Zuby Nwa afọ Igbo

11/12/2024

THE ORIGIN OF THE WORD "OYIBO"

"Oyibo" is a word used in Nigerian Pidgin, Igbo and Y‎oruba to refer to westernized people. ‎In Nigeria, it is generally used to refer to a person of European descent or people perceived to not be culturally African. But how was this word birthed??💁‍♂️.

It is widely believed that the name was gotten from two Igbo words: "ONYE" and "IGBO".

In Igbo language, demonym takes the form “Onye” + “Place of origin.” Hence, whereas an Igbo person is called “Onye Igbo,” a Yoruba is called “Onye Yoruba”, an Hausa person is called "Onye Awụsa" and a Chinese “Onye Chaịna.” Thus, the first white people were called either “Onye Ọcha” (singular) or “Ndị Ọcha” (plural), for “white person” and “white people,” respectively. This was because of the complexion of the Europeans coupled with the fact that the Igbos of those days did not know where the white people came from(their origin).

Interaction between the Igbos and the white people resulted in the white people trying to refer to the Igbos with a name similar to what the Igbos called them but there was a problem in pronouncing Igbo words due to the presence of double lettered alphabets, which involve nasal pronunciation, in some of the consonants, such as ‘ch’, ‘gb’, ‘gh’, ‘gw’, ‘kp’, ‘kw’, ‘nw’, ‘ny’, ‘sh’.

These were not present in the English language, hence the difficulty in the European man’s effort in giving the Igbos a similar demonym as the Igbo people had given to him, instead a name resulting from a mutilation of Igbo words was produced “Oyi ibo" instead of “Onye Igbo" meaning "Igbo person" just as he "the white man" was called "Onye Ọcha" meaning "White Person". It was this "oyi ibo" that the Igbos later started referring to as "white person" in a way of mocking the white man for his inability in saying “Onye Igbo”.

This would later be adopted by other Southern Nigerian tribes as the standard name for the white man!!!.

09/12/2024

Ikoro is an ancient instrument of Mass Communication amongst Ndị Igbo. It is a giant slit drum used to send coded messages through sounds. This ancient instrument is usually kept in a central area of the community or the village square, a shelter is built over it in a fixed position. It is not moved from place to place as other instruments. It is used to announce serious events or happenings to the entire community or to set the community at alert when danger is sensed. It is used to announce both tragic or happy event... The difference is in the tone and mood of the sound, as well as the message embedded in the coded sounds. When the sound of Ikoro is heard, the entire community understands it.

Not everyone is allowed to beat the Ikoro instrument. The one who does, is trained and worthy to do so. Such a person must be knowledgeable in the coded messages and sounds.

The role and significance of this ancient instrument reflects the "spirit of place, " The unity of purpose for Indigenous communities, the knowledge of different cultural connotations, and organice cultural heritage.

For easier understanding, Ikoro can be likened to a giant Ekwe instrument.
Some communities call it ikolo, ukolo, ukoro etc.

Unfortunately, over the years, most communities allowed some over zealous pastors to burn down their Ikoro. As with many African Pastors when they want to cut down trees or destroy artifact, such communities are usually told the indigenous instrument is holding the entire community hostage🤦‍♂️😥.

Some communities however still have their Ikoro and still uses it effectively.

Does your community still have an Ikoro?

CREDIT: IGBO HISTORY✍️.

04/12/2024

Site n'obere nchọcha anyị (Zuby Nwa Afọ Igbo) mere, anyị chọpụtara na e nwere ọtụtụ egwu Igbo imirikiti mmadụ ọ bụladị ndị Igbo amaghị agụ nke ọma, anyị wee sị ka anyị wetara unu mmụta a.

Ị bụ ezigbo onye Igbo?. Ị bụ onye ụka?. Ị ma nke ekwe na-akụ n'ụka?. Ngwa, bịa mezuo ahịrị abụ/Egwu a🤲😌:

Ị BỤ CHI M OO.... Ị BỤ CHI M.

