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.
ỌSỌ NDỤ AGWỤ IKE: REIMAGINING IGBO CULTURAL RESILIENCE IN A DIGITALIZED WORLD
This study interrogates the concept of Ọsọ Ndụ Agwụ Ike as a philosophical and cultural metaphor for resilience, continuity, and adaptive survival within contemporary Igbo society in an era of rapid digital transformation. Rooted in Igbo indigenous epistemology, the expression encapsulates the persistent struggle for existence amid social, economic, technological, and cultural disruptions. The paper argues that despite the homogenizing pressures of globalization and digital modernity, Igbo culture continues to demonstrate remarkable resilience through the reinvention of language, identity, oral traditions, communal values, and indigenous knowledge systems within digital spaces. Drawing on the frameworks of African Communitarian Ontology and Cultural Resilience Theory, the study adopts a qualitative and interdisciplinary methodology relying on documentary analysis, oral narratives, digital ethnography, and existing scholarly literature on Igbo philosophy, media culture, and indigenous sustainability. Findings reveal that digital platforms have become both sites of cultural erosion and powerful instruments for cultural revival, enabling the preservation, circulation, and re-appropriation of Igbo linguistic expressions, folklore, rituals, music, and collective memory among younger generations and diasporic communities. The study further demonstrates that the philosophy of Ọsọ Ndụ Agwụ Ike reflects an enduring Igbo worldview anchored on perseverance, communal solidarity, adaptability, and existential continuity. The paper concludes that the survival of Igbo cultural identity in the digital age depends not on rigid traditionalism but on dynamic cultural negotiation, technological adaptation, and indigenous intellectual reawakening. It therefore recommends intentional digital archiving, culturally responsive educational policies, indigenous language technological innovations, and stronger community-driven media engagement as pathways for sustaining Igbo cultural heritage in the twenty-first century.
Ọsọ Ndụ Agwụ Ike, Igbo philosophy, cultural resilience, digitalization, indigenous knowledge systems, African communitarianism, cultural sustainability
IGBO TRADITIONAL RELIGION AND BELIEF: EXPLORING THE SPIRITUAL AND CULTURAL DYNAMICS OF ALA, AMADIOHA AND IKENGA
This study delves into exploring the spiritual and cultural dynamics of three central deities in the Igbo traditional belief system: Ala, Amadioha, and Ikenga. Focusing on Oyi Local Government Area of Anambra State, Nigeria, the research examines how these deities influence cultural practices, moral values, and community cohesion. Ala, the Earth goddess, is revered as the custodian of fertility and morality, playing a significant role in agricultural rituals and community ethics. Amadioha, the god of thunder and justice, serves as a protector of societal order, linking spirituality with social accountability. Ikenga, representing personal achievement, emphasizes the relationship between individual ambition and communal well-being. The study utilizes a survey method of data acquisition to gather empirical data regarding contemporary beliefs and practices associated with these deities. Cultural relativism theory propounded by Franz Boas 1910-1920 was used to analyze the data. The findings reveal significant insights into how globalization, urbanization, and modern influences are reshaping traditional spiritual practices, particularly among younger generations. Challenges such as generational shifts, commodification of spirituality, and the impact of social media are identified as critical factors influencing the relevance of traditional beliefs. The study highlights the urgent need for a nuanced understanding of these dynamics, advocating for greater recognition and preservation of indigenous spiritual practices in educational and civic contexts. Ultimately, this research contributes to the broader discourse on Igbo spirituality, reinforcing the richness of cultural heritage while addressing modern challenges.
