Lexical Correlations Between Igbo Language and Nembe Language of Bayelsa State.

Language is universal. Another interesting characteristics and nature of language is—it does not function or exist in isolation.

We know that borrowing is inevitable in any language of the world.
Any language devoid of borrowing for survival go into extinction or dies. The case of old Latin which has suffered language death and shifted into Romance languages. The today's spoken Latin is not the original Latin. Why did Latin die? Inability to accept loan words like others.
English is able to stand sands of time because of its ability to borrow from other languages and makeup its lexicons.

Some languages also naturally have things in common without any form of borrowing.

With this brief background information to the study—
we are looking into some Igbo and Nembe lexicons that are the same both morphologically, phonologically and semantically.

Nembe is a Local Government in Bayelsa State and also a dialect of Ijaw Language.
You may wonder, how will Igbo language and Nembe dialect of Ijaw have things in common despite different culture and geographical location?

* Let's take "plate" for instance. Look at the gross below:

Igbo Nembe English
Efere Efere Plate
In Igbo and Nembe, plate has the same meaning, the same pronunciation and the same shape.

* Let us look at the word chameleon:
Igbo Nembe
Ogwumagala Ogwumagala

Phonologically, morphologically and semantically, chameleon is the same in both Igbo and Nembe.
* Let us look at spoon:

Igbo Nembe English
Ngaji Ngasi Spoon

In spoon, we see phonological variation of the last syllables, but semantically, there are the same.

* Let us look at welcome:

Igbo Nembe English
Nnọọ Nụa Welcome
In Nembe, someone you show kindness can tell you "nụa".

From the aforementioned examples, we can see that both languages have some lexical features in common.

The question is, is it as a result of borrowing or coincidence? Is there any ancestral link between both speakers?
From my findings and as research has it, Igbo and Ijaw are not genetically related, not even with language group. It means that borrowing took place. Who borrowed from who and when did this take place?

Remember that trans-atlantic slave trade really affected the Igbo.
Many scattered in different part of Ijaw area. The proximity of the sea— Bonny area, Brass and co where it was easier to sail the slaves. The Igbo mingled amongst the people of the region. The age-long borrowing must have taken place via that means.

© Maazị Ogbonnaya.

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More from @maazi_ogbonnaya

17 May
The is Jaja of Opobo who left Amaigbo to live in Opobo and multiply/rule the place.

He was a powerful man/king. Dealing in Palm oil and slave trade with the Arọ. Inasmuch as history praises him, he committed some atrocity too like killing Ọdụm-Agege of Azụmini in Ndọkị. Image
I want to talk about the Ọdụm Agege. He was a very powerful man too who was also intelligent. He never allowed the Arọ and Jaja whose major occupations were slave-trade to deceive his people. He was resisting their antics.

The Arọ tried luring him, but he was stubborn.
They told him that Ibini Ụkpaabi was calling him. An instrument they used to annihilate or get people to be sold into slavery. He refused to go. The Arọ told Jaja what transpired.

Being frustrated, Jaja sent his army after him. They came to Azụmini and dragged him to Opobo.
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16 May
The Ịgbanke people, now in Edo State still observe the four market days of Igbo: Eke, Orie, Afọ and Nkwọ.

The same with some villages in Ogbadibo, Benue State. I met Mr. Ọnọja from there, he opened my eyes to the real culture and history of those villages.
The proximity with Obolo Afọ and Inyi side of Enugwu-Ezike. They still do business with their kith and kin.

In Oturkpa, I saw a place called Offiong. There must be a tie with the Efik/Ibibio. Migration must have taken place.
Eboyi in Kogi, close to Ejule and Ebọnyị, I heard there is a link which I am yet to investigate properly through linguistic similarities and culture.

My activities, research and traveling are to satisfy my curiosity, hence I sponsored myself round 33 States in Nigeria.
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15 May
"Ụnụ"= you

I have seen people questioning others why they write "ụnụ" instead of "unu".

