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.
IGBO PEOPLE AND THE NIGERIA ECONOMY-A WAY FORWARD
This paper examined Igbo people and the Nigeria economy; a way forward. Igbo people because of Brian war have suffered in Nigeria more than any other ethnic groups. They were exposed to severe infrastructural damages, lack of jobs, loss of life-time savings, poverty, wounded, handicapped and discrimination. This situation, made Igbo people seek survival through trade and entrepreneurship. This study employed survey research design to study a population of 850 participants in five states in South Eastern Nigeria. Random sampling technique was used to select 17 respondents from each of the five states given a total sample of 85 respondents. Structured questionnaire was used as the instrument for data collection. The data collected was analyzed with tables and mean statistics. This study found that the spirit of entrepreneurship made Igbo people see themselves as a collective group who work together on the basis of their common ancestry, history, language and religion. The study concluded that the Igbo people entrepreneurial activities have facilitated an improved standard of living among them and by extension to the whole nation. Thus, this study recommended among others that Igbo people should return to their former identity and values that distinguished them from other ethnic groups in Nigeria by upholding communal living and love for themselves. They should have one mind to legally constrain all anti- forces and agents against them in Nigeria by exposing them and their machinations to the international laws that govern civilized humanity. They should be united and seek for independence of their own nation as despite their contributions to the development of Nigeria through trade, entrepreneurship, job and wealth creation, they are still marginalized in the umbrella of Nigeria.
Prof.Gladys I. Udechukwu & Chinweze chinedu Evaristus
CIVILIZATION AND ITS DISCONTENTS BY SIGMUND FREUD: A PERSPECTIVE OF PUBLIC POLICY
Sigmund Freud was one of the more salient figures of the 20thcentury Philosophers who advanced his study mainly from the point of view of psycho analysis. He was a neurologist anduses his hermeneutics understanding of human mind to investigate into the nature of human civilization. We need to make laws to be based on our conscience because we needed to protect the structure of civilization in order to protect and preserve the affairs of our public conduct. So, the central theme in this paper therefore, runs through the diverse currents of dissatisfaction and unrest that mark the human civilization with the liberal exposure of individuality in human freedom. Hence, elaborating further on this, Freud tries to find a synergy of cooperation between the individuals and the state conduct of public policy. He studies the “mind” in relations to the human action via its emotional reaction to a situation and relatively his perceptions to his needs, interest or values that are incompatible with someone else. In line with the argument, he cautions about what can be deduced from the human experience into the amiable structure of the state, as the principle of law and order in the political community. The holistic approach to human existence and development must conform to an order of engagement in a mutual reciprocity, collaboration and inclusiveness with others in the political community. Here, in this conjecture of analysis, Freud was trying to avoid bridging the overly prescriptive about what conflict is all about in the society, but rather seek to reduce it by forming alliance with the state existentiall structure of public policy. The findings of the study therefore, support the thesis, that under a system of public policy analysis the whole aim of human rights are unilaterally for the common good. Specifically, it is a care for certain interest in which the people have in common. It is like what is beneficial to all in the community. So, Freud is in attempt to throw some light on how this can be done, in bridging the lacuna between the homogeneity of individuals and state political autocracy within the state political community. Here, we used the quantitative method analysis in examining several factors closely associated with this Freud theory of civilization and its discontent.
ASSESSMENTS AND POTENTIALS: AKWETE HAND WOVEN TEXTILES IN IGBO WOMEN CONTEMPORARY FASHION.
Akwete Igbo woven cloth which centres on tradition and historical significance is an ancient vocation of the females of Akwete town situated in Ndoki and Asa areas of Ukwa East Local Government Area in Abia Sate of Nigeria. The colourful ornamented cloth decorated with various symbolic design motifs woven into the fabric to create striking designs in the history of traditional weaving in the world today is credited to the Igbo. They are normally woven to be utilized as two wrappers for women; usually complemented with a matching blouse and a headgear. The men also wear them. This study has observed that Akwete woven fabrics are not frequently utilized in the contemporary fashion scene like some of its indigenous counterparts hence it has become imperative to access the weaving tradition. A survey research design was adopted and a five-point liker scale questionnaire, in depth interviews, focus group discussions and observations were also adopted as research instruments. The results were observed and analyzed using qualitative tool of photography and descriptive statistical tools of mean and standard deviation. One of the findings is that there is a decline in the use of the woven fabric for contemporary fashion. It recommends that the Igbo should adopt these woven fabrics during special occasions instead of the penchant for foreign fabrics, this will spur the weavers to produce more that will serve as many as possible and also project it to limelight. And this will in no doubt be appreciated by the Igbo and beyond, thereby meeting the yearnings and aspirations of the potential users in the 21st century.
TOWARDS THE SOCIAL IDENTITY THEORY: CONSTRUCTION OF THE PEDAGOGIST IDENTITY IN SELECTED IGBO LITERATURE TEXTS
It is an absolute truism that members of a given society often draw their sense of self mostly from the social categories to which they belong. Through a social categorization process, people with shared common features are categorized and labelled as the in-group, while the few that do not conform to the categorization are labelled the out-group. Language is the main code for such categorization and labelling. Over the years, the image of Nigerian pedagogists has been variously constructed in many fields but little attention is paid to how their image is constructed in Igbo literature. This study, therefore, examines how the pedagogists’ identity is constructed by Igbo literary writers in their works. Data were drawn from four texts, randomly selected as samples from the three genres of Igbo literature and subjected to content analysis using the lenses of the social identity theory. Findings show that pedagogists are always portrayed as poor people, occupying the lowest rung of the socioeconomic ladder, and as such are not respected. The study recommends an upward review of pedagogists’ welfare in Nigeria to make it more attractive, and by so doing change the general perception of people towards pedagogists.
Chukwuebuka Uchenna, Oraegbunam, Ph.D. & Bankale, A. Oyetayo, Ph.D.
STYLISTICS PORTRAYAL OF DEATH IN SELECTED IGBO POEMS
The purpose of this study hinges on the stylistics portrayal of death in selected Igbo poems. Death is an enigmatic concept among the Igbo people. Thus, the concept of death takes on a multifaceted significance, permeating various aspects of Igbo life including their literature. The concept of death finds expression and diverse manifestations within Igbo poetic verses. This study, therefore, examined stylistic devices employed by the following Igbo poets-Obienyem, J. C.; Nzeakọ, J. U. T.; and Ajaegbu, J. W. to portray and represent death. The study employed Formalism literary criticism theory which emerged in the 1920s and 1930s primarily from the work of Jakobson, Eichenbaun, and Shklovsky, to analyze the texts. The research, as a qualitative paradigm adopted a descriptive approach to analyze the stylistics elements and language choices used by the poets. The findings of the study revealed the use of rhetorical devices, imagery, and symbolism to convey the theme of mortality. The analysis highlights the poets' adept use of personification, metaphor, and allegory to evoke emotions and provoke thought on the human condition. Varied perspectives on death were identified including the use of Christian imagery which highlights the notions of Heaven, Hell, Saints, and God's role in the process of death as prevalent among Christian-oriented Igbo. The study underscores the cultural significance of these poems in reflecting Igbo beliefs and attitudes towards death. This study contributes to a fuller understanding of Igbo literature, and the complexities of human mortality.
