₦airaland Forum

Over the years there have been various permutations by some Igbo and Yoruba leaders that there are likely to be some cultural, linguistic, and sociological link between the two ethnic groups. Historians, sociologists, archeologists, anthropologists, linguists and some other scholars in the humanities have presented one reason or the other to show that the Igbos and the Yorubas have a common linguistic and historical ancestry.

This claim is no longer controvertible given the abundance of proofs and evidences available today to show that, in actual fact, these two groups of people are the same, with plenty of cultural and linguistic affiliation and similarities. Today, some of these proofs are no more far to seek.

In his latest book entitled, How Yoruba and Igbo Became Different Languages, Dr. Bolaji Aremo of Obafemi Awolowo University (OAU), Ile Ife, Osun State gives thousand and one examples that connect the two ethnic groups linguistically. The beauty of this experiment is that it relies tremendously on modern chronology and examples and other antiquities to prove his claim and truly set the record straight.

Over the years, some critics have found this claim somewhat inconsistent with the obvious yearning differences and gaps between these two set of people. That notwithstanding, historically evidences of affiliation and similarities can not be over emphasised or disputed. This is what motivates the author, himself a linguist to go into research for this work.

In the beginning he says: "I was first given the idea that Yoruba and Igbo must be genetically related when a childhood friend, Ogbonna told me that words for some well known body parts are virtually the same in both languages. For instance, Yoruba Imu/ Igbo, imi which means nose. There is also Yoruba eti/Igbo nti which means ear. Also Yoruba enu/Igbo onu which stands for mouth. Other examples abound like Yoruba orun/Igbo onu meaning neck. And so on and so forth. Much later in life, at the university, I was to learn in Language class that Igbo and Yoruba and many other African languages are members of the same language family. Those are members of group languages which all developed out of a common ancestor or a parent. And in the very distant past, these languages were no more than mere dialects of the original language", the author states.

And so in order to make these observations clearer and more believable to the people, the author takes his time to delve into many areas of similarities. He gives examples that do not only stand the test of time but too good to be wished away even by the most die hard citics. His resort to other work of history and linguistic that anchor on this area have helped to give not just credence but to also show that these facts are there for all to see. This is why examples are very many. "And there does not appear to be any other historical reasons why the two languages can contain such an abundance of basic vocabulary items that resemble each other in sound and meaning".

More examples can also subsist here. In Igbo, you have fuo oku which is fe ina in Yoruba. This stands for raise a fire by blowing at the burning wood. Also in Igbo, lua iwu, you have Yoruba lu ofin which means break the law. Still we have tuo ujo in Igbo which in Yoruba symbolizes se ojo that is be timid or be a local person.

In all these, it is noticed that both languages are tone languages where low or high level of tone application matter a lot. Yet in terms of meaning and spelling, very many words appear to have deep similarities either in meaning or in connotation. This indeed is the beauty of this exercise which if followed more comprehensively can equally lead to more discoveries that can help both ethnic groups to truly forge ahead as people of common descent.

Beyond what a linguist can do, historians can also find it imperative to do more to unearth more facts in this regard. It is in line with this presentation that the author equally challenges other academics in the Humanities to dig deeper thatn he has done in order to get more facts to make this historical and linguistic discovery more elaborate and more celebrated.

In chapter two, he makes references to body parts where these similaritie abound. In Yoruba and Igbo, the jaw and the cheek are found in the same category. Igbo has it as agba onu Yoruba egbe enu. Armpit in Yoruba is abiya, while in Igbo it is abu. Intestines, stomach, stand for ifun in Yoruba while in Igbo it is afo or avo. So also is aka which is hand in Igbo but apa in Yoruba. In some cases in Yoruba dialect however, aka also stands for arm or hand. The Igbo aka as in finger also signifies Yoruba ika which also stands for finger and toe.

