na Nanka Igbo n’ogo mkpụrụ ụda asụsụ ya na ịmata ndị iche na-apụta ihe n’olu ndị abụọ ndị a n’ogo mkpụrụ okwu. Njiatụle sitere n’aka ndị nchọcha. Onye Mbaise na onye Nanka nyere aka kwado njatụle ndị nchọcha wepụtara. A gbasoro usoro nkọwa wee tapịa njatụle. A gbadoro ụkwụ n’atụtụ njirimara nke LePage na Tabouret-Keller nakwa echiche ndị ọkaa olu ndị gbasara ndị iche n’asụsụ were tụchaa njiatụle. A chọpụtara na ebe Mbaise na-ewebata /h/ maọbụ /f/, Nanka na-ewebata /ɸ/. N’aka nke ọzọ, ebe Mbaise na-eji /ɪ/ arụ ọrụ, Nanka na-eji /ʊ/. Nchọcha gosikwara na ọ bụrụ na Mbaise nwee mkpụrụ ụda asụsụ /ɤ/, /z/ na /r/ na mkpụrụ okwu, ihe na-apụtakarị ihe n'olu ndị Nanka n’otu mkpụrụ okwu ahụ bụ /h/, /ʒ/ na /l/ n’otu n’otu. A chọpụtakwara na ọ bụghị mkpụrụ okwu Mbaise ji egosipụta nghọta ka Nanka jikwa ezipụtakwa otu nghọta ahụ. Site n’etu mmadụ si asụ asụsụ, a na-eji ya amata ebe onye ahụ si. Nchọcha kwadoro echiche ndị ọka olu ndị na obodo nọtere ibe ha aka na-enwe ndị iche na mkpụrụ ụda asụsụ na mkpụrụ okwu. A tụnyere aro ka nchọcha a ga-eme n’ọdịnịịhụ leba anya na myiri dị n’etiti olu ndị Mbaise na Nanka Igbo.
Sọpụrụchi Christian Abọh; Vivian Nkechinyere Ọnụọha; Chinwe Udechukwu
M̀MA NSOKWÀSỊ ǸKÈ: ǸKÀMMĀ NÀ ÙK PÙR Ù NGHỌTA OKWU
M̀ mèwere ekwumekwu n’asụsụ ọ bụla bụ ụdaasụsụ. Ụdaaụsụ nwekwara keusoro nà kèntụkwasa. Ụdaasụsụ keusoro bụ ndị ahụ a na-edo n’usoro iji wube okwu; ya bụ mkpụrụụda mgbochiume na mkpụrụụda ụdaume. Ma, ụdaasusu keusoro ga-adì ka okiriko abaghị n’ihe ọ ḅụla na-enweghị nghọta ma e webataghị mkpụrụụda kèntụkwasa n’okwu (Lobner 2002). Ọ ga-ahịakwa ahụ ịbagide ekwumekwu n’ejighị ụdaasụsụ kentụkwàsa. Nke a mere edemede a ji chọọ ịkọwapụta mkpa ụdaasụsụ kèntụkwasa dị n’iwebata nghọta n’ù t ọasụsụ mgbe a na-asụ ya. Okwu ọ bụla nke mmadụ na-ekwu nwere nghọta o kwesịrị inye site na nhazi nke ụdaasụsụ kèntụkwasa ma ọ bụ ǹkà onye na-ekwu okwu ji ekwu, nke ihe ga-ezipụta ya bụ ù d à asụsụ kèntụkwasa dị iche iche, ndị Ò kaasùs ụ Igbo kpọrọ nsokwasị ǹkè. Ma mgbe ụfọdụ, okwu ndị mmadụ na-ekwu adịghị enye nghọta kwesịrị ka e nwete n’ihi e webataghị m̀ ma nsokwasị ǹkè kwesịrị na n’ebe ha kwesịrị.Anyị ga-ewekọta m̀ ma nsokwasị ǹke ụfọdụ dị mkpa maka isiokwu edemede a site n’edemede ndi odee dị iche iche n’ọdịdịụda na ọdịdị ụdaasụsụ gbasara nke a, ma gbaso usoro kènkọcha zipụta etu ha si ewebata nghọta na ǹkàmma n’ekwumekwu, tụmadụ n’asụsụ Igbo.Anyị ga-etinyekwa ntụpụta nkeàtùt ù Nikolaj Serjiyevich Trubetzkoy (1890 – 1999) na ndị Otu Mmụta Prague gbasara Ọdịdị ụdaasụsụ guzowere nke anyị ga-akpọ ebe a Ọdịdịụdaasụsụ Ǹnònọrụn’ ọrụ n’edemede a. Mana anyị ga-ahọrọ kpọmkwem otù n’ime ụmụ àtù t ụ a nke anyị ga-akpọ Ǹnò n ọrụ Kènzipụta wee mee nkọwa anyị, ma bụrụkwa nke Malmkjӕr (2002) na Matthews (2007) kwadosiri ike maka ụdị isiokwu a. Ọ bụzì echiche na nkwenye edemede a na mgbe ndị mmadụ gụchara edemede a, ha ga-amalite iji m̀ ma nsokwasị ǹkè ga na-adaba na-eme ekwumekwu, ma sitezie na nke a na-ekwu okwu ga na-enye nghọta dabara adaba ma na-atọ ụtọ na ntị.