Edith Ngozi Onukawa & Esther Onyinyechi Uche
ODE TO FEMALE BEAUTY: THE MALE GAZE PARADIGM
Beauty is a common concept and widely discussed across cultures of the world, although cultures have variations with respect to what is considered beautiful. A common factor that cuts across world cultures is that beauty is gendered and generally seen as a female attribute. However, the concept of beauty is problematized since, in patriarchal societies, the female is viewed as a sex object. Although much has been written by Igbo scholars about beauty, inadequate attention has been paid to the reflection of beauty in Igbo literature. Consequently, this study examines a literature, written in the Igbo medium by a male writer, with a view to estimating the perspective from which the author considers the subject of his inquiry. Ihebuike Madubuike’ poem Ugomma was purposively selected from Utara Nti, an anthology of Igbo poems. Mulvey’s (1975) theory of the Male Gaze was used to guide analysis. The result shows that the poet perceived his subject Ugomma as an object designed to satisfy men’s erotic passion. The poet employed several graphic imageries to describe various parts of the subject’s body such as her neck, skin colour, body, gait, etc. passion for the maiden led the poet into a flight in an imaginative fairy land where everything was beautiful, and the poet longed to consummate his love with the maiden in a certain river in his mother’s village. Although, the poet was concerned with the inner beauty of the maiden, his chief focus was on her physical attributes that completely fascinated him. The study posits that women should not be seen as objects, but there should be a balance in how men see them. While noting the physical attributes of women, male writers and men in the society should also feature the values and worth of women. In the same way, while women endeavour to enhance their looks, which is an outcome of the male gaze, they should pay more attention to enhancing their characters so that society will be presented with a holistic and complete woman.
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EJIJE IGBO NA NDỤ NDỊ IGBO N’OGE GBOO NA OGE UGBUA: NSOGBU NA OLILEANYA
Ejije Igbo bụ otu ụzọ pụrụ iche ndị Igbo si ezipụta omenala na nkwenye ha. Mana taa, ụfọdụ ndị Igbo, ọkachasị ụmụntakịrị ndị na-eto eto anaghịzị enwe mmasị na ya. Nke a kpatara na ejije Igbo ahapụla n’ama na obom ebe a na-egosipụta ya n’oge gboo ma banyezia n’ihe nkiri televishọnụ. Ọ bụ eziokwu na nke a bụkwa mwuli elu ọkpụtọrọkpụ nye ejije Igbo mana nsogbu bụ na ụfọdụ ihe ndị ha na-egosipụta na ya abụghị nkwenye na omenala ndị Igbo. Arụrụala dị iche iche dị ka; mmadụ ịgba ọtọ, ịgwọ ọgwụ na ịgbagbu mmadụ. Ha na-agwọkọrịkwa asụsụ dị iche iche. Ebumnobi nchọcha a bụ ka e nyochaa ejije Igbo na ndụ ndị Igbo n’oge gboo na n’oge ugbu a ma zipụta ha dị ka nkuzi nke ọbụla si dị, iji mata nke na-egosipụta nkwenye na omenala ndị Igbo bụ ihe mmụta ejije Igbo na-egosipụta. A gbasoro usoro sọvee rịsaachị mee nchọcha a. A gara n’ọba akwụkwọ ma gbakwaa ndị mmadụ ajụjụ ọnụ gbasara ejije Igbo. A gbasoro atụtụ ọdịdị na nchọcha a, n’ihi na ọ bụ ya dabara nke ọma n’ileba anya n’ihe ndị e ji mara agụmagụ dị ka, nhazi, asụsụ, agwa na ihe niile gbasara agụmagụ ahụ n’onwe ya. A chọpụtara na ihe nkiri ejije ụmụaka na-ekiri na-agbanwe omume ha n’ụzọ ebimndụ ha n’ihi na ihe ọbụla nwata na-ekiri na-abanye ya n’isi ozigbo. Ọzọ bụ na ọtụtụ ejije ndị gosipụtara nkwenye na omenala ndị Igbo kpọmkwem, dị ka o kwesiri ịgbazi ndụ na ikuzi ezi akparamagwa, dị ọtụtụ n’ọnụọgụgụ ha ji asụsụ Bekee kụpụta. Ọ bụ eziokwu na egwu niile, ụfọdụ akụkọ ifo, ilu ụfọdụ na aha niile ha zagbadoro n’ejije ndị ahụ bụgbado n’asụsụ Igbo. Ụfọdụ agwa so n’ejije ndị ahụ abụchaghị ndị Igbo.Nchọcha a ga-atụnye ụtụ nke ya n’ihe gbasara amụmamụ ejije Igbo. Ọ ga-abụrụ ndị ga-eme nchọcha n’isiokwu a ebe mgbakwasa ụkwụ ma mee ka arụrụala dị iche iche a na-ahụta n’ejije Igbo n’oge ugbu a belata. Onye nchọcha na-atụnye aro ka ndị na-emepụta ejije Igbo mewaga ejije Igbo ghara ịdị na-eṅomite obibi ndụ ndị ọcha nke abụghị obibindụ e ji mara ndị Igbo. Ọzọ bụ na onye nchọcha na-arịọ ka ndị gụrụ asụsụ Igbo na ndị nwere mmasị gbasara iwulite asụsụ na omenala ndị Igbo tinye anya n’ihe nkiri obodo anyị ma rịọkwazia enyemaka ndị gọọmentị maka nkwado ihe nkiri ọ kachasị ndị metụtara nkwenye na omenala Igbo, ma kaba ahụ chịkọba ọgbakọ bụ ndị ga na-ahụ maka ejije ndị Igbo, mara ma ọ bụkwa nke na-akuzi ihe, nye ndụmọdụ, katọọ agwa ọjọọ ma tokwaa agwa ọma tupu ha enye ikike ịkụpụta ya n’ihe nkiri televishọnụ. Nke a ga-eme ka e nye ejije ọdịnala Igbo ogo ruru ya ma mekwaa ka ndị ala anyị bido inwe mmasị na ya ọzọ.