MARYLAETITIA CHINYERE ONYEOZIRI; DR. ANN C. ONYEKELU
ATỤTỤ MGBANWERỊTA MMEKỌRỊTA MMADỤ NA IBE YA N’ỊTỤCHA MMEKỌRỊTA NNE DI NA NWUNYE NWA N’ALA IGBO
Mmekọrịta nne di na nwunye nwa dị nnukwu mkpa n’alụmalụ n’ala Igbo. Ọtụtụ oge, agamnihu ọ kacha nke ezinaụlọ ọhụrụ na-adabere n’ụdị mmekọrịta nke nne di na nwunye nwa a lụrụ ọhụrụ nwere. Oge ụfọdụ, a na-anụ ebe ụfọdụ ụmụagbọghọ na-ekwu na ha achọghị inwe nne di. Nke a bụ n’ihi ebighị n’udo n’etiti ọtụtụ ndị nne di na nwunye nwa ha. Ebumnaobi nchọcha a bụ iji atụtụ mmekọrịta mmadụ na ibe ya were chọpụta ma tụchaa ihe ndị na-ebute esemokwu n’etiti nne di na nwunye nwa, na ịmata ihe ndị nwere ike inye aka gbochie nsogbu na esemokwu n’etiti nne di na nwunye nwa. E ji atụtụ mgbanwerịta mmekọrịta mmadụ na ibe ya nke George Casper Homans wepụtara n’afọ 1958 were tụchaa nchọcha a. Atụtụ a na akọwa na omume mmadụ na-esite n’usoro mmekọrịta dị n’etiti ya na onye ọzọ. Ọ bụ nchọcha nkọwa nke a gbasoro usoro sọvee were mee site n’ịgba ọtụtụ ndị mmadụ gụnyere ụmụnwaanyị bụ ndị nne di na ndị bụ nwunye nwa ajụjụ ọnụ wee nweta ngwa nchọcha e jiri mee nchọcha. Ọ ga-abara ndị nne na nna, nwunye nwa ọ kachasị ndị na-akwado ịbanye alụmalụ uru n’ihi na ọ ga-agbaziri ha etu ha ga-esi na-ebi n’udo. A chọpụtara na mmadụ ịnabata ndịiche dị n’etiti akparamagwa ya na nke onye ọzọ tinyere ịdị na-enwere mmadụ ndidi na-enyere ụfọdụ nne di na nwunye nwa aka ibi n’udo. A tụrụ aro ka nne di na nwunye nwa na-ebi n’udo ma wepụ ihe ndị ahụ na-ebutere ha esemokwu iji kwalite ịkwụdosi ike nke ezinaụlọ ma wepụ egwu ụfọdụ ụmụagbghọ na-atụ maka inwe nne di.
ESTHER OGOCHUKWU AKPULU (PhD); CHIDIMMA PROMISE EZENWAKA
BENEVOLENT MISOGYNY AND THE REPRESENTATION OF IGBO WOMANHOOD IN LOVE IN EVERY WORD
This paper examines the representation of Igbo womanhood in the romantic Nollywood film series Love in Every Word (Parts 1 and 2, 2025), arguing that the films deploy what this study terms benevolent misogyny, a cultural form of gender control that disguises itself as love, protection and admiration. The argument is substantiated by Rosalind Gill's concept of postfeminist sensibility and Glick and Fiske's (1996) ambivalent sexism theory, which are used to conduct a close analysis of the films' narrative structure, visual choices and dialogue to show how the male lead's financial dominance, persistent pursuit, proprietary language and systematic management of the female character's autonomy are framed as romance rather than recognised as red flags. The paper gives attention to the Igbo name Achalugo, arguing that its deployment in the film both invokes and distorts the cultural meanings of Igbo womanhood embedded in the Igbo naming tradition. This study commends the effort of the producers in celebrating the Igbocultural identity through language and names, but however, these acts also construct a version of Igbo womanhood that is different from the power and agency Igbo women exercised during the pre-colonial era.The paper concludes that Nollywood's new romantic template is not a faithful cultural representation but a Post feminism revision of patriarchy, one that dresses old constraints in the aesthetics of Igbo tradition.
