After God is Dibia
Igbo Lectures
& Poems
By Friends of Emeagwali
Ichoputaghari Ihe Banyere Umu Igbo Furu Efu
Ozi Nkwado Ndi Igbo nke Ma'zi Chukwurah Filip Emeagwali degara Igbo Cultural
Association of Calgary,
Ndi b'anyi ndeewo nu O!
Obi bu m so an~uli oge Ma'zi Kene Ufondu kpokurum ka m bia
buru onye obia puru iche na emume ncheta Ndi Igbo 2003 na
Iji kwado emume unu, ana m akpoku nwa Igbo obula ka ochee
echichi ma lotakwa ihe iriba ama puru iche Umu Igbo gara mba imilikiti afo gara
aga megasiri ikwado oganiru madu.
Ewerem ubochi Icheta Igbo were lota Ma'zi Jubo Jubogha nke
ana etu "Ja Ja," onye nke atoro na oru nafo iri na abua ma gbagide
mbo we buru Eze Igbo n'Opobo. Ndi ulo ikpe
Iji kwanyere ya ugwu ruru ya, ndi mba
Ozo, ewerem ubochi Icheta Igbo were kene Ma'zi Olaudah
Equiano, nwata ozo dikwa afo iri na abua erepulu n'oru onye nke jiri aka ya
dere si: "Abu m Igbo". Ewerem ukpa ekene bunye Ma'zi Equiano onye nke
mere ka anyi nwee akuko edere
Abu na esota bu abu nke ejiri were kwaa obere nwa anyi
Olaudah furu efu:
"Obu Onye ka anyi na acho? Obu
Onye ka anyi na acho?
Ikwuano ka anyi na acho.
Obu iyi ka ochulu? Biko nya nata.
Obu ugbo ka ojelu? Biko nya nata.
Ikwuano ka anyi na acho."
Ma'zi Ikwuano bu ichie, burukwa
nna-mmuo. Ndi ogu akwukwo dum, iji bobe ya ndu anwu anwu, nyere ya aha otutu:
"Nna akuko banyere ndi ojii."
Ewerem ubochi Ncheta Igbo were kponite mmuo Umu Igbo
nwoke, nwanyi na umuaka ndi Georgia's Sea Islands ndi nke miri rigbadoo oge ha
siri na ugbo oru manye na miri iji gbanari agbam oru. Akuko ndi anakpo n'oyibo
ndi
"Oshimiri butel'anyi, Oshimiri g'ebu anyi laa"
Omume dike nke Umu Igbo, makwa inupu isi ha nupuru banyere
agbam oru madu ewerela onodu anwu-anwu na akuko makwa abu ndi bi na ikpere miri
Ka mmuo Umu Igbo furu Efu soro unu n'akuku n'ije unu,
gbanyere unu izu okwu, makwa dube unu na ochucho amam ihe na ako n'uche unu.
Ma'zi Ikwuano kowara onwe ya sin a ya bu "obia na
obodo oghotaghi" Dika ndi obia na obodo
Ndi ba anyi si na njiko ka, mmadu ka e ji aba.
Igbo Kwenu!
[Chukwurah nwa Emeagwali bu onye onicha. Ma'zi Emmanuel Chinyeaka Okoli
de re nka na asusu Igbo. Udo di ri gi, nwannem.]
IGBO
By OBU
UDEOZO[MSOffice2],
the earth
vanished into a pin-hole;
I am soaked with songs...
My ancestry’s
sharp beauty baptized me
at the forest’s nipple
-
a pilgrim of delicious peace.
Igbo
space-shuttle
and speech
your
civilisation flowers
in
every face of earth
yet your offspring
hide in the toilets
of foreign tongues
your offspring
bury your sharp beauty
with the inferiority of mad English.
mystic damsel
I shiver
in your tabernacle’s splendour
beyond Bill Gates and microchips,
you fathered supercomputer’s Emeagwali
- a vapour in the ocean
of your maltreated genius.
mystery’s powdered face
succumbs to insight
we must rescue
our lone baby from oblivion’s fire
we must re-plant
our fingerprint
against the monologue of English,
resurrection
awaits those
who drink from our roots
not our suicidal love of foreign
gods.
-
by Obu Udeozo.[MSOffice3]
THE 2001 AHỊAJỌKỤ LECTURE
IGBO OR IGBOID:
ASỤSỤ N’AGBỤRỤ NDỊ IGBO
LANGUAGE IN IGBO CIVILIZATION
by
Prof. Emmanuel Nwanolue Emenanjo
B.A. (Hons.) English, Ibadan; Post-graduate Diploma Linguistics: (Ibadan)
M.A. (Linguistics) Ibadan; Ph.D (Linguistics)
Ibadan
EKELE
Igbo mma mma nụ
Ekelee m
Abịa mma mma nụ
Ekelee m
Anambara
Mmma mma nụ
Ekelee m
Delta mma mma nụ
Ekelee m
Ebonyi mma mma nụ
Ekelee m
Enuugwu mma mma nụ
Ekelee m
Imo mma mma nụ
Ekelee m
Rivas mma mma nụ
Ekelee m
Naịjirịa mma mma nụ
Ekelee m
Igbo bụ Igbo mma mma nụ
Ekelee m unụ
Kwezuonụ
OKWU MMALITE
I meela, Chineke, I meela
I meela, Chineke, I meela o
Imeela, Chineke, Imeela
Onyeaweanyi nara (ekele) I meela
(otito)
(onyinye)
CHAKPII wọọọ
CHAKPII wọọọ
CHAKPII wọọọ
Nkịta nyara àkpà
Nsị àgwụ n'ọhịa
Ọhịa ogwū mara ọkụkọ A naghị epio yà epiọ
Òke bàa na mkpọ Àzụ gwụ na mkpọ
Dinta buru egbé Anụ àgwụ n'ọhịa
Isi akwu daa n’àlà Nwaànyị arịa ya elu
Agụ bàa n'ọhịa Mgbada achịri ume n'aka
Mmiri riri nwa awọ À naghị egwū ya ègwù
Ahịajọkụ agbaala afo iri abụo na abụo. Ọ mụtala umu iri na isii, na
ederede iri na isii. Ozugbo ha, n'asụsụ Bekee. Na ndị ochie dike ndị a, na ndị diji ndị a, na ndị ọkà okwu na otụ ilolo ndị a, ọ dịbeghị nke ọ bula n'ime ha nwere ụdi nsogbu mụ onwe m nwere n'asụsụ m ga-eji akpụpụta echemeche m ma ọ bụ kwupụta mbunoobi m Ihe kpatara
nke a bụ na na 'Citation on The Ahịajọkụ Lectures' ekwuru ya n'akpughị mmiri n'onụ na:
Each lecturer is to choose his or her Language of
delivery bearing in mind that the audience understands both Igbo and English.