Ọkam. Ikechukwu Okodo & Ekwenugo, Precious Ujunwa
TRADITIONAL IGBO CHILDREN’S RECREATIONAL GAMES AS TOOL FOR IGBO LANGUAGE LEARNING
The issue of the current state of Igbo language has been very topical at several conferences and always dominated discussions by Igbo scholars, identifying apathy towards the use of Igbo language as the bane of the language and its apparent endangerment. Blames have often been apportioned to parents for their neglect of the use of Igbo language at homes, and sometimes government’s failure to encourage local languages by prioritizing English language over the indigenous languages in education. More often than not, such conferences had been concluded with recommendations, emphasizing the need for parents to make Igbo the medium of communication in the family without proposing strategic approaches to achieve positive result in inter-generational transmission of the language. This paper proposes the use of what children themselves love doing- children’s recreational games, folktales and songs as tools that can enhance their Igbo language learning and proficiency. However, the paper submits that to make this learning strategy effective and realistic, the children’s recreational arts have to be repackaged to meet the taste and sensibilities of the digital-age children. The study adopts unstructured interview to collect data on games and Focus Group discussion to get the participants’ subjective views on the viability of using traditional Igbo children’s games as tool for language learning and repackaging them for the interest of the present-day children. The paper concludes by recommending that traditional Igbo children’s games be encouraged as language learning strategy.
Iwu Ikwubuzo, Osita Nwagbo, Ebele Okafor, Adaora Anyachebelu, Alexander Agoro
THE CONCEPT OF MAGIC IN THE CONTEMPORARY AFRICAN WORLD
This paper investigates the concept of magical powers within African societies, focusing on their origins and significance from an African perspective. Many traditional African communities believe that the universe possesses a mystical force that can be manipulated through the ontological or hierarchical structure of existence. These powers, though acknowledged in African cosmology, remain largely mysterious, with only a few individuals understanding how to access or use them. Due to their elusive nature, magical powers are often dismissed as trickery, hypnotism, or psychological phenomena by outsiders. The study examines the increasing use of magical powers in contemporary African societies, especially among the youth of Southeast Nigeria. It employs the theoretical framework of African metaphysics, which views the universe as a dynamic interaction between visible and invisible forces, allowing for a more nuanced understanding of magic within its cultural context. Additionally, the research will utilize social constructivism to explore how modern African societies reinterpret and adapt traditional beliefs about magic to suit contemporary realities. The significance of this study lies in its exploration of how mystical powers are evolving in response to modern challenges and influences. It contributes to discussions on African spirituality, the intersection of tradition and modernity, and the preservation of indigenous knowledge systems. By focusing on the rising popularity of magical practices among young people in the Southeast of Nigeria, this paper offers insights into the social and psychological factors driving this trend and its broader implications for African cultural identity and belief systems in the modern era.
PATTERNS OF LANGUAGE VARIATION AMONG NNEWI NORTH DIALECT SPEAKERS
The obligatory role of language in the man’s daily social interaction can be likened to food that fuels the energy tank of man. The way one uses language tells who, what and where he from. Several sociolinguistic scholarly articles reviewed for this study indicated that some social factors motivate diverse forms of language use among speakers of a language. Nonetheless, patterns of language variation among Nnewi North dialect speakers have not received much scholarly contribution. This study examines the patterns of language variation in the speech of the Nnewi North dialect speakers of Igbo language. The objectives of the study are to: (i) determine the patterns of language variation among the speakers of Nnewi North dialect of Igbo; and (ii) factors that influence the patterns of the variation in the speech of the Nnewi North dialect speakers. Purposive sampling was used to select twenty (20) respondents, who are Nnewi North indigenes. Ibadan 400 wordlist of basic items, audio recording device (Sony Digital Dictation Machine –ICD-PX 470), unstructured interview and direct observation were instruments used in gathering data for the study. Communication Accommodation Theory was adopted for the analysis of the data. The recorded data were transcribed and subjected to Communication Accommodation method of analysis to determine how dialect speakers of Igbo language from Nnewi North navigate their language use during their interpersonal social interaction, as well as the factors that instigate such pattern of language use. The findings of the study show that: (i) manner of language use of Nnewi North dialect speakers of Igbo are influenced by a number of sociolinguistic factors; (ii) the sociolinguistic status of education, migration, language contact, age, place of birth, and place of residence are the factors that prompt patterns of language use of Nnewi North dialect speakers; (iii) mutual intelligibility among Nnewi North speech community is not tempered with in spite of the diverse pattern of language use among its speakers; and (iv) the variants of Igbo language found in the study provided evidence of synonymy in Igbo language.
MANAGING LINGUISTIC DIVERSITY IN A RELIGIOUS PLACE: THE MOUNTAIN OF FIRE AND MIRACLES MINISTRIES (MFM) HEADQUARTER AS A CASE STUDY
This paper contributes to the discourse of Pentecostalism in Nigeria, focusing on its language dimension and its relevance to socio-political life. Utilising literature review, participant observation and questionnaire administration, the researchers gathered and analysed data on patterns of language usage in services held at the headquarters of the Mountain of Fire and Miracles Ministries (MFM). The major objective of the study was to examine the management of linguistic diversity in the church, given its position as one of the largest Pentecostal denominations in Nigeria that draws its membership from all over the country. Findings show that while English and Yoruba dominate the linguistic landscape of the church, other indigenous Nigerian languages also receive considerable attention during worship sessions on Sunday, Monday and Wednesday. Regarding the adoption of these other languages especially in the language-specific fellowship cells, it may be observed that the MFM has been promoting the use and preservation of Nigerian languages, as advocated in the Nigerian Constitution and the National Policy on Education. The authors suggest, however, that more attention needs to be paid to orthographic issues in the onscreen subtitling of translated glosses of the local languages.
A PRAGMATIC ANALYSIS OF INTIMATE EXPRESSIONS IN RELATIONSHIPS USING IGBO LANGUAGE
This study examines the use of intimate expressions in relationships within the Igbo language community. The overall aim of the study is to provide a pragmatic analysis of the use of these expressions and how they are used to strengthen or weaken the bonds between partners. The study utilizes the pragmatic framework to examine how these expressions are used in conversation and what specific communicative functions they serve. Specifically, the study explores the use of intimate expressions such as terms of endearment, compliments, and nicknames in romantic relationships. There is a gap in scholarly research regarding the pragmatic analysis of words employed in expressing intimacy within the Igbo linguistic context. The research design involves a qualitative approach that relies on extensive extraction of words used in Igbo language to maintain intimacy through Igbo novels. The findings of the study demonstrate that intimate expressions are an important aspect of communication within relationships, serving to reinforce the bonds between partners and to communicate affection and intimacy. The study further reveals that the use of intimate expressions in Igbo language relationships is determined by various situational factors, including the level of intimacy between partners, their cultural background, and their individual personalities. Furthermore, this study contributes to our understanding of how intimate expressions are used in romantic relationships and provides insight into the communicative functions they serve in the context of the Igbo language community.