I agree that some dialect of Igbo use "unu". In my dialect for instance, it's pronounced as "ùnú". It differs in the general pronunciation of únū.

Why ụnụ?

Dialect?
If you want to understand why it's used, then say ndeewo in a plural form. You'll land yourself into:

Ndeewo nụ!

Daalụ nụ

Kwenụ

Rie nụ

Ṅụọ nụ

Zụọ nụ

These are shortening of "ụnụ". Have you seen it's generally used even without you knowing about it?
Yes,

You cannot say:

Ndeewo nu
Kwenu
Rie nu
Ṅụọ nu
Zụọ nu

"Unu" cannot be used in the above context.

However, "unu" can be used simply for plural form but not in every context as "ụnụ" which is more universal beyond dialect.

Ụnụ is a generalised version of "you".
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15 May
A Short Biography of Professor Gordian Ọbụneme Ezekwe, the head of Biafran RAP that produced missiles called ogbunigwe.

B.sc (Hons), Ph.D, Mechanical Engineering. He was born May 10, 1929 in Abagana, Anambra State. He married Ngozi Bernadette Okaru in 1973.
He attended St Mark's School, Abagana, 1938-40; St Bartholomew's School, Nimo, 1940-43; St Patrick's College, Calabar, 1943-47; University College (now University of Ibadan), Ibadan, 1947-50, University College, Swansea, Wales, 1951-54; King's College, London, 1956-59.
Lecturer in Mechanical Engineering, Nigerian College of Arts, Science and Technology, Zaria, 1959-62; Lecturer, Ahmadu Bello University, Zaria, 1962-63; Visiting Lecturer, University of Sheffield, UK, 1963-64; Senior Lecturer, Ahmadu Bello University, Zaria, 1964-67;
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15 May
The Igbo Community in Benue State.

State creation like I have written over time is a divide-and-rule system. It has dispersed many of our kith and kin.

The Igbo in Benue are found in Oju, Okpoku, Ado and Obi.

Umuezekeọha is a community of many Igbo with over 300 villages.
They should be in Ebọnyị State. Very close as they have link with the Ezaa Ezekụna. Their names correspond with theirs as well. They bear Nweke, Nwalị, etc.

The worst of everything is they have been abandoned by both Local, State and Federal Government.
There is no basic amenities. No water, no road, no electricity, no healthcare. The indigenes are frustrated. The Benue State govt doesn't recognize them neither does Ebọnyị State government they are more closer to, which the latter is understandable. They're not in Ebọnyị.
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14 May
Ifo chakpii... wọọ!
O tii.... ọ yọọ!
Ọ yọọ... O tii!

O nwere akụkọ m ga-akọrọ ụnụ. O nwere otu mgbe, ụnwụ dara n'ala ụmụnụmanụ. O nweghị onye hụrụ tụtụrụ rachaa.

Ọrịa ji nne mbe. Mbe maara na o nwere ike nwụọ. Ọ chọghị imefu ego ọbụla.
Mbe wee kpọkọọ ndị ụmụnna ya gwa ha na ọ chọrọ ime njem. Ọ gwara ha na ihe anaghị emebu mee, ha kpọọ ya: Ọ bụrụ na nwoke adị ime; ọ bụrụ na akwụ chara n'ọdụ igu nakwa ọ bụrụ na ndị nọ n'ala na-adagbu ndị nọ n'elu. Ihe dị otu a mee, ha kpọọ ya.
Mgbe mbe gwachara ndị ụmụnna ya okwu, ha kwekọrịtara, mbe wee buru akpa ya pụọ.

O rughị abalị abụọ, nne ya wee nwụọ.

Ndị ụmụnna mbe gbakọrọ, chịa ọchị. Ha amarala ihe nwanna ha mere. Ha agbaa izu, zipụ otu n'ime ha ka ọ chọrọ mbe gaa.
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