Achalugo, ambivalent sexism, benevolent misogyny, gender representation, Nollywood, postfeminism
EZINWANYI E. ADAM (PhD); CHIDINMA D. OGBUONYE
TONAL NUANCE AND RHYTHMIC SPEECH PATTERN AS IDENTITY MARKERS IN EKWULOBIA IGBO
This study examines tonal nuances and rhythmic speech patterns as sociolinguistic identity markers in Ekwulobia Igbo, a variety within the Aguata dialect cluster of the Igbo language. While Standard Igbo is predominantly characterized by level tones, certain dialects, including the Ekwulobia dialect, exhibit both level and contour (gliding) tonal patterns. Studies that address contour tones in Igbo have often concentrated on their phonological origins, grammatical function or distribution, without fully exploring their role in discourse and identity construction. This creates a gap that the present study seeks to fill by examining how tonal nuances and rhythmic speech patterns function together as identity markers in a specific dialect. This research focuses specifically on the rising tonal glide and its interaction with rhythmic speech patterns in natural discourse, as well as the role of level tone tonemic substitution in shaping prosodic structure. Data for the study were derived from spontaneous speech produced by native speakers within the Ekwulobia community, supplemented by participant observation and the researchers’ intuitive linguistic competence. A descriptive analytical approach was employed in examining tonal and rhythmic features in the data. Findings reveal that Ekwulobia Igbo is marked by a prominent rising tonal contour, particularly in sentence-final positions in interrogative constructions, where it contrasts systematically with the low level tone of declarative sentences. The study further shows that demonstrative constructions exhibit vowel harmony and consonantal insertion, contributing to phonological smoothness and rhythmic balance in speech. Importantly, the analysis also identifies level tone tonemic substitution as a significant feature of the dialect. In many grammatical environments, level tones may substitute for one another without altering lexical meaning, indicating that such tonal variations are often non-distinctive and function at a phonetic or stylistic level. This tonal flexibility reduces the functional load of tone and enhances rhythmic flow through subtle pitch variation in connected speech. The study argues that these prosodic features function not merely as phonological phenomena but as salient markers of group identity. The characteristic interaction of rising tonal glide, level tone substitution, and vowel harmony produces a distinctive rhythmic pattern in Ekwulobia Igbo, making it recognizable to other Igbo speakers and frequently reproduced in mimicry. This reinforces the role of tonal and rhythmic structures in sociolinguistic identification and supports the view that rhythm in Ekwulobia Igbo emerges from the interaction of tonal and segmental processes.
tone, level tone substitution, glides, tonal nuances, rhythmic features
Chibunma Bright-Ajoku; Chikelu I. Ezenwafor-Afuecheta; & Ifeka Juliet Onyeocha
OXYMORONS: THE TRANSFER OF THE ENGLISH LANGUAGE INTO THE IGBO LANGUAGE
Language functions not only as a tool for communication, but also as a carrier of culture, a framework for thought and a medium of artistic expression. Among the devices that give language its rhetorical depth is the oxymoron; a figure of speech that brings contradictory or opposing terms together to produce a paradoxical effect. Oxymorons, as rhetorical devices that combine seemingly contradictory terms (e.g., deafening silence, bittersweet), offer unique insight into linguistic creativity and cultural expression. While oxymoron is common and well understood in English, the Igbo language though rich in metaphor, proverbs and figurative speech does not always accommodate the direct rendering of semantic contradiction in the same structural form. This disparity creates difficulties in maintaining the rhetorical tension, stylistic nuance and communicative intent of oxymoronic expressions in translation. This study therefore examines the prospects of translating oxymorons from English into Igbo, focusing on how they are rendered meaningfully in the Igbo language. The objectives of the study include identifying oxymorons in selected English literary and conversational texts, translating them into Igbo language, analysing the translations with a focus on the techniques and choices made by translators and evaluating the extent to which the translated expressions correspond to the English equivalent. The research is grounded in Vinay and Darbelnet (1958/1995) Comparative