ETU IJI OKWU IGBO ASỤ ASỤSỤ SI EGOSI EBE ONYE SI
Igbo na-asụ n’olu n’olu ma ha kwaa ụkwara ọ bụrụ otu. Ọ bụ ya mere e ji nwee olu asụsụ di iche iche n’ala Igbo; a na-akpọ olu ndi. Mpaghara ala Igbo di iche iche nwegasiri olu ndị pugasịrị iche. N’agbanyeghi ndiiche ndi a, ndi Igbo nwere olu asụsụ a maara di ka Igbo izugbe. Olu izugbe a bụ nke onye ọ bụla bụ onye Igbo, maara asụ Igbo na-asụ ma na-aghọtakwa. Nke a na-egosi na e nwere Igbo izugbe onye ọ bụla na-aghota, nwekwaa olu ndi di iche iche, nke o bu naani ndi obodo ahụ na-aghota. Ọ bụ ọnọdụ asụsụ di etu a mere isi okwu nchọcha a ji bụrụ “Etu Iji Okwu Igbo Asụ Asụsụ Si Egosi Ebe Onye Si”. Nchọcha a gbadoro ụkwụ n’ịtụchapụta ebe ụfọdụ olu Ọka si di iche n’ebe asụsụ izugbe dị. Ihe e bu n’obi wee malite nchọcha a bụ igosipụta ụdi olu ndi e nwegasiri n’asụsụ Igbo. Ọzọ bụ iji gosipụta ndiiche di n’olu ndi ndi a. Ebumnobi ozo bu igosipụta ndịiche dị n’olu ndị Ọka na nke izugbe. A gbasoro usoro Atụtụ Ike Asụsụ Agbụrụ (Ethnolinguistic Vitality Theory) wee mee nchọcha a. Nchopụta nchocha a na-egosi na n’olu Ọka kpọmkwem, na ha na-ewebata ụda /β/ na /ϕ/ iji dochie /f/, /h/ na /b/ na mkpụrụokwu ụfọdụ.Olile anya e nwere na nchocha a bụ na Olu Ọka na Igbo izugbe ga-esite na ya kwudosie ike, ma werekwa ezi ọnọdụ n’ebe asụsụ mba ụwa ndị ọzọ dị.
ASỤSỤ NA MMEPE OBODO: KA O SI METỤTA ALA IGBO
Asụsụ bụ ndụ. E wezuga asụsụ, ndụ mmadụ agaghị enwe isi. Ọ bụ asụsụ bụ na ndụ naaga n’ihu. Ezi mmekọrịta dị n’etiti mmadụ na ibe ya bụ n’ihi na e nwere asụsụ. Edemede nchọcha lebara anya na njikọrọ dị n’etiti asụsụ na mmepe obodo. Usoro nchọcha a bụ nke nkọwa. Njiatụle na-agbazi ụzọ ntụcha nchọcha a bụ na nwa nchọcha bụ nwafọ Igbo maara ihe ekwe na-akụ n’asụsụ Igbo. Nchọpụa na-egosi na: asụsụ bụ ụgbọala ala mmepe obodo; ezi mmepe obodo ọ bụla na-esite n’asụsụ agụmakwụkwọ ha hibere isi na ya; ileghara asụsụ anya na-ebute oke ndaghachi azụ n’agụmakwụkwọ obodo ọ bụla. Ọzọ bụ na obodo ọ bụla ejighi asụsụ ha kpọrọ ihe na-enwe nnukwu nsogbu n’ihe gbasara mmepe. E kpebiri na ọ bụrụ na asụsụ Bekee ji igodo mmekọrịta n’etiti ala Igbo na mba ndị ọzọ na asụsụ Igbo ji igodo mmepe ala Igbo.