NNYOCHA LINGWISTIK MKPARỊTAỤKA: MKPARỊTAỤKA WASAP DỊ KA IHE NLERE ANYA
Nchọcha a lebara anya na mkparitaụka ọwa ozi wasap iji chopụta mkpụrụokwu ọhụrụ ndị a na-ejizi akparịta ụka. E nwere mkpalite ime nchọcha a n’ihi nsogbu ọtụtụ ndị mmadụ na-enwe n’ịghọta mkpụrụokwu e ji akparịta ụka n’ọwa ozi wasap. Ebumnobi nchọcha a bụ ịchọpụta mkpụrụokwu ọ gbara ọhụrụ dị iche iche e ji enwe mmekọrịta n'ọwa ozi wasap nke ndị mmadụ anaghị aghọtacha na ịmata ebe dị iche iche ha na-abanye n'ọwa wasap. Ọzọ, ka a mata ọgbatauhie ndị nwere ike ịdị n'iji akara ndị a were kpaa nkata n'ọwa ozi wasap na ụzọ a ga-esi gbochie ọgbatauhie ndị ahụ. Usoro nchọcha a gbasoro bụ nke nkọwa. E sitere n'ọwa ịntanetị nakwa ajụjụ a gbara ụfọdụ mmadụ nwete ngwa nchọcha. A chọpụtara akara ndị mmadụ anaghị aghọtacha, ụfọdụ n'ime ha bụ: LOL, LLL, LMAO, TGIF, FYI, ROFL na NVM. A kọwara ihe mkpụrụokwu ndị a pụtara na na ebe ha na-abata na mkparịta ụka wasap. Nchọcha a ga-abara onye ọ bụla uru ịghọta mkpụrụokwu ndị a n’ihi na e ji Igbo Izugbe depụta mpụtara nchọcha. Ọ ga-enye aka ka ndị mmadụ mara mkpụrụokwu dị iche iche e ji akparịta nkata n'ọwa ikuku wasap na mpụtara ha.
Patience Chikaodili Okoye & Chinweude Nwakaego Ugochukwu
MKPA Ọ DỊ IZULITE ỤMỤAKA N’ỊSỤ ASỤSỤ IGBO
Ihe nụrụ ọchọcha ọkụ n’obi ịbagide na nchọcha a bụ na sọ ndị okenye ka a na-ahụzị n’ọtụtụ obodo n’ala Igbo taa na-asụ asụsụ Igbo. Ọtụtụ ụmụaka Igbo amaghị ka e si asụ ma ya fọdụzịa ide asụsụ Igbo. Ihe kpatara nke a bụ n’ihi na nne na nna ndị ụmụaka ndị a nọ n’okpuru ha anaghị ekwe ka ụmụaka mụta ma ọ bụ sụọ Igbo. Ụdị agwa ọjọọ a juru ma n’obodo mepere emepe ma nke emepeghị emepe. Nkọwa a zipụtara na nwa ọ bụla a mụrụ zuru oke nwere ngwa dị ya n’ụbụrụ nke ọ ga-eji amụta asụsụ. N’ihi nke a, ọ dị oke mkpa isite na nwata dubanye nwata n’asụsụ ebe a mụnyere ya. Nke a ga-enyere ya aka ịmụta asụsụ ọ bụla e buru ụzọ rupunye n’ime ya. Ọ ga-enyekwara ya aka ka ọ mụta ihe ndị ọzọ o kwesiri ịmụta mgbe ọ na-eto. A gbasoro usoro sọvee wee mee nchọcha a. Nchọpụta gosiri na ọ bụrụ na ụdị ọnọdụ a adịrị gawa, a gaghị enwe mmasị n’asụ ma ya fọdụ ide asụsụ Igbo n’ihi na mgbe ndị okenye na-asụ Igbo nwụchaara, asụsụ Igbo ga-esokwara nwụọ pịị; mgbe ahụ ihe a na-afụ apịaa. Alo ọchọcha wee bụrụ na ndị Igbo pụrụ ịgbanahụ ọnwụ asụsụ ha ma ọ bụrụ na e bido na nwata mee ka ụmụaka Igbo nwee mmasị ịsụ, ịgụ na ide asụsụ Igbo. Ha ga na-eme nke a ma n’ezinaụlọ, n’ụlọ akwụkwọ, ụlọ ụka, ụlọ ọrụ, ụlọ ahịa na ebe niile ha nwetara onwe ha. Ime nke a ga-enyere aka ime ka asụsụ Igbo digide ghara ịnwụ.
WIDOWHOOD PRACTICE AS AN EXCLUSIVE RITE FOR WIDOWS, NOT WIDOWERS IN IGBO COSMOLOGY: A DISCRIMINATORY APPROACH TO WIDOWHOOD IN THE LIGHT OF ECCLESIOLOGICAL APPRAISAL
Widows and not widowers are the more affected group of people when it comes to the sin of omission especially in Igboland and Africa in general. They are often forgotten even by their closest relatives immediately after the burial of their husbands. The Igbo society to a large extent does not have an existing structure or budget plan that covers the welfare of the widows. This has constantly been a wound in the hearts of these widows when their male counterparts are exempted from such stringent burial rituals while mourning their late wives. Principal findings in Igbo cosmology revealed that widowhood is often covered in myth and its processes left to the governance of whatever social or cultural system. Such myths and cultural system are mainly targeted to the widows and not widowers. These cultural traditions to a very large extent appeared to have made women class vulnerable in the society they belong. Recent societal experiences on widowhood and adjustment process however, question this position. It is clear that a more critical understanding of the widowhood process within traditional cultural, legal and psychological contexts need to emerge. The researchers in actualizing this goal adopts the Feminist theory which supports equality for women and men in an egalitarian society.
Benjamin Chukwunonso Nwokocha & Nnatuanya, Emmanuel Chinedu
ỤMỤỌKPỤ: A TRADITIONAL INSTITUTION IN ACHI, ENUGU STATE, NIGERIA
The Ụmụọkpụ Igbo in Igbo cultural group is one of the most organized, peaceful and endowed women groups in Nigeria. It is also a recognition of the womanhood in the Igbo worldview. As individuals and as a group, the contributions of women as farmers, civil workers and managers of human welfare are central to the ability of households, communities and nation to tackle the challenges of poverty and conflicts. A society that ignores women or relegates them to the background does so at its peril. It is to be noted, however, that the Ụmụọkpụ Igbo like other women groups from other nations suffer from decreased access to resources and paternalistic domination. However, their traditional and modern contributions make them to be no “pushovers” in the political, economic, religious and social life of the nation. Their roles in these areas are acknowledged. Their developmental efforts are remarkable in the families, communities and the church. In families and communities, their reconciliatory roles are unsurpassed in support of their husbands, and the empowerment of rural women since they appreciate that empowerment is essential for a new world order and essential to finding solutions to many conflicts. To achieve this, an environment for peace has to be created. As an organized group, they have established goals and strategies to pursue peace. The research studied the roles Ụmụọkpụ as agents of reconciliation, social stability, moral and ethical orientation, and vanguards of development in pre-colonial and post-colonial modern Igbo land of Africa. Emile Durkheim’s social control theory is applied as a theoretical tool for the analysis. Secondary method, oral interviews, and person-to-person interaction were used.