stylistic Model of Translation, Nida’s (1964) Theory, Reiss &Vermeer (1984) Skopos’ Theory and Sperber & Wilson (1995) Relevance Theory. Skopos’ Theory (Reiss/Vermeer, 1984) and Relevance Theory (Sperber & Wilson, 1995) stand out as the most practical and adaptable frameworks for the translation exercise while Vinay and Darbelnet (1958) comparative model of translation supports structured / tabular presentation of translation data. A qualitative descriptive approach is employed. A corpus of 117 English oxymorons was identified from literary texts, collections and everyday discourse, from which 50 were selected for analysis as the study sample. Each is translated into its functional Igbo equivalent. The translations are evaluated using semantic equivalence, cultural contextualization and stylistic resonance. Data are further validated through consultations with the Igbo language experts and textual comparison with indigenous rhetorical forms. Findings reveal that English oxymorons often align with Igbo expressions that reflect similar philosophical dualities, particularly in proverbs and idiomatic speech. Many oxymorons are effectively translated using creative equivalents, semantic rephrasing and cultural analogies. The results underscore the depth of rhetorical and semantic possibilities in the Igbo language and its ability to accommodate complex linguistic forms. The study recommends the use of a functionalist translation model, informed by both cultural competence and contextual awareness. It further advocates for the compilation of Igbo rhetorical glossaries and expanded training for translators in stylistic translation techniques. In conclusion, this research affirms the expressive capacity of the Igbo language in literary and rhetorical translation. It enriches scholarship in translation studies, cross-cultural linguistics, and African language development, offering new directions for the study of figures of speech in indigenous African languages.
Oxymoron, Translation, English, Igbo, paradox, Rhetorical figures, Equivalence, Cultural transfer
EXTRA-MUNDANE COMMUNICATION AMONG IJEBU PEOPLE, NIGERIA
This study explores extra-mundane communication practices among the Ijebu people, a subgroup of the Yoruba ethnic group in southwestern Nigeria. In-depth interview was adopted as method of research, while purposive sampling technique was used for the selection of the sample for the study. The findings of the study reveal that extra mundane communication was part of some traditional practices unique to Ijebu people. The research identified the spirit-human communication involved in festivals like Agemo Ileruwon as well as in the worship of Aleyopatabiogan The study concludes that extra-mundane communication remains central to the Ijebu cultural identity, with festivals and rituals serving as a bridge between the physical and spiritual world.
Ijebu people, extra-mundane communication, rituals, Agemo festival, spiritual practices
OLUWADARE OLADIPO OGUNTOMISIN; OLUWATIMILEHIN GRACE AWOJOBI
COMMUNICATIVE FEATURES OF IGBO PROVERBS USED IN SELECT TRADITIONAL IGBO EVENTS
This study investigates the communicative features of Igbo proverbs as employed in traditional cultural contexts, specifically during Ichi Ọzọ (Ọzọ title-taking ceremony) and Ili Ji (New Yam Festival) in Enugwu-Ukwu and Nawfia communities of Njikoka Local Government Area, Anambra State, Nigeria. While existing documentation of Igbo proverbs often includes projected or assumed usage contexts, this study focuses on real-time performance to capture authentic contextual applications. Proverbs were extracted from audio recordings made during the selected events using a Zoom digital recorder and analysed within a sociopragmatic framework, with particular emphasis on the speech act concept. Each proverb is glossed morpheme-by-morpheme, translated literally, and interpreted figuratively to reveal its full semantic and pragmatic dimensions. Findings show that Igbo proverbs typically perform assertive direct illocutionary acts that affirm cultural truths and shared values. Indirectly, they function as expressives, directives, or commissives, conveying emotions, advising, cautioning, or encouraging certain behaviours. The study concludes that the communicative value of Igbo proverbs lies in the relationship between language, culture, and context, making them powerful tools of cultural expression, social regulation, and transmission of indigenous knowledge. Future research is encouraged to extend this analysis to other traditional Igbo events to deepen understanding of the functional scope of proverbs across diverse sociocultural domains.