Other examples abound in chapter two. They are very instructive examples which open many vistas into many areas of examples. But in chapter three, the book is a bit more profound and comprehensive. This is more in the areas of common actions, processes etc like weeping or tears which means akwa in Igbo and ekun in Yoruba. Akwa ariri in Igbo while ekun aro in Yoruba means cry of sorrow. Taken further ariri or alili shows extreme grief in Igbo as aro or eriri means the same in Yoruba. There is also aririo which is plea, prayer or request in Igbo but in Yoruba it is arowa and so on and so forth.

In other chapters the author takes proper care of other areas of communality in these two languages. But most interestingly he finds it easier to focus attention on the different areas of similarities. This indeed makes for easy comprehension and assimilation of some of the cognate areas mostly. And so in six chapters, there are enough examples in terms of variations, non basic vocabulary which also includes implements, religion/beliefs, foods/drinks, clothes/ornaments and so on, in which people will certainly see enough proofs to acknowledge the common ancestry of Igbo and Yoruba languages.

Apart from few errors and misrepresentations in the book, in some instances, this is purely an academic book. It is a basic prerequisite to understanding the language classification in kwa language group where both Yoruba and Igbo languages belong. As it is now, this book has succeeded in proving an age long historical facts that both Igbo and Yoruba have the same ancestral linguistic link. This is a fact of history as evidenced by Dr. Bolaji Aremo

http://thenationonlineng.net/web2/articles/16255/1/Fact-of-history-that-binds-Igbo-and-Yoruba/Page1.html

londoner: I decided to relate to people according to what they display/attributes and values.....not tribe or nationality.I pity people who chose to be xenophobic, racists or tribalists. Those types are simply insecure. Its best to relate to an individual on an individual basis I find.

Anyone who has been to Ghana can attest to the fact that nation trumps tribe, even when they have tribal issues. Nigeria and Nigerians are unable to do the same in reality. Ghana may be small, but we have some big lessons to learn from them and most countries around us who are able to forge a national identity.

Nigeria has not been able to prevent tribalism from being such a roadblock to progress on many levels.

londoner: @Bittyend.......

Some people here need to visit Ghana and see how nationality is built, even though they have some issues with tribalism too.

Mother Ghana trumps it all for the average Ghanaian. They are able to champion someone like JJ rawlings, even though he is from a minority tribe. They were able to vote in an opposition party........they can work for what they consider to be best for Ghana. There is no Ghanaian who does not cherish Ghana above their own tribe.

Nigerians should be taking note.

londoner: It has affected me actually. My opinion of Nigeria and the likelihood of achieving any real sense of nationalism has changed. It is very very unlikely it will ever be achieved.

NL has been an eye opener to just how much other Nigerians dislike the Igbos and my opinion is not that it is the Igbos who start it here.........the truth is that the Igbos are the first tribe to be targetted. the reaction is one of self defense. Sometimes too strongly, so it seems they were the first aggressor, but if you trace the thread you will find it usually isn't.

It has also been an education on how some Igbos dislike Yorubas etc

Anyway..............Nairaland is a sample of the tribalism people carry around with them, it is just magnified because their is really no punishment for it and people hid in cyberspace. What worries me is that most of these people are past the age that should have matured past their tribal utterances. These people have kids who they may also be exposing to this mindset.

I must say this though. Of the entire Nairaland "community", there are the usual suspects who either start tribalist threads to entice others to either mock other tribes, accuse them or simply spew hate at them. You will notice it is the same people who keep tribalism alive and well on this site. You can bet money that they will have their hands well and truly in the cookie jar of tribalism here.

Its a shame, because it means that Nairaland has perhaps moved away from its potential as a place where Nigerians can build bridges and learn about Nigeria and one another.

These threads show Nigerians in such a bad light, I cringe that non-Nigerians are reading this and what their estimation of our mindset is.

Nnenna1: Let me guess - the above was all jokes and good humor, right? If not - I hope you won't accuse me of plagiarizing when I say that you should have a glass of cold water, chill out and relax.

Let me being you back to "reality" - It's all jokes!

SMH. Have a good night.