Ilo, U. C.; Anedo, A. O.& Onwuadiochi, I. C.
ONOMASTIC APPROACH TO TACKLING THE EFFECTS OF EMERGING TRENDS IN IGBO NAMING SYSTEM
The names that lgbo people bear are of immense significance. Igbo personal names reflect and show the supreme importance attached to religion in the life of the Igbo people and promote their cultural heritage. For more than a century and half, the Igbo culture has been battered and bastardized by colonialism and activities of missionaries who invaded Igboland. The exposure to new forms of life brought changes to the people's worldview. The objective of this research is to showcase the beauty of Igbo names and to investigate those damages that emerging trends have done to naming system in Igbo land. Some of the current trends in naming deprive the name of their cultural, social, religious and political relevance and undermine the identity of the bearers, while others violate the norms of naming in Igbo culture. To provide a foundation for comparison, the researcher compiled regular and trending Igbo names from her personal contacts as well as from the social media, books, internet and the print media for a descriptive analysis. An interview was also carried out to get a deeper insight into the reasons behind the names from the bearers. It was observed that westernization of Igbo names and clipping have done a great damage on Igbo names and even the Igbo culture. It is recommended that educative seminars and awareness campaigns should be arranged to educate people on the interconnectivity of names, language, culture and identity so that they can place meanings and relevance above fashion and trends when it comes to personal names.
Maureen Azuka Ezeani & Esther Amarachukwu Iliemenam
POLITICAL BANDITRY IN THE NIGERIAN DEMOCRACY: ITS EFFECTS TOWARDS NATION BUILDING IN NIGERIA
The art of nation building involves a lot of processes in the life of any nation, these processes normally start from independence to the building of political stability in any country. These processes include formation and building of strong institutions and pillars of democracy. It is believed that the problem of Nigeria in the art of nation building is the problem of leadership, but it goes beyond leadership because there are causes of that bad leadership. One will immediately ask, does it mean, that Nigeria as a nation lacks citizens who can lead the country properly? The problem of Nigerian democracy ranges from different aspects of her pillars or institutions of democracy being inefficiently built and managed by the Nigerian government since the creation of Nigeria as a nation. These inefficiencies metamorphosed into different kinds of problem which is bedeviling Nigeria as a nation as of today. Hence, no single leader in any administration can single-handedly revert the bad situation of governance in Nigeria. This paper, therefore, examines the negative roles that political banditry has played and still playing in Nigerian nation-building toward sustainable democracy. This paper adopted the philosophical approach to study and analyze the contemporary challenges and consequences which political banditry has pushed Nigerian democracy into. This research argued and suggested that without meaningful reforms in all areas of Nigeria's political institutions and the upholding of hard work, political banditry will continue to be a scourge on Nigerian democracy.
SACRED ISIOGBA TRIENNIAL CELEBRATION IN EGWU ACHI, ENUGU STATE, NIGERIA
The purpose of this study is to examine the correlate of a traditional festivity and civilization in the contemporary period. This is an account of the religious festival and ceremony of Egwu people of Achi in Oji River Local Government Area, Enugu State, Nigeria. The work was carried out through interview of the Chief Priest and also through secondary sources, including review of relevant literature. The work combines history, religion and culture of the people of Egwu Achi. It discusses a Sacred River, Isiogba, which festival is observed every three years. The sacred river is a centre of offering and ceremony. The ancestors are expected to listen to prayers and supplications of their offspring and bless them with good health, wealth, good fortune and success. The festival which lasts for three days is a time for prayers, wishes, expectations, and thanksgiving. The time-tested festival is known for yielding results by way of answered prayers. The study finds out the uniqueness of the celebration which makes it to be retained even in this contemporary time. It concludes by stating that the pragmatic result of the festival and ceremony is not in doubt; the testimonies are very many.
Ilo, U. C.; Anedo, A. O.; Onwuadiochi, I. C.
NOLLYWOOD MISREPRESENTATION OF THE IGBO CULTURE: A THEMATIC ANALYSIS OF THE IMPACT ON YOUNG ADULTS
Cultural misrepresentation in films could be in the form of; exaggeration, generalisation, spreading of false information or the selective representation of a culture in films, leading to the simplification of culture and the perpetuation of prejudices and stereotypes which eventually contributes to the escalation of discriminatory acts and worse still violence in the society. Apart from entertaining people, films play a vital role in influencing public perceptions of individuals and groups. By imitating successful filmmakers and/or in a bid to make huge profit from sales, it is no longer news that most filmmakers in the Nollywood industry often rely on stereotypes, exaggeration and generalization in representing people and their cultures in their films and the Igbo people and their culture are not exempted. This they do with no clue as to how this could negatively affect the younger generation and to this end this article examines the misrepresentation of the Igbo culture in Nollywood films and the impact on young adults. The research data for the study include thirteen semi-structured interviews with some youths of the Igbo origin which were analyzed using a thematic approach. The findings reveal that cultural misrepresentation of Igbo culture in films impacts negatively on the personal development, identity formation, inter-personal relationship, mental health and overall well-being of individuals, in this case, the young adults who consume the media more often than others. Findings also reveal the negative impact of cultural misrepresentation on economic growth highlighting therefore the importance of film and cultural literacy for a better understanding of film and film making and a better understanding people and their culture towards combating cultural misrepresentation in films. This research is valuable in offering the in-depth perspectives of Igbo young adults, highlighting their experiences and suggestions towards challenging the status-quo in this regard.
A STUDY OF THE PORTRAYAL OF WOMEN IN NWATA RIE AWỌ AND ERIRI MARA NGWUGWU
This study examines the portrayal of women in some Igbo literary works. Literature is an aesthetic creative work of art viewed from different dimensions. The three major genres of literature are prose, drama and poetry. Each genre has its structure and form peculiar to it. Prose is known to be verbose in nature, play takes the form of dialogue/conversation while poetry is concise in the choice of words. One common thing about these three genres of literature is that they are vital in mirroring societal norms from positive or negative perspective. This study examines how women are being portrayed in the society with particular reference to the themes of betrayal, satire and corruption as exemplified in the plays of Onyekaọnwụ: Nwata Rie Awọ (2004) and Eriri Mara Ngwugwu (2006). The study adopts a descriptive approach and data were elicited from the selected plays as well as any other relevant work. Findings indicate that the character exhibited by some of the women involved in the play include betrayal of husband/betrothed, corruption and other societal ills. Often times, it is the society that pushes the women to act in an awkward manner in the bid to redeem their self-worth and esteem in the society in which they found themselves. The study advocates that women should be more proactive with the men in their lives and desist from actions inimical to their personality wherever they find themselves. The study among other things recommends that women should endeavor to be firm over certain issues of life and not allow the society to push them around.