Ụmụnne m na ụmụnna m, unu anụla ya nụ. Ọ bu ihe a ka Igolo. Gius
Nkemjika Anọka, Ode Nguru, na ndị komiti ya chepụtara ma kwuo n'afo 1o7o mgbe ha naewube Ahịajọkụ. Ndi niile maara ihe e jiri mara m na ihe mere m jiri bụrụ ihe m bụ, maara na anọ m na nsogbu. Ezigbo nsogbu
o. N'ezie, adi m ka onye chi ya na ogo ya rịorọ olụ, n'ọnọdụ a m hụrụ onwe m n'asụsụ m ga-eji. Chi m n'ebe a bụ asụsụ Igbo; Ọgo m abụrụ asụsụ Bekee. N'ezie, ọ na-adị m ka na ụfọdụ - ikekwe - otụtụ ndị bịara Ahịajọkụ n'afo a, bịara ihụ etu nwoke ga-esi anabata
aka mgba asụsụ cheere ya. Ma a kpọrọ ya Ahịajọkụ ma ọ bụ Ufiejọku o, ma ọ bụ Njọkụ ma ọ bụ Njọkụji, ma ọ bụ Ajamaaja, - ha niile bụ otu ihe ma bụrụkwa okwu ọkpụ Igbo. Ahịajọkụ bụ mmemme. Ọ bụkwa evueme ndị Igbo. Otụtụ ndị bịara mmemme a, n'ebe a, n'afo a, bụ ndị Igbo. Nga a anyi guzọrọ ugbuaaka a bụ ala Owere Nchi Ise, n'ala Igbo. Ebe ihe ndị a niile dizi etu a, ọ bụ gini gbochiri anyi iji asụsụ Igbo gawa n'ihu? Nga olee ka mba ọ bụla si akpata nkụ ha ji esi ihe? Kedụ ebe mba ọ bula si enweta mmiri ha na-anụ? Ọ bụ na mba ndị ọzọ? Olee ebe e si agbata mmiri e ji esi ụgụ? Eche m na ọ bụ mmiri ụgụ gba(pụ)
CHAKPII wọọọ
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CHAKPII wọọọ
Ladies and Gentlemen, the point I have tried to make is that no Ahịajọkụ lecturer before me has had
my dilemma in the choice of the language for preparing and delivering his
lecture. All before me who have trodden this road had
no problem with their language of delivery. Not necessarily because of what
they had to talk about but necessariiy because of their training. Luckily, in
the extant and pristine citation crafted by those who thought of and through Ahịajọku, it was explicitly stated
that each lecturer is free to choose his or her 'language of delivery' because
the audience understands both ‘Igbo and English.’ Simple, children like
statements are rarely childish. Are choices really ever free? Aren't they hemmed in by the imperatives of context-time, space,
dramatis personae? Again, who says the typical Ahịajọku audience 'understands' both Igbo and English? And when we
talk of both Igbo and English, are we talking about conjunction, disjunction or co-ordination? Are we talking of a monolingual
presentation through and through in either Igbo or English or of the bilingual
presentation in both Igbo and English, in one text, or of the same text
presented simultaneously in Igbo, and in English all bound together as a book
in the Aboyedean sense? We know that bilingualism has as many types as it has
varieties. Ladies and Gentlemen, I will stoutly resist the temptation of being
drawn from ikpọta ụtaba to iba n 'ime ahịa.
Ndị nwe m, we all
have our own different proverbs and
anecdotes for why it is the mad man uses so many words. That is really
stream-of-consciousness at work. I have mentioned the Igbo, Ode Nguru,
Ambassador Gaius Nkemjika Anọka, master bureaucrat 'and administrator, International diplomat, Poet, Scholar, Linguist, Thinker, Traditionalist and a
Knight in the Anglican Communion, Master Facilitator and Strategist in Igbo
Lore. Have you ever heard of The Readings on the Igbo Verb, The Dictionary of
Igbo Place Names and the still-born Standard Igbo Dictionary (Project) scuttled
by the ndorondoro between persons, offices and location? Division of Culture in
the Ministry of Information and Culture and The
CHAKPII wọọọ
CHAKPII wọọọ
CHAKPII wọọọ
Gwa m gwa m gwa m, ...
Gwanụ m.(ihe) ...
Ị mara, Ị marala, Ị marala ...
O befọrọ be onye?
Nri ọ na-adighị,
Onye nà ọ gaghị eri?
Ụgwọ onye ọ bụ la aghaghị ikwụ
Ihe nyirị dike?
Ihe a gụrụ aha,
O di ka aha a gụrụ ya?
Ozuru ụwa nille?
E zuru ezu gaa
E zughị ezu laa?
Maazị Chiifu, Dọkịta Frederick Chiedozie Ọgbalụ has paid his own debt.
Whatever anyone likes, let him say about Ọgbalụ. Nobody can take away from him the fact that between 1944 - 1992, he literally facilitated the empowerment of the Igbo
language for functional literacy, numeracy, creative literature and in the
collection, transcription and description of Igbo orature. F.C. Ọgbalụ, he is also now dead. So,
too, another Frederick, Professor Doctor Nnabuenyi Ogonna,
the authority on Mmanwụ, in particular, and Igbo dramatic arts in general. The diegwu
of the Lagos School of Igbo Studies. Maazi Tony Uchenna Ubesie proved to the
international world of literary creativity that the Igbo language, can contribute its own to all genres of fiction,
faction and radio-television productions. Mr Chairman, I am not aware that any
or all of this ouartet-facilitators, masters, practitioners and analysts of
Igbo language, literature and culture have ever had any mention at an Ahịajọkụ. With your revered
permission Mr. Chairman, I pray that this highly esteemed and respected
audience rise on their legs, and remove their hats, caps and headgears - in
their names and in their honour, n'ugwu unu niile. May their great and large Igbo souls rest, nwa jụụụ,
in the bossom of Chineke, Olisaburuuwà, Ọpụtaobie! May they become ndịichie n’ala Igbo niile. And saints of the Most High.