Beaf: The only difference between ACN and PDP is that ACN is bigotted. The same people you claim looted and destroyed have simply moved into ACN from PDP; I don't see how changing party turns a thief into a saint. In any event, there is the LP doing very well in Ondo, it does not have to be PDP.
It is the fascist nature of ACN that is isolating the SW and in one sense, exposing it to these tests that to me, look like a test for a reaction to boko haram incursions.

Beaf: I will say it again, it is high time the SW allied with the rest of us. Tinubu is taking the place down the drain.
It is obvious that the SW is being tested as the next ground for expansion. What kind of rubbish is it for tenants to repeatedly fight with their landlord?

ADO-EKITI—No fewer than 20 persons were injured in Ado-Ekiti, yesterday, following a violent clash between some Yoruba commercial motorcycle operators, otherwise known as Okada riders, and some of their Hausa counterparts in Atikankan area, highly populated by the Hausa.

Though conflicting reasons were adduced for the clash, the timely intervention of Police prevented the matter from degenerating.

The clash which began as early as 9am, crippled commercial activities in the capital city.

Traders of the popular Erekesan Market in-front of Ewi’s Palace, and owners of shops in the market locked up the shops and ran for safety.

Some banks also hurriedly closed shop for the day.

Most of the injured received machete cuts and were rushed to the Accident and Emergency Unit of EKiti State Teaching Hospital for medical attention.

One of the reasons given for the clash was that a Hausa okada operator refused to pay a N50 due to their umbrella body; Okada Riders Association, ORA.

But state chairman, ORA, Mr. Ademo Martins, said trouble began after one a union official demanded for the particulars of the motorcycle from the rider.

http://www.vanguardngr.com/2012/03/20-injured-in-okada-riders-clash-in-ekiti/

Nnenna1: I think that this is another problem Nigerians have - this tendency to laugh these things off all the time and repress, and sweep uncomfortable facts under the carpet. And then we wonder why ethnically motivated killings and reprisals sporadically appear out of nowhere at all nooks and crannies. You think that our ethnic biases and all of the lives they have taken is something we should take a chill pill and drink and laugh about? I'm not sure that stuff of this magnitude is present in developed countries though ethnic alliances exist.

My own personal opinion that the "tribalism" exhibited by the better off Nigerians here (who are established enough to access the internet) spills from the inclinations of the poor masses who are ignorant enough to take out their frustration on others who seem different. For the most part Nigerians just get by and interact well when the going is good -in their easygoing way.

The "educated folks" here are much more sinister and articulate, yet playful (your words).
So they post articles that highlight negatives about their country for ethnically motivated reasons while other countries watch in fascination and keep their own dirty laundry hidden.

As we don't care about how this may affect relations and general perceptions from others for whom first impressions may count for our benefit then it's whatever. We are not exactly liked anyway.

Nnenna1: Nairaland has awakened me to tribalism as an ugly reality in Nigeria. I don't think it is as bad as what is portrayed here but it certainly exists.

Whether or not this is a positive contribution to Nigeria from Nairaland is up to debate.I think that anyone who comes here with a negative perception of Nigeria (seeing as we have a bad rep) will further confirm his bias, concluding that Nigerians are little more than savage, hating, racist AND sexist people.

phreakabit: I would take on you guys, but as it is. . . . The Abokis at Mile 12 have already taken very good care of that.

phreakabit: You sound 14. . . . Case of Adult body, pre-adolescent brain? Possibly.

phreakabit: http://upload.wikimedia.org/wikipedia/commons/thumb/7/79/Operation_Upshot-Knothole_-_Badger_001.jpg/250px-Operation_Upshot-Knothole_-_Badger_001.jpg

[size=20pt[b]]WHAT A COLOSSAL GBOSA DIA!!!![/b][/size]

phreakabit: I ave to say hi ham very sorry for hawa airvy hacksent. Hi ope you can find hit hin you att to forgive hus?. . . Talk about accent hacksent.

lagcity: Bros, r u taking roll call? lol. it seems u don't know our okoro neighbors, they dont have the liver to wait for a beatdown. they r buying tickets to Abidjan as we speak