Communicative features, Ichi Ọzọ, Igbo proverbs, Ili Ji, Illocutionary act, Traditional even
ADAOBI IFEOMA IK-ILOANUSI; MBAGWU, D. UGOCHUKWU
NSOGBU ỤMỤ AKWỤKWỌ SỊNỊỌ SEKỌNDỊRỊ NA-ENWE N'ỌMỤMỤ MKPỤRỤ ỤDAASỤSỤ IGBO
Nchọcha a lebara anya na nsogbu ụmụ akwụkwọ sịnịọ sekọndịrị afọ nke mbụ na-enwe n’ọmụmụ mkpụrụ ụdaasụsụ Igbo. Ihe kpalitere nchọcha a bụ ihe nhịahụ ụmụ akwụkwọ na-enwe mgbe ha na-amụ asụsụ Igbo ọkachasị mkpụrụ ụdaasụsụ. Mbunuche nchọcha a bụ ịchọpụta ihe na-eweta nhịahụ nye ụmụ akwụkwọ sekọndịrị n'ịmụ mkpụrụ ụdaasụsụ dịka mkpọpụta ụda, olundị na ndị abụghị ndị Igbo. Nchọcha a gbadoro ụkwụ na atụtụ adịm gara gara asụsụ. Atụtụ a na-eleba anya ka asụsụ si dịdebe gara gara. Usoro a gbasoro mee nchọcha bụ sọvee nkọwa. Njịatule e ji rụo ọrụ na nchọcha a sitere n'ajụjụ ọnụ a gbara ụfọdụ ndị nkụzi na ụmụ akwụkwọ sịnịọ sekọndịrị ndị nọ n’afọ nke mbụ ha na steeti Anambra. Nchọcha a chọpụtara ihe ndị na-eweta ihe nhịahụ nye ụmụ akwụkwọ ndị na-amụ mkpụrụ ụdaasụsụ dịka mkpọpụta ụda, olundị na ndị abụghị ndị Igbo. Ụfọdụ ụda ndị na-arịa ụmụ akwụkwọ ahụ n'ọmụmụ gụnyere: /ɤ/, /η/ na /ηw/. Nchọcha a tụnyere aro ka ndị nkuzi na ndị na-akwado kọrịkụlum buru nke a n’obi ma wepụta ụzọ kachaa mma iji hụ na e belatara nsogbu a maọbụ ihe nhịahụ ndị a na-adị mgbe ụmụ akwụkwọ sịnịọ sekọndịrị nke mbụ na amụ mkpụrụ ụdaasụsụ.
ASỤSỤ IGBO: ỌBA NCHEKWA OMENALA NA IHE NKETA NDỊ IGBO
Nchọcha a bụ maka asụsụ Igbo dị ka ọba nchekwa omenala na ihe nketa ndị Igbo. O lebara anya n'etu asụsụ Igbo si bụrụ ebe nchekwa omenala na ihe nketa ndị Igbo. Ndị nchọcha gbasoro usoro nke a kpọrọ nkọwa sọvee wee mee nchọcha ha. Ebumnobi nchọcha a bụ ịchọpụta ọrụ asụsụ Igbo n'ịchekwa omenala na ihe nketa ndị Igbo. Atụtụ a gbasoro wee mee nchọcha a bụ atụtụ ike asụsụ agbụrụ (Ethnolinguistic vitality theory) nke Bourhis, Giles na Taylor tụpụtara n’afọ 1977, na atụtụ ngosipụta ọrụ (Structural functionalism theory) nke Emile Durkheim tụpụtara n’afọ 1893. Site na nchọcha e mere, a chọpụtara ihe ndị nwere ike ibute ofufu omenala na ihe nketa ndị Igbo, uru asụsụ Igbo bara n'ịchekwa omenala na ihe nketa ndị Igbo; chọpụtakwa ụzọ a ga-esi kwalite asụsụ Igbo na ndị ọ bụ ọrụ ha ichekwaba omenala na ihe nketa ndị Igbo nwere.