Ise
Ise
Ise ọ ise
Amaala, mma mma nụ Ekeleenụ
Mma mma nụ Ekeleenụ
Okwu m chighaa! Back to my language of discourse. It will be Igbo and English
in complementary distribution and in line with the principle of complementary
dualism which pervades Igbo thinking, Igbo mode of thought and the grammar of
structures in the Igbo language. Igbo and English. Not Engligbo, for that would
be Igbo oxide, Igbo carbon monoxide! Nor Igbo and English with code-mixing. Or
with code-switching. Those are not allowed or tolerated in 'native like' or
symmetrical micro-bilingualism. That will be our language of discourse. I would
really have preferred it through and through in Igbo as I did in the first in
the series of the Odenigbo Lectures: Olumefula. But do all of us here; really,
understand Modem Spoken Igbo with all its complex internal dynamics and the
evolving protean language for talking about Igbo IN Igbo; otherwise called Igbo
metalanguage? We all are familiar with the ụkabụilu of the sick mart who went to the traditional doctor for
treatment. After he had reeled off his mind, the doctor asked him to put himself at ease, comfortably. While trying
to do so, a huge fart was heard. And the doctor asked him what the matter was.
The patient replied, well, 'you can hear and see things for yourself. That is
one of my ailments.' You all can now see with me, why it has taken Ahịajọku so long to recognize the
other side of the Igbo identity and reality - the Igbo Language! Is it because
we were waiting for the young to grow, in s milieu where age is something? Or
is it because what concerns us most, must
be treated last?
MBÈ àgaba Ajambène
MBÈ àgaba Ajambène
MBÈ gaa gaa Ajambène
Inu m, na akụkọ m na okwu m enupụụnọọ faa faa gidigwom wee nukwasị ofu nnukwute ala, otu obosara ala. Ọ bụghị ala Ịgala, ala Ọnọja Oboni.
Agadaaga ala a di, site n'ala ndị Nsụka n'Ugwu ruo na nke ndị Ikwere na Ahoada, na Ndida;
ma sitewe n'Ehugbo n'Ọwụwa Anyanwụ ruo n'ala Ndịosimili, Ụkụani na Ịka, n’Odida Anyanwụ. Ala Igbo di mbụ dịrị tupu ndị Potokori eruo Ose Naịjirịa n'afo 1472. Ọ tọrọ
E mee elu mee ala, mbo tọrọ eze. Ma ọ masịrị ndị di ka Bala Usman na ndị ọdịka ya. Ndi a bụ ndị ka nọ n'afọ 2001 na-eso onye di ka Hugh Trever Roper na-ako ka ọ siri masị ha, ka Naịjirịa siri malite ma ọ bụ ka Naịjirịa kwesịrị ịdị. Iji tupịa okwu m ọnụ. E kwesịrị ikwusị ya ike na ala Igbo kwupụrụ iche n'ala mba ndị ọzọ soro mepụta Naịjirịa ka anyị siri mara ya ugbuluaka a!
N'ugwu ala Igbo, Ndị Nsụka ka ma oke ala ha na ndị Igala, na ndị Idoma. Etu ahụ ka ọ di ndị Abankeleke (Izii) na ndị Idoma na ndị Tiv na ndị Mbembe. Wee ruo echi, ndị Ehugbo na ndị Arọchukwu maara oke ala ha na
ndị agbataobi ha
ndị a - ndị Mbembe, ndị Yako, na ndị Ibibi. Ndị Ngwa na ndị Ụkwa maara nke oma oke ala ha
na ndị Mmom. Ndị a niile bicha n'Ọwụwa Anyanwụ. Na Ndịda (Naịjirịa) ndị Ikwere na ndị ụmụnne ha, ma oke ala ha na ndị Ịjo na ndị Ogoni na ndị Andoni. Ndị Ekpeye na ndị Ahoada masịrị oke ha na ndị Ịzon na ndị Ogbịa. N'Odida Anyanwụ, Ndịosimili na Ndi Ụkwani na ndị Ịka, ka mara oke ha na ndị. Urhobo na ndị Isoko na ndị Okpe. Ala Igbo, ọ teela ya. Ọ teela ya na ndị egede nwere ya. Ala Igbo bụ ọkpụtụrụọkpụ ala. N'Ugwuele, n'Ehugbo, na Nsụka na n'Igboukwu e gwụputala ọtụtụ ihe okpu kabon - 14 na-egosi na ọ peka mpe, ndị mmadu ebiwela n'ala Igbo site n'afo 100,000 tupu a mụo Jesu wee ruo afo 5,000 tupu a mụo Jesu. Ọ bu ezi okwu na ndị ọkaa na mmụta ka kaa-asụ ngongo n'ikwekorịta ma ndị (mmadụ) ahụ bi n'ala Igbo, n'oge ahụ, nke ka nke, n'Ugwuele - ma ha bụ ndị Igbo ma ọ bụ ee. Ma otu ihe di n'enweghị mgbagha bụ ebe Ugwele di taa. Ọ bụ n'ala Igbo. Mana ka m jụkwaa o, mmadụ ole na ndị nọ ugbu a, na-ege m nti ma ihe ndị a m na-arụtụ aka maka Ugwele n'akụkoala ndị Igbo? Ihe a abụghị akuko mbe na ajambene. Ihe a bụ ọkpụtọrọọkpụ okwu nwere njirimara ya.