AKỤKỤ AHỤ MMADỤ DỊ KA MBỤRỤ NSINUCHE N'ASỤSỤ IGBO
Ọnọdụ asụsụ Igbo na maapụ ọmụmụ asụsụ, ọ kachasị nghọta okwu abụchaghị nke ọma. Ọ bụ eziokwu na e meela ọtụtụ nnyocha na ngalaba sayensị asụsụ ndị ọzọ dị ka ọdịdị ụda, ọdịdị ụdaasụsụ, mmebe okwu na usoro okwu. Mana e nwekebeghị nke e mere na nghọta okwu ma e were ya tụnyere ndị ọzọ, nke kpalitere nchọcha a. Nchọcha a ga-eleba anya n’ “Akụkụ Ahụ Mmadụ dị ka Mbụrụ Nsinuche n'Asụsụ Igbo”. Ebumnobi mbụ bụ ịchọpụta ma asụsụ Igbo ọ na-ewube okwu ya site naanị na ngwaa dị ka e dere na mbụ. Nke abụọ bụ ịchọpụta ma a na-ahụta ụfọdụ akụkụ ahụ mmadụ na mmebe okwu asụsụ Igbo n'ụdị mbụrụ nsinuche. Nke ikpeazụ bụ ịmata ma mbụrụ ọ bụ naanị atụmatụ okwu iji chọọ okwu mma ka e nwere ihe ọzọ ọ na-arụ. Usoro nnyocha a dabeere na kọpus; ọ bụkwa Atụtụ Mbụrụ Nsinuche (Conceptual Metaphor Theory) dị ka Lakoff (1987) tụpụtara, ka anyị gbasoro wee mee nchọcha a. Anyị sitere na nchemiuche wee nweta ngwa nchọcha n'ihi na ndị nchọcha bụ ndị amaala na ndị mara nke ekwe na-akụ n’asụsụ Igbo. Ọ bụ site n’ije (e-logon) n’ọba akwụkwọ Watchtowers ka anyị gbadoro ụkwụ wee hazie ngwa nchọcha ndị a. Ndị nchọcha chọpụtara n'etiti ihe ndị ọzọ na ndị Igbo na-eji okwu atụ dị mma arụ ọrụ; ha jikwa ụfọdụ akụkụ ahụ mmadụ emepụta mkpụrụokwu tinyere na mbụrụ abụghị naanị okwu e ji achọ ederede mma, kama okwu e ji ekwurịta okwu kwa ụbọchị. Ndị nchọcha tụrụ aro ka e bido ọmụmụ gbasara isiokwu a, iji nyekwu ihe akaebe banyere ọnọdụ mbụrụ nsinuche n'asụsụ Igbo site n'iji ọrụ a dị ka ihe nlereanya.