THE EYE AS SOURCE OF CONCEPTUAL METAPHORS IN IGBO
This study examines how the eye (ányá) body part in Igbo is variously conceptualized and used metaphorically to express abstract concepts. Existing works on body part metaphors in Igbo were based on the traditionalist perspectives which sees metaphor as a rhetoric or figurative device with little attention from the conceptual metaphor perspective which sees metaphor as a systematic cognitive device used in the understanding of abstract concepts through the application of concrete ones. Data for this study were collected from 20 native speakers of Igbo through oral interview and observations and subjected to semantic analysis. It was discovered that the eye (ányá) body part is a source domain or concrete concept used in mapping out or expressing abstract concepts in Igbo such as intelligence, love, hope, time/distance, greed, among others. It was further discovered that metaphor is a powerful cognitive tool that help in expressing the Igbo worldviews which comprises of their culture, belief system, core values, and morals, among others. The study therefore concluded that the Igbo language is rich in the use of metaphors in everyday conversation and in expressing and understanding the worldviews of native speakers of the language.
Gerald Okey Nweya & Samuel Obinna Ejinwa
THE CONCEPTUALIZATION OF AZỤ ‘BACK’ IN IGBO
The lexical item azụ ‘back’ in Igbo, a West Benue-Congo branch of Niger Congo language family in West Africa, has the concrete meaning ‘back’ in Igbo which has been confirmed to occur with several lexical items. This paper examines the various groupings of azụ such as azụ as part of human body, azụ in terms of location in time, and azụ in terms of space. There is a conceptual metaphor involving a mapping between this concrete meaning and these other domains. Speakers of the language use the HUMAN BODY as their source domain to conceptualize the target domains following their anthropocentric experiences of the world. The data for the study was elicited from everyday conversations, and from a concordance of the keyword drawn from self-created corpora consisting of fictional, popular periodicals and religious Igbo texts. Using the LancsBox corpus tool to extract the keyword azụ, the Conceptual Metaphor Approach was adopted in the data analysis. The findings of the study show that azụ, apart from its concrete and idiomatic meanings ‘back’, can also be conceptualized metaphorically in Igbo. The metaphorical extensions of azụ are found within the domain of space and time in which the domain of space is more prominent. For instance, the source domain azụ can be mapped unto the target domains of ‘behaviour’, ‘academics’, ‘competition’, ‘distance’ such as the domain mapping of SPACE and TIME in terms of our knowledge of the position of azụ ‘back’ in the human body, in order to express progression or retrogression, winning or losing a contest or to denote time. The conclusion is that the use of corpora reveals the various nuances of meanings and conceptualization of azụ, which is very useful for language teaching and learning, especially with regard to expression that can only be disambiguated in context.
Martha Chidimma Egenti, Mbanefo Chukwuogor & Adaobi Ngozi Okoye
FULL SENTENCE DEFINITION ENTRY MODEL FOR A LEARNER’S DICTIONARY OF THE IGBO LANGUAGE FOR SECONDARY SCHOOLS
Providing definition of words is the major function of a dictionary and is usually achieved within the dictionary entry. The dictionary entry is the central part of the lexicographic work that bears its main contents within the microstructure. The entry in a learner’s dictionary has a very significant role because it provides necessary information that enhances language learning which is the basic function of the dictionary. This paper is targeted at developing a Full Sentence Definition (FSD) entry model for a learner’s dictionary of the Igbo language secondary schools. A review of the available Igbo dictionaries reveals the scarcity of learner’s dictionaries in the Igbo language. The only available one is Welmers and Welmers (1968); and no Igbo dictionary has adopted the FSD model. Data for the study was collected from both primary and secondary sources. Primary source of data is the day to day use of the Igbo language within the researcher’s speech community, while the secondary sources include: three Igbo language text books for secondary schools and one for tertiary institutions; two existing Igbo dictionaries; one glossary and one Igbo grammar book. The theoretical model adopted for this study is the COBUILD Full Sentence Definition (FSD) Model which was introduced to lexicography in Sinclair (1987). Lemmas for the entry model are randomly selected five Igbo verbs (ǹgwaà), two Igbo adverbs (nkwuwa), and three Igbo adjectives (ǹko̟waàhà). Looking at the advantages of FSD for a learner’s dictionary which have been showcased in this entry model, this paper recommends the use of FSD model for future learner’s dictionaries for the Igbo language.
Juliana Mgbechikwere Okeke & Chinedu Uchechukwu
NTỤLEKỌRỊTA ABỤ EGWU IMỌKA NA NDỤ NDỊ ỌKA N’OGE GBOO NA N’OGE UGBU A
Isiokwu ederede nchọcha a, gbadoro ụkwụ na Ntụlekọrịta Abụ Egwu Imọka na Ndụ ndị Ọka N’oge gboo na N’oge Ugbu a. Abụ ọdịnala nke Egwu Imọka bụ otu n’ime ya, bụ nke dịbara kemgbe gboo sitere n’aka nna nna anyị ha ruo anyị aka, ma bụrụ n’ọnụ ka a na-agụ ya. Abụ Egwu Imọka bara uru na ndụ ndị Ọka n’ihi na ha na-esite na ya akụziri ụmụ ha eziakparamagwa nkwenye ha, ụdị ndụ ha na ka ha si ahụ ihe. Ma taa ndị Ọka legharịrị ọrụ niile ndị a abụ Egwu Imọka na-arụ anya, ha anaghịzị enwe mmasị na ya. Ndị ọgbaraọhụrụ na-agbaso usoro ndị ọcha nke adịghị egosipụta nkuzi, eziakparamagwa na mmetụtaobi e bu n’uche. Ọ bụ ya kpatara ọrụ nchọcha a, iji chetara ndị Ọka ezi nkuzi dị n’Abụ Egwu Imọka ha. Usoro a gbasoro mee nchọcha a bụ nke a kpọrọ sọvee rịsaachị. Nke a pụtara ịga n’obodo ebe e ji mee nchọcha a gbaa ndị mmadụ ajụjụ ọnụ ma chọpụta kwa ihe ndị dị mkpa na nchọcha a. Ọ bụkwa atụtụ ọkpụ ka a gbasoro mee nchọcha a. A chọpụtara na Abụ egwu Imọka n’oge gboo na-akuzi eziakparamagwa, obibi ndụ ọma ma na-ezipụta ihe dị iche iche e ji mara ndị Ọka. Ebe Abụ egwu Imọka nke oge ugbu a bụ naanị ajọ omume dị iche iche ka ha na-akuziri ndị ọgbaraọhụrụ bụ nke na-akpata ndụ ha na-ebi ka a ga-asị na isi akpakọchara ha ọnụ. A tụrụ anya na nchọcha a ga-aba nnukwu uru maka na ọ ga-enye aka ichetakwara ndị Ọka maka ezi nkuzi dị n’Abụ Egwu Imọka ha na ọrụ abụ ndị a na-arụ dị ka enyo nsirihụndụ ha na ịgbai ndụ ndị ọgbaraọhụụ. Ọ ga-abụ ebe mgbakwasị ụkwụ nye ndị nchọcha gbasara isiokwu a. Ọrụ nchọcha a na-atụnye aro ka ndị Ọka niile ihe gbasara Abụ ọdịnala na-amasị gbakọọ aka ọnụ na-ịkwalite na-iwulite ọnọdụ Abụ Egwu Imọka ha dị ka ọ dị n’oge gboo maka ezi nkuzi dị na ya ma nyekwa aka ime ka nke ndị ọgbara ọhụrụ a so akpata ka a ga-asị na isi akpọkọchara ha ọnụ nkeọma nyụọ ka ọkụ.