N'ezie ọ bụrụ na ọ bụ ndị mba ndị ọzọ nwere Ugwuele n'akụkoala ha, ha ga-egi ikòrò na ògele na ngwa ndị di ugbu a, e ji ezisa ozi
na redio n televishọn, na opike na ederede dịgasị iche na-ekwu maka ya, na-ako maka ya, na-ama njakịrị, na na-agba oke ogbondu na
egbe onụ maka ya. Ma na-agwa ndị mmadụ, ndị mba ọzọ n'ụwa niile: bịa lerenụ, bịa hụrụnụ, bịanụ kilibenu. A ga-ewu oke ụlọ ọkpụ e ji ọla edo chọọ mma, ka ọ ga-abụ oge onye - na ndị - chọrọ, na ka onye ahụ-na ndị ahụ siri chọọ, ha bịa, a sị ha:
Kilibenu
Kilibenụ
Kilibenụ o
Kilibenụ
Ihe kara mere n'ekobe
Kilibenụ
Kilibenụ
Kilibenụ o
Kilibenụ
Ihe ndị ọkpụ mere n'akụkọ
CHAKPII wọọọ
CHAKPII wọọọ
CHAKPII wọọọ
Kà Ị mà nke à
Ị mà nke ọzọ ụ
Kà Ị sị na Ị ma nke a
Ị mà ñke ọzọ
Ị nụbela maka Thurstan S na Maịk Angulu Ọnwụejeọgwụ na Frank Anọzie na Lawal. Ọ kweghị Lawal na ndị ogbo ya na di ọdịka ya ghọta ma ọ bụ chemie na oze di n'ọkpụtorọọkpụ ngwongwo na ngwoloko ndị ahụ e gwupụtara na Nri tọrọ nke oma, oze nke ahụ e gwupụtara n’Ife na n'ala Idụu - n'usoro e jiri meputa
ya. Azi gbakwaa, otoro gbakwaa ndị kwuru na ndị dere na ndị hụrụ ihe a! Tufiakwa! Kabon-14 aruola ala! Gini ka nsị na-achọ n'agba? Nwata (ya bụ ndị Igbo) ọ na-ebu nna ya ụzọ amụta ọkpara? Nwata ọ na-egosi nna ya oke ala! Ma
ọ masịrị Lawal, ma ọ masịghị ya, ndị maara maka ola dịgasị iche iche, na-ekwu ma na-akowa na oze nke e'gwupụtara na Nri bụ ezigbote oze e jiri kọpa, tiin na leedi gwọọ. Mana oze nke
e gwupụtara n'Ife na
Ka Maịk Angulu Ọnwụejeọgwụ na Lawal nọsịrị na-eme ndọrọndọrọ a, na-agba egbe onụ na egbe ederede a mmadụ ole n’ogbakọ a, mara maka ya, gụrụ maka ya nụrụ maka ya? Ọ bụghị atụmatụ ọzọ n'Igbo oxide! Ezechitaoke,
Olisabuluụwa na Chi Okike kenyere anyi
Ugwuele, na Nri na Nsụka na Ehugbo n'ala Igbo na ọkpụtụrụọkpụ ihe ọkpụ, n'akụko anyi. Ozọkwa, ihe gbasara anyi agbasaghị anyi. Olee uru Ugwuele baara anyi n'oge ugbu a, n’ụwa taa? Ka ọ bu Ehugbo ma ọ bụ Nri Oreri, Aguleri na
Nsuka? Ugbu a, uwa niile na-ekwu maka w.w.w. ma ọ bụ: sayensi @niile.yahoo.com.
Mana ndị Igbo, ha bụ yahoo! Lee ihe J.C. Obienyem dere maka 'Akwa Ala Igbo Na-Ebe'
A zụrụ unù n'isụ ọhịa
Ma unù nọrọ na-èlè m anya ọcha
Ụmụ m, oleè ihe m mere unu?
Amamihe unù na-anyụ osụ
Unù jiri ha ètere ni ọzọ ofè
Mgbè unu hapụrù m n'ida ajo ọhịa
Ndị m, oleè ihe
mere unu?
J.C. Obienyem Akpa Uche 1975:66-7
CHAKPII wọọọ
CHAKPII wọọọ
CHAKPII wọọọ
Ihe niile anyị nwere n'ụwa à
Ònye nyèrè ànyị ha
Chi nyere anyị o
Chi nyere anyị o
Mba niile Igbo nwere n'ụwa à
Asụsụ niile e nwere n'ụwa a
Olu niile e nwere n'Igbo
ASỤSỤ IGBO: OLUMBA NA IGBO IZUGBE
O wee bụlụ ma okwu. Ogbu a, inu m, na okwu m na akụko m enukwasala asụsụ Igbo. Asụsụ Igbo na olumba ndị dịgasi na ya adịrịla adịrị asụrụla asụrụ, n'oge ọkpụ, tupu Bekee na Ụka abịa n'Ala Igbo. Site n'Ugwu wee ruo na Ndịda n'Ala Igbo, site n'Ọwụwa Anyanwụ wee ruo n'Odida Anyanwụ n'Ala Igbo, mba ọ bụla nwere olu ha na-asụ e jiri mara ha. Anyi
ekwuola ya na Ala Igbo bụ obosara ala gbanyere ụkwụ na steeti isii, dị ka Naịjirịa sịri dịrị ugbu a.
Ndị a bụ: Anịọma (na
Mkpụrụụda asụsụ, na mkpọpụta nke ọ bụla
Mkpọpụta ụdaasụsụ - ngowire, ndebeolu, ọdịdị olu, olu nka, n'abụ na n'ukwe
Mkpụrụasụsụ na mkpụrụkwu
Mkpọkpụta mkpụrụsasụsụ na mkpụrụokwu
Mkpọnuume, mkpọnaakpo, mkpọna egbagbere
Nkebiokwu, nkebiahịrị, ahịrịokwu na ndịnaya
Nnyemaka ngwaa, mmejupụta ha na mpụtara ha
Ndị Igbo niile
maara nke a, ofụma ofụma, kpatara ha ji ebee otu akpata onụ na:
Mba na-achi n'olu, n'olu
Ma ha kwaa ụkwara
Ya adaa kwa kwa kwa
Ilu a bụ mmanwụ tiri onwe ya. N'ihi na achọghị m ka ego e jiri lụo nne m laa ọkpọrọ, agaghị m agbali ikowa ya. Mana n'ihi na nne m azụchaala ahịa nke ya soro igwurube laa
mmụo, ka m gbalịa zipụta ụmi ilu a. Ihe ọ na-ekwu bụ na e gemizie nti na rịịị
na tịịị dị n’olumba gasị anyị were anya ahụ e ji ahụ nsị osa, na ntị ahụ e ji anụ ikiri ụkwụ esu, anyị ga-ahụ ma nụ otụtụ ndịiche, site n’otu ebe gaa
n’ebe ọzọ n’olumba ndị Igbo. Mana anyị bịa n’ihe ndị ahụ asụsụ jiri bụrụ otu njirimara ndị, na omenaala ha, olu na ibe ya bụ otu, site na nghọta na mpụtara dị n’iminiimi ha, na n’ọkpụ ndịrị ha – na mpụtara na nghọta ha.