Ifunanya Nzubechukwu Dimebo & Ibeabuchi Felix Nna
ODEZURUIGBO: AN INTERNATIONAL JOURNAL OF IGBO, AFRICAN AND COMMUNICATION STUDIES, VOL 3 NO 1, 2019
NTUCHA OZI ORIAKỤ OBIANỌ ZIRI ỤMỤAKA N’ỤBỌCHỊ NCHETA ỤMỤAKA NKE AFỌ 2018
Ọnụọgụ so n’otu alaka mkpọaha n’ihi na o nwere ike iwere ọnọdụ n’isiahịrị maọbụ na nnara. Ọrụ ọnụọgụ na-arụ n’ụtọasụsụ bụ igosi ole ihe dị. Asụsụ Igbo na-agụ ihe na mpịakọ iri, mpịakọ iri ugbua. Ma tupu a malite usoro ọhụrụ a n’afọ 1972 (SPILC, 1985:38), ndị Igbo nweburu usoro ha si ekwu ole ihe dị. Usoro ahụ bụ mpịakọ iri abụọ, mpịakọ iri abụọ, na mpịakọ narị anọ, mpịakọ narị anọ. Ka ọ dị ugbua, ọtụtụ ụmụafọ Igbo ọkachasị ndị ọgbara ọhụrụ amaghị maka usoro ochie ahụ e sibu agụkọ ihe n’agbanyeghị na ụfọdụ ndị nọ na mpaghara ala Igbo ụfọdụ bụ ya ka ha ji ekwu ole ihe dị. Nke a kpọlitere mụọ nwanchọcha ime nchọcha n’isiokwu a ma detue ya edetue. Nwanchọcha gbara ụfọdụ ndị okenye ajụjụ ọnụ wee si n’ụzọ dị etu a wekọta ngwa nchọcha ya. A gbasoro usoro nkọwa wee zipụta nchọcha a. Nwanchọcha chọpụtara na ọtụtụ ndị Igbo amaghị eji usoro ochie agụ ihe, ebe ọtụtụ ndị bụkwanụ naanị usoro ochie ahụ ka ha si agụ ihe. A chọpụtakwara na e nweghị ike iji usoro ochie ahụ gụrụ ihe rue n’ijeri kwuru ijeri n’enweghị mgbagwojuanya. Ọ bụ ọnọdụ a mere e ji gbanwoo ya wepụta usoro ọhụrụ. Nwanchọcha na-atụzi aro ka ndị mmadụ mụta usoro ochie ahụ ma mụtakwa usoro ọhụrụ, ka ọ ga-abụ onye hụtara onwe ya ebe e ji nke ochie agụ, o sonye, onye hụtakwanụ onwe ya ebe e ji usoro ọhụrụ agụ, o sonyekwa. Nke a dị nnukwu mkpa maka amụma azụmahịa. Nchọcha a ga-abara ụmụafọ Igbo niile uru. nwa nchọcha na-atụ bụ na ndị nkuzi na ngalaba asụsụ na omenala Igbo ga-akaba ahụ mee ka e nwee ihe odide n’ebe ọ dị ukwuu gbasara emereme nsinokwu n’asụsụ Igbo dị ka ọ dị n’asụsụ Bekee.
Ọnụọgụ so n’otu alaka mkpọaha n’ihi na o nwere ike iwere ọnọdụ n’isiahịrị maọbụ na nnara. Ọrụ ọnụọgụ na-arụ n’ụtọasụsụ bụ igosi ole ihe dị. Asụsụ Igbo na-agụ ihe na mpịakọ iri, mpịakọ iri ugbua. Ma tupu a malite usoro ọhụrụ a n’afọ 1972 (SPILC, 1985:38), ndị Igbo nweburu usoro ha si ekwu ole ihe dị. Usoro ahụ bụ mpịakọ iri abụọ, mpịakọ iri abụọ, na mpịakọ narị anọ, mpịakọ narị anọ. Ka ọ dị ugbua, ọtụtụ ụmụafọ Igbo ọkachasị ndị ọgbara ọhụrụ amaghị maka usoro ochie ahụ e sibu agụkọ ihe n’agbanyeghị na ụfọdụ ndị nọ na mpaghara ala Igbo ụfọdụ bụ ya ka ha ji ekwu ole ihe dị. Nke a kpọlitere mụọ nwanchọcha ime nchọcha n’isiokwu a ma detue ya edetue. Nwanchọcha gbara ụfọdụ ndị okenye ajụjụ ọnụ wee si n’ụzọ dị etu a wekọta ngwa nchọcha ya. A gbasoro usoro nkọwa wee zipụta nchọcha a. Nwanchọcha chọpụtara na ọtụtụ ndị Igbo amaghị eji usoro ochie agụ ihe, ebe ọtụtụ ndị bụkwanụ naanị usoro ochie ahụ ka ha si agụ ihe. A chọpụtakwara na e nweghị ike iji usoro ochie ahụ gụrụ ihe rue n’ijeri kwuru ijeri n’enweghị mgbagwojuanya. Ọ bụ ọnọdụ a mere e ji gbanwoo ya wepụta usoro ọhụrụ. Nwanchọcha na-atụzi aro ka ndị mmadụ mụta usoro ochie ahụ ma mụtakwa usoro ọhụrụ, ka ọ ga-abụ onye hụtara onwe ya ebe e ji nke ochie agụ, o sonye, onye hụtakwanụ onwe ya ebe e ji usoro ọhụrụ agụ, o sonyekwa. Nke a dị nnukwu mkpa maka amụma azụmahịa. Nchọcha a ga-abara ụmụafọ Igbo niile uru.