Precious Ujunwa Ekwenugo & Okm. A. Ikechukwu Okodo
Mmemme Ịgba Uche so n’otu n’ime emume ndị mmadụ na-eme nke na-eweta ịdị n’otu n’etiti ndị obodo na ndị ọgbọ. Ọ bụ ihe mwute na ndị mmadụ n’oge ugbua, ọkachasị ndị Ọhafịa anaghị enwe mmasị n’ebe mmemme ọdịnala ha dị dịka Mmemme Ịgba Uche nke adịghị ka ọ dị na mbụ, nke a mere na ya bụ ugo Chukwu tubere Ọhafịa na-ada ka ibube ọkụ taa. Nsogbu dị etu a mere ka ndịnchọcha sie ọnwụ ma chọpụta ebe mmiri si baa n’opi ụgbọgụrụ. N’ihi ya, ebumnobi ndịnchọcha bụ ịchọpụta ka mmemme Ịgba Uche si malite n’obodo Ọhafịa, ịchọpụta oge e ji eme mmemme Ịgba Uche n’obodo Ọhafịa, ịchọpụta ụzọ dị iche iche e ji akwado mmemme Ịgba Uche, ịmata ka mmemme Ịgba Uche si dị n’oge gboo nakwa n’oge ugbua, ịchọpụta ndịiche dị n’etu ndị Ọhafịa na ndị obodo ọzọ sị eme mmemme Ịgba Uche na ịkọwapụta uru na ọghọm dị na mmemme a. Usoro a gbasoro were mee nchọcha a bụ usoro nke sọvee. Ndịnchọcha gara n’obodo Ọhafịa nke dị n’okpuru ọchịchị Ọhafịa na Steeti Abịa weere jụọ ndị okenye maara ihe gbasara Mmemme Ịgba Uche ajụjụ. Atụtụ e ji mee nchọcha a bụ atụtụ mmekọrịta mmadụ na ibe ya (Social Theory), nke Thomas Schellings tụpụtara n’afọ 1977. A chọpụtara na ndị Ọhafịa anaghịzi eme Mmemme Ịgba Uche dịka ha si eme ya n’oge gboo. A chọpụtakwara na ụfọdụ ndị ntorobịa Ọhafịa, amaghị ihe gbasara Mmemme Ịgba Uche, nke ha ji ama ụbọchị a na-eme ya n’obodo ha. Nchọcha a ga-abara ọhaneze oke uru n’ihi na ha ga-esite na ya mata maka mmemme Ịgba Uche, mgbe ọ malitere nakwa ka e si eme ya. Ọ ga-eme ka ndị obodo Ọhafịa mara mkpa ọ dị ijidesi ejirimara ha ike, ma nyekwa aka n’ịkwalite agụmagụ ọdịnala.
Ann Chinazo Onyekelu, PhD & Obianuju Maryjane Awa
NZIPỤTA MKPEBI NKE ONWE NA MMETỤTA YA NA NDỤ N’EJIJE NDỊ A HỌỌRỌ
Inwe mkpebi bụ ihe onye ọbụla na-eme na ndụ ya. E nwere mkpebi dị mma na nke dị njọ mana nchọcha a lebara anya na ndị dị njọ nke na-ebute akparamaagwa dị aṅaa nke a maghị ebe ọ ga-eduba onye ahụ n’ọdịniihu maọbụ ihe ọ ga-ebutere ya maọbụ ndị ọzọ n’ụzọ ndụ ha. Ọtụtụ enweela mkpebi megidere ọdịniihu ha na nke ụmụ ha n’ihi na ha echemighị echiche ime banyere ọnọdụ ha hụrụ onwe ha n’ime ya. Naanị ihe ha chọrọ bụ ka ha mezie ọnọdụ ha ugbu a n’ihi na echi ga-echere onwe ya mana ogee chi bịara, ha ahụ na ọ bụghị ihe isi ha ga-ebunwu. O nwere ike were ndụ mmadụ ebe a na-achọ ụzọ mgbapụ dị ka ndị ntorobịa oge a na-ekpebie ime ihe ọbụla ha nwere ike ime iji bute ego ọsọkwa ya bụrụ ihe ga-ewe isi ndị ezinaụlọ ha, ha ọchọghị ịma. Ya mere ndị nchọcha a ji lebaa anya n’isiokwu a iji zipụta ọghọm inwe mkpebi ọjọọ na-ebute n’ikpeazụ ka onye ọbụla gbaa mbọ chemie echiche ime tupu ha e kpebie ihe ọbụla ka a gbanarị ngaramara n’ikpeazụ. Ihe ndị a niile mere ndị nchọcha ji họrọ ejije Nwata Rie Awọ, Ije Ụwa na Adaakụ iji zipụta ka ndị odee ejije Igbo ndị a si ezipụta mkpebi onwe na mmetụta ya na ndụ. Ndị nchọcha gbasoro Usoro nkọwa ma were atụtụ saikoanalisis nke Sigmund Freud tụpụtara n’afọ 1895 iji mee ka isiokwu a doo anya. Ha chọpụtra na e nwere ihe kpatara mmadụ ji akpa ụfọdụ agwa maọbụ nwee mkpebi dị aṅaa na ndụ, nke na-abụkarị n’ihi ọnọdụ ọ hụrụ onwe ya n’ime ya. Nke a mere o ji dị mkpa ka onye ọbụla lebaa anya n’ụdị mkpebi ọ na-enwe banyere ọnọdụ ọbụla n’ihi na ọ naghị adịgide. Ọ dịghị ọnọdụ maọbụ ihe mmadụ na-agabiga enweghị ụzọ mgbapụta, mana ọ bụrụ na onye ahụ mee ngwangwa inwe mkpebi, ọ ga-emebi ihe na ngwụcha nke ga-ajọkarị udele ma sikarịa nkakwụ.