Asụsụ Igbo nwere otụtụ olumba. E nwebeghị ike imatacha olumba ole di
n'asụsụ Igbo. Otu ihe anyị maara bụ na ọ karịrị steeti ole a na-asụ Igbo ka asụsụ mbụ, maka ụfọdụ ma ọ bụ niile, na ha. Otu ihe ọzọ anyị maara bụ na olumba ndị a erughị ka komuniti ndị nweere onwe ha, na goomenti ndị di ugbu a n'Ala Igbo, na-ekewapụta aghara aghara. Otu ihe ọzọ anyị maara bụ na e nwere otu olumba, oge, ndị mmadụ na adimkpa nyeela ndị Igbo. Ọ bụ nke a ka a na-akpọ Igbo Izugbe. Asụsụ di ka Igbo, a na-asụ n'obosora ala di dika Ala
Igbo, asụsụ nwerela abidii ya oke mgbe, asụsụ nwerela otụtụ ederede na ya, asụsụ so asụsụ abụo ndị ọzọ bụrụ asụsụ Ala Naịjirịa, a na-akụzi site n'otaakara wee ruo yunivasiti dị ka A1 na A2, asụsụ a na-asụ na redio na televishon, were ya na-eme otụtụ ihe ndị digasị iche iche, asụsụ bụ na ndị na-asụ ya ruru 20m ma ọ peka mpe. Asusu di etu a kwesiri inwe Izugbe abuo - nke osusu
na nke odide. Izugbe Osụsụ na Izugbe Odide abụghị ebiri. Nke osụsụ tọrọ nke odide. Izugbe asụsụ Igbo malitere kemgbe ndị Igbo si na mba digasị iche bidoro nwewe mmekorịta n'ọgbako, n'azụmahịa, n'ụlo ụka, n'ama egwuregwu, n'ụlo akwụkwọ, n'egemnti na mkpịrịta ụka na ejije na ihe ndị ọzọ a na-eme na redio na televishon. Izugbe Odide malitere kemgbe ndị ụka Siemesi tinyere anya n 'asụsụ Igbo imepụta na ikpụpụta otu olu Igbo ga-abụ ozuruigbo niile onụ. Na mbụ na mbụ ndị Siemesi wubere Isuama site na mgbali. Schon, na Saro.' Mana ka
Schon garuru Abo sụo Isuama n'enwegbhi onye ghọtara ya ka ọ kpụpụta na akamere anaghị adi n'asụsụ. Achịdikịn Denis ewee gbalịa chopụta Yunion Igbo ka ọ bụrụ Igbo Izugbe. Nke ahụ kụkwara afo n'ala. Ida Ward
ewee haziwe Central Igbo, etu Welmers na Welmers siri hazie Compromise Igbo. Na
ndị a niile ọ dighị nke a nabatara ka ọ bụrụ Igbo Izugbe. Ma ka agha Bịafra biri, n'afo 1970, Otu
Iwelite Asụsụ na Omenaala Igbo bidoziri haziwe Igbo Izugbe nke e jizi ede
ederede Igbo ugbu a. Na mkpọkọta okwu m, ọ kwesịrị ka anyị mata na Isuama, Yunion, Central na Compromise Igbo jikọrọ aka mee ka mpupụta na nhazi Igbo Izugbe na-aga were were. Ọ bụ naani Igbo Izugbe a nwere ọkaasụsụ Igbo. Ọ bụ nke a bụ otu oke ndịiche di n'etiti olumba ndị ọzọ e nwere n'asụsụ Igbo na Igbo Izugbe.
Sọọ
nwata ụ nọ n'ikpele mmili
Kwe m eke Ekene Oma
O ma Oma na udo
Údo Ùdo obele
O bele Obele nza
Nza Nza atụle
Atụle Atụle òbò
O bo Obo n'ụgbo
Ụ gbo Ụgbo n'amì
Amì Amị gololịo
Osikapa Joloof O nà-àsonashị kombiìfu
Osụwayịwayị Ìyaà
Ladies and Gentlemen,
THE IGBO OF INNOCENCE
THE ESSENCES IN IGBO CIVILIZATION
In the age of innocence the indịgenous, native and original Igbo were simple child-like,
hardworking, imbibing from their elders who were steeped in essence, in the
lores and mores of Igbo culture and civilization. As the young Igbo grew up they were exposed to and imbibed four crucial 'cults' (but without
the pejorative senses of today).
Ikengà – ‘the cult of the right hand which symbolizes indịvidual achievement through
hard work (with one's hand);
Iru-cult – ‘the cult of the face which sytnbolise
one's commandịng personality and influence;
Ùhu-cult - 'the cult of the body and tongue which symbolise personal charm and
persuasive eloquence;
Ụkwụ nà ije - 'the culture of
the limbs which symbolise success in adventures.
Essential in his inculturation programme, the Igbo
amika and ntoroobia, were taught to recognize the Alusi or supernatural being
forces for what they were. Even though they could have the features of men, the
Alusi were neither living human beings (mmadu) nor dead human beings (mmuo). In
the age of innocence, the Igbo, whatever was their location in Igboland, shared
an identical conception of the Cosmos. To them the universe was divided into
four complementary departments:
Ùwà, Mmuo, Alusi and Okike. Uwa (-wa break open; split open, be cracked) in the
world of the senses is seen in Igwe (the heavens or firmament) and Ala (the
earth) Uwa is inhabited by Mmadu (living human beings), Mmuo (dead ancestors
who, as ndịichie, the canonized ones, can re-incarnate, or as Akalaogoli can't re-incarnate, or Ekwensu, mischievious spirits, and
Agwu, the maverick ambivalent trickster spirit which through divination, Afa,
reveals to human beings the complex nature of the cosmic relationships in the
Igbo world. Very close to but distant from Uwa ndị Igbo, is Chi Ukwu (Chukwu), the Great Chi (God), Chi Okike =
Chinaeke (the Creator), Olisabuuwa (the God that carries the world). In the
pristine world of their bucolic innocence, the Igbo revered Chukwu (God), the
Great Enigma, Amaamaamasịghịamasị (The-known-and-not-so-known). Ọnọnsomateeaka (One-that-is-near-but-still-far). The innocent Igbo
venerated Chiokike because:
Ikeechukwuebuka Chukwunọnso
Chukwuebuka Chukwuenweghịiwe
Chukwunweikeniile Chukwunwendu
Chukwukadibịa Chukwujindu
Chukwumụanya Chukwumaobimmadụniine
Chukwubụike
In the philosophy of Igbo knowledge
Chukwu kere
Ma
In the age of innocence the rural Igbo had very great respect for Ndu (life)
because it comes from God. It is greater than money
or wealth. It cannot be foundered by blacksmith. All things are only useful if
they have life.