Ị bụ Chi m oo..... Ị bụ Chi m!.
Ị bụ Chi anya m ji ahụ ụzọ..
Agada gbachiri ụzọ! Nwoke obi ọma..
Olileanya 'ke ndị nsọ..
??????????????????????
Ọọ gịnị ka m ga-eji tụọrọ gị o zuoro gị?!
Aga m akpọ isi ala nye gị Eze m ooo🙇..
Ị bụ Chi m oooo!.

29/11/2024

Naanị ihe ọma ga-akpọ anyị ihu taa!🤲🙏; Ka Nkwọ taa kwọtakwara anyị ihe ọma ooo!!🤲🙏🙏.

28/11/2024

ILU IGBO!!✍️.

"Agbata obi abụọ mụta ohi ọkụkọ, ha ejiri ejula meghaa mmụọ".

Kedụ ihe ilu a pụtara??.

15/11/2024

You must have heard the phrase that someone travelled to Panya" before. You must have also heard that Igbo is one of the most widely spoken languages there!😮.

Now, Read this article to learn more!;

PANYA

In the olden days, many Igbos referred to Equatorial Guinea as "Panya," although the true origin of "Panya" is not indigenous to Africa. "Panya" is the Igbo pronunciation for "España," meaning Spain, as Spaniards call their country. Equatorial Guinea earned this nickname due to its history as a former Spanish colony.

Additionally, Igbos use the term "Pọtọkiri" or "Pọtọki" to refer to the Portuguese. The Portuguese were the first Europeans with whom the Igbos had contact, engaging in limited trade with them.

The Igbos' first known contact with the Portuguese was around the early 15th century, primarily through exploration and trade activities along the West African coast. Although the exact year is uncertain, it is generally considered to have been during the era of Portuguese exploration in the late 1400s.

Español = Pronounced Espanyál = "Panya"

Portuguese = "Pọtọkiri"

Fernando Po = "Farandapo"

All these terms are associated with Portuguese influence and the Portuguese-controlled island, now known as Equatorial Guinea.

In those days, if a family member traveled to Equatorial Guinea (Panya) and later returned home, it was usually a cause for celebration, as life there was considered exceptional. Iko was openly practiced; men might even offer their wives for leisure. Iko was seen as a normal part of life there. Many of our forefathers who traveled to Panya did not return, which is why today, there's an Igbo community known as Bioko in Equatorial Guinea, now the third most populous ethnic group there!.

Credit; Igbo History.

22/05/2024

Gradually, we keep growing!; 100 followers to the good!. Thank you all for your continued support in terms of likes and comments. I could not have done it without each of you. 🙏🤗🎉. I'm super grateful!!😊🙇🙌.

02/03/2024

CONCEPT OF OMENALA, ỌDỊBENDỊ, ỌDỊNALA and EWUMEWU.

What is omenala?
What is ọdịbendị?
What is ọdịnala/ọdịnanị?
What is ewumewu?

We want to explain the above important terms in Igbo language or study.

* OMENALA/OMENANỊ (CULTURE):
It is defined as ways by which people live their life. Omenala is the totality of people's ways of life. When a man wears isi agụ, holding a walking stick, red cap on his head, beads on his neck, a feather on his cap, no one will tell you the identity of the person, it is glaring. He is Igbo. That is culture. When a man wears agbada, let's say he's holding a talking drum with marks on his cheeks, of course his identity is known; He is Yoruba. When a man wears don't-touch-my-shoes kind of trouser with kaftan and a cap, no doubt his identity is known. That is culture. Food is culture. Amala and ewedu soup—Yoruba. Tuwo shinkafa—Hausa. Akpụ and ofe ọha/Yam— Igbo. Afang— Efik, Ibibio and Annang.

Culture involves language, marriage ceremony, dancing, different titles, ọmụgwọ, Iru mgbede, etc.
Culture is dynamic. It can change overtime. Culture can be learnt or adopted or domesticated.

* ỌDỊBENDỊ (CUSTOM):

Ọdịbendị is a distinctive identity of a people which cannot be seen in another place. It is what we can talk about, all eyes go to a particular place. "Ọdịbendị dịrị ha" shows, whatever people have or hold so dear should always be theirs and they should be respected for that. Ọdịbendị is not universal. Ọdịbendị Igbo is not the same. Check the breakdown of the word Ọdịbendị= Ọ dị be ndị— it is in the place of people. This is a loose translation of the term.

Example of Ọdịbendị is ịkpụ ụzụ (blacksmithing). Once you mention ịkpụ ụzụ in Igbo land all eyes and minds go to Ọka (Awka). Not that some other parts of Igbo land do not kpụọ ụzụ, but there is a place once ịkpụ ụzụ is mentioned, everyone goes there.

Ịkpụ ite (pottery) is an ọdịbendị of Ishiagụ in Ebọnyị State. You will hear something like Ishiagụ Ọkpụite. You can never mention anything regarding pottery in Igbo land without being referred to Ishiagụ.

Nnu (salt) is characterised with Ọkpọsị and Uburu. During the war, people from all parts of Biafran lands went to Uburu and Ọkpọsị for salt. It is ọdịbendị of those communities. Once they are mentioned, minds go to salt.

Enugwu-Ezike is known for Olu ogene. Udi is known for nkwụ ọcha (palm wine), Nri is known for ịkpụ arụ. Ọdịbendị can be music. The way a particular community plays their music, dance, do things which are unique from others.

Nkụ dị na mba na-eghere mba nri is the concept of ọdịbendị. Some are rain makers. They can stop rain from falling. They are known for that. Such is their ọdịbendị. What your community has or known for, which other community don't have or known for is your ọdịbendị.

* ỌDỊNALA/ỌDỊNANA (TRADITION)

Ọdịnala is what is already in the land which no one can account when and how it started. Ọdịnala is ancient. It started when the Igbo started. It cannot be changed. Ọdịnala is not dynamic like omenala. It is what it is. Ọdịnala is that existing phenomenon before people came into the world to add many things to it. Every omenala (culture) has ọdịnala as a foundation. It must follow ọdịnala before it is observed.

Ịlụ nwaanyị (Marriage), ịkwa/ili ozu (burial rites), ike ekpe (Wills), Ịgụ nwa aha (Naming a child) etc are all ọdịnala Igbo.

Can you tell me the first Igbo who started the aforementioned examples of ọdịnala? Who was the first Igbo to name his child? Who was the first Igbo to bury his dead one? Who was the first Igbo to get married?

You see, no one can account for all this. This is ọdịnala. It has been there before you met it. It involves Igbo spirituality too. Igbo religion. It involves ọjị, kola nut and ịgọ ọjị. Offering prayers with kola nut. Who was the first person to do this? It can't be accountable for.

The way throughwhich Ọdịnala is exhibited is called omenala. Ọdịnala can never die but omenala can die. Ọdịnala can never change but omenala can change. Ọdịnala is ancient and static. You meet it, pass it to next generation and die, next generation meet it, pass it to the next generation and die. It is a transmission of both culture and belief systems from generation to generation. I can say ọdịnala is a vehicle that conveys culture from generation to generation.

*EWUMEWU (INSTITUTION)

Ewumewu are those festivals that are done in Igbo land to excite people, unite people and make everyone happy. It includes: iri ji ọhụrụ (New Yam Festival), ịgba egwú ụmụnwaanyị (female musical dance), ịgba egwu ụmụokorobịa (young men dance), ịgba mgba (wrestling), conferment of different titles such as ichi ọzọ, ichi lọọlọ, ichi ogbuehi, ichi Ogbuagụ, ichi ogbuịnyịnya etc.

Some Igbo communities learn a lot of these ceremonies, festivals from their neighbours.

I keep saying this, Igbo is deep. We had almost a near-perfect organised society where every matter was placed accordingly. We will keep digging the past to look at the present, then pause for the future.

12/10/2023

12/10/2023

IBE ỌJỊ DỊ ICHE ICHE NA MPỤTARA HA.

1. Ọjị gbara otu (1 piece) >>> A naghị ata ya ata, k**a, a na-atufu ya. Naanị ndị dibịa bụ ndị nwere ike iji ya rụ ọrụ mgbe ụfọdụ.

2. Ọjị gbara abụọ (2 pieces) >>> ọjị kụrụ aka/ọjị gbara ụchụ.

3. Ọjị gbara atọ (3 pieces) >>> ọjị Ikenga (for your Chi and Ikenga).

4. Ọjị gbara anọ (4 pieces) >>> Ọjị ugo/ ọjị ahia anọ e nwere/ọjị ezumezu.

5. Ọjị gbara ise(5 pieces) >>> ọjị seere elu/ọjị ọmụmụ.

6. Ọjị gbara isii (6 pieces) >>> ọjị okwu na ụka.

7. Ọjị gbara asaa (7 pieces) >>> ọjị saraka/ọjị mmụọ. This type of kolanut calls for celebration.

14/03/2023

Ọtụtụ ihe ka e jiri rafuo anyị mgbe anyị pere mpe, ndị gụnyere ndị a:

1. Onye zaa ụlọ n'abalị, ọ zafuo akụnaụba (wealth) ezinaụlọ ahụ😲.
2. Eze gị dapụ ma Ị tụgoghị ya n'elu akịrịka, Ọ gaghị etolitezi ọzọ😂.
3. Ọ bụrụ na I si n'okpuru aka mmadụ gafee ma I sighi na ya gafeghachi azụ, Ị gaghị etozi ogologo🌚.
4. Ọ bụrụ na I yighi elu akwa, agụ ụlọ ga-atabiri gị otubo😜.
5. I gbuo okporofifi( to whistle) n'abalị, ndị mmụọ eburu gị😁.
6. Ị kakasịa ihe n'ala ma I fichaghị ya, ekwensu ejiri aha gị na ezinaụlọ gị gwurie egwu🙄.
7. Ị waa nkụ n'abalị, ndị mmụọ eburu gị.
8. I loo mkpụrụ osisi ọbụla, O puo (grow) n'isi gi, ebe ndị mmadụ ga na-aghọrọ ya😭.
9. Eze gị dapụ, ngwere kpụrụ ya, Ọ gaghị etolitezi ọzọ😊.
10. Ọ bụrụ na I rigoghi n'elu odo we taa anụ mbe (obere oke), mara na Ị gaghị etozi ogo ọzọ😁.

N'ime ihe ndị niile maọbụ nke adịghị ebe a, kedu nke Ị kacha kwenye na ya mgbe Ị dị na nwata??😏😂.

14/03/2023

Ụlọakụ kacha elu na Naịjirịa (CBN) anọrọla ụnyaahụ wee nye iwu ka a malitekwa iri Narị naịra ise na otu puku naịra ndị a kwụsịbuorola iri.

29/01/2023

Ị nụkwara nke na-eme ugbua??.

CBN agbatịkwuola oge ha nyere maka iji kwụsị iri Narị naịra abụọ (₦200), ise(₦500) na otu puku naịra (₦1000).

Ha kwuru na a ga-akwụsịzị iri ya ma ọnwa Febụwarị gbaa mkpụrụ ụbọchị iri.

Kedụ ihe I chere banyere nke a??

25/01/2023

Otu eze dị, onye lụtara otu nwaanyị, ma nwunye ya a amụtaghịrị ya nwa nwoke.
Ka afọ ole na ole gachara, Ọ gara lụta nwaanyị nke abụọ.
Mgbe adịghị anya, ndị nwunye ya abụọ a tụụrụ ime, wee mụa nwa otu ụbọchị, ma nwunye ya nke abụọ buru ụzọ mụọ. Ha abụọ mụtara nwoke nwoke.

N'omenala Igbo, kedu nwa nwoke nke ga-anọchi anya nna ya ma Ọ nọghịzị ya???.

29/11/2022

Otu egwuregwu mba Senegal abaala n'agba "round of 16" nke iko mba ụwa.

Ha ji ọkpụ goolu abụọ a satara naanị otu wee merie Ecuador na ya bụ asọmpi a sọrọ na mgbede taa.

12/11/2022

Mejuo ilu a:

Nwata rie awọ,............

20/09/2022

Otu na-ahụ maka ntụliaka na Naịjiria bụ nke a kpọrọ INEC n'aha ịchafụ anọrọla taa bụ Tuzde, ahịa afọ, abalị nke iri abụọ nke ọnwa Septemba, afọ 2022 wee bipụta aha ndị ga-eso zọọ ọkwa onyeisiala Naịjiria nakwa osote ha na ntụliaka nke 2023.