NSOGBU OLUNDỊ N’ỌMỤMỤ IGBO IZUGBE: OLUNDỊ EZEAGỤ DỊKA EBE MGBAKWASA ỤKWỤ
Edemede a lebara anya na nsogbu olundị na-ebute na nkuzi na ọmụmụ Igbo Izugbe n’ụlọ akwụkwọ dị iche iche ọkachasị n’olundị Ezeagụ ebe e nwere ọtụtụ ndịiche dị n’etiti ya na nke Izugbe. Oke nsogbu kachasị pụta ihe n’asụsụ Igbo bụ na e nwere ọtụtụ olundị dị iche iche dị na ya, nke ndị bi n’ime ya na-asụ. Mbunuche nchọcha a bụ ịchọpụta etu a ga-esi kwọọ onye ukwu wara ka a hụ na olundị ndị a dị iche iche akpagbughị asụsụ Igbo Izugbe na nkuzi na ọmụmụ asụsụ Igbo n’ụlọ akwụkwọ. A gbasoro usoro sovee wee mee nchọcha a. Ngwa nchọcha bụ a jụọ a zaa nke e depụtara n’akwụkwọ ya na usoro a ga-eji zaa ajụjụ dị iri na abụọ ndị na-enweghi nkewasị. Ụmu akwụkwọ dị narị anọ, bụ ụmụ akwụkwọ si n’ime ụlọ akwụkwọ anọ dị n’Ezeagụ ka e ji mee nchọcha a. Ha bụ ndị JS3, ndị SS1, ndị SS2 na ndị SS3. A chọpụtara na olu Ezeagụ metutara asụsụ Igbo Izugbe aka ebe ọ dị ukwuu nke mere na Igbo Izugbe na-anyụ ka ọkụ ebe ahụ.
ỤMỤAKA IGBO ENWEGHỊ MMASỊ N’ASỤSỤ IGBO: MKPATARA NA MGBOCHI YA
Nchọcha a nke isiokwu ya bụ “Ụmụaka Igbo Enweghị Mmasị n’Asụsụ Igbo: Mkpatara ya na Mgbochi ya” bụ iji lebaa anya ka ụmụaka Igbo esighị enwe mmasị n’asụsụ ha. A chọpụtara na ọtụtụ ụmụaka Igbo amaghị akpọpụta mkpụrụokwu Igbo; ha amaghịkwa nsupe mkpụrụokwu Igbo ma ya fọdụzie ịsụ asụsụ Igbo n’etiti onwe ha. Ọ bụ ihe ndị a kpalitere mmụọ ndị nchọcha ịchọpụta ihe ndị ahụ kpatara ụmụaka Igbo ejighị enwe mmasị n’asụsụ ha nke na-ebute iri mperi na mkpọpụta mkpụrụokwu Igbo, ndepụta na ịsụ asụsụ Igbo ka o kwesịrị. Ebumnobi nchọcha a bụ ime ka a mata ihe ndị kpatara enweghị mmasị a nakwa ụzọ a ga-esi belata ma ọ bụ gbochie ha. Ndị nchọcha gbasoro usoro sọvee mee nchọcha a. A gbara ọtụtụ ndị mmadụ ajụjụ ọnụ bụ ndị gụnyere ndị nkuzi iri na abụọ n’ụlọ akwụkwọ atọ dị na steeti Anambara, Enugwu na Ebonyị. Nchọcha a ga-enye aka mee ka ụmụaka Igbo ndị anaghị enwe mmasị n’asụsụ Igbo malite inwe mmasị. Ọ ga-emepekwa anya onye ọbụla tụmadị ndị nne na nna iji kwalite asụsụ na omenala Igbo. Ndị nchọcha tụrụ aro ka ndị Igbo hụ asụsụ ha n’anya, ka a naenye ndị gụrụ asụsụ Igbo ọrụ nkuzi n’ụlọ akwụkwọ dị iche iche. Ya na ka ndị nne na nna malite ịsụrụ ụmụ ha asụsụ Igbo. Nchọcha a ga-abara ụmụ akwụkwọ, ndị nne na nna, ọhanaeze na ndị nkuzi asụsụ Igbo n’ụlọ akwụkwọ dị iche iche uru.
Daniel Ihunanya Ilechukwu & John Onyemaechi Iheme