Osondụagwgụike Ndụbụeze
Chukwụbụndo Ndụbụisi
Chukwunwendụ Ndụkaego
Chukwujindụ Ndụkaakụ
Ekejindụ Ụzụakpụndụ
Ifebụnandụ Mdịkaanwụifemgaemedị
Ifesinandụ Obụlụnamdịndụifemgaemedị
Ifeakandụ
In the age of pre-innocence, God allowed Death to be in order to checkmate
Onye lote ọnwụ
O mea nwayọọ
N'ihi na
Ọnwụatụegwu Ọnwụenweiro
Ọnwụatụaka Ọnwụamaoke
Ọnwụasoanya Ọnwụakpaoke
Ọnamaoke Ọnwụnọnso
Ọnwụeliego Ọnwweteaka
Ọnwụelingo Ọnwụejeọgwụ
Ọnwụenweoyị Ọnwụamaife
In the age of innocence the Igbo respected age and the elders almost to the
point of reverence because:
Ife okènye dànà àni fụ
Nwatà kwụlụ ọtọ ọ má-afụ yá
A hụ, e kwughị nà-ègbu okènyè
E kwuo, a nụghị nà-ègbu nwatà
In their ranking of professions or attributes, the igbo of innocence ranked
brain over brawn:
Kalịa aya gà-èli ọtụ ilòlò
Ya lia dike
Thus the strategic thinker, the philosopher, a bundle of brains is preferred to
the warrior, the military strategist, the man of strength.
For, whereas the latter is replaceable and dispensable, the former is not
replaceable, and is indịspensable. Tied to the virture of thinking and geometric
reasoning is the indgenous Igbo ranking of amamihe
(absolute wisdom) amamizu (absolute wisdom) over:
Àkọ 'smartness,
‘wit’ as in Nwa Ebule Ako
Uchè ‘commonsense’ (without real wisdom)
Àkọ nà uchè ‘wisdom’
Ñtụbịrịkọ ‘diplomacy’
If the above analysis is correct, what then do these mean?
Àkọ bụ ndụ
Uchè bụ ndụ
Uchè bụ afa
Uchè bụ àkpà
The autochthonous Igbo of innocence prized material possessions but would not
make a fetish of them because material possessions come from God.
Chukwunweụba
Chukwujiụba
Ekèjiụba
Ụbàsìnàchi
But if:
Ndụbụàkụ
Nwabụàkụ
Mmadụbụàkụ
Madụwụụba
And then:
Nwakàụba
Mmadụkaụba
In the light of the above what is?
Àkụ ụba àkụ nà ụbà
Possessions possessions of assets wealth
· Eluluù (animal resources)
· Akụmakụ (forest resources)
·
· Ndịinyom (wives)
· Ụmụ (children)
· Ohù (slaves)
In terms of wealth, the Igbo of innocence were concerned more with the creation
and acquisition of wealth - than with the spinning of money. The image of the
King in Every man which the Ikenga and the Ụkwu na Ije cults seem to
portray, is only partially correct. Adventure and success are not only carried
out and achieved in society, they are measured against other people in and the
virtues society. Persuasive eloquence, rhetoric and oratory associated with the Uhu-cult are society-determined. So, too, is
commandịng personality and influence of the Iru-cult, society-driven.
The Igbo of innocence was a community dweller and a team worker.
For while he knew that:
1. Onye ya na chi ya kwụ
O dighị ihe ga-eme ya
Or
2. Onye kwe, chi ya ekwe
He also knew and believed that:
1. Mmadụ bụ chi ibe ya
2. Ịhà mè ịha me ịhà
3. Ọgọ bụ chi ogbenye
4. Ofu onye adị-abụ ebò
5. Ofu aka adị-eke ngwugwu
6. Ofu onye adị-ebu ozu enyì
7. Ofu onye adịghị mma n'ije
8. Otu mkpịsị aka rụta mmanụ
Ya eruo ndị ọzọ
9. Ihe kwụrụ
Ihe akwụdebe ya
10. Onye maani ya kwụ
Odudu atagbuo ya
11. Ọkọ kọba mmadụ
O gaa kwụde mmadụ ibe ya
Ka ọ kọọ ya;
kọba anụ ọhịa
O gaa n'ahụ osisi
12. Otu onye lie onwe ya
AKA ya ga-apụtarịrị
13. Nwata nwe ọkpà
Mana n'ezi okenye
Ka ọ na-akwa
14. Onye fee ezè,
Ezè eruo ya
15. Ọhà nwè tutuu
Tutuu nwè ọhà
16. Aka nri kwọọ aka ekpe
AKA ekpe akwọọ aka nri
All the above proverbs emphaize the complementry roles of indịviduals with indịviduals - inhuman society. So, too, does the aetiological
anecdote about why 'Fowls go in twos - because the thing that kills fowls
(hawks) come from above. If one fowl sees the enemy first, it alerts the
others. So too do personal names like:
Adimabua Nwaìgbò
Adaọha Igboanụgo
Nwaọha Igbonaekwu
Obiọha Igboakalụzịa
emphasize complementation, reciprocity and group plidarity.
What I have been saying so far suggests complementation rather than polarity,
inclusivism rather than exclusivism, and holism rather than
indvidualism. Too much: exists in the political, sociological and cultural
literature about the Igbo being an extreme indịvidualist, a lone ranger (= I-go-before-others). I would not,
however, like my audience to go away with the
impression that the Igbo society of innocence and the Igbo people of innocence
did not have their fair share of mavericks, madmen and deviants. They had. But
they believed these were the exceptions that give vibrancy and relevance to the
rules.
