Mee 30, 1967
Mma abaghị ji
Ekwu esinwukwaghị ite
Ọchịchịrị gbara n'igwe
Chi ewere ehihie jie
Mee 30, 1967
Ara nne tara
Nne enweghị ara ọ na-enye nwa
Nwa enweghị ọnụ o ji aṅụ ara
Nna enweghị ahụ o ji arụ ọrụ
Mee 30, 1967
Mpịtị kwere
Opi nọ n'ọsọ
Nsụka nọ n'ọsọ
Ala Igbo niile nọ n'ọsọ
Mpịtị kwere
Ọsọ
Ọsọ ndụ
Ọsọ ndụ agwụ Ike
Ndị nọ Ọnịcha agbagawa Ụmụahịa
Ndị nọ Ụmụahịa agbagawa Ọnịcha
Onye nọrọ ebe ọ nọ,
Ebe ọ nọghị ana-agụ ya
Nzute ya abụrụ ọnwụ
Agụụ ajọka
Eburu ọnụ na-achụ aja,
Ọ na-ada ọnwụ ọnwụ;
Awolowo bụ ahịhịa
Ahịhịa ofe mmanụ
Ọ sị kwugbuo ha n'agụụ
Mgbọ anaghị egbuzi
Ihe na-egbu bụ agụụ
Afọ buchaa ibu
Isi buo ibu
Ụkwụ na aka adị ka mkpụrụazịza
N'agụụ,
Nne m gbara ọsọ
N'agụụ,
Nna m gbara ọsọ
N'agụụ,
Nnemochie gbara ọsọ
N'agụụ,
Nnamochie gbara ọsọ
Ozu dọrọ dọsaa
Ugwu Awụsa niile,
Ebe ọbụla ozu ozu
Ozu ụmụafọ gara mba
Ịkpata nri
Mgbe ahụ anaghị akpata ego
Afọ na-ebute ụzọ
Ọnwụ gburu ka a rụrụ aka
Ụmụaka nwụrụ
Okorọbịa nwụrụ
Agadi nwụrụ
Mana ndị kpara arụ a,
Ndụ ọ fọọrọ ha?
Agha dị njọ
Ha kwụ agụụ lụọ agha
Ha nwụrụ n'agụụ
Agụụ gburu ha
Mana Awolowo ofe mmanụ,
Ụmụ ya ole na-eri nri?
Kedụzi ebe ọ nọ?
Gowon nwa mọnkị,
Ọ nọ ndụ ka ọ nwụrụ anwụ ugbua?
Mee 30, 1967
I mere m arụ
Ị nyụrụ m anya
I mere ala Igbo ihe
I gburu ala Igbo egbu
Mee 30, 1967
Arụ ị kpara ajọka
Ihe i mere enweghị nchefu
Awọ ka ọ bụ Awo
Galọn ka ọ bụ Gowon
Ihe ụnụ mere ya dịrị Chukwu
Ndị Igbo dibe
Ọ tee aka o ji adị njọ,
Ya adịkwa mma,
Ọzọemena bụ aha mmadụ
Mana echefughị m agwọ tara m n'abalị
Anyị agaghị echefu,
Ụsụ fere n'abalị.
This man is Okoko Ndem. The second most wanted person by Nigerian government after Ojukwu.
Who was Okoko Ndem?
Okoko Ndem was from Ikoneto in Odukpani Local Government Area of Cross River State. He was in charge of media— Radio Biafra between 1967—1970.
The manner and how he reported cases got the federal troops and outsiders more confused. He was a strength to the Biafrans during the war. After speaking for length he would say: "onye ndị iro gbara gburugburu na-eche ndụ ya nche mgbe niile". He who is surrounded by his enemies
watch after his life all the time.
Nobody knew where he was broadcasting from. But the frequency of Radio Biafra was everywhere. Radio Biafra then was located at the Bunker, now called Ojukwu Bunker in Ụmụahịa. Okoko Ndem was a fluent Igbo speaker. He switched anytime too.
Headtie or headgear in Igbo is called ịchafu, right?
Yes.
But do you know that ịchafu is okwumbite? It is a loan word or borrowed word from French language.
Let's look at the etymology of ịchafụ. It is derived from the French word "chiffon" or "couvre-chef"
which means headgear or scarf. The "couvre-chef" or "chiffon" from the French word gave our people the domestication of the word "ịchafu". To show more emphasis on this, some regard it as "ịchafu isi".
Do you know what our forebears called such? It is not gele.
Gele is a Yoruba word, not Igbo word. It is not ịchafu— a domestication from French.
Now the original and old names for it is:
Ụnarị
or
Ụnalị
or
Ụlarị
I am sure this might be the first time you are hearing this.
Infinitive Verbs in Igbo Language: a Grammatical Perspective
In this article, we are going to discuss infinitive in Igbo language. What is infinitive?
Infinitive is the basic form of a verb, without an inflection binding it to a particular subject or tense.
In Igbo language, infinitive comes in form of prefix attached before a verb root. The letters used to represent infinitive in Igbo language are:
* i and
* ị
These two letters are attached as a prefix before a verb root (isingwaa) and vowel harmony known as ndakọrịta ụdaume must be observed. So, "i" or "ị" must follow vowel harmony thereby corresponding with the same class as any vowel making up the verb root. Example.
"Do you want normal process or you want me to help you?"
The question roared into my ears this morning as I rushed into this office for some documentation.
I smiled when the man on a senator dress and yellow nose-mask hanging on his jaw asked me that.
I was stopped by the security guys who cornered me into the security room. They tried everything possible to extort money from me, I told them I wasn't in a hurry. I allowed them to give me all the information I needed unbeknownst to them.
Once I got it, I told them I hate cutting corners.
Now I was at the right office, the man who was paid to do the job also wanted me to pay bribe of 10k before he could submit my documents for signatory. Remember, I have done everything I was expected to do.
Aburi Accord was an agreement reached in 1967 at a meeting attended by delegates of both the Federal Government of Nigeria (the Supreme Military Council) and the Eastern delegates,
led by the Eastern Region's leader Colonel Ojukwu. The meeting was billed to be the last chance of preventing all out war.
It was held between 4 and 5 January 1967. The Aburi conference lasted for two days. Ojukwu wanted it to held outside Nigeria for the sake of his life.
He put out things he wanted which will be beneficial for the people. Almost all the proposals he presented were adopted. It was a time for Council of Nigeria to reconcile with Ojukwu.
The Aburi was between Ojukwu and Gowon. They ate in the same plate as a reconciliation factor.
This is for those who said Ojukwu declared a war. This is for those who said the Igbo fought Nigerians. This is a report by Paul Anber, a whiteman.
The hostility the Igbo faced in the north not just about the Kano Pogrom of 1966 where over 30k Igbo were killed but previous ones
It was becoming too much that Eastern Region Consultative Committee gave Ojukwu, who was a military governor of Eastern Region madate to secede. Ojukwu was mandated by the Igbo to leave
The pogrom in Kano made the matter worse.The East seceded and of course the war against them.
When I hear people calling Ojukwu war monger who thought he could fight Nigeria and win I start laughing.
The Igbo never prepared for war. But just as the sheep says. She doesn't know how to dance. But if you beat drum to her father's place, if she cannot dance, she'll jump up.