Anagor, Chioma Chiazom & Okm. Nkechinyere Nwokoye
ỌNỌDỤ NGWA NKỤZI IHE ỌKPỤ AKPỤRỤAKPỤ N’ỌMỤMỤ ASỤSỤ NA OMENAALA IGBO N’OGO SINỊỌ SEKỌNDỊRỊ N’OKPURU ỌCHỊCHỊ NSỤKA STETI ENUGU
Nchọcha a lebara anya na ọnọdu ngwa nkụzi ihe ọkpụ akpụrụakpụ n’ọmụmụ asụsụ na omenaala Igbo n’ogo Sịnịọ Sekọndịrịn’ okpuru ọchịchị Nsụka na Steti Enugwu. Ngwa nkụzi ihe ọkpụ akpụrụakpụ bụ akọrọngwa ọrụ mabụrụ ihe ndị ahụ ejiri aka rụpụta n’oge gboo, na-enye aka ezipụta ihe omenaala ndị Igbo nakwa ka ndị si ebi ndụ ha n’oge mgbe ochie. Ọbụ ihe nwute naechiche ụmụakwụkwọ adịghịzị n’ebe omenaala agbụrụ nna ha dị nke nwere ike isite n’ enweghi ezi mgbazi. Ụfọdụ ndị nkụzi asụsụ Igbo anaghị e ji ngwa nkụzi ihe ọkpụ akpụrụakpụ akụziri ụmụakwụkwọ asụsụ na omenaala Igbo n’okpuru ọchịchị Nsụka na steti Enugu nke mere na nkụzi na ọmụmụ asụsụ na omenaala Igbo na-ala azụ ma na-anwụ anwụ.Ajụjụ nchọcha atọ ka eguzobere maka ọrụ nchọcha a. Usoro nchọcha e ji mee nchọcha a bụ sọvee nkọwa, nke e ji usoro nsere simpụl randọm wepụta ụlọakwụkwọ ise n’ime ụlọakwụkwọ iri atọ na abụọ e nwere n’okpuru ọchịchị Nsụka. Ọnụọgụ ndị nkụzi e ji mee nchọcha a dị iri ise (50). Ngwa nchọcha e ji mee nchọcha a bụ ajụjụ ederede njụmaza n’ọnọdụ ngwa nkụzi ihe ọkpụ akpụrụakpụ n’ọmụmụ asụsụ na omenaala Igbo (ỌNNIỌAỌAOI) dị iri na abụọ (12) n’ọnụọgụ nke ndị ọkammụta abụọ n’asụsụ Igbo na mahadum Naịjirịa Nsụka nakwa otu onye “Measurement and Evaluation” nyochara ma kwenye na ọ dabara na nchọcha e ji ya eme. E ji ndị nkụzị dị iri (10) mee nnwale ntukwasiobi ngwa nchọcha nke nyere akara ntụkwasịobi 0.78. Nke a gosiri na ngwa nchọcha a nwere ntụkwasịobi. Nchọpụta gosiri na ọkpụrụkpụ ihe na-ebute ndaghachi azụ n’iji ngwa nkụzi ihe ọkpụ akụzi asụsụ na omenaala Igbo bụ maka na gọọmentị anaghị ebute ngwa nkụzi ihe ọkpụ akpụrụakpụ n’ụlọakwukwọ. Ọzọ, ndị nkụzi anaghị eji ngwa nkụzi ihe ọkpụ akụzi asụsụ na omenaala Igbo oge ụfọdụ. Onye nchọcha tụpụtara aro ka gọọmentị malite ibute na ịrụpụta ụlọ ngwa nkuzi ihe ọkpụ akpụrụakpụ omenaala ndị Igbo maka igosịpụta ihe omenaala ndị a n’ ihụ ụmụakwụkwọ.
ỌNỌDỤ ASỤSỤ IGBO N’Ọ̀GBỌ́ A: USORO MWULITE YA
Nchọcha a lebara anya n’ọnọdụ asụsụ n’ọ̀gbọ́ a: usoro mwulite ya. Ebumnobi nchọcha a bụ; ịchọpụta ọnọdụ asụsụ n’oge gboo nakwa n’oge ugbua nakwa ????̀????????̀ dị iche iche nyerela aka n’ịkwalite asụsụ Igbo dị ka otu Sụwakwa Igbo. Nchọcha a lebakwara anya n’ụzọ dị iche iche a ga-esi kwalite asụsụ Igbo. Asụsụ Igbo nọ ka ụgbọ mmiri na-enweghị onye na-akwọ ya, ebini mmiri buru ya gbagoo, o bukwara ya gbadaa. Nke a were bụrụ n’ihi ajọ akparamagwa ndị Igbo na-akpaso asụsụ Igbo. A gbasoro usoro nke nkọwasị wee mee ntụcha dị na nchọcha a. E ji atụtụ njirimee were tụchaa nchọcha a. Ezigbo ntọala nwa nchọcha nwere n’asụsụ Igbo nakwa akwụkwọ dị iche iche metụtara isiokwu a, a gụrụ nyere aka n’ebe ọ pụrụ iche n’inweta ngwa nchọcha a. A chọpụtara na e nweela ????̀????????̀ dị iche iche iche gbarala mbọ n’ịkwalite asụsụ Igbo n’oge gboo dị ka ????̀t???? ̀Mwulite Asụsụ na Omenaala Igbo nakwa ????̀t???? ̀ Sụwakwa Igbo bụ ndị nke ka na-agbakwa mbọ n’ịkwalite asụsụ Igbo n’oge ugbua. A chọpụtara na ọ bụ agwa ọjọọ ụmụ Igbo na-akpaso asụsụ ha mere na asụsụ Igbo ji anyụ ọkụ. Nchọcha a ga-abụ ngwaa nkuzi nye ndị nọ n’amụmamụ asụsụ ọbụla tụmadụ asụsụ Igbo. Ọ ga-abara ndị nkuzi na ụmụ akwụkwọ uru n’ihi na ọ ga-etinyeso na ngwa nkuzi nke asụsụ Igbo. Nwa nchọcha na-atụ aro ka e mekwuo nchọcha n’isiokwu a n’ọdịniihu n’ihina nke a ga-enye aka n’ịkwalite asụsụ Igbo.
Orji, Ethel Odinakachi & Amamgbo, Constance Onyinye