O dighị ala na-enweghị ngwere
Some people among the Igoo of innocence did do what they were not expected to
do. The ten, universal commandments were broken. There was incest. There was
adultery, fornication and abortion. For the Igbo language has words for these. People ate animals, fishes and fruits they were
forbidden to eat. People went to other people's farms and removed yams and
cocoyams from their farms and barns. But there were sanctions for those caught
in the act. There were public confessions, executions, and suicides for those
who offended grieviously against ala. For:
Ògbu mma nà-àla na mmà
Ogbùru onye nà onye ọ gbù yị àla
Ajụghị àjụ eri kpàtàrà
A rịàghị àrịà ànwụ
For those who confessed their transgressions, there was forgiveness. For:
Mmehie dịka-àdị
Mgbayàlị adị-àdị
The Igbo of innocence lived in and operate within his umunna, at the three
levels of partilinage: minimal, major and maximal. He also lived and operated
within the Ikwunne or Nnamochie - the matrilinage. At the widest level, he operated within a village. Beyound that, he
went into an mba - another or foreign land adjacent to his and with which it
had all sorts of alliances and relationships. Even in some of the known (Igbo)
kingdoms the king, even where there was a primogeniture, was treated as a
President-for- as long as he proved himself people-centred, democratic and
republican - and his people were satisfied with his reign not rule. For:
Ọhà nwè ezè
Èzè nwe Ọhà
In conclusion, the Igbo of innocence loved and
coveted wisdom and applied it to all he thought, said and did. For him Chukwu
himself created wisdom and so all true wisdom came from Chukwu. This true
wisdom is not just one of intellect, derivable from facts but a passion for
truth. The young garnered it from counsel, instruction and observation from the
elders and the wise, through informal traditional education whose unwritten
texts were the folktales and other narratives the proverbs, anecdotes, tongue
twisters, riddles, songs and poems of all descriptions and genres, feasts and
festivals. Whether as technical knowledge, or hypostratic knowledge, true
knowledge as against spurious wisdom is what kept the Igbo going in their
arcadian innocence.
THE BACKGROUND TO EXPERIENCE
Mutual trans umunna, trans ogo, trans mbam, trans mba contacts, with other
sub-cultural Igbo groups within Ala Igbo. This was one factor. Mutual trans
Igbo culture contacts with their non-Igbo neighbours (
THE IGBO OF EXPERIENCE
According to Onwuejeogwu (1987) exprience intergrated the theatre of Igbo
civilization into what is today called
Ezè Ìgbò di mfe
nweghị omà:
Aju e ji èbu ezè dọ nà ngwùrù niile
Di n'ime Olu nà Igbo
Ebe m nwèrè òkpu mmèe mmèe
Jide ija nà ñkù akpukpọ
Ezè, ọ fọrọ ihe ọzọ
N'Olu nà Ìgbò ezè na adà n'obi ọ masịrị ya;
Àjàdu nà-akpọ isi àlà, ọ na-akpọrọ onwe ya
Ebe ọ bu ego bu
igidigi oju eze
Àjadu chi ya mụ any a, ọ majite ego
Ego tụa ahụ, eze adawaa!
Ma eze naịrà, ọ bụ eze gini?
Eze ụra atụ na eze nkwōro
E gbue ebi naabo, e zoo otu
Okwu sie ike, ndị uwe ojii na ndị dibia
Bikonụ, eze naịrà, ọ bụ eze gini?
Nolue Emenanjo (ed.) Ụtara Nti pp. 63-4.
Put in the most simplistic language the combination of all the agencies and
forces of the post-innocence era resulted in the emergence of men without
shape, women without ears, shapes without forms, hollow men without backs; for
whom all things are not where they are supposed to be, the spirtus mundị was ambivalence, the
zeitgeist; snakes swallowing snakes. Ebe niile abụrụ mmadụ mmadụ, mana mmadụ akoo. Ụkwụ eju ala, mana ije adighị. N'ezie, ọkụkọ agbasaala okpesi. Ndị nọ n'ala bidoziri dagbuwe ndị nọ n'elu. Akwụ wee chaa n’ọdụ igù. Ịkwighịikwighị efebezie n'ehihie. Eỳi n'ehihie. Ndị eze akarịa ndị ha na-achi. Ya abụrụ mpụ n'elu, mpụ n'ala. Enyi mbekwu na Uze
ejuzịa n'ebe niile
Nke bụzi na n'Abụja na n'Ajegunle, e nwezi
eze ndị Igbo? Nke a, abụghị eze akhje! Ka ndị eze siri hie nne ka aha
(otutu) ha siri na-eyi egwu ma dikwa egwu!
Mmirinaezònaọkọchi I
Otuonyeanaetuụnuabịala I
Oshìmìrìrieonyeorieọgwụya I
Odịụkonamba
I
Gwugwuga I
Odụmnaegbuagụ I
Anụanaagbaegbeọnaatahwịọhwịọ I
Mmirinaarịugwu I
Ndị bụ na karịa ha ga-echepụta ma rụpụta ngwa ọhụrụ, ha alaa defence, rụo ngwa ahụ akpụrụka ma mepụta ajasa ya, adịgboroja ya, ijebu ya! Nke a
emezie ka n'Ala Igbo niile mana ọ karịrị n'Aba na Ụlụ diwazịa ka Lo Wu, oke obodo ahịa di na Shenzhen na
I will now end my observations and impressions about the Igbo experience with
this poem, (a little adapted) from an anonymous hand. It's title:
(THE) NOTHING PEOPLE
They do not lie.
They just neglect to tell the truth.
They do not take,
They simply cannot bring themselves to give.
They do not steal,
They scavenge.
They will not rock the boat,
But did you ever see them pull an oar?
They will not pull you .down,
They'll simply let you pull them up,
And let you pull them down.
They will not hurt you,
They merely will not help you.
They do not hate you,
They merely cannot love you.
They will not burn you,
They'll only fiddle while you burn.
They are the nothing people,
The sins-of-omission folk,
The neither-good-nor-bad,
And, therefore, worse.
The good, at least, keep busy, trying,
And the bad try jut as hard.
Both have that character,
That comes from caring, action and conviction.
The honest sinner with God and Satan.
They know the price of everything,
But do not know the value of anything
They scream about national character.
But, given the chance,
They live and practise family character.
Or sell out their own quota and the character
Or scatter everything, like the fowl
Who says:
Scatter and scatter lest another eat!
