₦airaland Forum

*Kails*:
forget it.
you won't have to worry about ever seeing my SN on this section
from now on.

The best results occur when patience is excercised. You can't just leave a request and expect it to be answered instantly. I tend to respond to requests within a span of 24 hours.

Here are more names:

Ozulumba (Northern Igbo; male) - satisfies the entire people.
Duru (Owere area; male) - I don't know.
Iheanaetu (Owere area; male) - what people want.
Okoko (Ikwere; male) - male born on Eke market day.
Nnamdi/Nnamno (General Igbo; male) - I have a father.

Igbo amaka.

ezotik: lol, coz no one cares about ur whines, cry for help, and kumbayah ish.

the world is tuff place, suck it up!

This is exactly what I'm speaking out about. The disturbing reality is that if we don't care, no one will. It's all about seeing the bigger picture.

bigfrancis21: Daalu nwanne m oma! I bu ezigbo diokpala Igbo! Nna I mulu I!

Nwanne m, ndeewo o. Nsogbu adighi.

No replies?

Oh okay. Now I know the song you're taking about; it's called "Asili 98".

When Morocco said "Ndi ilo m jelu olu jee Igbo", he meant "my enemies went near and far". In that context 'olu' means "a distant (or non-Igbo) town/country", whereas 'Igbo' means "a nearby town/country". Morocco is trying to say that his enemies went to great lengths to try to kill him. In Southern Igbo, the word exists as 'oru'.

otele: Nothing but my pleasure
Love ya

Igbo please---> ka chi . . . . . . Ka chi-something, can't remember now , what's goodnight in Igbo?

Anyways ciao

"Ka chi foo" bu otu esi asi "goodnight" n'Igbo Izugbe. Gbalie hu na I n'ewebilata aka na otu I si agwakata Bekee na Igbo. Ihe ahu socha n'ihe n'eme madu ji echefu ihe.

In what song did you hear that?

Done.

All of your complaints have been attended to.

youngies: Okpokoro in my dialect is an empty vessel or shell

'okpokoro' (table) and 'ọkpọkọrọ' (empty shell/skull) are two different words.

its22078: ndigbo - wat does [/i]hapuru[i] mean ?

'Hapuru' has a definition that fluctuates based on which vowels are stressed and its place in the sentence. Its general meaning has to do with leaving something [alone] or [for] someone.

Could you provide an example in a sentence?

It pains me when I hear stories like this that highlight how tradition and culture are being malpracticed and abused.

Done.

Sealeddeal: o bu gini bu nkea?

Ihe ahu yiri asusu ndi Awusa.

nedu2000: Its IGBO according to the igbo alphabet ....a,gb....etc but using english vocabulary its spelt 'IBO'. Just like cote d'ivoire(french) & ivory coast(english)

It's not so anymore. In contemporary English it's spelled as 'Igbo'.

The proper and modern spelling is 'Igbo'. 'Ibo' is the antiquated anglicized spelling. 'Ibo' was replaced by 'Igbo' as the modern and correct spelling in the early 70s.

youngies: Table - okpokoro
Cashew - asiboko

Never heard of these before, which dialect are those?

They're both Aro dialect. 'Asiboko' really means peanut but I guess it can be applied to cashews as well.

Watching this thread...

As Africans we are blessed by our creator who generously endowed us with many gifts. Our continent boasts a wide range of environmental variety: ranging from the icy peaks of Mount Kilimanjaro in East Africa to the thick jungles of Central Africa, and the dry plains to the south. Our homeland is flowing with natural and mineral wealth: as evident in the diamond mines of South Africa, the gold pits of West Africa, the oil fields of North Africa, and the magestic Nile which meanders its way down through East Africa.

Our peoples have grown strong and accustomed to the rugged lifestyle which our environment demands. Thousands of years of struggling have led us to perfect our societies and cultures, enabling us to survive on the land and use it best for our needs. In associating and interacting with ourselves we have formed powerful unions and relationships with one another, advanced cultures and societies, and powerful kingdoms and empires.

Our ancestors layed the bricks with which fabulous cities and villages were built, forged the swords and spears with which thousands were conquered and subjugated, and formed the rituals and practices which have guided our spirituality ever since.

However, where are we today?

Today, the world mocks us as the "most backwards continent"; we are known for being poor and diseased, and our countries continue to play second fiddle to their more-powerful and influential Western "allies". Abroad, our peoples face harassment, embarrassment, and violence, and unfortunately those at home do not fair any better.

In the name of unity and togetherness we have sought to exterminate one another. In the name of political interests we have sought to deny one another the very instrument which validates their humanity: their freedom. In the name of wealth we manipulate the poor and powerless, taking from them what little they have. We steal milk from the thirsty, food from the hungry, and opportunity from the ambitious.

Our political systems, modeled around that of Westerners, have continue not only to retard our progress, but also catalyze our destruction. In the political sphere, corruption and ethnocentrism reign supreme; in the economic sector, manipulation and outright subjugation are the rules on the game; and in the educational world, millions of our children struggle to go to school and gain qualification for jobs that don't even exist.

Africa why? O ngen mere?

How are we to help ourselves when we are part of the problem? How are we to usher in a new era of economic and social development in our continent when we continue to view ourselves and our cultures as inferior to those of the world? How are we to return to the "good days" if hundreds of thousands of our sons and daughters have forsaken our shores?

These are the questions that rumble through my young mind. Although a sound solution to our problems will surely take time and effort, I suggest we begin with solidarity. The late Igbo highlife musician, Chief Stephen Osita Osadebe, said "nke onye kwulu ibe ya kweta nu; onye kwuo nma anyi ewelu; onye kwuo njo anyi aju". Translated, this means: let us agree with one another and wholesomely accept good and reject bad. Osadebe, and many like him, urge us to seek solidarity in whatever we do for it is the first step in changing the state of our beloved Africa. It doesn't take a Nelson Mandela to contribute to the bettering of our continent. