Isi nke mbụ; Nkọwa agụmagụ na nkenuudi ya Chapter One; Definition of literature and its

types
Agụmagu bụ ihe ndị ahụ e cheputara echeputa banyere ndụ n'ụwa bụ nke e ji asusų wee
ziputa n'ụzo ekwumekwu, ederede ma ọ bụ mmegharį ahų ma were asusų nka wee chọọ
ya mma n'ụzọ pụrụ iche.
Literature are those thoughts we have about life in the world expressed through language
in the form of speech, text or actions and also decotated with figurative devices.
agụmagụ bụ ekwurekwu ma o bụ ederede e ji asusų nka wee chọọ mma iji nye onye gurụ
ya obi ańụrị n'ụzọ pụrụ iche
Literature is a group words or writings decorated with figurative language to give
pleasure to the reader in a special way.
Agụmagụ nwere ngalaba atọ; Abụ, Akụkọ, na Ejije. Literature has three genres; Poetry,
Prose, and Drama.
Abu bụ echiche mmadụ tụrụ omimi wee cheputa ma hazie ya n'udi okwu, usorookwu ma ọ
bụ ahịrịabụ ka ọ wee weputa ụda, ndanusoro na ụdandakọrita.
Poetry is the expression of a person's deep thoughts organized into words, lines or stanzas
in order to produce sounds, patterns and rhythms.
Omụmaatų Abụ gunyere: Abụ otito, Abų nkọcha, Abų ihụnanya, Abụ Ikpe, wdg.
Examples of poetry include: Praise poetry, mock poetry, Love poetry, Judgment poetry,
etc.
Akuko bu otu n'ime ngalaba agumagu, nke e si na ya eziputa nka iko akųko: A na-ahazi
akųko n'isi n'isi kwa na nkebi echiche na nkebi echiche.

Prose is one of the genres of literature, from which art of story telling is expressed. Prose
is organized in chapters and in paragraphs.
Omụmaatų Akụkọ gụnyere: Akụkọ Agha, Akųko ihunanya, Akụkọ odogwu, Akuko njem,
Akụkọ ụwa tụgharị, Akųko mpų wdg.
Examples of Prose include: War Stories, Romance Stories, Adventure Stories, Travel
Stories, World Stories, Adventure Stories etc.
Ejije bụ otu n'ime ngalaba agụmagụ e si na ya eziputa nka mkparitauka. N'ebe e derede n'
akwụkwo, o na-abu edee aha agwa e deputa ihe agwa kwuru.
Drama is one of the genres of literature from which the art of dialogue is expressed.
Where it is written in a book, the name of the character is written followed by what the
character said.
Ejije n'ụdị ya di iche iche na-anabata ma akųko ma abų n'ụzọ dị nkenke.
Drama in its various forms embraces both the prose and the poetry in a concise way.
Ọ na-enwe ejiji ndị na-eme ejije na-eji mgbe ha na-eme ejije. N'otu aka ahụ ejije na-enwe
aria eji eme ya, nke bu akarangwa dị iche iche e ji eme ejije.
There are costumes that the actors wear when they are acting. In the same way, plays
have props, which are different materials used in plays.
Ejije nwere ụdịdi di iche iche dị ka isiokwu, echiche na aha a kpọrọ ya si dị. Drama has
different components like theme, concept and title.
Ọmụmaatụ ya gụnyere: Ejije Agha, Ejije jhụnanya, Ejije odogwu, Ejije ųwantųghari,
Ejije mpụ wdg.
Examples include: War Drama, Love Drama, epic Drama, tragic Drama, Crime Drama etc.

Ajụjụ; / Questions
1. Ihe ndị ahụ e cheputara echeputa banyere ndụ n'ụwa bụ nke e ji asusų wee ziputa ka a
na- akpọ ______
Those things that are thought about life on earth that are expressed through language are
called ______
2. Otu n'ime ndia esoghi na ngalaba atọ agụmagụ nwere
One of these does not belong to the three genres of literature a) Akụkọ
b) Egwuregwu
c)Ejije
d) Abụ
3. A na eji ___ wee chọọ agụmagụ mma ___ is used to beautify literature
4. Anaghị ahazi abụ n'ụdị ___ Poetry is not organized in __ a) okwu
b) usorookwu
c) ahiriokwu d) ahiriabụ
5. E si na Ejije eziputa nka ___
Drama is used to express the art of ___

6. Abụ anaghị ewepụta otu n'ime ndị a ___ Poetry does not present one of the following
___ a) ụdampụta
b) ndanusoro
c) ụdandakorita
d) ụda
7. Kedụ ka esi a hazi akụkọ How is prose organized
Azịza/ Answers : 1. Agụmagụ, 2. b, 3. Asụsụ nka, 4.c, 5. Mkparitauka, 6.a, 7. N'isi n'isi
Isi nke abụọ; Njirimara Agụmagụ na uru ya
Chapter Two; Features of Literature and it's Benefits
Njirimara Agumagu bu ndia ; Ọ ga na-aruta aka n'ihe gbasara ndu, Ọ ga-abụ ihe
echepụtara echepụta, A ga-eji asusu eziputa ya, A ga-eji asusų nka achọ ya mma n'uzọ
puru iche, A na-eziputa ya n'uzọ akụkọ, ejije na abụ.
features of literature are these; It will be pointing to life matters, It will be something that
is thought out, It will be expressed through language, It will be decorated with figurative
language in a special way, It is expressed in the form of prose, drama and poetry.

Uru Agụmagụ bara bụ ndị a; A na-eji ya echekweba odinala na uzo ndụ ndi, Eji ya
echekwaba akųko ndụ ndị (History), Eji ya echekwaba obodo na iwu obodo , E si na ya
azulite umuaka ka ha ga-esi na-eme omume site n'akųko ifo, Eji ya amụta mgbasike
okachasi ejije mgba, E si na ya ama obodo abuo nke ka ibe ya, E si ya eweta ugwu na
nsopuru wdg.
The benefits of Literature are as follows; It is used to protect the culture and way of life
of the people, It is used to protect the stories of people's lives (History), It is used to protect
the nation and the nation's laws, It is used to educate children on how to behave through
Folktales , It is used to learn about great strength especially using wrestling, It is used to
know two nations which is better than the other, It is used to bring honor and respect etc.
Ajụjụ:/Question
1. Otu n'ime ndị a abughi njirimara agụmagụ One of these is not a feature of literature
a) Aga eji asụsụ ziputa ya
b) Aga ede ya ede
c) Aga eji nka asụsụ wee chọọ ya mma
d) Ọ ga-abụ ihe echepụtara echepụta
2. Kedụ nke abụghị uru Agụmagụ Which is not an advantage of Literature a) Eji ya a
kpata ego
b) Eji ya amụta mgbasike
c) Eji ya echekwa ọdinaala
d) Esi na ya eweta ugwu na nsọpụrụ

Azịza/ Answers: 1.b, 2.a

Isi nke atọ; Mpụtara Agụmagụ Odinala
The third chapter; Meaning of traditional literature
Agụmagụ odịnaala bụ agụmagų ndị ahụ a na- amaghị mgbe ha ji malite, e deghi ya ede
mgbe echeputara ya n'ihi na usoro e si ede edemede aputabeghị mgbe ahụ. N'ihi na e deghi
ya ede, o bụ naanį site n'okwu onụ na mmegharį ahų ka e si ezipụta ha. Nke a mere e ji
akpọ ya agụmagu onụ (Oral Literature}.
Traditional literature is the literature that is no one knows when it started, it was not
written down when it was thought out because the method of writing had not been
developed at that time. Because it is not written down, it is only through words and
expressions that they are revealed. This is why it is called Oral Literature.
Agumagu odịnaala nwere ngalaba gunyere; Abụ, Akụkọ na Ejije Traditional literature
has genres including; poetry, prose and Drama.
Abụ odịnala bụ abụ ndị ahụ dị okpų na ndụ ndị Igbo nke ha ji emejuputa ndụ ha. Dị ka
abų akwamozu, abų alumdi na nwunye, abų orụ, abụ ofala, abų ndị a ga-akwado ya
akwado.
Traditional poetry are the poems that are important in the life of the Igbo people that they
use to fulfill their lives. Such as burial poems, marriage poems, work poems, ofala poems,
poems that will be prepared
Njirimara abụ ọdinala; A na-agu ya agụ, A na-ekwe ya ekwe, A na-agọ ya ngogo, Ọ na-
emetų na mmụọ, Ọ na-adị n'uda ndanusoro (Rhythm), O nwere ike inwe uda ndakorita
(Rhyme), Ọ na-ezi pụta amamihe n'ụzọ dị iche iche.
Features of traditional poetry; It is recited, it is sang , it is praised, it touches the spirit, it is
in a rhythm, it can have a rhyme, It shows wisdom in different ways.

Ụdị Abụ enwere bu ; Abų ofufe (ritual poem), Abų mmọnwų (Abų mmọnwụ eworọ ewo
na Abų mmọnwu kpomkwem), Abų akwamozu, Abų ikpe, Abų alụmdi , Abų ifo, Abų n'ifo,
Abụ orụ, Abụ ụmụntakiri, Abų otito, Abụ nkọcha, Abụ agha.
The types of poems available are; ritual poems, masquerade poems (costumed
masquerade poem and actual masquerade poems), burial Poems, judgment poems,
marriage poems, folk poems, folktale poems, work poems, children's poems, praise poems,
curse poems, war poems
Akụkọ odịnaala bụ ngalaba agumagu odinaala nke bụ akụkọ ka a na-akọ na ya. Akųkọ
na -anabata otutų nka gunyere mgbacha, ilachigha anya azų, iga n'ihu. Ka o siladį, o bụ
akųkọ kacha agụmagų ndị ọzọ nile ebu ibu.
Traditional prose is a branch of traditional literature that involves telling of stories. A
prose embraces these devices including; denouement, flashback, and progression. After
all, it is the biggest of other forms of literature.
Akuko okike/mmalite bụ akuko na-ako banyere mmalite ihe di iche iche Chukwu kere.
Akuko mmalite dị ųzọ abụo:- Nke si n'etu Chukwu si kee ihe na Nke ozọ si n'ihe kpatara ihe
ji mee. Akuko maka mmalite okpokoro azų mbe bu ọmụmaatụ akụkọ mmalite.
The story of creation/origin is a story that tells about the beginning of God's
creation.There are two types of creation story:- One from how God created things and the
other from why things happened. A story about a turtle's back table is an example of a
creation/origin story.
Akụko ndiiche dị ka aha ya si dị bụ akuko na-ako ka onọdų obodo si di, ka nkwenye
obodo si dị, ka obodo si malite, ihe kpatara ya, ihe kpatara ha ji aso ihe, ihe ha na-asọ, ihe
kpatara mmekorita ha na obodo na ọzọ na akukọ ahų (Mythology).
Story of the ancestors, as the name suggests is a story that tells about the situation of the
community, what the community believes, how the community started, why, why they
avoid something, what they share, why they cooperate with another community and the
story of myths (Mythology).
Akuko dike bu akuko gbasara dike ma o bu onye e kwere na ọ siri ike pụrụ iche.

A hero's story is a story about a hero who is believed to be exceptionally strong

Akuko Ụwa Ntugharį bụ akụkọ mgbanwo/ntugharį n'ọnọdụ ụmụ mmadų n'ụwa. Ọtutų
akųko dị otu a na-agbadokari ukwụ n'onọdụ nwa ogbenye, nwammegbụ , na nwaenwenne.
The Story of the life's unpredictability is a story of change/change in the condition of
people in the world. Many stories like this focus on the situation of the poor, the oppressed,
and the orphan.
.Akuko Ifo bụ akųko ndị ahụ dị okputoro okpu n'ala Igbo. Akuko ndị a bụkwa akụkọ ndį
ahụ sị n'aka nna wee fere n'aka nwa bụ nke a na-amaghị onye obụ ya cheputara ya.
Folktales are those stories that are common in Igbo land. These stories are also the stories
that were told by the father and then passed on to the children whereby the author is not
known.
Njirimara Akuko Ifo gụnyere; Akųko ifo were usoro, ọ nwere mmalite purụ iche dị ka
Chakpi!! Woo, Akuko ifo na-enwe ekwemegwų n'etiti ya nke a na-akpo abų ifo, Asusų
akųko ifo na-adį mfe.
features of folktale include; A folktale has a system, it has a unique beginning like Chakpi!!
Woo, folktales have songiy in the middle of it called folkpoem. The language of folktales
is simple.
Ụdị akụkọ ifo enwere bu akụkọ mbe na akụkọ iduu na ọba. Akụkọ iduu na ọba bụ akụkọ
bidoro na Benin-Edo wee bịa n'ala Igbo. Oba nke Benin bụ ụdị Eze ndị a na-akọ akukọ
maka ya. N'ikowa nke oma ihe bụ akuko iduų, ọ bụ akụkọ ndị a ahụ na-arųtų aka n'otu eze
ma ọ bụ ibe ya nke na-eme ihe ukwu dį iche iche.
Types of folk tales include turtle stories and Kingship stories. The Kingship Story is a
story that started in Benin-Edo and came to Igbo land. The Oba of Benin is a type of King
who is been narrated about. In explaining what is a Kingship story, it is these stories that
refer to a king or his counterparts who do different great things.
A bịa n'ikọ akuko ifo a na-enwe oko akųko. Okọ akųkọ na-abukarį onye bụ okenye. Ọkọ

akụkọ na-anọ n'ebe kacha dị elu ebe ndị na-ege ege na-ano ebe dị ala, ka ha wee na-
ahụta ya nke ọma. Ọkọ akųko įfọ n'onwe ya ga-abų onye nwere onyinye olu a na-anųta
nke ọma, onyinye įma asųsų nke ka mma iji kọọ akųko ahų, onyinye įma nka e ji akọ
akụkọ, Onyinye įma olu a ga-eji wee kọ ya n'ụzọ puru iche.
When it comes to folktaling, there are narrators. This narrator is mostly an elder. The
narrator seats at the high position while the listeners seat at a low position so that they can
see him clearly. The narrator himself must be a person who has the gift of a voice that
can be heard well, the gift of knowing a better language to tell the story, the gift of the art
of telling a story, the gift of knowing the tone that can be used to tell it in a special way
Ụzọ Ihe Anọ dị mkpa n'Akųkọ Ifo gụnyere; E si n'akụkọ ifo amụta ihe na-eme na ndụ, E si
na ya amuta amamihe, Esi na ya amụta ezi omume, Eji ya emeju oge.
The Four Important things in Storytelling include; Life lessons are learnt from folk tales,
Wisdom is learnt from it, Righteousness is learned from it, It is used to fill time.
Ọ dị ụzọ ike abuọ a na-eweta site n'akuko ifo ; Ike nkwerenwe (voluntary) na ike
mbiaraonwe ( involuntary).
There are two types of power that are brought through the folktales; Voluntary power and
involuntary power
Ike nkwerenwe bụ ike na-adagide mmadų, ma ọ bụ na-amanye mmadų ige ụdị akuko ifo
ndị a site n'ihe ndị anyị na-akpọ ikpachara anya wezuga onodų nke ga-eme ka okwukwe
anyị ma ọ bụ nkwenye anyi n'ihe ghara idị ire- (willing suspension of the disbelieve).
The voluntary power of belief is the power that compels people, or forces people to listen
to these types of myths through what we call deliberate exclusion of situations that will
make our faith or our belief in something to falter .- (willing suspension of the disbelieve).
Ike mbiaraonwe bụ ike na-adagide mmadų ma o bụ na-amanye mmadų ige ụdị akųko
ifo ndị a, site n'ihe ndị anyị na-akpọ eziokwu ahụ na-adagide mmadų n'akuko aroro arọ
nke a hụghị ka a ga-esi wezuga-(inevitable truth in fiction/verisimilitude.)
Involuntary power of belief is the power that imposes on people or compels them to

listen to these kinds of myths, through what we call the truth that imposes itself on people
in a story which cannot be overlooked. (Inevitable truth in fiction/verisimilitude.)
Ejije odịnaala bụ ụdị mmegharį ahų ahazirį ahazį dị ọkpụ, e ji eńomi ihe na-eme na ndụ.
Ejije ga-aburịrį ihe e ńomiri eńomi maka na ọ ga-abụ nke mmadụ mebụrų - (It is an act of
imitation of life either as a prose/drama).
Traditional drama is a form of action that is organized in a large scale, used to imitate
things that happen in life. A drama must be an act of imitation of life either as a
prose/drama.
Njirimara Ejije Ọdịnaala bụ ndia ; ọ ga enwe ntọaja, ọ ga enwe ezi usoro nhazi gunyere
mmalite, etiti na mmechi (sequential/plot), O ga-abų nke na-eńomi ndų.
The characteristics of the Traditional drama are these; it will have a setting, it will have a
good structure including the beginning, middle and end (sequential/plot), It will be life-
imitating.
Ụdị Ejije Ọdịnaala; Ejije Mmọnwụ (Ọmaba, Odo, Ekpe), Ejije mgba, Ejije Agha, Ejije
Egbenuọba/ Ndị nta, Ejije Ofufe/Ntoaja, Ejije Amara.
Types of Traditional Drama; masquerade Play, Wrestling, boxing drama, war Plays,
hunter plays, praise/worship Play, grace dramas..
Ajụjụ/ Question:
1. Ejije mmọnwụ gụnyere ndia nke abụghị Masquerade plays include these except a)
omaba
b) odo
c) izaga

d) ekpe
2. Ike mbiaraonwe bụ ike eji ege akụkọ ifo site na___
Involuntary power is the power used to listen to folktales through ___
3. Kedụ nke abụghị onyinye ọkọ akụkọ
Which of the following is not a gift of a folktaler a) Onyinye imaa asụsụ nke ka mma
b) onyinye ima nka ọ ka eji kọ akụkọ
c) onyinye olu a na-anụta anụta
d) onyinye ichepụta akụkọ
4. Akụkọ bidoro na Benin-Edo wee bịa n'ala Igbo bụ The story started in Benin-Edo and
came to Igbo land is
5. Kedụ akụkọ n'esi n'aka fere aka
Which story is passed down from person to person
6. Akụkọ iduu na-arutu aka na__
Akụkọ iduu (Benin-edo story) refers to__
7. Akụkọ na akọ maka mmalite, ọnọdụ, nso na nkwenye obodo bu __ A story about the
origin, situation, morals and belief of a nation is __
8. Akụkọ ifo na-enwe mmalite di ka ___

A folktale have beginings like ___ a) Ekele Oo !!

b) Akụ fechaa !!
c) Chakpi!! woo
d) Igbo kwenu !! Iyaa
9. Akụkọ na-anabata nka gụnyere ndị a na abụghị __ Stories accept literary devices like
the following except __ a) nnọneetiti
b) Mgbacha
c) Ileghachi anya azụ
d) iga n'ihu
10. Agụmagụ ana amaghị mgbe na onye dere ya bụ
A literature that the time of writing and the writer is not known is
11. Kedụ nke abụghị njirimara abụ ọdinala Which is not a characteristic of traditional
poetry a) A na-ekwe ya ekwe
b) ọ na esipụta amamihe
c) A na-akọ ya akọ
d) A na-agọ ya ngọgọ
12. Gini ka eji eziputa agụmagụ odinaala

What is used to express traditional literature

Azịza /Answers: 1.c, 2. ikpachara anya wezuga onodų ga-eme nkwenye ghara idị ire, 3.d,
4. Akụkọ iduu na ọba, 5. Akụkọ ifo, 6. Otu eze maọbụ ibe, 7. Akụkọ ndiichie, 8.c, 9.a, 10.
Agụmagụ Ọdinaala, 11.c, 12. Okwu ọnụ na mmeghari ahụ
Isi Nke Anọ ; Agụmagụ Ederede, Njirimara na Nkenuudi ya Chapter Four; Written
Literature, Its Characteristics and types
Agụmagụ ederede, bụ ihe ndị ahụ e cheputara echeputa banyere ụwa nke a anyj na-ahų
anya na nke anyi anaghi ahụ anya, bụ nke e ji asusų nka wee ziputa ma chọọ ya mma
n'ụzọ ederede. Agụmagu ederede bụ nke a maara onye cheputara ya, aha ya, afọ mbiputa
ya, na ụloorų ebe ebiputara ya ma bụrụ nke e nwere ike ire ere ka ndi mmadų goro guo iji
keta oke n'ime ya.
Written literature are those things that have been imagined about the world we can see
and that we cannot see, which are expressed through figurative language and decorated
in written form. Written literature is the one whereby we know its author, title, year of
publication, and the place where it was published, and it can be sold to people who have
interest it to read from it.
Njirimara Agųmagų Ederede bụ ndia; A maara onye cheputara ya, A mara aha ya, A
mara afo mbiputa ya, A mara na uloorų ebe ebiputara ya, O bụ nke e nwere ike ire ere
n'ahia, na O na-ano n'otụtụ ebe otu oge.
 The features of Written literature are these; The person who wrote it is known, the title is
known, the year of publication is known, the house where it was published is known, it can
be sold in the market, and it is in many places at the same time.
Agumagụ ederede nwere ngalaba atọ gunyere Abų, Akụkọ na Ejije. A bịa n'abų ederede
ihe a na-ahų bụ echiche mmadų e deturu ọ kwụrụ kpawaa n'etiti akwukwọ ebe e deputara
ya.
Written literature have three genres including poetry, prose and Drama. When it comes to
poetry writing, what is seen is the thoughts of people which have been written down
straight in the middle of a page.
Ejije ederede bu ederede esi na ya eziputa nka mkparitauka.
A written drama is that which is used to express the art of dialogue.
Ajụjụ/ Question:
1. Kedụ nke abụghị njirimara agụmagụ ederede Which is not a characteristic of written
literature a) A maara onye dere ya
b) Ọ na-eziputa amamihe n'ụzọ pụrụ iche
c) A mara na uloorų ebe ebiputara ya
d) O bụ nke e nwere ike ire ere n'ahia
Azịza /Answers : 1b

Isi nke Ise ; Atụmatụ Okwu na Atụmatụ Agụmagụ Chapter Five; Word Plans and Literacy
Plans
Atumatų okwu na atụmatų agụmagụ bụ okwu ndị a na-abata n'agụmagụ maọbụ n'asusų
mgbe a na-ede ihe maobų a na-asų asụsụ iji mee ka ihe e dere maobų ihe e kwuru maa
mma purų iche.
Ugbua, lee udị atụmatų okwu ụfọdụ e nwere; Mbụrų, Myiri, Akpaalaokwu,
MbiambiaMgbochi, Mbiambịa Uda, Mmemmadų, nkwusara, Urọokwu, Abụabughị,
Ekwuecheozo, Nhagideokwu, Egbeokwu, Ajujų Njughachi, Igbuduokwu, Nkwuma.
???
Mbụrų bụ atumatų okwu e ji asi na ihe bụ ihe site n' agwa ihe ahų na-akpagasi. ļma atų:
Nnenna bụ atụrụ.
Myiri bụ ebe a na-asi na ihe abųọ yiri onwe ha. A na-eji ka maọbų dị ka eziputa ya
n'ahiriokwu Igbo. Ima atų: Nnenna na-eme ka atụrų
Akpaalaokwu bụ okwu amamihe dị nkenke e ji achọ asusų mma. Nghọta ya na-aditų
omimi: Įma atu: Ibe na-eme aka abụọ
Nsinuda bu okwu e nwere ike isin'ụda ha mata maobụ chọpụta mputara ha: Ima atų: Ebe
niile deere juuuuu n'akwamaozu ahų
Mbịambịa Mgbochi bụ mgbe mgbochiume biara ugboro ugboro n'ahiriokwu .Įma atų:
Ekweghị ekwe na-ekwe n'ute ekwere
Mbiambịa Ụda bụ mgbe ụdaume bịara ugboro ole na ole n'ahiriokwu: Ima atu: Ekweghị
ekwe na-ekwe n'ute ekwere
Mmemmadų bụ atumatų okwu ebe ihe adighị ndụ na-akpa agwa ka a ga-asį na o nwere
ndu: Ima atų: Agụụ na a ṅara ya ụmụaka ahụ.
Nkwusara bụ okwu a na-agwa ihe enweghị ndụ n'ime ya ka a ga-asį na o nwere nti oji
anų ihe: Ima atų: Udummiri biko puta ka a koo ihe n'ubi.
Urọokwu bụ įrọgharį okwu aha ka ọ nwee aha ọzọ n'ihi echiche mmadụ nwere banyere
ihe ahụ. Ima atų: Ihe ogologo gbabara n'ụlọ ha. ( Ihe ogologo bu agwọ)
Abụabughị bụ atụmatų okwu ebe a na-eji ihe adighi mma were na-eziputa ihe dị mma ka
ọ dị n'ụdị a ga-esi chemie echiche ime: Įma atu; ljeoma nwere ego na-esi isi
Ekwuecheozo bu ebe a na-ekwu ihe Ọzọ ma buru ihe ozọ n'obi. Ima atu: Nneoma

esigbuola di ya na nri.
Nhagideokwu bụ atụmatų okwu na-agbagha ibe ya. Ima atu; Ikenna na-eji ogų na mgba
arų orų
Egbeokwu bụ atụmatų okwu a na-enye iji mee ka okwu buo isi. A na-akpunye nnu
n'okwu e kwuru iji mee ka okwu ahų daa ụda. Ima atu: Nri Ikechukwu na-eri anaghị aba
n'ite.
Ajuių Njughachi bụ atụmatuokwu na-abia n'ụdị ajųjų nke anaghi atụ anya ụsa maọbụ
azįza ya. Ima atų: A na-ebu ala ebu?
Igbuduokwu bu ebe a na-eji ụzọ dị ngọ wee na-eziputa echiche ihe a na-ekwu. Ima atų:
Mmadų nwusia, ndụ ebido
Nkwuma bụ ụdi atụmatų okwu a na-ata okwu eze mgbe a na-akpọ okwu aha. Ima atų:
chinenye anaghị ekwe nne ya ekuru mmiri tọgbọ iko.
Udị Atụmatų Agụmagų E Nwere bụ: Ilu, Asinilu, Ųkabųilu, Agwugwa/Gwa m gwa m
gwa m, Okwu ntụhi/Okwumgbawa onų.
A maara ilu dị ka amamihe dị omimi nke ndị e ji achọ okwu maọbụ edemede mma.
Omụmaatų ųfọdụ ilu Igbo: Ire oma ka ejula ji aga n'ogwu, Awọ anaghị agba oso ehihie
n'efu, Nwata kwọchaa aka, o soro ogaranya rachaa aka, ihe okenye nọ ala hụ, nwata
rigoro n'elu oji, ọ gaghị ahụ ya.
Ilu bukwa okwu ndị okenye ji eme ihe dị ka mgbe a na-eme ego nwaanyį, idozi
ezemokwu n'udi o bụla, w.d.g.
Asiniilu bụ atụmatų agụmagų e nwere, yiri ilu ma dị kwa omimi na nghọta. Ọ na-adị
n'ụdị nkenke akųkọ. A na-asikwa na mmadų sị maọbụ na ihe a sį. Ima atu; Chinchi siri ụmụ
ya nwee ndidị na ihe dị okụ ga-emecha juo oyi.
Ukabuilu bụ akukọ a na-akọ ka ọ bụrụ ụka ma burụ ilu. Ọ na-eyi akųko ifo mana ha
abụo dị iche n'ihi na ukabuilu na-adi nkenke ebe akụkọ ifo na-eto ogologo.
Soromchịa bụ akuko dị nkenke a na-akọ iji kpaa ndị mmadų ochi. Nghọta ya anaghị adị
omimi.
Gwa M Gwa M Gwa M (E nwere ike įkpọ ya Agwugwa) bụ atụmatų agụmagų na-adị
n'ụdị ajujų na aziza.Gwa m gwa m gwa m na-eme ka umụaka chemie echiche ime. Ima
atu; Gwa m gwa m gwa m, gwa m oti nwata n'ihu nne-Aziza: Aguụ. Gwa m gwa m gwa m,
gwa m ihe kuru mmiri ria elu-Azįza: Akụ oyibo. Gwa m ihe nwere ukwų anọ ma ọ naghị
aga ije--Azįza: Oche. Gwa m ihe mere eze ji rachaa ntụ---Aziza Ube.
Okwu Mgbawa Ọnụ / Okwu Ntuhi/ Okwu Ntabiire bụ atụmatų agụmagų na-enwekari
otu

ụda nke mgbochiume maobụ ụdaume na-adaputa mgbe a na ekwuputa ha. Ima atu; Papa
Pita patara popo panye papa Pol.
....... ( The translation will be uploaded as soon as possible)......
Ajụjụ:
1. Nnenna na-eme ka atụrų. Ahịrịokwu a bụ ọmụmaatụ ___ Nnenna behaves like a sheep.
This sentence is an example of ___
2. ___ bụ akukọ a na-akọ ka ọ bụrụ ụka ma burụ ilu
___ is a story that is told as a parable with elements of proverb
3. Kedụ nke abụghị ilu Igbo
Which is not an Igbo proverb
a) ejighi ụtụtụ achọ ewu ojii
b) Ire oma ka ejula ji aga n'ogwu
c) Awọ anaghị agba oso ehihie n'efu
d) Nwata kwọchaa aka, o soro ogaranya rachaa aka
4. Kedụ nke esoghi n'atụmatụ agụmagų Which is not a literary device
a) Agwugwa
b) Okwu ntuhi
c) Abụabughị

d) Asinilu
5. Mmadų nwusia, ndụ ebido. Ahịrịokwu a bụ ọmụmaatụ___ After the death, life begins.
This sentence is an example of___
6. Imi Akachukwu di saam. Ahịrịokwu a bụ ọmụmaatụ___ Akachukwu's nose is saam. This
sentence is an example of___
7. Awọ anaghị akpọ awọ ibe ya wọkọm. Ahịrịokwu a bụ ọmumaatụ ___ - - - - . This
sentence is an example of ___
8. ___ bụ okwu amamihe di Nkenke ___ is a short word of wisdom
9. ___ bụ atumatų okwu e ji asi na ihe bụ ihe site n' agwa ihe ahų na-akpagasi
___ is a literary device that is used to say that something is something by characters of
that thing
10. ___ bụ ụdi atụmatų okwu a na-ata okwu eze mgbe a na-akpọ okwu aha ___ is a
literary device that involves shaping your words when saying them
11. Papa Pita patara popo panye papa Pol. Ahịrịokwu a bụ ọmumaatụ___ -------
Thissentenceisanexampleof___
12. ____ yiri ilu ma dị kwa omimi na nghọta
____ is similar to a proverb but also deep and insightful

13. ___ bụ atumatų okwu ebe ihe adighị ndụ na-akpa agwa ka a ga-asį na o nwere ndu
___ is a figure of speech used to describe non-living things as if they were living.
14. __ bụ okwu ndị okenye ji eme ihe __ is a speech used by elders
Azịza/ Answers : 1. Myiri, 2. Ukabuilu, 3a, 4c, 5. Igbuduokwu, 6. Nsinuuda, 7.
Mbịambiaųda, 8. Ilu, 9. Mbụrụ, 10. Nkwuma, 11. Okwu mgbawa ọnụ, 12. Asinilu, 13. Ilu
Isi nke Isii; Mwewere Agụmagụ Igbo Chapter 6: Elements of Igbo Literature
Ihe ndi mewere agụmagụ bu ndia; Aha akwųkwo, Isiokwu, Ntọala, Ndị e bu n'uche,
Asusu/ Nkaasųsų, Agwa na akparamaagwa, Nsirihų, Nhazi na usoro, Olu.
The things that make up literature are these; Title, Theme, Setting, Intended Audience,
Language/ figurative Language, Characterization and character, point of view,
organization and structure, tone.
Aha Akwụkwọ na-enyere oguų aka imata ihe ọ nwere ike itu anya na ọ ga-ahų
n'akwụkwo ahụ.
The title of the book helps the reader know what he can expect to find in the book.

N'isiokwu ka ebumnuche odee na-aputa ihe. The author's intention is found in the topic.
Ntoala bu oge na ebe ihe e dere ede mere. Setting is the time and place of what is
written.
Asụsụ eji ede agụmagụ kwesirį įbų Igbo izugbe.
The language used to write literature is general Igbo.
E nwekwara akparamaagwa nke agwa dị n'akųko ga-akpa, a hụta ya dị ka agwa rariį,
nwee nke ga-eme ka a kpọ ya agwa nda gharii.
There is also the characterizations of character in the story that can make the character
be seen as a static character, and some others that will make him be called a dynamic
character.
Nsirihų (E nwere ike įkpo ya "Kaesirihų") bụ onọdụ odee were oge o na-akọ akųko
agumagų ya. Ọ nwere ike were onodụ okọnolu onye nke mbụ maọbụ okọnolu onye nke ato.
Ọ bụ nnọchịaha 'm', 'mụ' maọbụ 'anyi' ka odee ji ede agumagų ya ma ọ were onodų
okonolu onye nke mbu. Ọ bụrụ na ọ bụ okonolu onye nke ato, Ọ ga-ede ya site n'iji
nnọchiaha 'ya' maọbų 'ha'.
Point of view is the position a writer takes when telling his stories. It can be in the first
person or the third person. It is the pronoun 'm', 'me' or 'we' that the author uses to write his
speech when he uses the first person. If it is the third person, He will write it by using the
pronoun 'him/her' or 'them'.
Nhazi na usoro bụ isi sekpu nti na mmewere agụmagų lgbo. Ọ bụ ya jikọro mmewere ndị
ọzọ.
Organisation and structure are the basic elements of lgbo literature. It unites the other
elements.

Olu bu ngalaba agụmagụ Abụ ka ọ metųtara. Etu ihe odee dere si metų ọgụụ na mmụọ
bụ ihe a ghọtara dị ka olu odee.O nwere ike ibụ olu ike, olu ųjo, olu nkọcha, w.d.g.
The tone is is concerned with the genre of literature known as poetry. The way the author's
writing is felt by the reader what is understood as the author's tone.
Ajụjụ/ Questions:
1. ___ na-enyere oguų aka imata ihe ọ nwere ike itu anya na ọ ga-ahų n'akwụkwo ahụ. ___
helps the reader to know what he can expect to see in a book
2. Oge na ebe ihe edere n'akwụkwọ bụ ___
The time and place of the events in a book is ___
3. Ebee ka ebumnuche odee na-aputa Where does the author's intention appear
4. ___ bụ onọdụ odee were oge o na-akọ akųko agumagų ya ___ is the author's position or
point of view while telling a story
5. ___ bụ isi sekpu nti na mmewere agụmagų lgbo ___ is the main element of Igbo
literature
6. Kedụ ngalaba agụmagụ Olu metụtara Which genre of literature does tone affect

7. Kedụ nnochiaha eji ede okonolu onye nke atọ

What pronouns are used to write in the third person point of view
Azịza/ Answers: 1. Aha akwụkwọ, 2. Ntọala, 3. Isiokwu, 4. Nsirihụ, 5. Nhazi na usoro, 6.
Abụ, 7. Ya/ha .
Isi nke Asaá; Usoro nnyocha Agụmagụ Igbo Chapter Seven; Igbo Literary Research
Methodology
Nnyocha agụmagụ putara ileba anya n'agųmagų odee dere, iji chọpụta ihe ndị mebere
ya. Nnyocha agụmagų bụ oke na orų dịịri ogụų. Na nnyocha agumagų, a na-eleru nsikwų,
nsicha, ntụle na nkowa agụmagụ anya". Ndị izizi tinyere aka n'ihe omụmụ dị etu a bụ ndi
Griiki bụ obodo a maara mgbe ochie maka mmụta dị iche iche.
Literary research means looking at the text written by the author, to find out the elements
that make it up. Literary research is the job of the reader. In literary research, standpoint,
analysis, discussion and interpretation of literature are looked at".
 Onye na-eme nnyocha n'udị ọ bụla tosiri ileba anya n'ihe ndị a;Mmalite, Ntọala,
Nhazi/Ndoko, Nchikota akuko, Nkenke nchikota akuko, isiokwu, Agwa na akparamaagwa,
Nkaasusų, Kaesirihų, Ihe mmụta.
A researcher of any kind should look at the following; Introduction, setting, organization/
Placement, Narrative Synthesis, Narrative summary, Topic, characters and
characterization, figures of speech, point of view, Lessons.
Mmalite bụ ebe onye nnyocha ga-akpoputa aha akwụkwọ, aha odee maọbų aha ndị odee
na otutụ ihe ndi ọzọ gbasara ya bụ akwųkwo dị ka ndị bipụtara ya na ebe a nọro biputa
ya.
The Introduction is where the researcher will find the name of the book, the name of the
author or name of the authors and some other things about the book such as the publisher
and the place where it was published.
Ntọala bụ ebe onye nnyocha agụmagụ ga-anọ lebaa anya n'ebe na n'oge odee dere
banyere ihe mere n'akwukwọ agumagų ya.
Setting is where the literary researcher will look at the place and time the author wrote
about what happened in his book.
Nhazi/Ndoko bu ebe onye na-enyocha agumagų ga-achọputa etu odee si hazie akųkọ dị
n'ime akwųkwọ ya.
Organization/placement is where the reader will find out how the author organizes the
story in his/her text.
Nchikota akųko bu ebe onye nnyocha ga-anọ chịkọọ akuko niile dị n'akwụkwo ọnụ.
Narrative summary is where the researcher will summarize all the events in the book.
Isiokwu bụ ebe onye nnyocha agumagu ga-ede isi sekpụ ntị banyere ihe akwụkwo na-
ekwu maka ya.

The topic is where the researcher will write the main point of what the subject is talking
about.
N'ihe gbasara agwa, onye nnyocha na-agba mbọ amata aha ndị putara ihe n'ime
akwukwọ Ọ na-enyocha. Akparamaagwa gbasara ihe ndi no n'akụko na-eme maọbụ mere.
In relation to characterization, the researcher tries to identify the names in the text he is
analyzing. Character is about the behavior of the people mentioned in a book.
Ọ bu na Nkaasųsų ka Onyocha agụmagụ ga-achoputa atųmatų okwu na atumatụ
agụmagų odee jiri dee agumagu ya.
It is in figurative language that the Literary Researcher will find the figures of speech
and Literary devices used by the author to write his book
Ọ bu na Mkpebi /ihe mmųta ka Onye na-eme nnyocha ga-eziputa echiche ya banyere ihe
mere n'ime akwųkwọ o nyochara.
It is in Conclusion / lessons that the Researcher will send his opinion about what happened
in the story he researched.
A ga-agbaso usoro ndị a mgbe a na-enyocha Abu; Aha abụ, Onye dere abụ , Isiokwu, ụdį
abų, Nhazi abụ, nkebi ole dị n'abụ, na Echiche dị n'abų.
The following procedures will be followed when poetry; Name of the poem, Author of the
poem, subject matter, type of poem, Structure of the poem, number of stanza in the poem,
and ideas in the poem.
Ihe ndị na-egosi na abụ nwere uda bu; nsinuuda, mbịambiaųda, ụdauda, w.d.g.
The things that show that a song has a rhythm are; nsinuuda, bambiaųda, ụdauda, w.d.g.
Ajụjụ/Questions:
 1. Kedụ onye ọrụ ya bụ inyocha agụmagų Whose job is it to research a literary work
2. Kedụ ndi izizi tinyere aka na nyocha Agụmagụ
Who were the first people involved in Literary research
3. Kedụ nke nyocha Agụmagụ anaghị eleru Which of these does Literary research not
cover a) nsikwu
b) ntule
c) nkọwa
d) ngumi
4. ___ bụ ebe onye nnyocha agụmagụ ga-anọ lebaa anya n'ebe na n'oge odee dere
banyere ihe mere n'akwukwọ
___ is where the literary researcher will look into the place and time the author wrote
about what happened in the book
5. Kedụ nke anaghị egosi na abụ nwere ụda
Which of the following does not indicate that a poem has a sound a) usoro ụda
b) nsinuuda
c) mbịambiaųda
d) ụdauda

6. Ebee ka odee ga-eziputa echiche ya gbasara ihe edere n'akwukwọ Where should the
writer express his thoughts about the ideas in a book
7. Ebee ka onye nnyocha ga-akpoputa aha akwụkwọ Where should the researcher call out
the name of the book
8. Ebee ka Onyocha agụmagụ ga-achoputa atųmatų okwu na atumatụ agụmagų odee jiri
dee agumagu ya
Where can a Literary Researcher find the figure of speech and Literary devices a writer
used in writing a book?
9. ___ putara ileba anya n'agųmagų odee dere, iji chọpụta ihe ndị mebere ya ___ means
looking into a literary work to find out it's elements
10. ___ bụ ebe onye nnyocha agumagu ga-ede isi sekpụ ntị banyere ihe akwụkwo na-ekwu
maka ya.
___ is where a literary researcher will write the main idea that the book speaks of
Azịza/ Answers: 1. Ọgụụ, 2. Griiki, 3d, 4. Ntọala, 5a, 6. Mkpebi/ Ihe mmụta, 7. Mmalite, 8.
Nkaasụsụ, 9. Nnyocha agụmagụ, 10. Isiokwu .
Isi nke Asatọ: Nkọwa Omenala na njirimara ya

Chapter Eight: Definition of Culture and Its Characteristics

Omenala pụtara ihe ọbụla zuru agbụrụ maọbụ mba ọnụ nke diwara gboo ma na-egosi
ebim ndụ mba ahụ.
Culture means anything that relates to a tribe or nation that has traditionally been shared
and reflects the way of life of that nation
Omenala igbo bu ihe ejiri mara ndị Igbo. Ọ metụtara nkwenye, nsirihụwa, na usoro ebim
ndụ ndi Igbo.
Igbo culture is what defines the Igbo people. It is related to the beliefs, traditions, and way
of life of the Igbo people.
Ufọdụ Omenaala Igbo E Nwere bụ; igba nkwụ nwaanyị, ichi ọzọ, ile omugwọ, įkwa ozu,
įwa ji, omenaala oji, ibi ugwu, ofala, w.d.g.
Some of the Igbo traditions are; Traditional wedding, Titleship, After-birth care, burial
ceremony, new yam, kolanut culture, circumcision, ofala, w.d.g.
 Njirimara Omenala bu ndia; Omenaala na-anabata mgbanwe, Ọ bụ ihe gbasara naanį
mmadų, O nwere ike isi n'aka otu ogbọ, fee n'aka ogbọ, Omenaala abughị ihe mmadų jiri
puta uwa.
Cultural features are; Culture accepts change, It is a matter of human beings, It can pass
from one generation to another, Culture is not something that humans came to the world
with.
Ajụjụ/ Questions
1. Kedụ nke abụghị omenala ndi Igbo Which is not an Igbo culture
a) igba mbibi

b) ibi ugwu
c) ọfala
d) ile ọmụgwọ
2. Omenala emetụtaghi otu n'ime ndị a Culture does not affect one of the following a)
nkwenye
b) usoro ebim ndụ
c) ụzọ ikpata ego
d) nsirihụwa
3. Ihe ejiri mara ndị Igbo bụ ____
What Igbo people are known for is ____
Azịza/ Answers : 1a, 2c, 3. Omenala Igbo
.

Isi nke Iteghete: Nkọwa ndi bụ ndi Igbo Chapter Nine: Description of the Igbo people
Ndị Igbo bụ ndị ahụ bi n'owụwa anyanwụ nke ndida Naijirja nke Steeti ndị mejuputara
ya bụ -Anambara, Ebonyi, Enugwu, Imo, Abia, mpaghara ụfọdụ Delta, Rivas, Benue na
Akwa Ibọm. Ha bụ otu n'ime agbụrụ a kachasį were mara n'ala Naijiria.
The Igbo people are the people who live in the eastern part of Nigeria, the states that
make it up are - Anambara, Ebonyi, Enugu, Imo, Abia, some areas of Delta, Rivas, Benue
and Akwa Ibom. They are one of the most popular tribes in Nigeria.
Mgbe o bụla e dere ma o bụ kpọọ okwu a bụ "Igbo" aha, echiche ato n'abata n'obi.
Echiche ato ndị a bu: Onye Igbo (Natives of Igbo race), Ala Igbo ([gbo Culture Area),
Asusų Igbo (Igbo Language).
Whenever the word "Igbo" is written or mentioned, three thoughts come to mind. These
three concepts are: Onye Igbo (Natives of Igbo race), Ala Igbo ([gbo land), Asusų Igbo
(Igbo Language).
OnyeIgbobụonyeọbụlannayabụonyeIgbo,maamụrụonyeahụn'alalgbomaọbụ ebe ọzọ, onye
dị otu a bụ onye Igbo. Ọ bụ nke a mere na agbụrụ ndị ọzọ hụrụ ndị Igbo n'anya ji eńomi
ndị Igbo n'igba mbọ ha ebe ndị nke kporo ha asị na-akato ha maka igba mbọ ha. Ndị Igbo
bụ ndị na-eto ogologo n'etiti ma na-agbakwa dimkpa. Ha na-adikarį ojii ma nwekwa ihu
obodo.
An Igbo person is anyone whose father is an Igbo person, whether that person was born in
Igbo land or elsewhere, such a person is an Igbo person. It is for this reason that other
ethnic groups who love the Igbo people support the Igbo people in their industriousness
while those who hate them criticize them for their industriousness. The Igbo people are tall
and huge. They are mostly dark and have a big face.
Ọ nwebeghị ala ozọ a mara nwere obi įnabata na i nyere onye obia aka karia ndị Igbo.
 There is no other nation known to be more willing to help a visitor than the Igbo people.
Ụfodu ndi mmadu na-eche na ndi Igbo sitere n'agburų ndị Juu (Jew/Isreal).Ndị dị otu a
sirį na ndị Igbo bụ ndị Juu gafere ụzọ mgbe umụ Isreal si ljipt laa ala nna nna ha."Ihe
butere udị echiche dị otu a bụ makana omenaala ndị Igbo na nsirihụndụ ha yiri nke ndị
Juu. Imaatų: ibi nwa ohụrų ugwu n'abali asato e jiri mụọ nwa, Ile omugwo, Igụ nwa aha
n'oha, Ikuputa nwa,Inwe ańųrj ma a mụọ nwa nwoke, Igba mbọ n'ihe niile ha na-eme,
mmemme alụmalų ha yitere, nkwenye ha na Chi-Ukwu, emume įkwado na ili ozu, Į hụta
nwaanyị nọ na nsọ ka onye adighị ocha.
Some people think that the Igbo people are from the Jewish community (Jew/Israel). Such
people say that the Igbo people are Jews who crossed the road when the children of Israel
went back to their ancestral land from Egypt. The reason for such ideas is that the culture
of the Igbo people and their rituals are similar to those of the Jews.Example: child
circumcision eight nights after the birth of a child, After birth care, naming a child in
public, Child thanksgiving, being joyful at the birth of a boy, being industrious in all they
do, their wedding ceremony is similar, their belief in God, burial ceremony, Viewing a
woman in her period as a person who is not clean.
Ufodụ ndị okammụta kwuru na ndi Igbo malitere ndụ ha na Nri nke dị na Steeti nke
Anambara. Chineke si n'elu tụdata Eri, nyekwa ya nwaanyị a na-akpọ Nnamoko ka ọ bụrụ
nwunye ya. Ha abụo wee mụbaa ndi bụ ndị Igbo taa.
Some scholars say that the Igbo people started their life in Nri in the State of Anambara.
God brought Eri down from above and gave him a woman called Nnamoko to be his wife.
Both of them reproduced the Igbo people today.
Ndị mebere etiti obi ala Igbo bụ Ọka, Onicha, Enugwu, Agbaja, (Ezeagų, Udi, Nkanų,
Ogwų, Oji na Okigwe).
Those who make up the heart of Igbo land are Oka, Onicha, Enugwu, Agbaja, (Ezeagų,
Udi, Nkanų, Ogwų, Oji and Okigwe).
Tupu ndị ocha abia n'ala Igbo, enwere usoro ha si ede asusu ha ede. Usoro edide a ka ha
kporo Nsibidi .
Before the white people came to Igbo land, there was a system they used to write their
language. This system of writing is what they called Nsibidi.

Asusu Igbo si n'ezinaulọ nkewa asụsụ a na-akpọ "kwa" wee puta.

The Igbo language came from a family of language divisions called "kwa".
Njirimara ndị Igbo gụnyere; Asụsụ, igbasi ike, ichi echichi, inwe nwa nwoke, igba mbọ,
ile ọbịa, ileta ndi okenye anya, ejiji ha, inomi ndi ọzọ, ọrụ aka na igba boyi/ imụ ahia.
Igbo characteristics include; Language, strengthened efforts, ordination, having a son,
industriousness, hospitality, visiting elders, their dressing , imitating others, handcrafts and
apprenticeship/learning a trade.
Ųmụ nwoke na-echi ozọ, nze na ichie ebe ụmụ nwaanyị na-echi ekwe, lọọlo, iyom na eze
nwaanyị wdg.
The men take ọzọ , nze and ichie titles while the women are crowned with ekwe, lolo, iyom
and ezenwaanyi titles.
Oke įgba mbọ ha na-eme na mgbe ufodụ na ha na-etinye aka n'ihe ojọo dị iche iche nke
na-abughị usoro ndų ndị Igbo dị ka įgwo nsi, igbu mnmadų, ije ohi, itų mgbere, anwụrų ike,
tinyere wayo ndị ozọ dị iche iche.
Thier too much of industriousness sometimes induce them into commiting various evils that
are not part of the Igbo way of life such as poisoning, killing people, stealing, trafficking,
smoking, and various kinds of fraud.
 Umụnwoke na-eyikari akwa nwụda (nke bụ isi agu) wee mara akwa n'ukwu, kpuru okpu
n'isi ma jirikwa mkpọ n'aka. E jikwa omụma na ntụkwasį mara umụ nwaanyị ndị Igbo.
Men wear long robes (which is Isiagụ), also tying a cloth round their waste, wear a cap
and hold their staff. Wrapper and blouse is what Igbo women are known for.
Eji įkpų ụzụ were mara ndị ọkà ma werekwa įkpa nkata were maka ndi Issekka di na
Steeti Anambara.,E ji isi nnu mara ndị Uburu nke Steeti Ebonyị ma werekwa ịkpụ ite
marakwa ndị Isiagu nke Steeti Ebonyį.
The people of Awka are known for blacksmith while the people of Issekka in Anambara
State are known for making baskets. The Ụbụrụ people in Ebonyi State are known for

preparing salt, while the people of Isiagụ in Ebonyi State are known for pottery.
Igba bọyị bụ nke a na-akpọ įmu ahia, kacha pụta ihe mgbe aluchara agha Bịafara na
mpaghara Igbo niile.
Apprenticeship which is called įmu ahia(learning of trade), came to light after the Biafara
war in all Igbo areas.
Ajụjụ/ Questions
1. Kedụ ihe ndi mba ọzọ ji enomi ndi Igbo
What does other nations emulate about the Igbo people
2. Onweghi ala ọzọ kari ndi Igbo na ___
There is no other nation better than the Igbos in ___
3. Ụfọdụ ndị mmadụ chere na ndị Igbo si na __ pụta Some people think that the Igbo
people came from __
4. Ufodụ ndị okammụta kwuru na ndi Igbo malitere ndụ ha na __ Some scholars say that
the Igbo people started their existence in __
5. Kedụ aha nwunye Eri
What is the name of Eri's wife
6. Kedụ nke esoghi na ndị mebere etiti obi ala Igbo
Which one is not among the people who made up the heart of the Igbo land

a) Ọka
b) Ọnịcha c) Abakiliki d) Agbaja
7. Kedụ usoro ndị Igbo ji ede ihe tupu ndi ocha bia
What method did the Igbo people use to write before the whites came
8. Eji __ mara ndị Ọkà
Awka people are known for___
9. Eji __ mara ndi Isekka
Isekka people are known for___
10. Eji ___ mara ndi Ụbụrụ Ubụrụ people are known for ___
11. Eji ___ mara ndi Isiagụ Isiagụ people are known for
12. ___ pụtara ìhè mgbe a nuchara agha Biafra ___ came to light after the Biafra war
13. Ụmụnwaanyi na-echi ndia nile nke abụghị Women are crowned with the following titles
except

a) ezeala b) lọọlọ c) iyom

14. Ụmụ nwoke na-echi ndia nile nke abụghị Men are crowned with the following titles
except a) ichie
b) nze
c) egede
15. Asusu Igbo si n'ezinaulọ nkewa asụsụ a na-akpọ ___
The Igbo language comes from a family of languages called ___
Azịza/ Answers : 1. Igba mbọ, 2. Įnabata obia, 3. Jew, 4. Nri, 5. Nnamoko, 6c, 7. Nsibidi, 8.
Ikpụ ụzụ, 9. Ikpa nkata, 10. Isi nnu, 11. Ikpụ ite, 12. Igba boyi, 13a, 14c, 15. Kwa
Isi nke iri: Izụlite Ụmụaka Chapter 10: Raising Children
N'omenaala Igbo, jzulite umụaka bụ oke na oru dịrị ezi na ulọ. Ezi na ulọ bụ okwu abụọ
gbara okpurukpų n'ala Igbo, nke pụtara ndị ezi nakwa ndị ulo. Ndị ezi gunyere nne na nna
ochie, ndị ogo, ndi agbataobi, ikwu na ibe nakwa ndị enyi. Ebe ndị ụlọ bụ nne na nna, nne
na nna ochie ebe a mụrų nwa, umụnne na umụnna nwata. Ihe ọ bula a na-eme iji zụlite
nwata n'ụzọ kwụ ọtọ bụ ka nwata ahụ bụrụ onye tozuru oke ma dikwa mma ibinyere ndị
ọzọ n'obodo ghara į bụ "akalogheri".
In Igbo culture , raising children is the job of the family. Ezi and ụlọ are two words used

in the Igbo language, meaning external family and internal family. External family
include grandparents, in-laws, neighbors, relatives and friends. Whereby the internal
family members are parents, maternal grandparents, siblings. Everything that is done to
raise a child in a straight way is for the child to be competent and good enough to live
with others in the community and not be "akalogheri"
Ndi Na-Enye Aka N'izulite Umụaka bụ ndia; Dibia Omụmụ, Nneochie, Ndiagbataobi,
Nwanneku, Ikwu na Ibe, Ndị Nnaochie, Ndị Enyi, Ndị Nkuzi, Amaobodo, Ndị otu ogbo.
Those who help in raising children are these; Divine obstetrician, grandmother, Neighbors,
nanny, homies and relatives, Grandpa's side, Friends, Teachers, community, age grade.
N'oge ochie, ndi Igbo nwere ndi na-eji ime ma na-enyekwa ọgwụ afọ ime. Ndi ka a na-
akpọ dibia ọmụmụ.
In the olden days, the Igbo people had people who used to hold pregnancy and administer
pregnancy medications. They are called divine obstetricians.
Nneochie bụ nne mụtara nwaanyį mụrụ nwa. Oge a mụrụ nwa ohụrụ, ọ bụ omenaala
Igbo ruo taa na nne nwaanyi mụrų nwa ga-abia ile ya omugwọ.Ọ bụ nneochie ka ọ dịiri
įsa nwata ahụ, dozie otubo ya nke ọma ganye na ọ daa. Ọ bụkwa orų ya isa nwa ya
nwaanyı ahụ ma makwaa ya mmiri okụ nke oma nke a ga-enye aka ka obara niile
gbakoro n'afo wee pụọ. Nneochie na-esiri nwa ya nakwa ezinaulọ ya nri ma nwa ya mụọ
nwa, o bukwa ya na-elekota nwa ma o bewe akwa n'abali ma na-asakwa akwa nne na
nwa.
Nneochie is the grandmother of a child . When a new baby is born, it is an Igbo tradition to
this day that the grand mother of the new born child will go to take care of her daughter
and the baby. It is also her job to bath her daughter and dampen hot water on herwhich
will help all the blood clotted in the stomach to go away. Nneochie cooks for the family
when a child is born, she also takes care of the child when he wakes up at night and also
washes the mother and child's clothes
Nwannekunwa, bụ nwata nwaanyị maọbụ nwoke a kpọtara ka ọ na-eledo nwata a mụrụ
ohụrụ anya. Mgbe nwaanyi nọchara n'omugwo pụta, a ga-achorọ ya nwannekunwa ga na -
enye aka ekudoro ya nwa ka o nwee ike ije ozi di iche iche n'ulo.
Nwannekunwa, is a young girl or boy who is brought to look after the new born child.
After a woman is done with her after birth care, A nanny will be brought who will help
her

carry her baby so that she can attend to other chores in the house.
Ndị Igbo na-atų n'ilu na-así na agbataobi onye bu nwanne ya. Ihe nke a pụtara bụ na
onye bidebere mmadụ a burula nwanne ya.
The Igbo people use proverbs saying that a person's neighbor is his brother. The meaning
of this is that the person who lives next to another should consider his neighbor a brother.
Ndị nneochie nwata bụ ụmụnne nne nwata mụrụ nne ya (umerenne), ebe nwata bụ nwa
diala ha. Mgbe o bula osọ chụwara mmadų na be nna ya n'ala Igbo, ebe izizi o na-
agbalaga bụ be ndị nneochie ya.
The grandmother's side are the child's maternal cousins (umerenne), while the child is their
nwadiala. Whenever he runs away from his father's house in Igbo land, the first place he
runs to is his grandmother's house.
Ikwu bụ ụmụnna ebe a mụnyere nwata ndị ahụ ya na ha agaghị enwe nwekọ ọ bụla n'ihi
na otu obara na-eru na-akwara ha. Ibe pụtara ndị ogọ na akukų nke nna ma ọ bụ nne, ndị
enyi, ndị agbataobi na ndị ihe gị na amasi.
Ikwu is the kindred where a child is born and including those he or she will not have any
sexual relationship with because they share the same blood. Ibe means the in-laws from
your father or mother's side, friends, neighbors and people that love you.
Ọ bụ oke na orụ dịirị nne na nna nwata įzųlite nwa ha n'ụzọ obodo ha nabatara site
n'ikuziri ha ihe bụ nsọ na arụ n'obodo ha.
It is the duty of the parents of a child to raise their child in the way accepted by their
nation by teaching them what is holy and what is bad in their nation.
N'ama obodo ka a na-ezukọ ugboro ugboro n'oge ochie ikwu okwu dị ańaa (dị ka įkpa
alo maka ibu agha, I dozi okwu dị n'agbata ezi na ulo abụo, I dozi okwu ala wdg)
It is at the village square that people meet frequently to talk about serious issues (such as
planning a war, settling issues between two families, settling land issues, etc.)

Tupu nwata nwoke abaa n'otụ obodo, ọ ga-ebu ųzo waa akwa, tupu o waa akwa ma o
baa na mmonwu a na akuziri va ka esi edi ihe ufu.Ndi Otu Ọgbọ bụ ndị a mụrụ n'agbata
afọ atọ n' afọ ise. N'oge ochie, o bụ naanį ụmụ nwoke na-aba otu ogbọ.
Before a man enters any village group, you must firstly tie a cloth. Before he ties a cloth
or joins a masquerade, he will be taught how to endure pain. The age grade are those born
within the age group of 3 to 5 years. In the ancient times, it was only men who joined the
age grade.
Ọ bụ ka a lusiri agha Bịafara na Naijiria, ka ọtụtụ obodo malitere įnabata umuada ha
n'otu ogbọ ha. Ndị otu ogbọ n'oge gboo n'ala Igbo ka a ga-akpo ndị uwe oji nke ogbe
nakwa obodo. Ha na-ata onye o bụla bụ onye otu ha dara iwu ahuhụ.
It was after the war of Biafara in Nigeria, that many countries started accepting their
daughters in their age grade. Members of the ancient age grade in Igbo land are called
the police officers of the community and the nation. They punish any member of their
group who breaks the law.
Ajụjụ:
1. Ihe ọ bula a na-eme iji zụlite nwata n'ụzọ kwụ ọtọ bụ ka nwata ahụ ghara i bụ ___
Everything that is done to raise a child in the right way is so that the child doesn't
become___
2. Kedụ nke esoghi na ndị ezi
Which one is not among external family members a) nne na nna ochie
b) ikwu na ibe
c) ndi agbata obi
d) ụmụnna
 3. Kedụ nke esoghi na ndị ụlọ
Which one is not among the internal family members a) ụmụnne
b) ụmụnna
c) nne na nna ochie
d) nne na nna
4. Kedụ ndi ọ bụ ọrụ ha izụlite ụmụaka Who's job is it to raise children
5. Otu n'ime ndị a anaghị enye aka azulite ụmụaka One of these people does not help in
raising children a) dibia ọmụmụ
b) Ndiichie
c) nwanneku
d) Amaobodo
6. ndi na-eji ime ma na-enyekwa ọgwụ afọ ime ka a na-akpọ ___
people who guard the foetus and administer pregnancy medications are called ___
7. ___ bụ nne mụtara nwaanyį mụrụ nwa
___ is the mother of a woman who gave birth
8. Kedụ ndi na-alụ ọlụ uwe ojii na oge gboo
Which people act as the police officers in the past

9. Ebee ka a na-ezukọ ugboro ugboro n'oge ochie ikwu okwu dị ańaa Where do people
often meet in ancient times to talk about serious issues
10. ___ bụ nwata nwaanyị maọbụ nwoke a kpọtara ka ọ na-eledo nwa ọhụụ anya ___ is a
girl or boy brought to look after a newborn baby
11. Mgbe o bula osọ chụwara mmadų na be nna ya n'ala Igbo, ebe izizi o na-agbalaga bụ
be ____
Whenever a person runs away from his father's village in Igbo land, the first place he
flees to is ____
12. ___ bụ ndị a mụrụ n'agbata afọ atọ n' afọ ise
___ are those born between the age difference of three and five years
13. Tupu nwata nwoke abaa n'otụ obodo, ọ ga-ebu ụzọ mee ___ Before a boy enters an age
grade, he must first do ___
Azịza/ Answers: 1. Akalogheri, 2d, 3c, 4. Ezinaulo, 5b, 6. Dibia ọmụmụ, 7. Nne ochie, 8. Otu
ọgbọ, 9. N'ama obodo, 10. Nwanneku, 11. Nneochie, 12. Otu ọgbọ, 13. Waa akwa
Isi nke iri na otu: Ejiji ndị Igbo Chapter eleven: Igbo fashion
Ejiji putara ihe mmadų ji yichie n'ahụ ya nakwa ihe nile ọ jiri wee chọọ onwe ya mma.
N'afo 1935 ka Margret Green gara njem n'Umueke, na ya "ahughị ihe o bụla gosiri na ụmụ

nwaanyị ndị Igbo na-agba ọtọ.

Fashion means what people wear on their bodies and all the things they use to adorn
themselves. In 1935 Margret Green went on a trip to Umueke, and she "did not see any
evidence that Igbo women were naked
N'ala Igbo e ji ikwe akwa mara ndi Akwaete.
In Igbo land, the Akwaete people are known for tailoring.
Ejiji ndị e ji eyichi ahụ bụ ejiji ndị ahų a na-eyikwa n'elu ahų dị ka uwe, akwa obi, uwe
nwuda wdg. E nwere ejiji nwoke, nwaanyị, nwaanyị ajadu, dibịa, eze nwaanyị, wdg.
The clothes that are worn to cover the body are clothes often worn on top such as cloaks,
wrappers, long robes etc. There are costumes for men, women, widows, diviners,
queenmothers etc.
N'oge gboo, tupu ndị ocha abịa Naijirja, nwoke ọ bụla ruru ihe eji nwoke emen'ala Igbo
na -awa akwa n'ukwu si na ngada wafee ya n' azụ wee ke ya n'azų, nke a na-enyere ha
aka maka oke ekpomoku nakwa maka orų ugbo. Ọ bụrụ na ha na-aga mmemme maọbụ
ahia ha ga-eyikwasa uwe nwuda n'elu akwa ahu ha ma.
In the olden days, before the white people came to Nigeria, every grown man who is
fulfilled in Igbo culture ties a cloth round his waist and streches it from under his pelvic
to his back. this helps them for extreme heat and for agricultural work. If they are going
to an event or business they will wear a long robe on top of the waist tie.
Ka ndị ọcha bịachara, ndị Igbo mere ka uwe nwuda ahų burụzịa akwa isi agų ka ha ji
akwa ya. Ụmụ nwoke na-eyi ákwà Isi agų mara akwa jooji n'ala ma kpuru okpu ogologo
akparaka bịa jiri mkpọ n'aka ha.
After the whites came, the Igbo people made the long robes to be sewed from Isiagụ. Men
dress in Isiagụ cloth tie jooji on their waist, put on a long slouch hat and hold a staff in
their hands.
Ụmụnwaanyi ndi Igbo n'oge gboo na-ama omụma na ntụkwasį mgbe ha na-aga mmemme,
ahịa ma ọ bụ n'ezi obodo. Ha noro n'ulo ma o bụ na ha na-aga orụ ugbo, ha

na-ama akwa n'obi wee kee ya n'azụ ha.

Igbo women in ancient times wear wrappers and blouse when they went to events, markets
or outside the village. At stay at home or when go to the farm, they tie wrappers their
chests and extensively tie it to their back.
Ejiji umų nwaanyį Igbo ka ndị ọcha bia gụnyere uwe obi akpara ihe nke nwere aka
kpọfụ, ma tinyere ukwu akwa abụọ nke akporo Hollandis nakwa ichafu isi.
Igbo women's clothing after the whites came included a woven wrappers with puffy
sleeves, and two legs called Hollandis cloth, as well as a head tie.
N'oge ochie, umụagbọghọ Igbo na-amakarį obere akwa ma were jigida olomkpo, maọbụ
aka (beads) yiri n'ukwu ha, ha na-ejikwa ọla olu nakwa ọla aka achọ onwe ha mma. Ọ bụ
oge nwaagboghọ lụrụ di ka ọ ga-ebido na-ama akwa n'obi.' Ka ndị ọcha bịara, ejiji ụmụ
agbọghọ gbanwere bụrụzịa, uwe nwųda (gown), uwe ukwu na uwe obi (skirt and blouse).
In the olden days, Igbo women wore small clothes and wore jigida olomkpo, or beads on
their feet, and they also used necklaces and bracelets to adorn themselves. It is time for a
married girl to start crying in her heart.' When the whites came, girls' clothes changed to a
gown, a skirt and a blouse.
N'oge ochie, ndị Igbo nwere otutụ ejiji ha ji achọ onwe ha mma, ndị gụnyere: nke a na-
agbanye agbanye dị ka jigida, aka, ihe olu, ọla ntị, ọla aka (mgbanaka), ọla ụkwų
(mgbanaọkpa). E nwekwara ndị eji achọ mma bụ ndị a na-ete n'ahụ dịka uri, uhie, edo,
ogarụ nzu, Otanjele' wdg.
In the olden days, the Igbo people had a number of costumes that they used to beautify
themselves, which include: jewelry such as jigida, bracelets, necklaces, ear rings, bangles,
anklets . There are also body decorators which are rubbed on the body like ụri, uhie, edo,
ọgarụ chalk, Otanjele' etc
Ụmụ nwoke Igbo na-eji mkpọ e ji ejijí nke ha ma kpurukwa okpu n'isi iji gosi na ha
etozuola ihe eji nwoke eme.
Igbo men get stylish by holding a staff and wearing a hat on their heads to show that they
have reached the age of becoming a man.

Onye chiri ọzọ n'ala Igbo nwere ejiji purų iche o na-eji iji gosi na ya bụ onye ọzọ. Ọ na-
ama akwa n'ukwu dị ka umụ nwoke, ma yirikwa uwe nwụda bịazia gbara eriri ọzọ n'aka
ya abụọ nakwa n'ụkwų ya abụọ. Ihe eji ama ọzọ bu eriri nke ọgba n'ukwu. Ọ na-
etunyekwa ugbene ugo n'okpu ya ma ọ bụ n'isi ya.
A titled person in Igbo land has a special dress that he wears to show that he is titled. He
ties clothe on his waist like men, then he wears a robe with title bracelet around his two
hands and two feet. A defining feature of a titled person is the bracelet on his foot. He
also puts an eagle's horn on his hat or head.
Nwaanyi ọ bụla chiri Lọlo, Iyọm ma ọ bụ Ekwe na-eji akwa ọcha maa n'obi wee kee ya
n'azų ya. O na-agbarakwa odụ n'aka nakwa ukwų ya abụo, yiri aka n'olu nakwa isi ya.
Every woman who is crowned as Lólo, Iyom or Ekwe ties a white cloth on her chest and
ties it to her back. She also wears ọdụ on both hands and feet, wearing a necklace and
bead on her head.
Ndi dibia bụ ndi na-enyere Chineke kere ụwa aka n'igwọ ọrịa ebe eze mmụo bụ ndị na-
elekota arụsi obodo: Ha na-eyikari akwa na-acha obara obara nke wụdara awụda, kpaa
nzu n'anya ha, kpuru okpu kara nká, nyara akpa ruru unyi ma jide oji n'aka nri ha. Ọ bụ
oji ka ha ji agwa ndị mmadụ na ha na-abia ma ọ bụ na ha na-agafe.Ọ bụ Ọji bụ ebe ike
dibia/eze mmuo o bula dị.
The divine healers are those who help God who created the world in curing diseases while
the chief priests are the ones who look after the idols: They are dressed in long blood-
colored cloths , they paint chalk in their eyes, they wear old hats, carrying a dirty bag and
holding a kola in their right hand. It is the kolanut that they use to tell people that they are
coming or that they are passing by. The kolanut is where the power of the healer/chief
priest lies.
Dinta bụ onye na-agba nta n'ohia, ha na-egbu anu dị iche iche dị ka eke ogba, enyi, atụ,
mgbada, ele, nchi, ezi ọhịa wdg. Ha na-eyikari akwa kara nka ma rụkwa unyi maka na ọ
bụ ohịa ka ha ji ya aba. Ha na-anyakwa akpa nke ha na-etinye anų ha gburu. Ha na-
edukwa nkita nke na-eduga ha ebe anụ nọ.
A hunter is a person who hunts in the forest, they kill various animals such as forest
python, elephant, deer, ele, ewe, wild pig etc. They wear old cloth and dirty cloths
because it is a bush that they are entering. They also carry bags in which they put the
animals they have killed. They also take dogs that lead them to where the animals are.

Nwaanyi ajadu bụ onye nke di ya nwụrụ. Oge nwaanyi na-akwa ajadu, ọ na-eyi akwa o
ji agba mkpe, nke e ji mara ndị Igbo n'oge ochie nke bụ akwa ụnụ (black clothe).
Widow is the woman who lost her husband. When a woman is mourning, she wears the
clothes for grieving, which is known to the Igbo people in ancient times which as black
cloth.
Ezenwaanyi bụ nwaanyi na-ahų maka mmụọ mmiri obodo. Eze nwaanyị na-eyikarį
akwa ọcha, kpuru okpu ma ọ bụkwanų kee akwa ocha n'isi ya ma jiri oji n'aka nri ya.
Ezenwaanyi anaghị eru unyi dị ka dibia, ha naghikwa akpụ isi ha ka ndi dibia.
Ezenwaanyi is a woman who is in charge of the water spirits of the nation. The
queenmother wears a white cloth, a hat or a white cloth on her head and a kolanut on her
right hand. Ezenwanyi doesn't get dirty like a diviner, and they don't shave their hair like a
the diviners.
Ajụjụ/ Questions
1. ___ putara ihe mmadų ji yichie n'ahụ ya nakwa ihe nile ọ jiri wee chọọ onwe ya mma
___ means what a person wears on his body and all the things he uses to adorn himself
2. N'ala Igbo e ji ikwe akwa mara ndi ___
In Igbo land, ___ people are known for tailoring
3. Ejiji eji eyichi ahụ gụnyere ndị a na abụghi
Clothing used to cover the body includes the following except a) uwe nwụda
b) akwa obi

c) mpe mpe sketi

4. Kedụ ejiji nwoke ọ bụla ruru ihe eji nwoke eme n'ala Igbo oge gboo na-eji What kind of
clothing is appropriate for a full grown man in ancient Igbo
5. Ka ndị ọcha bịachara, ndị Igbo mere ka uwe nwuda ahų burụzịa ___ ka ha ji akwa ya
After the arrival of the whites, the Igbo people sewed their long robes with___
6. Ụmụnwaanyi ndi Igbo n'oge gboo na-eyi ___ mgbe ha na-aga mmemme Igbo women in
ancient times wore ___ when they went to events
7. Ejiji umų nwaanyį Igbo ka ndị ọcha biara bụ ___ Igbo women's clothing when the whites
came was ___
8. ndị Igbo nwere otutụ ejiji ha ji achọ onwe ha mma gụnyere ndị a na abụghi
The Igbo people have some clothings that they use to decorate themselves which include
these except
a) mmanụ aki b) jigida
c) ọla aka
d) ọla ụkwụ
9. Gịnị ka ụmụ agbọghọ na-eyi n'ukwu What do girls tie around their feet
10. Kedụ nke abụghị ihe eji achọ mma ndị a na-ete n'ahụ

Which of the following is not a cosmetic that is applied to the body a) otanjele
b) uhie
c) edo
d) mmanụ aki
11. ___ na-eyikari akwa kara nka ma rụkwa unyi ___ wears old and dirty clothes
12. ___ bụ ndi na-enyere Chineke kere ụwa aka n'igwọ ọrịa ___ are those who assist God
the creator in healing
13. Oge nwaanyi na-akwa ajadu, ọ na-eyi akwa ___ When a woman is mourning her
husband, she wears ___
14. Ụmụ nwoke Igbo na-eji otu n'ime ndị a __ ma ha na eji ejiji Igbo men wear one of these
__ when dressing
a) jigida ọlọmkpọ
b) mkpọ
c) akpa ruru unyi d) ọla aka
15. Ezenwaanyi bụ nwaanyi na-ahų maka __ Ezenwaanyi is a woman in charge of __

16. __ bụ ebe ike dibia/eze mmuo o bula dị

__ is where the power of any divine healer/ chief priest resides
17. Ezenwaanyi na-eyikari ___ Ezenwanyi normally wears ___
18. Ezemmuọ maọbụ dibia na-eyi akwa na-acha ___
The chief priest or divine healer wears a cloth of ___ color
19 kedụ nke esoghi na ejiji ndi ezemmuọ
which is not part of the dressings of the chief priest a) Nzu n'anya
b) akpa ruru unyi
c) okpu kara nka
d) jigida ọlọmkpọ
Azịza /Answers: 1. Ejiji, 2. Akwaete, 3c, 4. Ha na-awa akwa n'ukwu, 5. Isiagụ, 6. Ọmụma
na ntukwasi, 7. Hollandis, 8a, 9. Jigida ọlọmkpọ, 10d, 11. Ezemmuọ/ dibia, 12. Dibia, 13.
Akwa ụnụ, 14b, 15. Mmụọ mmiri obodo, 16. Ọji, 17. Akwa ọcha, 18. Ọbara ọbara, 19d .
Isi nke iri na abụọ: Ilụ di na nwunye Chapter 12: Marriage

Onye Igbo ọ bụla alughị di ma ọ bụ nwunye ka ana-ahụta dị ka onye akalogheli. Nwoke

alughị nwaanyị ka a na-akpọ 'oke okporo' ebe nwaanyi alughị kaa na-akpo nna ga-alụ.
Any unmarried Igbo is still considered akalogheri. An unmarried man is called a oke
okporo while an unmarried woman is called a nna ga-alų ( father-will- marry)
Alųmalų bụ mbiko ọnụ nke mmadų abụọ n'ụzọ ohanaeze nabatara maka įmụ na izųlite
ụmụaka.
Marriage is the living together of two people in a publicly accepted way for the
production and upbringing of children.
Ụdị alụmalụ gụnyere; Alumalụ otu nwoke na otu nwaanyi, Alumalų otu nwoke na ubara
nwaanyi, Alụmalų nwaanyį na nwaanyi, Alụmalų nwaanyị na mmụo/agbara, Alụmalų
nhachi nwaanyi, Alụmalų nkụchi nwaanyi, Alụmalų nlụchi nwaanyị, Alụmalų na nwata.
Types of marriage include; Monogamy, Polygamy, Marriage between a woman and a
woman, Marriage between a woman and a shrine, Marriage for reproduction, Inheritance
Marriage , Replacement Marriage, Child Marriage.
Alumalụ otu nwoke na otu nwaanyị bu ụdị alụmalų otu nwoke na-alu naani otu nwaanyị.
Ụdị alụmalų a anaghị amasį ndi Igbo n'oge gboo n'ihi na ọ na-egosi nwoke aka e sighị ike.
Ųdị alụmalų a n'oge ochie na-egosi nwoke e nweghị akụnauba.
Monogamy is a type of marriage where one man marries only one woman. This type of
marriage was not liked by the Igbo people in ancient times because it shows that the man
is weak. This type of marriage in ancient times shows a man who has no wealth.
Alụmalų Otu Nwoke Na Ubara Nwaanyi bu alumalu otu nwoke na-alų otụtụ ụmụ
nwaanyị. N'oge ochie, alumalụ a na-amasį ndi Igbo ma nwoke ma nwaanyị ha. N'ihi na
n'akukų nke nwoke, na-ezipųta nwoke ji ihe ya, ya bụ nwoke nwere akunauba. N'oge ugbu
a, ndị mmadų na-ahųta ụdị alųmalụ a ka o bụ ajọ ihe n'ihi ntụhiekorịta omenaala ndị Igbo
nakwa nke ndi ọcha.
Polygamy is the marriage of one man who marries many women. In the olden days, this
marriage was loved by the Igbo people, both men and women. Because in the case of a

man, it shows a man who is loaded, that is a man with a wealth. Nowadays, people see
this type of marriage as a bad thing because of the misunderstanding between the Igbo
culture and that of the white people.
Alụmalu Nwaanyį Na Nwaanyį bụ ụdị alụmalų dị n'ala Igbo ruo ugbu a mana bughikwa
ụdị alụmalụ ndị ọcha nwere n'obodo ha ugbu a (lesibianism)N'omenaala Igbo, a na-enwe
udị alụmalų a ma ọ bụrụ na di na nwunye emela okenye ma ha amutaghi nwa tupu nwoke
anwụọ. Nwaanyị nọ n'onodų dị otu a na-enye umụnne di ya ego ka ha lụta nwaanyi n'aha
di ya lagoro mmụo. Ọ bụ eziokwu n'ebumnobi alụmalų nle bụ ka aha ghara ifu, ama
ghara ichi, nakwa ka obi ghara ifu.
Woman and woman marriages are a type of marriage in Igbo land until now, but it is not
the type of marriage that white people have in their country now (lesbianism). In Igbo
culture, there is this type of marriage if a couple get old without giving birth to a child
before the man dies. A woman in such a situation gives money to her husband's brothers to
marry a woman on behalf of her husband who has passed away. It is true that the purpose
of marriage is not to lose heritage, not to close a generation, and not to lose a family line.
Alụmalų Nwaanyị Na Mmuo/Alusi bụ udị alumalų ebe alụs ma ọ bụ mmụọ na-alu
nwaanyị. Eze mmụo ga-agwa nwaanyi o bula ndị mmụọ họro na alusi chọro ilu ya. Oge
nke a mere, o nweghikwa nwoke o bula ga-alų ya. Ebe e nwere udį alụmalų a nke nso nso
a bu na obodo a na-akpọ Efuru dị n'ldeoha nke Ukehe na Steeti Enugwu.
Woman and Shrine marriage is a type of marriage where a shrineor spirit marries a
woman. The chief priest will tell any woman whom the spirit chooses that the spirits want
to marry her. When this happened, no man will marry her. The most recent location of this
type of marriage is in a town called Efuru in Ukehe District in Enugu State
Alụmalų Nkụchi nwaanyi bụ nwoke ilughara/Inweghara nwunye nwanne ya maọbụ
nwunye nna ya lara mmuọ. A naghị eme ego isi nwaanyị n'ụdị alụmalų a mana a na-eme
mmemme alụmalụ niile.
Inheritance Marriage is a man taking over his brother's wife or his father's wife. No bride
price is paid on the head of the woman in this type of marriage but all marriage
ceremonies are celebrated.

A na-enwe alụmalų nhachi nwaanyị ebe ezinaulo mụrụ naani nwaanyị. Ihe e ji enwe udị
alụmalų a bụ ka ama/obi/aha/ezi/obodo ghara ichi. Tupu a hachie nwaanyį, a na-agba
afa ka e were mara onye mmụọ nạ mmadų kwadoro. A naghị eme ego isi nwaanyį a.
nwaanyị ahų ahachiri ga-abų nwoke nwaanyį n'ihi na ọ ga na-ekete oke ọ bula n'umụnna
mana ọ gaghįkwa na-atų ųtụ.
There are reproduction marriages where there is only daughters in the family. The reason
for having this type of marriage is that the generation, family line, heritage and legacy
will not end. Before a woman is reserved, divination is done to find out who is favored by
the spirits of the people. This woman's bride price is not paid. The woman who is reserved
will be a man and a woman because she will be receiving every share in the kindred but
she will not be paying taxes.
A na -alụ alųmalų nluchi oge o bụla e gburu ọchụ - oke ochụ na nwunye ochụ. Oge ọzọ e
ji enwe udi alụmalų a bụ iji maa ndị e gburu n'agha obodo ma o bụ onye e refuru n'ohu
aka n'obi. Ndị dị otu a n'awagide n'afa ma na-eweta ọnwụ na mfụ nke ga-akwusį ozigbo a
lụrụ nwaanyi n'aha onye dị otu a.
A replacement marriage ceremony is held every time there is a sacrilege - a heavy and
light sacrilege. Another time when this type of marriage is held is to mourn those who have
been killed in a civil war or a person who has been taken into slavery. People like this
appear in divinations and bring death and destruction that will stop if only a woman is
married in the name of such a person.
Alụmalų Na Nwata bụ nke ndị nne na nna na-ekwekorita na umų ha ga-alų n'ọdịnihu.
Child Marriage is where parents agree that their children will marry in the future
N'ala Igbo, e nwere usoro ohanaeze nabatara e si alų di na nwunye. Ha bụ ; ichọ
nwaanyį a ga-alų, ịjụ ase/igba njụ, ịdonye mmanya/oji n'isi nwaanyi, ime ego isi nwaanyi,
igba nkwụ nwaanyị. Ọ bụghị obodo niile din'ala Igbo na-agbaso otu usoro mana ha niile
na- anata ego isi nwaanyị.
In Igbo land, there is an accepted system of marriage. They are ; looking for a woman to
marry, asking/rejecting, Bringing wine/kolanut as introduction, Paying a bride price,
traditional wedding. Not all communities in Igbo land follow the same system, but they all
receive a woman's dowry

Ịchọta nwaanyi a ga-alų na bụ oke na orụ dịrị ezi na ụlọ ọ bụla nwa ha na-akwado ilų
nwaanyi.
Finding a woman to marry is a the task for every family whose son is preparing to marry
a woman.
Omume nwa agbọghọ aga-alụalụ kwesịrị i neme; Ikele ndị okenye, Igara onye tọrọ ya
ozi kwesiri ekwesi, Įdị ocha na idowe gburugburu ya ocha, Igbara ndụ asiri ọsọ, Igbara
mmeko nwoke na nwaanyi ọsọ, Ọ gaghị abụ onye e ji iji ụgwọ mara, Ọ gaghị abụ onye dị
ume ngwu, A gaghị eji agwa ojọo dị ka itepụ ime ma o bụ izuohi were mara ya, Ọ ga-ama
ka e si esi ezigbo nri, Ọ ga-abų onye nwere nsopurų na obi umeala.
Behaviours expected a of a lady in search of a husband; Saluting the elders, running
errands the older person, Being clean and keeping her surroundings clean, Avoiding life of
gossip, Avoiding fornication, can not be someone who is known for debt, will not be
someone who is lazy, will not be known for bad actions such as abortion or theft, will
know how to cook good food, will be a person who is respectful and humble.
Ihe a na-ajụ n'ase gụnyere; Ma e nwere ọrịa jogburu onwe ya n'ezi na ụlọ ahụ, Ha na-
anwụ onwụ ike?, Ma e nwere ndį na-awi/aghọ ara?,Ma ụmụ nwoke ha a na-ańụ oke
mmanya?, Ha bụ osu ma o bụ ohu?, Umụ nwaanyị ha na-agba n'iro?, Ohi ọ dị na be ha Ha
bụ ndị na-ata amosu?, Eji įgwọ ogwụ mara ha?, Ha bụ ezi na ụlọ na-agba ama?, Ha na-
akwukarį udoọ na be ha?, Ọ bụ ezi na ụlọ nwere otutụ ụmụnne, ndị nwere ike ileru ha
anya ma di ha nwụchuo anwụchu?, A ga-ele ka ọbá ji ha na ọba ede ha dị, marakwa ma
ha nwere ala ubi ebe a na-ako ihe?.
The questions asked before marriage include; is there a terrible disease in the family, Are
they suffer untimely death?, Are there people who are mentally ill or were mad?, Are
their men drunkards?, are they free borns or deity owned?, do their women cheat? Is there
theft in their bloodline, Are they witch-doctors? Is it a family that is known for poisoning?
Are they peaceful?, Does the family have many brothers?, Are they people who can take
care of them if their husbands die?, They will look at the condition of their yam barn and
It's location, and know if they have a plot of land where crops are harvested?.
Idonye Mmanya/Ọji N'isi Nwaanyi ka a na-akpọ ikų aka n'uzọ n'obodo ufodụ n'ala Igbo.
Mgbe a na-eme nke a ha na-akpọ nke nwaanyị a biara ilụ nke nwoke e were obere ego
nye ya. Ego a, anaghị ajụ ya ajų n'omenaala Igbo n'ihi na ọ bụ ego a ga-agwa ndị ọbia ma
nwata nwaanyị ọ kwere įlų nwa ha nwoke ka ọ jurụ ma ọ bụrụ na eweghachi ego ahụ
tupu izu atọ.

Ịdonye mmanya is known as a introduction in some towns in Igbo land. When this is done
the woman who they came to marry is called out and the man gives her a small amount of
money. This money is not rejected in Igbo culture because it is the money that tells the
guests of the girl's agreement to marry their son or refusal if the money is returned before
three weeks.
Onye aka mbe ka a ga-eziga ka ọ jee gwa ndị be nke nwaanyị ubọchị a ga-abia ime
ego.N'ubochị ahų a na-adị ihe dị ka mmadų iri ga-esite umunna nke nwoke wee gaa na be
ndị ogọ ha. Ha ga-eji udu mmanya anọ, ji asátọ, oji asatọ na ego a ga-eme n' isi nwaanyi.
A Witness will be sent to tell the people of the bride that the day they will come to pay
dowry. On that day about 10 people will come from the kindred of the man and go to their
in-laws place. . They will carry four wine jars, eight Yam tubers, eight kolanuts and
money for paying the woman's dowry.
N'omenaala Igbo, ime ego n'isi nwaanyi bụ isi sekpu ntị n'alụm di na nwunye. Ya bụ ọ
bụrụ na nwoke na nwaanyį biri n'ulọ na-amų umụ ma ọ meghị go n'isi nwaanyi ahụ, ụmụ
niile ha mụrụ bụ nna nke nwaanyị nwe ha niile ha mụrự maka na ọ bụ enyi ka ha abụọ na-
eme.
In Igbo culture, Paying a woman's dowry is the central stuff of marriage. That is, if a man
and a woman live together and have children but the woman's dowry wasn't paid, all the
children they have belong to the father of the woman because they are simply friends.
Oge nwoke na-agba nkwų nwaanyį mezuru ihe niile agwara ya mee, a ga-eme
omenaala įńų mmanya.Inụta mmanya a bụ ogbugba ndụ n'etiti di na nwunye. Ọ na-egosi
na ha abụrụla di na nwunye.
When a man who is proposing to a woman has completed everything he was told to do, the
tradition of drinking wine will be done. Drinking this wine is a life covenant between
husband and wife. It shows that they have become a couple.
Ajụjụ:
1. Onye Igbo ọ bụla alughị di ma ọ bụ nwunye ka ana-ahụta dị ka onye __

Every unmarried Igbo person is considered a __

2. Nwoke alughị nwanyi ka a na-akpọ__ An unmarried man is called__
3. Nwaanyị alughị di ka a na-akpọ___ An unmarried woman is called ___
4. ___ bụ mbiko ọnụ nke mmadų abụọ n'ụzọ ohanaeze nabatara maka įmụ na izųlite
ụmụaka
___ is a system of living together between two people in a publicly accepted manner for
the birthing and upbringing of children
5. Kedụ nke abụghị ụdi Alụmalų enwere Which is not a type of marriage
a) alụmalų nkuchi
b) alụmalų mkpughe
c) alụmalų nluchi
d) alụmalų nwaanyị na nwaanyį
6. alụmalų nke anaghị amasį ndi Igbo n'oge gboo bụ
The kind of marriage that didn't please the Igbos in ancient times is
7. udị alụmalų enwere ebe di na nwunye emela okenye ma ha amutaghi nwa tupu nwoke
anwụọ bụ
The type of marriage where the couples are old and did not have a child before the old
man died is

8. Kedụ alụmalų na-amasi ndi Igbo oge gboo

What type of marriage did the ancient Igbo people like?
9. __ bụ nwoke ilughara/Inweghara nwunye nwanne ya maọbụ nwunye nna ya lara
mmuọ __ is the act of a man taking over his dead brother's wife or his dead father's wife
10. Kedụ ebumnoobi alụmalų nwaanyị na nwaanyį
What is the purpose of marriage between a woman and a woman
11. Kedụ alụmalų nke anaghị eme ego na ya Which marriage does not involve brde price
12. Ịchọta nwaanyi a ga-alų na bụ oke na orụ dịri __ Finding a woman to marry is the job
of __
13 __ bụ alụmalų a na-eme oge o bụla e gburu ọchụ
__ is a marriage that is held every time a sacrilege is committed
14. Kedụ alụmalų nke a na-alụ ebe ezinaulo mụrụ naani nwaanyị
What kind of marriage is done where there is only female daughters in the family
15. Kedụ ihe a na-akpọ ịdonye mmanya n'isi nwaanyį na ala Igbo ụfọdụ What is Ịdonye
mmanya n'isi nwaanyį called in some Igbo lands
16. Onye ka a na-eziga ka ọ jee gwa ndị be nke nwaanyị ubọchị a ga-abia ime ego

Who is sent to inform the family of the bride of the day they will be coming to pay bride
price
17. ___ bụ isi sekpu ntị n'alụm di na nwunye ___ is the main element in marriage
18. ___ bụ ogbụgba ndụ di n'etiti di na nwunye ___ is a covenant between husband and
wife
Azịza /Answers : 1. Akalogheri, 2. Oke okporo, 3. Nna ga-alų, 4. Alụmalų, 5b, 6. Alụmalų
otu nwoke na otu nwaanyị, 7. Alụmalụ nwaanyį na nwaanyị, 8.Alụmalų otu nwoke na
ụbara nwaanyį, 9. Alụmalụ nkuchi, 10. Ka ama /obi ghara ichi, 11. Alụmalụ nkuchi, 12. Ezi
na ụlọ, 13. Alụmalụ nluchi, 14. Alụmalụ nhachi, 15. Ikụ aka n'ụzọ, 16. Onye aka mbe, 17. Ime
ego, 18. Inụta mmanya
Isi nke iri na atọ: Ịgụ oge ndị Igbo
Chapter Thirteen: Counting the Igbo people's time
Ụzọ dị iche iche ndị Igbo si agų oge ha bụ site n'igu Ụbọchị, izu, ọnwa na afọ. lji elekere
were gụ oge bịara abịa n'ala Igbo.
The different ways the Igbo count their time is by counting days, weeks, months and years.
Counting time with a clock is foreign to Igbo land.

Tupu oge a e nwere ihe ụfọdụ na-enyere ndi Igbo aka įmata na e sila n'otu oge banye
n'oge ọzo. Ụfọdụ ihe ndị ahụ gụnyere; akwa oké ọkpa na nnụnụ ufọdų, ogo onyinyo,mmadų
na ebe anyanwų kwų.
Before this time there were some things that help the Igbo people to know that they have
gone from one time to another time. Some of those things include; cock's crow and that of
other birds, the quality of shadows, positions of the sun.
Na-agbanyeghị nke a, ndi Igbo kewara ubochị malite n'oge chi na-achọ ifo rue n'ime
abali. ụzọ ha siri kewasia ubochị bụ:Ututų, Uzọ ụtụtụ, Mgbawachi/Ųgaọlų, Ehihie,
Mgbede/Uhuruchi, Abali, Ndeeli.
In spite of this, the Igbo divide the day from the time of daybreak until the night. The way
they divide the day is: Early Morning, Morning, Break, Afternoon, Evening, Night, mid-
Night.
Oge ndị Igbo na-akpo ụzọ bụ ọnų ụtụtụ mgbe ahų chi ka na-ebido ifo. Ọ bụ akwa oké
ọkpa na-enyere ndị Igbo aka įmata na abanyela n'ụzọ utụtu. Okeokpa na-akwa ugboro ato
tupu chi efosachaa. Ọ putara na ụzọ utụtụ na-amalite n'elekere ato rue n'elekere isii nke
utụtự.
The time the Igbos call dawn is in the early morning when the day is starting to break . It
is the cock's crow that helps the Igbo people to know that it is early morning. The cock
crows three times before the sun goes down. It means that early morning starts at three
o'clock until six o'clock in the morning
Ụtụtụ bu mgbe chi fosachara nke ọma. Ọ na-ebido n'ihe dị ka n'elekere asaa nke utụtụ
dịrị rue ihe dị ka elekere itoolu. Onye ọ bụla a hụrụ n'ụlo n'oge a, a na-ahųta ya dị ka onye
umengwų, onye achoghị irų orų, ofọogoli.
Morning is when the day is well bright. It starts at about 7:00 in the morning and lasts
until about 9:00. Anyone who is found at home at this time, is seen as a person who is lazy,
who does not want to work, and is useless.
Mgbaachi ma ọ bụ ụgaolų bụ oge ọzọ ndị Igbo nwere n'ụtụtu na-amalite n'ihe dị ka
n'elekere itoolu rue n'elekere iri na otu. Ọ bụ n'oge ndị kwesiri įrų orụ gawachara n'ebe

ma ọ bụ n'ihu orụ ha dị iche iche. Mgbaachi bu oge ebe niile, ezinaulo na agbataobi niile
ha-ajų oyi. Ọ bụ nke a mere na ndị ajọ mmadụ na-ejikarị oge a awaghari iji nweta oghere
ikpa arų.
Mgbaachi or ugaolų is another time the Igbo people have in the morning starting from
about 9 o'clock to 11 o'clock. It is at a time when those who are supposed to do work have
gone to their different places or in front of their work. Morning break is the time
everywhere, families and neighborhoods are all cold. It is for this reason that bad people
often use this time to roam around to do evil.
Ehihie bụ oge na esote mgbaachi ma na-amalite n'elekere iri na abụọ nke etiti ụbọchị oge
anwụ chawagoro nke ọma rue n'elekere anọ mgbe anwų anaghizi afusi ufu ike n'ahu.
N'oge a na-asi na otu chi akala ibe ya. Ndị nọ n'ihu orụ ha di iche iche na-amalite
chikotawa orų ha ma na-akwadokwa ilaghachi n'ulo ha.
Afternoon is the time that follows the morning break and starts at 12 o'clock in the middle
of the day when the sun has fully risen until 4 o'clock when the sun is no longer harsh. At
this time it is said that one day has been marked by another. People who are in front of
their different jobs are starting to gather their jobs and are preparing to go back to their
homes.
Uhuruchi nke a na-akpookwa mgbede bụ oge na-esote ehihie n'igu ubochi. Uhuruchi na-
amalite n'elekere ise nke mgbede rue n'elekere asaa. Oge a ka anwų ji amalite ịda were
rue mgbe ọ dachara. Ndi gara orų na-eji oge a esi ebe dị iche iche ha gara orụ alọta ma
jee ozi ụlọ dị iche iche ọ kacha isi nri. Nwaanyı na-esi nri n'oge bụ ezigbo nwaanyị.
Uhuruchi also called evening is the time after noon in the day. Uhuruchi starts at five
o'clock in the evening until seven o'clock. This is the time when the sun begins to set until it
ends. Those who went to work use this time to come back from their different places of
work and do different houses chores. A woman who cooks at time is a good woman.
Abalį bų oge ochịchịri gbarala nke ọma nke na-eme na ndị mmadụ na-amụnyezi okụ iji
na -ahụ uzọ Oge a na-amalite ma elekere asaa kụchaa rue n'elekere iri na otu. Ọ bụ oge
ndị mmadų richarala nri abalị were na-ezu ike orų ụbọchị ha rụrụ. Otụtų mmadụ na-eji
oge a akọritara onwe ha akụkọ dị iche iche gbasara ihe na-emegasį n'akukų ha na ihe
gbasara ndị Igbo. Ndị mmadų na-ahụta nwaanyi ọ bụla ka na-esi nri n'oge a dị ka ajọ
nwaanyj anaghị elekọta ezinụlọ ya etu ọ kwesirį. Obodo ufodų na-eji mmonwụ abalį eyi
nwaanyị dị etu a egwu iji mee ka ọ kwusį ajo agwa ya.
The night is a time when darkness rises that people light fire to see the way. This time

starts after 7 o'clock and ends at 11 o'clock. It is the time when people have finished their
dinner and are taking rest from the day's work. Many people use this time to tell
themselves different stories about what is happening in their community and about the
Igbo people. People see any woman who still cooks at this time as a bad woman who does
not take care of her family as she should. Some villages frighten a woman like this with
night masquerade to make her bad habits.
Ndeeli bụ oge ikpeazų nke bụ ime abalį mgbe ndį mmadų lakpuchara ụra. Oge a na-
amalite n'elekere iri na abuo nke ime abalį were rue elekere atọ nke ụbọchị ọzọ.
mid-Night is the last time of the night after people go to sleep. This period starts at 12
o'clock in the night and lasts until 3 o'clock the next day
Ọ bụ naanị mkpurų ụbọchị anọ mebere otu izu ndị Igbo. Ahia anọ ndį Igbo nwere ka ha ji
mere ụbọchị ha. Ahia anọ ndị a bụ: Eke, Orie, Afọ na Nkwọ. lzu na-enyere ndį Igbo aka
imata mgbe mmemme dị iche iche ha na-eme ji adaba.
It is only four days that make up an Igbo week. There are four markets that the Igbo
people use as their days. These four markets are: Eke, Orie, Afọ and Ǹkwọ. The Week
helps the Igbo people to know when their various activities are appropriate.
Ụzọ abụọ ndi Igbo si agụ onwa bụ ; Ha na-eji onwa tụrụ n'igwe agu onwa, b) ha na-
ejikwa izu agụ onwa. lzu asaa nke mkpurų ụbọchị iri abụọ na asato mebere bụ otu ọnwa
ndị Igbo. Ndị Igbo ji izu asaa eziputa oge dịka ; oge nwaanyį ji ahụ nsọ, oge nwaanyį
mụurụ nwa ọhụrụ ji aputa n'omugwo, oge ha ji agụ nwa ohụuru aha wdg.
The two ways the Igbo count the month are; They use the moon to count the month, b) they
also use the weeks to count a month. Seven days of a twenty-eight day cycle makes up
one Igbo month. The Igbo people used seven weeks to express time like; the time a woman
menstruates, the time a woman gives birth to a new baby, the time the new baby is named
etc.
Ebe ndị Igbo gbadoro ukwụ were agų afo ha bụ n'udummiri na okọchị. Otu udummiri na
okochi gachaa, ha amara na otu afo agaala. Ọ bụ onwa iri na atọ ka ndi Igbo ji eme otu
afo. |gu afọ dị ha nnukwu mkpa maka na ọ bụ ya na-enyere ha aka įma mgbe ha ji eme
mmemme dị iche iche dị ka: alom mmụo, mmemme ahiajiokų/uhiejiokų nke a na-akpọzi
iri ji ọhụru, igba ọfala, erimede na mmemme ndị ozọ ha na-eme otu ugboro n'afo.

The place where the Igbo people base their count their of years is in raining season and
dry season. After one raining season and dry season, they know that a year has passed.
The Igbo people count a year as 13 months. The year is very important to them because it
helps them to know when to do various events such as: alom mmuo, ahiajiokų/uhiejiokų
event which is now called iri ji ohuru (new yam festival), the king's ọfala, erimede and
other events they do once a year.
Ọ dị mkpa įkowa na alọm mmụo bụ oge ndị Igbo ji efe ndiichie ha ofufe maka ọrụ di iche
iche ha bụ ndịichie na-arurų ndị nke ha ka dị ndụ. Ọ kwesikwara ka o doo anya na
ahiajiokų/ufiejiokų bụ mgbe ndị Igbo ji ekele mmụọ nwe ji etu ọ si mee ka ha kọo ji nke
afọ ahụ ma dịkwa ndụ gwute ya.
It is important to explain that the Alọm mmụọ is the time when the Igbo people worship
their ancestors for their various deeds. It should also be clear that ahiajiokų/ufiejiokų is
when the Igbo people thank the spirit in charge of yam for how he led them through out
yam planting season and also harvesting alive.
Ajụjụ//Questions
1. ihe ụfọdụ na-enyere ndi Igbo aka įmata na e sila n'otu oge banye n'oge ọzo bụ ndia na
abụghị
some things that help the Igbo people to know that they have passed from one time to
another are these except
a) Akwa oke ọkpa
b) ihe igwe na-acha
c) ebe anyanwu kwu
d) ogo onyinyo mmadụ
2. Kedụ nke esoghi na nkewa ụbọchị ndị Igbo Which one is not a subdivision of the Igbo
day a) ehihie

b) ndeeli
c) uhuruchi d) ụzọ abali
3. ___ na-enyere ndị Igbo aka įmata na abanyela n'ụzọ utụtu
___ helps the Igbo people to know that they have entered early morning
4. Kedụ mgbe ụzọ ụtụtụ na-amalite When does early morning start
5. Kedụ mgbe ehihie na ebido When does the afternoon starts
6. Abali na-ebido ole mgbe What time does the night begin?
7. Uhuruchi na-ebido ole mgbe What time does evening start?
8. Kedụ ihe ọzọ a na-akpọ uhuruchi What else is evening called
9. Kedụ nke esoghi n'ụbochi ndi mebere izu ndị Igbo
Which one is not included in the days that make up the Igbo people's week a) Oko

b) Ǹkwọ c) Orie d) Afọ

10. Kedụ oge ikpeazụ ndị Igbo nwere n'ụbochi
What is the last time the Igbo people have in the day
11. Kedụ oge ndị mmadụ ji akọritara onwe ha akụkọ At which time do people tell stories to
themselves
12. Izuu ole ka ndị Igbo nwere n'ọnwa
How many weeks do the Igbo people have in the month
13. Kedụ ihe igụ afọ ji di mkpa na ala Igbo
Why is counting of years important in Igbo land
14. ___ bụ Ebe ndị Igbo gbadoro ukwụ were agų afo ha ___ is what the Igbos rely on to
count years
15. Kedụ nke abụghị mmemme a na-eme n'afọ Which is not an annual event
a) iri ji ọhụrụ
b) igba ọfala
c) Alụmdi na nwunye d) Alọm mmụọ

16. ___ bụ oge ndị Igbo ji efe ndiichie ha ofufe

___ is the time when the Igbo people worship their ancestors
Azịza/ Answers: 1b, 2d, 3. Okeọkpa, 4. Elekere asaa nke ụtụtụ, 5. Elekere iri na abụọ nke
etiti ụbọchị, 6. Elekere asaa nke mgbede, 7. Elekere ise nke mgbede, 8. Mgbede, 9a, 10.
Ndeeli, 11. Abali, 12. Izuu asaa, 13. Ọ na-enyere ha aka įma mgbe ha ji eme mmemme dị
iche iche , 14. Udummiri na Okochi, 15c, 16. Alọm mmụọ
Isi nke iri na anọ: Arụ na Nsọala n'ala Igbo
Chapter Fourteen: Abomination and Crime in Igbo Land

Arų dị ka nnukwu njọ megidere mmadų, ala, ndiichie na Chukwu n'ala Igbo. Ọ pụtara na
arų bụ omume ọ bụla mmadų mere nke megidere mmadų, ala, ndjichie na Chukwu nke
ugwọ dịrị onye ahų bụ onwų.
Abomination is like a great evil against people, land, ancestors and God in Igbo land. It
means that abominable is any act done by people that is against people, the earth, the
ancestors and God which the penalty for that person is death
Ihe e ji amata Nsọala maobų arụ ka ibe ha njọ bụ naanį site n'ihe eji akpụ ha maobų etue
si akpụ ha." Onye ọ bụla mere arų ga-akpurįri arų iji medaa Chukwu, ndichie, na ala obi
ma gbanahų onwụ. Onye mere nsọala ga-achụ aja were medaa ala na ndiichie obi.
The way to know crime and abomination which is worse than the other is by the material
used to cleanse them or the way they are cleanse." Anyone who commits an abomination
must atone to pacify God, ancestors, and heartland so as to avoid death. One who commits
a crime will make sacrifices to pacify the land and ancestors of the land.

Nsoala bụ omume joro njọ nke mmadų mere megide ibe ya ma njọ ya erughị ka arų. Ọ
bụ n'ihi iwu omenala na odịnala ndị ahụ obodo nwegasirį kpatara ha jiri nwechaa ihe ndị
ha na-asọ nsọ.
Crime is a heinous act that people have done against each other but it is not as bad as
abomination. It is due to the customs and traditions of a people of the country that they
actions they consider crime.
Ntaramahụhụ na-eso onye mere arų n'ala Igbo bụ onwụ. Arų ufọdụ zuru Igbo niile onų
gụnyere: Igbu ochụ, Mmadų įkwų ụdọ ma ọ bụ jiri aka ya gbuo onwe, Ire mmadụ ma ọ bụ
iji mmadụ tụ mgbere, Mmadų jnwų onwų ọjọo, Izu ohi ji n'oba mmadụ, Amadi na osu inwe
mmeko edina, Nwaanyi itụrų ime oge ọ na-agba mkpe ma ọ bụ akwa di ya, Nne na nwa ya
nwoke, nwanne na nwanne ma o bụ nna na nwa ya nwaanyį inwe mmeko edina, Nwaanyi
itu di ya n'ala, Nwaanyi įmụ ejima n'oge gboo.
The punishment for abomination in Igbo land is death. Some of the Igbo abominations
include: Killing people, Hanging one's self or suicide, selling people or human trafficking,
dying a bad death, stealing people's yam, Sexual intercourse between a freeborn and
outcast, A woman getting pregnant when she is still mourning her husband, A mother and
her son, siblings or a father and his daughter having sexual intercourse, A woman who
beats her husband to the ground, A woman who gives birth twins in ancient times.
Nsọala n'ala Igbo gụnyere; izu ohi, Ivọ ji a koro n'ubi ma ọ bụ įkabi ome ji, Įta mmonwų
ma ọ bụ itikpo isi mmọnwụ, Igbu anųmanų obodo weere dị ka anụ nsọ, Ewu įmų nwa
n'ogbịrị ma ọ bụ n'eriri, Oké ọkpa įkwa akwa oge o kwesjghị ka ọ kwaa, Nwaanyị įnyų nsị
n'ukwu ojị, Nwaanyi irį ukwu nkwų,
Crimes in Igbo land include; Stealing, harvesting yam or rooting out it's plant from
someone's farm, a woman wearing a masquerade or beating a masquerade, killing an
animal considered to be sacred,, a goat giving birth while tied to a room, A cock crowing
when it's not supposed to crow, A woman deficating on a kolanut tree , A woman climbing
a kolanut tree, etc.
Įkpų arų bụ imeda ala na ndiichie obi. Mgbe mmadụ merurų ala ọ bụ ụmụnne na
ụmụnna onye ma ọ bụ ndị metere arų na-akpụ arų iji gbanahų ntaramahųhụ so arụ onye
nke ha metere.
Atonement is pacifying the land and ancestors. When someone defiles the land, it is the
brothers and sisters of the person who defiles the land that atones to avoid the

punishment of the person they harmed

Ndị ọ bụ ọrụ ha ikpų arų n'ala Igbo bụ ndị Nri na ndị Agulụeri. Nke a bụ n'ihi na e were
Nri dị ka isi onọdụ jikọtara odiịnala, omenala na ekpemekpe odinala ndị Igbo.E nwekwara
ndi Akanrį ma ọ bụ Nshị ndị dibịa Nri na-akpogharį.
Those whose duty it is to perform atonement in Igbo land are the Nri and Agulüeri people.
This is because Nri is considered as the main custodian the Igbo people's culture, tradition
and justice. There are also divine helps that the Nri diviner goes around with.
Ndị ezeala na-akpụkwa n'obodo ufodų mana ọ bughj arų niile ka ha na-akpų makana e
nwere arų ka ibe ya. Ima atụ: onye gburu ochụ ma ọ bụ kwụọ ụdo, ọ bughị ezeala na-
akpu udị arụ a kama ọ bụ ndị Nri.
The land custodian also performs atonement in some communities, but it is not for all
kinds of abominations. For example: a person who kills or hangs himself, it is not the land
custodian atones this abomination but the people of Nri.
Mmadụ mee arụ, Oge ufodų ihe ike na ọdachi nwere ike įdakwasị obodo dị ka ọnwụ
erughị eru ọ kacha onwų ndị ntorobịa, mmiri ezoghị etu o kwesiri, nri emeghị nke oma,
wdg.
When People commit abominations, Sometimes violence and disasters can befall the
community such as untimely deaths especially among young people, it doesn't rain as
much as it should, crops do not grow properly, etc
Nke a mere na aru na nsọala na-arų orụ dị iche iche gụnyere: a) Ụfodu ajo agwa a
kporo aru ma ọ bụ nsọala bụ iji chekwaba akunauba ndị mmadu. b) E nwere nsọala na
arụ ndị orụ ha bụ ihazi na ichekwa ndụ ezinaulo.c) Nsoala na aru ufodų oru ha bụ ịhazie
mmeko edina. d) Enwekwara ufọdụ ndị na-ahụ na ihe na-aga etu Chineke siri chọọ. e)Orų
ufọdų arų na nsoala bụ įhụ na a na-akwanyere ndjichie na umụmmụo ugwu kwesirį ha.
For this reason abominations and crimesperform different functions including: a) Some of
the behaviors that have been labelled abominations and crimes are for the protection of
the people. b) There are abominations and crimes whose job is to organize and protect
family life. c) The function of some abominations and crimes is to regulate sexual
intercourse. d) There are also some that ensures that things are going according to God's
will. e) The function of some abominations and crimes are to ensure that the

ancestors are duely respected. Ajụjụ/ Questions

1. ___ bụ nnukwu njọ megidere mmadų, ala, ndiichie na Chukwu n'ala Igbo ___ is a big sin
against people, land, ancestors and God in Igbo land
2. Onye meere arụ ga-eme___ imeda ndị ichie
He who commits sin will do ___ to pacify the ancestors
3. Ntaramahụhụ na-eso onye mere arų n'ala Igbo bụ ___
The penalty for a person who commits abomination in Igbo land is ___
4. Kedụ nke abụghị ọrụ arụ na nsọala
Which of the following is not a work abomination and crime a) ichekwa ezinaulo
b) ichekwa akụnauba
c) ikpezi ndi mmadụ
d) ihazi mmekọ edina
5. kedụ nke enweghị ike idakwasa obodo ma mmadụ mee arụ
Which of the following cannot befall a nation if a person commits an abomination? a) nri
emeghị nke ọma
b) Agha mberede
c) mmiri ezoghi etu ọ kwesiri

d) ọnwụ erughi eru

6. Kedụ ndi ọbụ ọrụ ha ikpụ arụ n'ala Igbo
Who is the nation whose job it is to cleanse an abomination in Igbo land
7. Kedụ nke abụghị arụ n'ala Igbo
Which is not an abomination in Igbo land
a) nwaanyị imụ ejima
b) ikwụụdọ
c) ikwasa ndiichie mmiri
d) Amadi na osu inwe mmekọ edina
Azịza/ Answers: 1. Arụ, 2. Ikpụ arụ, 3. Ọnwụ, 4c, 5b, 6. Ndi Nri, 7c.
Isi nke iri na ise: Echiche ndi Igbo gbasara Chukwu Chapter Fifteen: The Igbo people's
view of God

A bịa na nghọta ndị Igbo maka Chukwu ha nwere uzọ dị iche iche ha sị amata ihe maka
Chineke ndị gunyere: Mkpughe nke Chukwu na-ekpughere mmadų onwe, Site n'ihe Chukwu
kere n'uwa, Site na ndị amụma di iche iche.
When it comes to the Igbo people's understanding of God, they have different ways of
knowing about God, which include: The revelation of God to people, through what God has
created on earth, through different prophets.
N'echiche ndị Igbo, ha na-elegara Chukwu anya dịka nwoke, Ọ bụ ya ka ha ji akpọ ya
Nwoke Oroghoroanya, Odogwu, Dike, Chi, Eke, Ezechiteoke, Chukwu, Chineke,
Olisabuluųwa, dgz.
In the opinion of the Igbo people, they look at God as a man, that is why they call him
Nwoke Oroghoroanya, Odogwu, Dike, Chi, Eke, Ezechiteoke, Chukwu, Chineke,
Olisabuluųwa, dgz.
"Okaa Omee" putara na Chukwu na-eme ihe o kwuru. "Nwoke Oroghoroanya" pụtara na
Chukwu na-ahụzų ihe nille. "Amaama amasi amasi" pụtara na mmadų enweghị ike įmatasi
ihe Chukwu bu n'obi ma ọ bụ ihe ọ chọrọ ime. "Obataobie" pụtara na Chukwu bata na
nsogbu obụla nsogbu ahų abia n'isi njedebe. “Agadagbachiriųzo" putara n'ihe obula
Chukwu ekweghį a naghị eme. Chukwu bụ ejechaa ọgwụ na ndụ ndị Igbo.
"Okaa Omee" means that God does what he says. "Nwoke Oroghoroanya" means that God
sees everything. "Amaama masi masi" means that people cannot know what God has in
mind or what he wants to do. "Obataobie" means that when God enters all problems cease.
"Agadagbachiriųzo" means anything that God does not allow, cannot happen. God is the
last resort in the life of the Igbo people.
Ndị Igbo na-esite n'akųko ifo dị iche iche ha na-akọ wee na-eziputa ma na-egosi ike di
iche iche Chukwu na-akpa. A ga-ahųkwa nke a n'akuko malite di iche iche. Chineke na ihe
okere na enwe mmekọ site ihe ndị a; Mmụọ, Ndụ, Ume, na Ike.
The Igbo people use the different stories they tell to express and show the different
powers of God. This will also be seen in various creation stories. God and his creatures
are related through these things; Spirit, Life, Breath, and Power.

Ajụjụ/ Questions;
1. Kedụ nke abụghị ụzọ ndi Igbo si amata maka Chukwu Which is not the way the Igbos
attain knowledge of God a) mkpughe nke chukwu
b) ihe Chukwu kere n'ụwa
c) igba afa
d) ndi amụma
2. Ụfọdụ aha a na-akpọ Chineke bụ ndia na abụghị God is called some of the following
names except a) Onye nzọpụta
b) nwoke oroghoroanya
c) Agadagbachiri ụzọ d) Obataobie
3. __ putara na Chukwu na-eme ihe o kwuru __ means that God does what he says
4. ___ pụtara na Chukwu na-ahụzų ihe nille ___ means that God sees everything
5. __ putara n'ihe obula Chukwu ekweghį a naghị eme
__ means anything that God does not allow and does not happen
6. Chineke na ihe ọ kere na-enwe mmekọ site na ihe ndị a nke abụghị

God and his creation have a relationship through these things except a) Arụsi
b) mmụọ
c) ndụ
d) ume
Azịza/ Answers: 1c, 2a, 3. Ọkaa omee, 4. Nwoke oroghoroanya, 5. Agadagbachiri ụzọ, 6a.
Isi nke iri na isii: Ọnwụ na nghọta ndị Igbo
Chapter Sixteen: Death and understanding of the Igbo people
 Onwu bụ ngabiga nke mmadų si n'ụwa nke a, a na-ahų anya gatee n'ụwa mmụọ ma nọrọ
ebe ahų biwe dị ka ọ si dị na nkwenye ndị Igbo.
Death is the passage of people from this world, that is visible to the spirit world to dwell
there, according to the belief of the Igbo people.
Ndị Igbo kwenyere na onye nwurų anwų ga-emesi puta ụwa ọzọ biwekwa ndų n'ihi na
onwų abughị isi njedebe ndụ. N'ala Igbo, onye akwaghị nke ọma na-anọ n'ama nri mmụọ
na mmadụ.
The Igbo people believe that a person who dies will come back again to the world and

live again because death is not the end of life. In Igbo land, a person who is not well
buried stays in the middle of human and spirit world.
Ndi Igbo kwenyere na e nwere ezigbo onwų na ajọ ọnwụ. Na nkwenye ndị Igbo onye
obụla rịara orịa dị mma were nwụọ, nwụrụ ezigbo onwų. Ndi nwurụ ezigbo onwų bụ ndị
biri ezigbo ndụ, nwee ezinaulo na ụmụaka, ndị mere agadi, chie echichi dị iche iche
n'obodo, ndị enweghị nsọ obụla ha metara ga egbochi ọkwukwa ha. Onye nwụrụ ezigbo
onwų ga esonye na Ndiichie, ndị na-echekwaba ndị nke ha dị ndụ n'ụwa n'aka ndị ajọ
mmadụ na n'aka ndị ajọ mmụo. Ndị Ideato Nọotụ kwenyere na ọnwụ bụ mmetuta nke
mmadų na-enwe n'ala mmụo.
The Igbo people believe that there is good death and bad death. In the belief of the Igbo
people, anyone who suffers a good sickness and dies, dies a good death. Those who died a
good death are those who have lived a good life, have families and children, those who
got old, hold different positions in the community, those who did not commit any crime that
would warrant stoppage of their burial. The person who died a good death will join the
ancestors, who protect their people who are alive in the world from bad people and from
evil spirits. People of Ideato North believe that death is a human experience in the
spiritual world.
Onye obula nwụrụ ajo onwụ gba aka ala mmụo. Onye obụla na-ebi ajọ ndụ n'ụwa, a
tụrụ anya na onye ahụ gaa anwų ajọ ọnwų. Onye riara ajọ ọrịa dị ka ekpenta, afọ otuto
ma ọ bụ nwụọ n'ụzọ ida n'elu, mmiri iri mmadų, mmadụ ikwụụdọ, onye egburu ebe ọ gara
izu ohi, onye na-egbu mmadų, onye na-ebi ndų ọjọọ. A naghị akwa onye nwurų ụdị onwụ a
akwa kama a na-atųnye ya n'ajọ ohịa:, N' oge ochie, a na-ewe onwų onye ntorobja, nwanyị
nwụrų ebe o na-amų nwa na onwų ihe mberede nke okporo ụzọ dị ka ajo onwụ.
Everyone who dies a bad death leaves for the spirit world empty. Anyone who lives a bad
life in this world is expected to die a bad death. A person who suffers from a bad disease
such as leprosy, pot belly or dies in a fall, a person who drowned in water, a person who
is hanged himself, a person who is killed while stealing, a person who kills people, who
lives a bad life. A person who dies in this way is not buried but is thrown into the evil
forest: In ancient times, the death of a young person, a woman who died while giving birth
and the death on a road accident were taken as bad deaths.
Mmụọ onye nwụrụ ajọ ọnwụ anaghị eru ala mmụọ, Ndị Igbo na-akpọ ha akalogori (evil
spirits). Na nkwenye ndị Igbo, ha na-ahụta onwų ike ma ọ bụ ajọ ọnwụ dị ka arụ
(abomination).
The spirit of a person who died a bad death does not reach the spirit world, the Igbo
people

call them akalogori (evil spirits). In the belief of the Igbo people, they see sudden death or
bad death as an abomination.
Ajụjụ:
1. ____ bụ ngabiga nke mmadų si n'ụwa nke a, a na-ahų anya gatee n'ụwa mmụọ ____ is
the passage of people from this world to the spiritual world.
2. N'ala Igbo, onye akwaghị nke ọma na-anọ na ___
In Igbo land, a person who is not well buried stays in ___
3. Onye gbaa aka ala mmụọ
Who is leaving for the spirit world empty
4. Mmụọ onye nwụrụ ajọ ọnwụ ka ndị Igbo na akpọ ___
The spirit of a person who died a bad death is called ___ by the Igbo people
5. Kedụ nke esoghi na ajọ ọnwụ Which is not regarded as a bad death a) inwụ n'agha
b) ida n'elu
c) mmiri iri mmadụ
d) ikwụụdọ

Azịza / Answers: 1. Ọnwụ, 2. N'ama nri mmụọ na mmadụ, 3. Onye nwụrụ ajọ ọnwụ, 4.
Akalogoli, 5a.
Isi nke iri na asaa : Ile Ọbia n'ala Igbo Chapter Seventeen: Hospitality in Igbo land
Ndị Igbo bụ ndị e ji įnabata obia nke ọma were mara. The Igbo people are known for
their hospitality.
Ụdị Ọbịa Dị Iche Iche; Onye obia ebe dị nsọ, Onye obia ebe dị anya, Obere obịa, Nnukwu
obịa, Obịa mkpoturų ( nke a anaghị anote aka )
Different Types of visitors; Sojourner from a near place, Sojourner from a distant place,
Small guest, Great guest, Short time guest (Doesn't stay for long)
Ihe atụrụ anya N'aka Ndị Igbo Maka Ile Ọbịa; Ekele, Inye oche, Mgbasapụ ihu, inye ọji.
Ihe e ji ele ọbịa bara uba. Ufọdụ n'ime ha bụ ọji, ose oji, nzu, ańara, azų, anų, mmanya,
achịcha bekee, mmimi, mmiri ońụńụ, mkpurụosisi na nri. Obodo ufodų na steeti Anambra
dika Agulu na-enye onyeobia ha mmiri įkwọ aka tupu enye ya ojį.
What is Expected of the Igbo People for hospitality; Greetings, Giving Seats, keeping a
good Face, Giving kola nut. Things used for hospitality are many. Some of them are
kolanut, pepper kola, chalk, garden egg, fish, meat, wine, English bread, fruit, drinking
water, fruits and food. Some villages in Anambra state like Agulu give their neighbor
water to wash their hands before giving them kolanut.
Ihe kachasị eji ele ọbịa n'ala Igbo bụ ọji.

The most common hospitality item in Igbo land is kolanut.

Uru Dị N'ile Ọbịa gụnyere; ezigbo onyeobịa na-enye aka na nzulite umuaka, Onyeobia
hụtara ezigbo agwa n'ezinaụlo ọ bịara na-enwe mmasi į bịa lụrụ nwaanyị n'ezinaulo ahu,
A na-enweta ihe onyinye dị iche iche sitena ile obia, Ile ọbịa na-emeka ihunaanya dị n'etiti
onyeobia na ndị/onye ọ bịakwutere siwanye ike, Ana-esite na-ile obia enweta enyemaka
pụrụ iche.
Benefits of hospitality include; A good guest helps in raising children. A guest that saw a
good character in the family can become interested in coming to marry a woman from the
family. Various gifts are received from hospitality. The love between the guest and the
host is made stronger. People get a lot of help from hospitality.
Ọghọm Dị N'ile Ọbịa; Mgbe ufodụ a na-esite n'aka onyeobia enweta ajọ ọrịa na ajọ
agwa dị iche iche a na-ahų n'ebe umụaka na-eto eto nọ, E nwere ike įhuta nghọtaghie na
esemokwu n'etiti onyeobia na ndi/onye o biara na be ya, Onye na-ele ọbịa mgbe ufodų na
-emefu ego karia etu ọ kwesiri, Onyeobịa na-amata ihe nzuzo na agwa ọjọọ nke ezinaulo ọ
nọ be ha.
Disadvantages of hospitality; In certain situations ,the host recieves bad diseases and bad
behavior that is seen in young children, there can be misunderstandings and conflicts
between the host and the visitor/guest. A host might spend more money than he should, A
guest gets to know the secrets and bad character of the family he is staying with.
Ajụjụ/Questions;
1. Eji ___ mara ndi Igbo
The Igbo people are known for ___
2. Ụdị Ọbịa enwere gụnyere ndị a nke abụghị Types of Guests include the following
except a) Obia nwanne

b) Onye obia ebe di nso c) Obia mkpoturu

d) Obere obia
3. Kedụ nke esoghi na ihe ndị atụrụ anya na aka ndi Igbo maka ile ọbịa
What is not among the things that are expected of Igbos in their act of hospitality a) Inye
oche
b) Mgbasapụ ihu
c) inye mmanya
d) Ekele
4. Kedụ obodo di n'Anambra na-enye ọbịa mmiri ka ọ kwụọ aka Which town in Anambra
gives visitors water to wash their hands
5. Kedụ nke abụghị uru dị n'ile ọbịa Which is not an advantage in hospitality a) inye aka
izụlite ụmụaka
b) ibia nụrụ nwaanyį na ezinụlọ ahụ
c) iweta ngọzi na ezinụlọ ahụ
d) iweta enyemaka pụrụ iche
6. Kedụ nke abụghị ọghọm dị n'ile ọbịa Which is not a disadvantage of hospitality a) iweta
ajọ ọrịa
b) esemokwu

c) mmekọ edina d) imefu ego

Azịza /Answers: 1. Ile ọbịa, 2a, 3c, 4. Agụlụ, 5c, 6c.
Isi nke iri na asatọ : Ọnọdụ Ndiichie n'ala Igbo Chapter 18: The position of Ancestors in
Igbo land
Ndiichie bụ ndi tozuru ihe e ji mmadų eme tutu ha laa mmụo. Umụaka ndị erubeghị ihe
eji mmadų eme a naghị abų Ndiichie: Ndị na-abų ndiichie bụ ndi nwere ezinaulo,
akunauba, ndị chiri echichi ukwu na nke nta, ndị biri ezigbo ndų, nwụọ ezigbo onwų, a
bịazia nye ha ezi okwụkwa. Ezi ọkwukwa na-enyere Ndịichie aka įgaru njem ha na-aga
n'ala mmuọ.
Ancestors are people who reached what people are made of before they die. Children who
have not reached the point of human usefulness are not called ancestors: Those who
become ancestors are those who have families, relatives, those who hold great and small
positions, who lived a good life, died a good death, and they were given a good burial.
Good burial helps the ancestors in their journey to reach the land of spirits..
Ebe ndiichie na mmadụ na-ezute bụ n'ihe na anochite anya ha dị ka okpesi, ofo, okwute'
dgz. N'ala Igbo nille otu ihe e ji anochite anya Ndịichie bụ ofo. Na mpaghara Nsuka na
Afikpo e ji okwute anọchite anya Ndiichie. N'Ọnicha na obodo gbara ya gburugburu bụ
okpesi ka eji anochite anya ha. N'odo, ọ bụ olu ite ka e ji anọchite anya Ndiichie.
Where the ancestors and humans meet is in the things that represent them such as okpesi,
ọfọ, stone, etc. All over Igbo land, one thing that is used to represent the ancestors is ofo. In
Nsuka and Afikpo areas, stones are used to represent Ndiichie. In Onicha and the
surrounding area, they are represented by okpesi. In Odo, it is a pot that is used to
represent Ndiichie.

Ndiichie na-eweta ihe ọma di iche iche ma ọ burų na ndị nke ha dị ndụ a na-akwanyere
ha ugwu dirị ha dị ka igbapurụ ha ire oji ma a wasia oji, akpochighį ụzọ mgbe a na-eri nri,
akwafughi mmiri n'iro n'abali maọbụ zapụ aja n'iro na-ebughị ųzo mee mkpotų. Oge ọbula
a na-eme mmemme ilo ụwa a na-ekele Ndiichie ekele, nye ha nri na mmanya. Ha bụ ndị
na-alọ ụwa.
The ancestors bring various good things, if their own people alive respect them in ways
such as throwing out a tip of the kolanut for them after it's breaking , not closing the door
when eating, and not spilling water or sweeping out dust at night without first of all
making noise. Every time Alọm mmụọ is celebrated they thank the ancestors, give them
food and wine. They are the ones who re-incarnate.
Ndiichie Dị Ụdịdị Abụợ; Ndiichie nọ n'obi na Ndiichie nọ ili nso.
Two kinds of ancestors are; Ancestors in our hearts and Ancestors near the grave.
Ndiichie nọ n'obi bụ Ichie ukwu na lchie nta. lchie ukwu bụ ndị nille biri ezi ndų, nwee
ezinaulo na akụnauba, chie echichi nille dị elu tupu ha laa mmụo. Ichie nta bụ ndị nwere
ezinaulo, bie ezigbo ndụ mana ha enweghị ike ichi echichi dị elu tupu ha a laa mmụọ.
The ancestors in the heart are divided into great and small. The great ones are those who
have lived a good life, have a family and wealth, and have big titles before they die.
Small ones are people who have families, live a good life but they didn't achieve big title
before they died.
Ndiichie nọ ili nso bụ ndị okenye ka dị ndụ n'ụwa. Mmadų jbụ ichie nọ ili nso bụ site
n'okwa onye ahųụ nọ n'ọchịchị obodo ma ọ bụ site n'ibụ okenye. Ihe eji ama ndị okenye bụ
amamihe na ikwu eziokwu. Ọchichi na ilekọta obodo dị n'aka Ndiichie nọ ili nso.
Ancestors near the grave are the elders who are still alive in the world. A person being an
ancestor close to the grave is based on the position of the person in the town government or
from being an elder. The hallmark of elders is wisdom and truthfulness. The leadership
and management of the country is in the hands of ancestors near the grave.

Ajụjụ:
1. ___ bụ ndi tozuru ihe e ji mmadų eme tutu ha laa mmụo
___ are those who achieve worth as full grown humans before they die
2. ___ na-enyere Ndịichie aka įgaru njem ha na-aga n'ala mmuọ
___ helps the ancestors in their journey to reach the land of the spirits
3. Ihe na-anochi anya ndi ichie gụnyere ndị a na abụghi
What replaces the presence of ancestors include the following except a) ọfọ
b) uzu
c) okwute
d) okpesi
4. Ụdị ndị ichie abụọ enwere bụ There are two types of ancestors are
5. Mmadụ i bụ ichie nọ ili nso bu site na ___
Being an ancestor close to the grave is based on ___
6. Kedụ ihe di ichie di n'etiti ichie ukwu na ichie nta
What is the difference between a great ancestor and a small ancestor
7. _ na_ di n'aka ndi ichie nọ ili nso
 __&-__ is in the hands of the ancestors close to the grave
8. Ndiichie nọ ili nso bu ___ Ancestors close to the grave are ___
9. Ihe eji ama ndi okenye bụ __na__ The elders are known for __&___
Azịza/ Answers: 1. Ndiichie, 2. Ezi ọkwụkwa, 3b, 4. Ndiichie nọ n'obi na Ndiichie nọ ili nso,
5 n'ọkwa onye ahụ nọ n'ọchịchị, 6. Echichi , 7. Ọchịchị na ilekọta obodo, 8. Ndi okenye di
ndụ, 9. Amamihe na eziokwu.
Isi nke iri na iteghete: Ọchịchị Obodo Chapter Nineteen: Town Governance

Ọchịchị bụ inwe ikike įno n'okwa. Onye nọ n'isi ochịchị na-enweta ikike na ike nchịkwa
n'aka Chukwu, n'aka ndị họpụtara ya maọbụ site n'akwukwo iwu na-achị otu, ogbe maọbų
obodo ọ nọ n'isi na ya.
Governance is about having authority to be in power. The person at the head of the
government receives authority and power from God, from the people who elected him or
from the constitution that governs the community, the community he is at the head of.
Ebe abuọ ọchịchị hibere isi bu ekpemekpe na obodo. Ufodụ ndị ndu nke ekwenyere na-
ahọpụtara ha na mmụọ ka a na-akpọ Ezemmụo maobų Onyenchụaja n'ogogo ha dị iche
iche.
There are two main basis of government are justice and nationalism. Some of the leaders
who are believed to be chosen by the spirit are called chief priest or priests in their
different levels.
Ndịnchụaja bụ ndị na-akụziri obodo ihe gbasara ezi omume na iwu obodo. Ndị ndu
obodo n'aka nke ha bụ ndị a họputara n'obodo iwere ọkwa ọchịchị n'ogogo dị iche iche
maka udo, agamnihu na odịmma obodo.
Priests are the ones who teach the community about morality and law. Community leaders
in turn are people who are elected in the community to take government positions at
different levels for the peace, progress and well-being of the community.
Onye e chiri echichi n'ụdị obụla sokwa n'onye ọchịchị. Ndị Eze, Igwe, na Obi bụ ndị nọ
n'okwa dikarichara elu n'usoro ọchịchị ndị lgbo.
A person who is titled in any form is also a ruler. Eze, Igwe, and Obi are the most senior
members of the Igbo government system.
Enwere udị ochjchị abụọ e nwere n'ala Igbo: Ọchịchị Ọha (nke onụ na-eru onye obula
n'okwu) na Ọchịchị ndi eze Chi chibere.
There are two types of government in Igbo land: Public Government (which is accessible
to everyone) and Government of God's chosen.
Ọchịchị Ọha na-ebido n'ogogo ezinaulo rue ogogo obodo bụ nke dikarichara elu.N'udi

ọchịchị a, e nweghị otu onye a na-asį na ọ bụ ya bụ onye isi. Ọ bụ ya kpatara e ji ekwu

mgbe ahų na Igbo enweghi eze (Igboenweze).
Public administration starts from the family level to the community level which is more
advanced. In this type of government, there is no one person who is said to be the leader.
That is why it was said at that time that the Igbos had no king (Igboenweze).
Ọchịchị ndị eze Chi chibere bụ ndị ikike ọchịchị ha esiteghị n'aka mmadų kama n'aka
Chukwu Okike Abiọma. Ọ bụ n'ụdị ọchịchị a ka ọ na- abų nna chịchaa nwụọ, diọkpara ya
arigoro. A ka nwere udi ochịchị a na Nri, Nnewi, Onicha, Ugwuta,Arochukwu, wdg.
The government of God's chosen kings are those whose authority does not come from
human beings but from God the Creator. It is in this type of government that when the
father dies, his eldest son has ascendes. This type of leadership still exists in Nri, Nnewi,
Onicha, Ugwuta, Arochukwu, etc.
N'ochịchị ala Igbo, ha nwere usoro ochịchị onye kwuo uche ya. A na-agbaso usoro a iji
nwee ike hụ na a nochitere anya mmadų niile. Lee usoro ahų: Ezinaulo, Umụnna, Ogbe, na
Obodo.
In the Igbo government, they have a democratic system of government. This process is
followed to ensure that all people are represented. See the order: Family, kindred, village,
and town.
Ezinaųlo bụ ogogo ochịchị ndị Igbo nke dikarịchasirį nta. Okpara bụ onye kachasį
n'ogogo ezinaulo. Ikike okpara nwere dị ka onye isi ezinaulo ruru n'ikpe ikpe ala ezinaulo,
ichekwa akụnauba ezinaulo, ichekwa umụnwaanyị na įhafe ha maka olụlų n'aka di ha,
ichukwa arusį na ibu ofọ ezinaųlọ.
Family is the smallest level of government in lgbo administration. The eldest son is the
most powerful member of the family. The authority of the eldest son as the head of the
family is to judge the family land matters, protect the family wealth, protect the women
and give them out for marriage in the hands of their husbands, and also take care of the
family shrine and carrying the ọfọ of the family.
Ndị mebere umụnna bụ ezinaulọ dị iche iche otu ọbara jikọtara bụ ndị nwere otu nnukwu
nna ochie malitere otu nnukwu ezinaulo tupu ọ mụbaa. Ọ bu ọkpara na-ebu ofo umụnna
ma na-arųkwa orų ndi ozo a hanyere ya n'aka n'ụmụnna n'ihi na e were ya dịka onye

kacha okenye. Ọfọ nọchitere anya eziokwu na ikpe nkwụmoto nke mmadų ọbula agaghị
agba mgba megide.
Those that make up the Kindred are different blood related families who have a common
ancestor who started a large family before it multiplied. Ọkpara carries the family's ọfọ
and also performs other functions handed to him by the kindred because he is considered
the eldest. Ọfọ represents truth and justice that no human will ever fight against
Ndi mebere ogbe bụ; ụmụnna dị iche iche bụ ndị bịakotara onu. Ha nwere ike įlųrita
onwe ha ma ọ bụrụ na otu ọbara ejikotaghị hà n'ụmụnna.
Those who make up the villages are; different kindreds who came together. They can
marry each other if they are not of the same blood.
Ọ bụ site n'ogbe dị iche iche di n'ime obodo ka e si ahoputa ndị ha na Eze obodo na-
aruko orụ, bụ ndị a na-akpọ ndị kabinet Igwe. Ndị ichie bụ ndị nwere ikike karichara elu
n'imebe iwu obodo. Ndị mebere otu ndi ichie bụ ndị echichi n'ogogo dị iche iche, ndị
nnukwu mmadų e nwegasiri n'ogbe, ndị ochị agha, ndị isi otu nzuzo, ndị otu ogbọ, ndị
nwere akų na uba na amamihe purụ iche.
It is from different villages in the town that those who work with the King of the town are
chosen, who are called Igwe's cabinet. The elders are the supreme authority in making the
laws of the town. The members of the elders are those who have titles at different levels,
the elites of the community, the military commanders, the leaders of secret societies, the
age grade, people with wealth and special wisdom.
Ọ bụ site na njikota onų nke ogbe dị iche iche e nwere n'otu ebe ka e si enweta obodo. Ihe
e ji akpọkarį nzukọ obodo bụ ihe metutara obodo ozọ įwakpo obodo ọgụ, obodo ọzọ įzo
ala obodo, mmebi nnukwu ihe na-enyere obodo aka na ndụ ha, wdg.
It is through the integration of different villages in one place that a town is formed.
Reasons for calling of community meetings is something that has concerns another
community attacking the community, another community to struggling for the community's
land, damage to the things that help the community and their lives, etc
Ka Ndị Igbo si ahọpụta onye isi obodo bụ a na-ahọrọ onye bụkarisiri okenye, ebe ụfọdụ
na-ahọro site n'ogbe buru uzọ bịa biri ebe ha bi n'obodo ahụ. Ihe e ji ama ogbe kacha

bụrụ okenye bụ maka na ọ bụ na ya ka a na-enwe mmụo ala obodo ahu. N'otu ogbe ahụ
ka a na-enwekwa eze ala obodo ahu.
The way the Igbo people elect the head of the town is to choose the person who is the
oldest, while some choose from the village that first came and lived in the town. The
oldest community is known because it is where the national spirit of the nation resides. In
the same village there is also the land custodian of that town.
Ọ dị mkpa ka a mata na obodo na-enwe eze obodo na eze ala otu oge. Ebe eze obodo na-
ahų maka ihe gbasara ọchịchị obodo, eze ala na-ahų maka igo mmụọ ala maobų
ekpemekpe odinala.
It is important to know that a country has a political king and a land custodian king at the
same time. While the political king is responsible for the affairs of the local government,
the spirit/ land king is responsible for communing with the spirits and also traditional
justice system.
E nwere otu ochịchị ụmụ nwaanyị abụo ; otu ụmụada/umụokpụ na otu ndị
inyomdi/inyomola.Umụada bụ ụmụ nwaanyị ndị a mụrụ n'obi. ufodụ n'ime ha bụ ndị jere
di n'ogbe maọbų obodo ndị ozo.
There are two kinds of women government; Umuada group and Inyomdi group. Ụmụada
are women who are born in the family. some of them are those who are married out to
other villages.
Ndị inyomdi maọbų inyomola bụ ụmụ nwaanyi a lubatara n'obi. Umụada kara nwe ikike
na ike karia ndi inyomdi maka na ha bụ ndị a mụrụ amụ n'obi. Otu abuọ ndị a e kwuru
maka ha n'elu na-enye aka įhụ na enwere udo n'ogbe nakwa n'obodo. Otu a na-enye aka
achikwaakparamagawa umụnwaanyị ndị nọ n'otu ha n'obodo. Ha na-enye aka n'idezi
okwu siri ike n'etiti di na nwunye. Ha na-ekpere di na nwunye amụtabeghị nwa ekpere
omụmụ ma hụ na nwoke alųbeghị nwaanyį na a na-echetara ya mgbe niile mkpa nke a dị.
Inyomdi are women married into the family . Ụmụada have more authority and power
than Inyomdi because they are born in the family. The two groups mentioned above help
to ensure that there is peace in the community and in the town. These group help to
educate the women in their community. They help in resolving difficult issues between
husband and wife. They pray for a married couple who have not yet had a child and see
to the it that a single man is always reminded of the importance of marriage.

Njirimara Ezi Onye Ọchịchị; Ọ na-agbado anya n'ihe bụ ebumnobi e ji họputa ya, Ọ na-
achikwa onwe ya nke ọma obụladį ma mgbe e nwere ọgbaghara iji ma ihe ọ ga-eme, Ọ na
-ahụ na onye obụla na-esonye n'usoro ọchịchị ya, Ọ na-azųlite ndị nwere ike įnọchỉ ya, Ọ
na-eji akọnauche edezi okwu ọbula dịịri mmadų na ibe ya.
Characteristics of a Good Leader; He focuses on what is the purpose for which he was
elected, and he disciplines himself well even when there is a conflict to know what to do,
he makes sure that everyone participates in the process of his government, He trains those
who can replace him, He uses his intellect and wisdom to correct every issue that is
between people.
Ajụjụ:
1. ___ bụ inwe ikike įno n'okwa
___ is to having the right to be in power
2. Onye nọ n'ọchịchị na-eweta ike n'aka ndi a nke abụghị
The person in government recieves authority from these people except a) Ndiichie
b) Chukwu
c) Ndi họpụtara ya
d) Iwu na achị otu
3. ebe abụọ ọchịchị hibere isi bụ ___&___
the government is based on two things which are ___&___
4. ___ bụ ndị na-akụziri obodo ihe gbasara ezi omume na iwu obodo ___ are the ones who
teach the community about morals and civil law

5. Kedụ ndi esoghi na ndị nọ n'okwa dikarichara elu n'usoro ọchịchị ndị lgbo
Which is not among those who are in the highest position in the lgbo government system
a) Eze b) Igwe c) Dibia d) Obi
6. Ụdị ọchịchị abụọ ndi Igbo nwere bụ ___na___
The two forms of government the Igbo people have are ___ and ___
7. Kedụ ụdị ọchịchị ebe ọ na- abų nna chịchaa nwụọ, diọkpara ya arigoro
In What kind of government does the eldest son take charge after the death of the father
8. ___ na-ahų maka ihe gbasara ọchịchị obodo
___ is concerned with community government matters
9. Onye na-ahụ maka ihe gbasara igọ mmụọ na ekpemekpe ọdinala
The person responsible for matters of spirituality and traditional justice system
10. ___ na-ebu ofo umụnna ma na-arųkwa orų ndi ozo a hanyere ya n'aka n'ụmụnna
___ carries the ọfọ of the kindred and performs other tasks entrusted to him by the
kindred
11. Kedụ ndi mebere ogbe
Who are the people that make up a village

12. Kedụ nke esoghi na ihe eji akpọkari nzukọ obodo

Which of the following is not part of the reason for calling of community meeting a)
mmebi nnukwu ihe
b) obodo ọzọ iwakpo obodo ọgụ
c) ikpụ arụ
d) izọ ala obodo
13. Ọ bụ site na njikota onų nke ogbe dị iche iche ka esi enweta ___
It is through the integration of different communities that ___ is gotten
14. Kedụ ụdị ọchịchị eji maka ya si na igbo enweghị eze
What type of government brought about the saying Igbo has no King
15. Ihe e ji ama ogbe kacha bụrụ okenye bụ maka na ọ bụ na ya ka a na-enwe __ The
oldest community is characterized by the fact that they have__
16. ___ nochitere anya eziokwu na ikpe nkwumọtọ ___ represents the truth in the unbiased
judgement
17. Otu n'ime obodo ndia anaghị eme ọchịchị ndị eze chi chibere
One of these towns do not practice the government of God-chosen kings a) Nri
b) Abagana
c) Ọnịcha

d) Arochukwu
18. ___ bụ onye kachasį n'ogogo ezinaulo Who is at the highest authority in the family
19. ___ bụ ụmụ nwaanyi a lubatara n'obi ___ are women married into the family
20. ___ bụ ụmụ nwaanyị a mụrụ n'obi ___ are women born in the family
21. Kedụ ndi kara nwee ikike n'ọchịchị ụmụ nwaanyị Who are the most empowered women
in government
Azịza /Answers : 1. Ọchịchị, 2a, 3. Ekpemekpe na obodo, 4. Onyenchụaja, 5c, 6. Ọchịchị
Ọha na Ọchịchị ndị eze chi chibere, 7. Ọchịchị ndị eze chi chibere , 8. Eze obodo, 9. Ezeala,
10. Ọkpara, 11. Ụmụnna di iche iche, 12c, 13. Obodo, 14. Ọchịchị Ọha, 15. Ezeala, 16. Ọfọ, 17b,
18. Ọkpara, 19. Inyomdi, 20. Ụmụada, 21. Ụmụada.
Isi nke iri abụọ: Nri ndị Ìgbo Chapter 20: Igbo Food

Obodo obụla nwere ụdị nri pụrụ iche e ji mara ya. Iji maa atų, ọ bụrụ na mmadų e
kwue maka nrị a na-akpo tuwo, onye obụla amarala na ọ bụ ndị Awụsa nwe ya. I kwuo
maka amala, ndị ọ bụ nrị ha bụ Yoruba ebe e ji akpų mara ndị Igbo.
Every country has its own unique set of food. For example when a person mentions tuwo,
everyone one knows that it's an Hausa food, when amala is mentioned everyone knows
that it's a yoruba food while akpụ is known as an Igbo food.
N'ime nri niile ndị Igbo nwere, ndị bụ isi nri ha bụ ji, ede na akpų.
Among all the foods that the Igbo people have, the main ones are yam, cocoyam and
cassava.
Ji bụ isi nri ndị Igbo. Ọ bụ ụmụnwoke ka e ji įkọ ji mara n'ala Igbo. Ji na-anọ ọnwa ise,
isii, asaa n'ala tupu e gwue ya. Tupu e rie ji n'ala Igbo a na-ebu ụzo mee mmemme a na-
akpọ iri ji ọhụrụ.
Yam s the chief food of the Igbo people. In Igbo land, it is men who are known for their
yam cultivation. Yam spends five, six, seven months in the ground before being dug up.
Before yam is eaten in Igbo land, a festival known as new yam festival must be
performed.
Ụfọdụ obodo na-eme nke ha n'ọnwa Ọgọst ebe ufodụ na-eme nke ha n'ọnwa Septemba
maobụ Oktoba. Ųdịdị ji ndị e nwere gụnyere: abi, nwopoko, adaka, abana. E nwere ike isi
na ji nweta udị nrị dị iche iche dị ka: nri ji, ji ọgwụgwọ, ji awai, ji mmanų, wdg.
Some towns hold theirs in August while others hold theirs in September or October. Kinds
of yam include: abi, nwopoko, adaka, abana. Many meals can be prepared from yam like;
pounded yam, ji ọgwụgwọ, yam porridge, oil yam, etc.
Nri ji bụ ji e sighere esighe ma sụọ ya asụo maka olilo. Ọ na-dịkarį mma iji ofe nsala eri
ya. Ji ọgwụgwọ bụ ji e ji akwųkwọ nri dị iche iche were agwọ. Ji awaį bụ nke a na-ejikarį
ọkụkọ esi. Ọ bụ ji awai ka e ji esikari ọkụkọ ubọchị obodo na-eri ji ohụrụ.
Pounded yam is yam boiled and pounded for swallowing. It is better to eat it with nsala
soup. Ji ọgwụgwọ is yam prepared with a variety of vegetables.. Ji awaį is usually
cooked with chicken. It is ji awai that is prepared alongside chicken on the day the village
celebrates new yam festival.

Ji mmanų bụ ji e siri n'ọcha etu ahų n'etinyeghị ihe obula. Ufọdų na-akpo ya nri ndị ume
ngwụ.
Oil yam is yam cooked white without the addition of anything.. Some call it food for the
lazy
Ọ bụ ụmụnwaanyı ka ọ dịiri įkọ ede. A na-akọ ede ngwa ngwa udummiri malitere. Ede
na- anote aka n'ala tupu a buo ya. E nwere ụdị ede dị iche iche mana ndi a ka eri n'ala
Igbo bụ ede uri (nke e ji esi ofe) na ede oko (nke na-adi ka ji).
It is women who cultivate cocoyam . It is cultivated at once raining season starts.
Cocoyam stays long in the ground before it is harvested. There are different types of
cocoyam, but the ones that are eaten in Igbo land are ede uri (which is used to cook soup)
and ede oko (which looks like yam).
Abagana na-eme mmemme ha na-akpo Ede Arọ tupu ha erie ede. E ji ede esi ofe onugbu
na ofe oha. Orụ ọ na-arųkaricha bụ ime ka ofe rọọ arọ. Ede juputara na nri mkpurụosisi
(vitamin B6). Ndi na-aria ọrịa shuga ji ede mere nri niihi na e kwenyere na ọ na-ebelata
ọbara mgbali elu ma na-akwusį ọrịa obi. N'ala mmiri na-adọ adọ ka a na-akọ ede ka ka ọ
wee me nke ọma.
Abagana perform a ceremony they call Ede Aro before they eat ede. It is used to cook
onugbu soup and Ọha soup. It's main job is to thicken the soup. It is full of plant nutrients
(vitamin B6). Diabetics use cocoyam as food because it is believed to lower blood
pressure and prevent heart disease. Cocoyam is cultivated In the wet lands so that it can
grow well.
Akpų bụ nri ozuru Igbo ọnụ. E si n'akpų enweta gari, achịcha/iwu akpų, nri olilo (akpu),
akara. Garį bụ nri olilo e ji ofe eri. Achịcha/iwu akpų bụ akpų a banyere na mmiri ụbọchị
olenaole. E nwere ike iji akį maobụ akį Bekee taa ya maobụ kwanų e jiri ya gwọọ abacha.
Nri olilo (akpu) bụ eze na nri nile a na-enweta n'akpụ.
Akpų is an Igbo general food. From cassava these are obtained;, gari, bread/ iwu akpụ,
fufu, akara .. Gari is a swallow eaten with soup. Bread/baking is cassava that has been
soaked in water for a few days. It can be eaten with coconut/ nuts or used to prepare
abacha. Cassava swallow or fufu is the king of all foods that are obtained from the
cassava.

Ndị Igbo na-ejikarį ofe onugbu eri ya ma a sụchaa ya. Akara bụ nri ozọ si n'ala Igbo.
Ụdị akara e ji akpu eghe dị iche na nke eji agwa eghe. Ọ bụ na mpaghara Abakaliki ka a
na- enweta ndị na-eghe ya.
The Igbo people use the soup to eat it after washing it. Akara is another food from Igbo
land. The type of label used for fried cassava is different from that used for refried
beans. It is in Abakaliki area that the people who fry it are found.
Akịdị bụ nri yitere àgwà ndi Igbo na-eri tupu ndị ọcha ewetara ndi Igbo agwa.
Akidi is a food that looks similar to beans which the Igbo people ate before the white
people brought beans to the Igbo people.
Ųkwa bụ nri na-amị n'osisi. Mgbe ufodų a hụọọ ya ahụ. Mgbe a na-agwo ya na oka. A na
- eji onugbu siee ya na nkitị maka ndị oria dayabitis.
Breadfruit is a food that grows on trees. Sometimes it is fried. Other times it is prepared
with corn. It is cooked with onugbu without adding anything for diabetics.
Ọna bų nri na-adį ka ji. A na-egwuputa ya n'ala ụbọchị obụla a chọrọ isi ya. Ọ bụrụ na a
hapų ona ka e gwuputachara ya, ọ gaghị eghezi eghe mgbe obụla e siri ya. Eji mmanų a
pirị apį eri ọna o wee tọọ ezigbo uto.
Water yam is a food that looks like yam. It is dug out of the ground every day it is needed.
If it is left after digging, it will not be well cooked whenever it is prepared. Fried oil oil is
used to eat it for sweet taste.
Épè/oroma - Orange, Ube oyibo - Avacado, Udara - Star apple, Icheku - Velvet tamarin,
Ji - yam, Ona - Water yam, Ede - Cocoyam, Ọkwụrų - Okro, Unere - Banana, Akpų -
Cassava, Ogede/Jioko - Plantain, Ugụ - Pumpkin leave, Egwusi - Melon seed, Oji - kola
nut, Ukpaka/Ugba - Oil bean, Oka - Corn, Ube - Pear, Nkwų - Palm, Akį - Palm kernel,
Kanda/Kpomo - Cow skin, Ọkwa - Patridge wild Pigeon
 Torotoro - Turkey, Ogazi - Guinea fowl, Nri ji - Yam fufu, Akpų - Cassava fufu, Ogiri
egwusi - Melon seed, Ogiri Igbo - Castor oil, Ųzįza - Black pepper,
Ehu - Menodora spp, Ehuru- Mendora ministica, Oseọji- Alligator pepper, Ụda - Ụylopia
eathiopica, Ehu - Mushroom, Utazi - Africana salad, Gbọlọdi - water leaf.

Ajụjụ/ Questions
1. Kedụ obodo eji tuwo wee mara
Which nation is known for tuwo
2. Kedụ obodo eji amala wee mara Which nation is known for amala
3. Kedụ nke esoghi n'isi nri ndị Igbo Which is not part of the chief Igbo meals a) ji
b) ọna
c) akpụ
d) ede
4. Kedụ mmemme a na-eme tupu eri e ji n'ala Igbo What event is held before yam is eaten
in Igbo land
5. Udi ji enwere gụnyere ndị a nke abụghị
The kinds of yam includes the following except a) ji abana
b) ji ufuma
c) ji nwokpoko
d) ji abi

6. Anaghị esi na ji emepụta otu n'ime ndị a

The following meals are prepared from yam except a) nri ji
b) ji awai
c) ji mmanų
d) ji esuresu
7. Kedụ ji a na-ejikari ọkụkọ esi
Which yam meal is prepared with chicken
8. ___ bụ ji e sighere esighe ma sụọ ya asụo maka olilo ___ is a yam steamed and
pounded for swallowing
9. ___ bụ isi nri ndị Igbo
___ is the chief food of the Igbo people
10. Ofe ___ ka ndị Igbo na-ejikari eri akpụ
___ soup is used by the Igbo people to eat akpụ (pounded cassava)
11. Ofe ____ ka ndị Igbo na-ejikari eri nri ji
____ soup is used by the Igbo people to eat nri ji (pounded yam)
12. ___ bụ ji e siri n'ọcha etu ahų n'etinyeghị ihe obula ___ is yam cooked white without
adding of anything

13. ___ bụ nri yitere àgwà

___ is a food similar to beans
14. ___ bụ nri na-amị n'osisi ___ is a food grown on trees
15. ___ bụ nri ndị ume ngwu ___ is a lazy people's food
16. ___ bų nri na-adį ka ji
___ is food that looks like yam
17. A na-eji onugbu siee ukwa na nkịtị maka ndị oria___ Onugbu is used to prepare ukwa
for people with ___ sickness
18. __ bụ nri ụmụ nwaanyị na-akọ n'ala Igbo
__ is the food cultivated by women in Igbo land
19. Ebee ka a na-enweta ndi na-esi n'akpu eghe akara Where do you get those who make
fried akara from cassava
20. __ na-eme mmemme ha na-akpo Ede Arọ tupu ha erie ede __ perform a ceremony they
call Ede Aro before they eat Ede

21. Kedụ ebe a na-akọ ede Where is ede cultivated

22. ___ bụ nri zuru Igbo ọnụ ___ is a generalized Igbo food
23. Kedụ nke abụghị udi ede Which is not a type of ede a) ede uri
b) ede abi
c) ede oko
24. Kedụ ede eji arọ ofe
Which ede is used to thicken soups
Azịza/ Answers: 1. Awụsa, 2. Yoruba, 3b, 4. Irí ji ọhụrụ, 5b, 6d, 7. Ji awai, 8. Nri ji, 9. Ji, 10.
Onugbu, 11. Nsala, 12. Ji mmanụ, 13. Akidi, 14. Ukwa, 15. Ji mmanụ, 16. Ọna, 17. Dayabitis,
18. Ede, 19. Abakiliki, 20. Abagana, 21. N'ala mmiri na adọ adọ, 22. Akpụ, 23b, 24. Ede uri
Isi Nke iri na Abụọ na Otu; Ezinaulọ onye Igbo Chapter 21: Igbo family

Ezinaulo na-amalite site n'ilų di na nwunye na mbiko onų nke nwoke na nwaanyị. A
family begins with marriage and the marriage of a man and a woman.
Ndị mebere ezinųlọ gụnyere: di, nwunye maobų ndị nwunye, ụmụaka, ụmụnne, umụnna,
ikwu na ibe na umụ odibo.
Household members include: husband, wife or wives, children, brothers, sisters, cousins
and servants.
Ụdị Ezinaųlo enwere: Ezinaųlo Otu Mkpuke bụ ezinaulo ebe e nwere otu nwoke lụrụ otu
nwaanyị ha wee mụta ụmụaka. Ezinaulo ụbara mkpuke bụ ezinaulo otu di, ndị nwunye
abụọ maọbụ karia na ụmụ ha mebere.
Types of EzinaŌlo available: EzinaŌlo Otu Mkpuke is a family where there is one man
who marries one woman and has children. A multi-generational family is a family made
up of one husband, two or more wives and their children.
A na-enwe karịa otu usekwu n'ụdị ezinaulo a. A na-enwekarį ekworo na mgbagha
nwunyedi na ibe ya n'udį ezinaulo a.
There is more than one family in this type of family. There is often jealousy and
opposition to each other in this type of family.
Ezinaulo Mbisa bụ ezinaųlọ otu di, nwunye maọbų ndị nwunye, ụmụ ha, ụmụnne ndị
nwoke na ndị nwaanyį, nne na nna nwoke na ndị ọzọ, ndị ikwu na ibe, ndị ogo na ndị
binyeere ha dị ka ndị odibo na nwaneku.
Ezinaulo Mbisa is a family of a husband, wife or wives, their children, brothers and
sisters, parents and other people, relatives and friends, relatives and those who hired them
as servants and children.
Orụ Nna N'ezinaųlo ; Nna ka o diiri ichekwa ezinaulo ya, Nna na-akpata ihe ndị ezinaulo
ya na-eri, Nna ka o dịịrị įruta ebe obibi maka ezinaųlo ya, Ọ bụ orụ nna įzų ụmụ ya
n'akwųkwo, Nna ga-ahų na onye obụla dara n'oria gara ųlo ọgwų, Ọ bụ orụ nna idozi
okwu o bụla dapụtara n'ezinaųlo ya, Irụta ebe obibi, Nna na-akųziri umụ ya omenala
obodo.

Father's Role in the Family; A father should protect his family, A father earns what his
family eats, A father is responsible for finding a place to live for his family, It is a
father's job to send his children to the nest, A father will see that everyone fails When he
went to the funeral home, it was the father's job to resolve any issue that arose in his
family, to find a place to live, and the father taught his children the culture of the country.
Orụ nne n'ezinaųlọ; N'ezinaulo, o bụ orụ nne idozi ma hazie ihe nna kpatara.ndị Igbo
kwenyere na e jighi a kpata e tufuo aba ogaranya, Nne ka ọ dịịri įhụ na ezinaulo ya na-eri
ezigbo nri, Nne ka o dịiri idebe ezinaulo ocha, ọ bụ orụ nne ilezi ụmụaka anya ma
gbazieere ha ụha ga-eso, Ọ bukwa orụ nne inye umuaka ezi ndụumọdu, Ọ bụ orų nne įhụ
na ụmụaka ma asụ Igbo nke oma.
Mother's role in the family; In the family, it is the mother's job to fix and sort out the
father's problems. The Igbo people believe that there is no reason to throw away a rich
person. It is a mother's duty to take care of the children and prepare them for the world
they will follow, It is also a mother's duty to give the children a good life, It is a mother's
duty to take care of the children and speak Igbo well.
Ajụjụ:
1. Ezinaulo n'amalite site na___ Family begins with ___
2. Kedụ nke esoghi na ndị mebere ezinụlọ
Which one is not included in the family members a) Di
b) Ndị nwunye
c) Ndiichie
d) Ikwu na Ibe
3. ___ bụ ezinaulo ebe e nwere otu nwoke lụrụ otu nwaanyị ha wee mụta ụmụaka

___ is a family where there is a man who marries a woman and has children
4. ___ bụ ezinaulo otu di, ndị nwunye abụọ maọbụ karia na ụmụ ha mebere. ___ is a
family made up of one husband, two or more wives and their children.
5. ___ bụ ezinaųlọ otu di, nwunye maọbų ndị nwunye, ụmụ ha, ụmụnne ndị nwoke na ndị
nwaanyį, nne na nna nwoke na ndị ọzọ, ndị ikwu na ibe, ndị ogo na ndị binyeere ha dị ka
ndị odibo na nwaneku.
___ is the family of a husband, wife or wives, their children, brothers and sisters, parents
and others, relatives and friends, in-laws and those who they hired as servants and
children.
6. kedụ nke abụghị ọrụ nna n'ezinaųlo Which is not a father's job in the family a) inye
ụmụaka ezi ndụmọdụ
b) ikpata ihe ezinaulo ga-eri
c) iluta ebe obibi
d) ichekwa ezinaulo
7. Kedụ nke abụghị ọrụ nne n'ezinaųlo Which is not a mother's job in the family a) ilezi
ụmụaka anya
b) ihu na a na-eri ezigbo nri
c) ichekwa ezinaulo
d) inye ụmụaka ezi ndụmọdụ
Azịza/ Answers: 1. Ilụ di na nwunye, 2c 3. Ezinaulo mkpuke, 4. Ezinaulo ụbara, 5.
Ezinaulo

Mbisa, 6a, 7c .
Isi nke iri abuo na abuo : Ịgba afa Chapter Twenty-two: Divination
N'oge gboo, ndị Igbo na-esite n'igba afa achopụta ihe mere eme, ihe na-eme eme, ihe ga-
eme eme, ihe bu ezi okwu na nke bụ okwu asi. Ya bu na igba afa maọbu iju ase bụ usoro
ndị Igbo si achoputa maobų na-ahų ihe nzuzo obụla mmadų dị ndụ apughị jchọputa
maobų hụ site n'anya nkitį. Ọ bụ usoro ndį mmadų si achoputa echiche ndị mmụọ ma na-
ajuputakwa ndį mmụọ ihe ufodų dị omimi.
In ancient times, the Igbo people use divination to find out what happened, what is
happening, what will happen, what is true and what is false. That is, divination or spiritual
inquiry is the method used by the Igbo people to find hidden things that even living people
cannot find with the naked eye. It is the process by which people discover the thoughts of
the spirits and also ask the spirits some deep things.
Igba afa bụ orụ dịrị nwa dibia afa. Dibia afa bụ dibia kara aka, ma bụrụkwa dibia
nwere onyinye ihų/ichọpụta ihe dị omimi, maọbų juputa ebumnobi ndị mmụo.
Divination is the profession of a mystic diviner. A mystic diviner is a strong diviner, and a
diviner who has the gift of finding out mysteries or inquiring the thoughts of the spirits.
N'ufodụ obodo, o bụ ndị a maara dįka eze mmụo, maobų onye na-efe arusį obodo ha na-
agba afa, n'ihi na ọ bụ site n'okwu arusị ahụ ka ya na ndị mmụo, ndị mbụ na ndị egede na
-akparita uka.
In some communities, it is people who are known as the chief priest, or the person who
worships the deity of their nation that does divination. This is, because it is through the
Shrine that he communicates with the spirits, the ancestors and the ancients negotiate.

Ụdị afa di iche iche a na-agba gunyere: afa obodo (ya bụ, udị afa ndi obodo gbara
bànyere ihe na-eme n'obodo ), afa ezinulo (nkea bụ ụdị afa ndị ezinųlo na-agba bànyere
ihe metutara maobụ ihe na-eme n'ezinụlo ahụ), afa onwe (nke a bu udị afa mmadų gara
gbaa n'isi onwe ya banyere ihe na-eme na ndụ ya), afa agų (ya bụ ụdị afa a gbaara
mmadų, okachasį umụaka, iji mata onye lọrọ ha ụwa), na ndị ozọ dị iche iche.
The different types of divination include: village divination (that is, divination by the
villagers about what is happening in the village), family divination (this is the kind of
divination that families do about things that affect the family and happenings in the
family), self-divination (this is a type of divination that people inquire about what is going
on in their lives), agụ divination (that is, a type of divination that is practiced by people,
especially children, to identify who re-incartated them), and various others.
Ihe ndị nwere ike ibute igba afa gụnyere: onwų ntụmadų maọbų oke ọnwụ, amutaghị
nwa, uganį n'ihi ụkọ mmiri ozuzo, ọrịa ọjọọ na-egbu mmadų, įchọputa onye lọrọ mmadų
ụwa, oge a na-achọ ilų di na nwunye, mgbe a na-akwado iga agha, isi mmebi mmadų
maọbų mmadų įpụ ara mberede, oke aguų maọbų oke ọnwų įdị n'obodo na anų dị aghaa
ibiakaria n'ulo mmadụ.
Factors that can lead to divination include: too much or untimely death, childlessness,
drought, deadly disease, finding someone to marry, time to get married, when It is
recommended to go to war, the cause of harm to people or people dying suddenly, famine
or much death, wild animal coming into people's houses.
Ihe dị iche iche e ji agba afa n'ala Igbo gụnyere: akwa okųko, oji, nkata, nzu, ego ayoro,
ọfọ, omų nkwụ, ugbene ọkụkọ, ogene, mkpurų òkwė, mmanya, uriòm, okpokoro mbe, ewu,
mkpụrụ akwų, ehi na ndị ọzọ.
The various items used for divination in Igbo land include: chicken eggs, kolanut, baskets,
chalk, cowries, ofo, palm trees, chicken feathers, ogene, okwuru seeds, wine, uriòm,
turtle shell, goat, palm nut, cows and others.
Mmadų si n'igba afa amata ihe bu akaraka ya. Ufodų ndị dibia ojọo na-anazi aka azų
ma jiri igba afa na-akpa ego nke mere na ufodų n'ime ha na-agba afa ụgha, tụkpò ndi
mmụọ asį n'elu ya site n'ikwu ma nke mmụo gwara ha ma nke mmuọ ekwughị.
People know their destiny from divination. Some of the evil diviners take advantage of
fraud and use divination to make money, so that some of them make false divinations and
lie against the spirits.

Ajụjụ:
1. usoro ndị Igbo si achoputa maobų na-ahų ihe nzuzo obụla bụ __ The method used by the
Igbo people to find out hidden reality is __
2. Afa mmadụ gbara ijii mata onye lọrọ ya ụwa bụ
A divination done to find out who incarnated a person is
3. Kedụ nke abụghị ụdi afa ndị Igbo na-agba
Which of the following is not a type of divination practiced by the Igbo people a) Afa ndụ
b) Afa obodo
c) Afa ezinụlọ
d) Afa onwe
4. A na-esi n'igba afa amata otu n'ime ndị a___
One of the following things are known through divination ___ a) Onye zuru ohi
b) nwa ebu n'afọ
c) Akaraka mmadụ
5. Kedụ nke enweghi ike ibute igba afa n'ala Igbo What can not lead to divination in Igbo
land
a) Oke ọnwụ

b) mmekọ nwoke na nwaanyị c) ọrịa ọjọọ

d) onye lọro mmadụ ụwa
6. Otu n'ime ndị a esoghi na ndị ha na eze mmụọ na akparitaụka n'okwu arụsi
One of these people is not one of those who the chief priest converses with at the shrine a)
Ndi mmụọ
b) Ndị mbụ
c) Ndi ugbua
d) Ndi egede
7. Onye ka ọ bụ ọrụ ya igba afa Whose job is to make a divination
Azịza/ Answers: 1. Igba afa, 2. Afa agụ, 3a, 4b, 5b, 6c, 7. Dibia afa.
Isi nke iri Abụọ na Atọ : Ile Ọmụgwọ Chapter Twenty-Three: After birth visit/care
Ile omugwo bụ nleta a na-eleta nwaanyị mụrụ nwa ọhụụ iji nyere ya aka ka ọ nwee
ezumike dị ukwuu ka ọ mụchara nwa.
After-birth visit is a visit given to a woman who has given birth to a new baby to help her
have a long rest after giving birth

Ka nwaanyi dị ime, ọ na-amalite zụtawa ihe niile ga-enyere ya aka įmụ nwa ya ma
lekọta nwa ya anya nke oma. Nwoke nwunye ya dị ime nwekwara oke na orụ ihụ na ihe
oriri agaghị ako n'ụlo ya ma amụtuo nwa n'ihi na otụtụ ndị ga na-abata ileta nwaanyị na
nwa ya. Oge gboo, ufodụ na-eji okųko na mba ji wee ziruo ozi ha mana oge ugbua mmepe
obodo na ekwentį agbanweela otutụ ihe.
When a woman is pregnant, she starts buying everything that will help her give birth and
take good care of her child. The husband of this pregnant wife also has the responsibility
of making sure that the food does not run out in his house when the child is born because
many people will come to visit the woman and her child. In ancient times, some people use
fowl and tubers of yam to send their message for afterbirth. But today the use of phones
and advancement of the towns has changed a lot.
Oge nne nke nwaanyị mụrụ nwa natara ozi, Ọ ga-akwadoo onwe ya site n'įzụta ihe oriri
o ga-eji gaa nke gunyere; ji, okuko ọ ga-eji sitere ha ofe nsala, azų mkpo, ụda na ihe ndị
ozọ dị ka aka si dị ya wee buru ha gbagawa maka ọmụgwọ.
When the mother of a woman who has given birth receives news, she will prepare herself
by buying the food she will use to go which includes; yam, the chicken she will use to
prepare them nsala soup, fish, spice and other things according to her capacity and carry
them to the After-birth visiting
Nwaanyị mụrụ nwa enweghị ihe siri ike ọ na-eme ka ime ahụ ya wee nochie n'ihi na ọ
nwee ka ọ si mee ihe siri ike, ọ nwere ike mekaa onwe ya onya n'ime ahụ nke ga-ebute
ọbara igbawa ya. Ya mere na ọ bụ mgbe nne ya ji arų orụ ụlo ya niile tinyere iwų ya na
nwa ahų. Nwaanyị mụrụ nwa na-anọ izu asaa maọbụ mkpurų ubọchị asatọ tupu ọ pụta ezi.
A woman who has given birth to a child does not have to do anything to stress her body
because if she does something difficult, she can injure herself in the body which will
cause her to bleed. That is why this is when her mother does all her housework including
bathing her and the child. A woman who gives birth spends seven weeks or eight days
before coming outside.
Ọ dịkwa mkpa įmata na anaghị ele nwa agboghọ tụtara ime mkpuke ọmụgwọ n'ala Igbo.
It is also important to know that a young lady who got pregnant out of wedlock does not

recieve this After-birth care in Igbo land.

Ndị Igbo bụ agbụrụ na-eme ka ndị Juu ya mere na ha kwenyere na ibi nwa nwoke ugwu
ma ọ mee mkpụrụ ụbọchị asato a mụrụ ya.
The Igbo people are a race that resembles the Jews, so they believe in circumcising a
male child eight days after he is born.
A na-eji aguba maobų obere mma dị nkọ ebi ugwu. Onye na-ebi ugwu ga-aboghe obere
oghere n'ala ebe ọ ga-atụnye anų ahụ ọ bechaputara na nwa ahụ na ebe obara ga na-
atunye. Ọ mesia ọ tee nwa ahų mmanų n'ebe e biri ya ugwu ka ọ hapu ita onya.
A small sharp knife is used for circumcision. The circumciser will open a small hole in the
ground where he will put the flesh he has cut out of the child's body and where the blood
will be dripping. When he is done he rubs oil on the spot of the circumcision to get rid of
the wound.
Ipụta ọmụgwọ bụ oge nwaanyi mụrụ nwa ohụrụ ji eme emume igosiputa na ọ nọchaala
omugwo. Ubọchị ahụ, ezinaulo nke nwaanyi, ndị ụmụnna na ndị obodo ga-akpo oriri iji
gosi na nwunye ha anochaala omugwo.
Child presentation is a time when a woman who has given birth to a new baby performs a
ceremony to show that she has completed After-birth care. On that day, the woman's
family, kindred and the villagers will have a feast to show that their wife is done with
After-birth
N'ubochị ahụ ka a na-agų nwa aha nke onye ọ bụla ga-eji mara ya. Ndị Igbo nwere ka
ha si agụ aha. Ufodu na-agų aha site n'onodụ ha nọ oge ha dị ime nwa ahụ maọbų ihe
mere oge ha mụrụ nwa ahụ dị ka Onwụegbula, Chisimdį, Ihuọma, Aghamelų, Aghadinulo,
Chikelụndų dgz.
On that day, the name of the child is given by which everyone will know him. The Igbo
people have their own way of giving names. Some give names the situation they were in
when they were pregnant with the child or what happened when they gave birth to the
child such as Onwweegbula, Chisimdį, Ihuọma, Aghamelų, Aghadinulo, Chikelụndų dgz.
Ụfodų na-agų aha iji hunyere chi ha maọbụ iji cheta onye nke ha nwụrų anwų maọbụ
onye ha hụrụ n'anya dị ka; Chidimma, Chikaima, Chukwunonso, Chidiebere, Mmasinachi

dgz.
Some give names to honor their god or to remember someone who has died or someone
they love such as; Chidimma, Chikaima, Chukwunonso, Chidiebere, Mmasinachi etc.
Ajụjụ:
1. Oge gboo, ufodụ na-eji __ na __ wee ziruo ozi ọmụgwụ
In the ancient times, some used __ and __ to send After-birth care messages
2. __ bụ nleta a na-eleta nwaanyị mụrụ nwa ọhụụ iji nyere ya aka ka ọ nwee ezumike __
is a visit to a woman who has given birth to a new baby to help her have a rest
3. Nne nwaanyị mụrụ nwa anaghị ebu otu n'ime ndị a eje ọmugwọ
The mother of the woman who has given birth does not carry any of these to the After-
birth visit
a) ji
b) ọkụkọ
c) azụ mkpọ d) ụtazi
4. Nwaanyị mụrụ nwa enweghị ihe siri ike ọ na-arụ maka __
A woman who gives birth does not have to work hard because of __
5. Mkpụrụ izu ole ka nwanyị mụrụ nwa ọhụụ n'anọ tupu ọ pụta ezi
How many weeks does a woman gave birth newly stay before she comes out

6. Mkpụrụ ụbọchị ole ka nwa nwoke n'anọ tupu ebi ya ùgwù How many days does a baby
boy stay before he is circumcised
7. Kedụ ihe ọzọ dị mkpa ndị Igbo na-eme ụbọchị ipụta ọmụgwọ
What other important thing do the Igbo people do on the day of child presentation
8. A na-eji __ ebi nwa ugwu
__ is used to live circumcise a child
9. Kedụ ihe a na-ete ebe ebiri nwa ugwu
What is rubbed on the part of the body that is circumcised
10. Kedụ onye anaghị ele ọmụgwọ n'ala Igbo Who receives after birth care in Igbo land
11. __ bụ oge nwaanyi mụrụ nwa ohụrụ ji eme emume igosiputa na ọ nọchaala ọmụgwọ
__ is the time when a woman who has given birth to a new baby performs a ceremony to
show that she is done with After-birth care
1. Ọkụkọ na mba ji, 2. Ọmụgwọ, 3.d, 4. Ọ nwere ike ime ka onwe ya ọnya, 5. Ịzụ asaa, 6.
Ụbọchị asatọ, 7. Igụ nwa aha, 8. Aguba, 9. Mmanụ, 10. Nwaanyị mụrụ nwa ọhụụ, 11. Ipụta
ọmụgwọ
Isi nke iri Abụọ na Anọ: Inye aka n'ala Igbo Chapter Twenty Four: Help in Igbo land

N'ala Igbo e nwere ụzọ dị iche iche ha si enyere onwe ha aka dị ka; iduru nwa onye ha
ka mma ka ọ mụo orụ aka maọbų ahia maka n'oge gboo, ọ bụ ịmụ ahja na orụ aka ka e ji
mara ndí Igbo. Onye a kpoputara kuziere ya orų, ọ kpata ego ọ kpọkwara otu onye ọzọ
mugosi ya orụ. Site n'uzọ dị etu a, akaraogheri na aguu ebelata.
In Igbo land there are different ways they help themselves such as; the child of a less
privileged to learn handicrafts or trade because in the olden days, learning trade and
handicrafts is what characterized the Igbo people. When this person taught a skill, makes
money and he calls up another person to teach him that skill. In this way, poverty and
hunger are reduced.
E nwekwara ndị na-ebunye ndị ha ka mma ngwa nri, ụfodų a kpọrọ onye ọzọ kpoputa ya
n'obodo mepere emepe ka ọ baara ya onwe ya uru.
There are also those who give food to their less privileged,, sometimes they invite someone
else to a urban city for their own benefit.
E kere inye aka ụzọ abụọ: ndị na-enyere aka na ndị a na-enyere aka.
Helping is divided into two categories: those who help and those who are helped.
E nwere ọtụtụ ndị nwere ike inyere ndị ọzọ aka; Ndị aka ji akụ, Ụmụnna, Ndị nze na ọzọ,
ikwu na ibe, igwe obodo, ụmụaka, otu ọgbọ, ụmụ ọkpụ.
There are many people who can help others; People with wealth, kindred, Chiefs and titled
men, relatives, community members, children, the age grade, women group.
Umụ okpų bụ ụmụada nọ n'obodo nke si n'ezinauiọ obụla puta. Ha na-eweta aganniihu
n'obodo ha.
Umuokpu are the daughters in the town who come from any family.They bring prosperity
to their country.
Ndị A Na-enyere aka; Umụ nwaanyį ajadụ, Ndi enwe nne na nna, Ndị ụwa na-atų n'onụ,
Ndị nọ n'oria, Ndị nwere ọdachi, Ndi kara nka.

People Who Are Helped; Widow, Orphans, Those who are suffering, Those who are sick,
Those who have a tragedy, Those who know this.
Ajụjụ:
1. Kedụ nke esoghi na ndị na-enye aka Which one is not among helpers
a) Ndi aka ji akụ
b) Ndi kara nka
c) Ụmunna
d) Ndi nze na ọzọ
2. Kedụ nke abụghị onye a na-enyere aka n'ala Igbo Which one is not a person who is
helped in Igbo land a) Ụmụ ọkpụ
b) Ndi enwe nne na nna
c) Nwanyi ajadụ d) Ndị kara nka
3. ___ bụ ụmụada nọ n'obodo nke si n'ezinauiọ obụla puta ___ are the daughters of a town
who come from any family
Azịza /Answers : 1b, 2a, 3. Ụmụ ọkpụ .

Isi nke iri Abụọ na Ise : Ekele n'ala Igbo Chapter Twenty-Five: Greetings in Igbo land
Ndị Igbo nwere ekele dị iche iche ha ji ekelekorita onwe ha nke na-eziputa onọdụ ha nọ
n'ime ya.
The Igbo people have different greetings they use to greet each other which expresses
their situations.
Ekwesirį ka a mata na enweghị ekele ehihie maobų mgbede. Ọzọ bụ na n'ala Igbo, o bụ
ụmụaka na-ebu ụzọ ekele ndị okenye ekele iji gosi nsọpụrụ na ezi ọzụzụ e nyere ya.
It should be noted that there is no afternoon or evening greeting. Another thing is that in
Igbo land, it is the children who greet the elders first to show respect and good training
given to them.
E nwere ekele dị iche iche nke gụnyere; Ekele utụtų ( N'ụtutų, ha na-ekele ; į bọola chi, į
putara ura, į saala chi?)
There are various greetings which include; Morning greetings ( in the morning they greet;
have you woken?)
Ekele abali: A na-ekwu; ka chi bọo, ka chi foo, rahụ nke oma.
Night greetings: they say; let the night fall, let the day break, sleep well
 Onye na-eme njem: ekele a na-enye onye na-eme njem bụ; jee nke oma, ije oma, ka e
mesia.
A person on a journey. Greeting for a person journeying include; Go well, nice trip!, See
you later.
Ekele onye si njem bata: Įlotala? Nnọo, Kedụ ka ubochị dị? ijekwara nke ọma?.
Greeting for a person who returned from a journey; welcome, how was your day?, Hope
you went well?

Ekele onye nwere ọdachi; a na-asį ya ndo, jide obi gị, ebechula, ebezila,.
Greeting for a person who something bad has befallen; they tell him sorry, take heart, stop
crying.
Ekele onye nọ n'oria: A na-asį ya ndo, mee ngwa gbakee, A na-agafe n'ihu be mmadụ, a na
-asį ha daalụnu oo, deeme, aputakwara?, Ekele ma a na-arų ọrụ ; jisienu ike, daalų orụ,
Ekele ebe a mụrụ nwa: A na-asi Chukwu daalų, Olisa emeka, nwa bịara ije nnọo.
Greeting for sick people include: saying sorry, get well soon. When people pass the house
of others they say welldone oo, deeme, apụtakwara?. Greetings during work include;
jisienu ike, daalụ ọrụ. Greetings given where a new baby is born; they say thank God, God
has done it, welcome little baby.
Ajụjụ:
1. Kedụ ndi na-ebuzọ ekele n'ala Igbo
Who greets first in Igbo land
2. Kedụ ekele ndi Igbo enweghị
Which greeting do the Igbo people not have
3. Kedụ nke esoghi na ihe ana-ekele onye si njem bata
Which of the following is not part of the greetings for those who came back from a
journey a) Ilotala
b) ije ọma
c) nnọọ
4. Kedụ nke esoghi na ihe ana-ekele onye nwere ọdachi
Which of the following is not part of the greetings given to someone who has had a
disaster a) Ọ di mma

b) Ebezila c) Ndo
5. Kedụ nke esoghi na ihe ana-ekele onye nọ n'ọria
Which of the following is not part of the greetings given to a sick person a) Ndo
b) mee ngwa gbakee
c) Binyie ebe ahụ
6. Kedụ nke bụ ekele ụtụtụ n'ime ndia Which is the morning greeting among these a) ka chi
fo
b) i bọla chi
c) isaala chi
Azịza /Answers : 1. Ụmụaka, 2. Ehihie, 3b, 4a, 5c, 6a.
Isi nke Abụọ na Isii : Ofufe na Nsọpụrụ n'ala Igbo Chapter Twenty Six: Worship and
Respect in Igbo Land

Ndị a na-efe ofufe ma na enye nsọpụrụ n'ala Igbo gụnyere; Ndiichie, Nne na Nna, Ndị
Okenye, Nwa Ada, Ọkpara, na Chi / Arụsi.
People who are worshiped and given respect in Igbo land include; Ancestors, Parents,
Elders, first Daughters, first Sons, and god/Idols.
Ndị lgbo na-ehunyere ndi nke nwụrų anwų site na ị na-chusara ha mmanya n'ala ha
ańųo nke ha. Tupu okenye maọbų onye chiri echichi erie nri, ọ na-edetų ya n'ofe tupụrų ndị
ichie n'ala iji gosi nsopurų na ofufe.
The lgbo people pay respect to the dead by pouring wine on the ground for them to drink
theirs. Before an elder or the titled person eats food, he first soaks it in soup and throws it
on the ground to show respect and worship.
A na-efe Ndiichie dị ndụ ofufe site n'ihụ na a na-elekota ha anya nke ọma. A na-ejeere
ha ozi, leta ha ma ahụ na-aria ha ma na-emere ihe ọbula ga-eme ka ndų ha tee aka.
The Living ancestors are worshiped by ensuring that they are looked after properly. They
are served, visited when they are sick and everything is done to prolong their lives.
Nwata anaghị anọ ala ebe okenye kwu ọtọ, ọ ga-ekunyiri okenye ka ọ nọdụ ala. Umụaka
anaghi anọnyere ndị okenye ma ha na-akpa.
A child does not sit down while an adult is standing up, he has to stand for the adult to sit
down. Children do not stay with adults when they are discussing.
A na-elekota ndị Okenye iji hụ na ha anaghị ata ahųhụ maọbụ na-eme ihe siri ike nwere
ike ibutere ha ọrịa. Ųfodų kwenyere na ihe siwere ya ike maobụ ọ na-achọ ihe oma, o zụrų
mmanya okų gakwuru onye kachasį okenye n'ụmụnna ya maọbụ n'obodo ya ka o goọrọ ya
ọfọ.
Elderly people are looked after to make sure that they do not suffer or do strenuous
activities that may cause them to get sick. Many believe that when things are difficult for
them or when there looking for something good, they buy wine and take to the oldest of his
kindred or in his village to bless him.

A na-asopụrụ Nwa ada nke ukwuu n'ihi na ọ bụ ya na-anochi nne ma nne anoghị ya. A
first daughter is respected a lot because she takes place of her mother when the
mother is not around.
Ọkpara bụ ya na-anochi obi nna ya. Ọ na- achikota umụnne ya ma hụ na ihe na-aga nke
ọma n'ezinaųlo ha.
First Son is the guardian of his father's household. He unites his brothers and makes sure
that things go well in their family.
Ajụjụ:
1. Anaghị efe otu n'ime ndia ofufe na ala Igbo one of these is not worshiped in Igbo land
a) Ndiichie
b) Ikwu na Ibe
c) Nne na Nna
d) Arụsi
2. ___ na-anochi anya obi nna ya
___ represents his father's household
3. Nke abụghị ka ndị Igbo si ehunyere ndi nwụrụ anwu bụ Which is not how the Igbo
people adore the dead
a) ichusara ha mmanya n'ala
b) ideetụ nri olilo n'ofe tụpụrụ ha n'ala
c) ikwasa ha mmiri eji si nri

4. A na-efe ndiichie di ndụ site na ___ Living ancestors are worshiped by ___
5. Ihe siwere ụfọdụ ike ha na-eburu mmanya gakwuru okenye ka ọ mee ___ When some
people are in difficulty they take wine to an elder to do ___
Azịza/ Answers: 1b, 2. Ọkpara, 3c, 4. Ilekọta ha, 5. gọọrọ ha ọfọ