CHIAKPII wọọọ
CHIAKPII wọọọ
CHIAKPII wọọọ
Enye m i ọkwụlụ inyom inyom inyo! ọkwụlụ Inyom
Enye m i ọkwụlụ inyom inyom inyo! ọkwụlụ Inyom
Enye m i ọkwụlụ inyom inyom inyo! ọkwụlụ Inyom
Okwụlụ àkpàjili inyom inyom inyo! ọkwụlụ Inyom
Asụsụ neafụ o inyom inyom inyo! ọkwụlụ Inyom
THE IGBO LANGUAGE OF EXPERIENCE
...n'okwu Igbo
Ndị gboo kpara ụka n'asụsụ a
Ha kọrọ akịkọ ọchị, daa kwàkwàkwà;
Iwe hà pụtàrà n'okwu zuru òke;
Ha gbàrà ìzù, ghọta ònwe hà n'Ìgbò
Ha bụrụ Mbe n'echìche okwu Ìgbò
Ha bụrụ Ndùrì bụkwa nwa Ọkịrị
Ha zara ọkwà nka, zaakwa ọchị agha
A kpọrọ ha mà ọkà okwù mà ọkà alò
N'ọnụ na nghọta, ha nọrọ bụrụ Ìgbò
J. C. Obienyem, 'Mbo m Na-Agba' Akpa Uche p. 69.
The Igbo language of innocence was, as should be expected, a closed circuit phenomenon. Each person spoke his dialect
(D1) in his umunna, his ogo, his onumara, his mbam - essentially and
unrepentantly, undịluted. The smiths who produced the Igbo-Ukwu bronzes must have
spoken an undịluted Aguukwu-oeri D1. So too the
axe makers at the foundries at Ugwuele, an Okigwe D1. And the salt makers of
Uburu, and undịluted Ehugbo D1. What did the Nri aka nshi speak when they went
on their religious njem across those parts of Igboland within the Nri hegemony?
At the axe foundries of Ugwuele what language
did the master axe makers, their patrons and their clients speak? When the Aro
went on their exploits beyond Ibiniukpabi, and, for Ibiniukpabi, how did they communicate
along their routes? What language was used by the Ekumeeku Warriors who were
drawn from all parts of Aniomaland? At the salt markets in Uburu and the horse
markets at Nsukka, how did the buyers and sellers communicate? My haunch (given
today's experience) is that Igbo-speaking people who left for other
Igbo-speaking mba modified their D1 - or learnt and used the more prestigious
D1, for purposes of intra-group communication. Let it be emphazised that
inspite of the political independence of the mba, there were many forms of
formal and informal contacts and for inter-dependence between various
Igbo-speakingpeople before the dawn of experience: trade, marriages, fairs,
festivals, feasts, and even wars. These were veritable avenues for mutual exposure
to different lects, varieties, jargons, sound systems, syntactic structures,
lexical elements and semantic systems in the Igbolanguage.
With experience came greater mobility within ahd beyond Igboland, as the Igbo
and their land now had greater contacts with other peoples, other cultures and
other languages. The nascent Spoken Standard Igbo began to grow and grow in its
lexical inventory, especially, in the names of plants, animals, geographical
features and phenomena alien to Igbo culture. Words like osikapa, otanjele, jakị, dawa, akamu, alakwuba,
agidi akpoto, elele, munchi from Ugwu Awusa, ụrooshi, ichafo, abada,
panya, from European Languages via the Coast; oloma, agboro, wayo, ashawo,
jedijedi from yorubaland; Iduu, iyase, Agwuele, from Edoland; banga, bonga,
ogogoro, agogo from the Niger Delta, mmom, abasị afaniko, Ibibi from Ibibio-Efikland.
Just as new words were coming in and being domesticated to the realities and
imperatives of the Igbo sound and lexical systems, so too, new tales, proverbs,
and anecdotes were being welcomed and added to the repertoire of Igbo folkore,
poems and songs. Collectors of unwritten Ibo literature are used to choruses,
non-ideophonic words, phrases and sentences which they often treat as either
'archaisms', 'nonsense words or 'obscurities'. These so-called archaisms and
nonsense words may well be from languages which are either siblings of the igbo
language or 'live' languages spoken by non-Igbo neighbours of the igbo or
others who have come in contact with the Igbo. As for the 'obscurities', those
references which may now look opaque may well be references to phenomena in
cultures and literatures which are neighbours to th igbo. Among the Anioma, for
example, references to Ala Iduu are copuous. And characters like Giant
Alakwukwu, an Agwuala (i.e. Giant), Gbanwula Asigie, Ogiso and Ezechime,
feature robustly in their folklore and oral histories. These and many more
features of the language contacts between Igbo and the languages of their
neighbours are begging for urgent studies.
IGU AKWUKWO NA IGU EGO
Onye ọ bụla chọrọ iga n'ihu, ndị ọ bụla chọrọ iga n'ihu, ezi na ụlọ ọ bụla, ụmụnna ọ bụla, ebe ọ bụla, ogo ọ bụla, uhe ọ bụla, mba ọ bụla, obdo ọ bụla, n'ezie, agbụrụ ọ bụla chọrọ iga n'ihu ga-ebu ụzọ gwọọ ọgwụ mmadụ tupu ya agwọọ ọgwụ ego. Maka na mmadụ bụ mma di na ndụ na n'elu ụwa a. Leekwa aha ndị a ndị Igbo na-aza:
Mmadụbụakụ Mmadụbụuko
Mmadụwụụba Mmadụnaecheibeya
Mmadụkaego Madụmereụwajiasoụso
Mmadụbụchiibeya Ihekanammadụ
Mmadụbụike Mmadụkaife
Ị gwọ ọgwụ mmadụ apụtaghị iga na dibịa. Ọ bụ iga akwụkwọ gaa nweta mmụta na mmụba si n'akwụkwọ. Ọ bụ ima akwụkwọ wetara ka mmadụ ghara iko mmadụ ibe ya ma ọ bụ mba ya. Ọ bụ ụko mmadụ kpatara mmadụ ga-eji eju, a ka na-achọ mmadụ. Iga akwụkwọ bụ isi dọkpụ nti n'etiti ndị na na mmepe obodo na agbụrụ. Ọ bụ ezie na:
Akwụkwọ nà-àtọ ụtọ
Ọ nà-àra ahụ na mmụta
Mà onye nwere ntasi obì
O ga-amuta akwukwo
Ịga ezi akw