Ndị Igbo, Omenala, Ihe nketa, Omenala ndị Igbo, Asụsụ, Asụsụ Igbo
ETHEL CHISOM ITUMA; GLADYS IFEOMA UDECHUKWU (PhD; PATRICK IK. UMEZI (PhD)
ODEZURUIGBO: AN INTERNATIONAL JOURNAL OF IGBO, AFRICAN AND COMMUNICATION STUDIES, VOLUME 10 NO 2, 2026
ỊKPỌLITE EZI AKPARAMAGWA NA USORO OBIBI NDỤ NDỊ IGBO
Ọtụtụ ndị Igbo nọ na mwute n’ihi etu ihe ọjọọ si arị elu n’ala Igbo. Usoro ezi akapramagwa bara uru nke ha kwenyesịrị ike na ọ bụ ụzọ mmadụ kwesịrị isi bie ndụ dị ka nwkenye na Chi Ukwu, ịgba mbọ, inye ụmụaka ezi ọzụzụ, na ihe ndị ọzọ na-alazi azụ. N’ ọnọdụ ya a na-enwe agwa ọjọọ dị iche iche dị ka nwanne amaghịzi nwanne ya, ịgba mbọ bụzi igbu oge, nne na nna enweghịzi oghere ịzụ ụmụaka ha nke ọma n’ihi achụmego na ndị ọzọ. Ọtụtụ emume ọdịnala ndị Igbo na-eme iji kwalite ezi akparamagwa adịghịkwa ebe ụfọdụ ndị ha jisiike ka na-eme adịghịzi ire etu ha dị na mbụ. Nke a abụghị naanị na ọ na echere ọnọdụ nchekwa aka mgba kama ọ na-ebikwa ọnọdụ ekpmekpe na akụ na ụba ndị Igbo aka ọjọọ. Omume ọjọọ niile ndị Igbo na-amụta na-emebiri ha ihe ebe ọ dị ukwuu, ọ bụladị na ọ na-emegide ezi usoro iwu ọdịnala ndị Igbo bụ ndị e ji usoro akparamagwa kwesịrị ekwesị na ịsọpụrụ iwu ọdịnala mara. Nke a ka o jiri dị mkpa ka ndị Igbo laghachi azụ n’ezi ụzọ ahụ ndị nna ha ochie hapụụrụ ha. A chọpụtara na ihe kpatara nke a gụnyere mmekọrịta omenala na ibe ya, mgbanwe so ọchịchị ndị mbịarachịwa, oke ọchịchọ were dịrị gawa. Ihe ndị Igbo kpọrọ ezi agwa kwesịrị ekwesị nwere ike o nweghị ihe agbụrụ ndị ọzọ jiri ya kpọrọ n’ ụdị na ọ bara uru. Nchọpụta gosiri na ọbịbịa ndị mbịarachịwa kụnyere mkpụrụ nleda anya n’ ụzọ ndụ ndị Igbo n’ụdị na usoro obibi ndụ na ezi akparamagwa kwesịrị ekwesị e ji mara ndi Igbo bụzi nke ekwesịghị ịga n’ihu ebe nke ndị Bekee ka mma n’ụdị ọ bụla. E jikwa atụtụ fọnshọnalisti kemgbanwe ọha were zipụta na ndaghachi azụ e nwere n’ezi akparamagwa ndị Igbo bụ n’ihi mmepe na mgbanwe sitere n’ịnabata omenala ndị mba ọzọ. Ebumnuche nchọcha a bụ izipụta na ndị Igbo agbahapụla ọtụtụ ụzọ ndụ e ji mara ha. Ọzọ bụkwa igosi ihe ndị kpatara ndaghachiazụ e nwere n’usoro obibi ndụ ndị Igbo nakwa iti mkpu na ọ dị mkpa ịtụlitekwa ezi usoro akparamagwa kwesịrị ekwesị e ji mara ndị Igbo. Nchọcha a zịpụtara ụfọdụ usoro ezi akparamagwa kwesịrị ekwesị, ndaghachiazụ a na-ahụta na ha na ihe kpara ha. Ọ gakwara n’ihu tụpụta aro na mkpa ọ dị ịtulitekwa ha. Usoro nchọcha kenkọwa ke-sọvee ka a gbasoro were mee nchọcha a.
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.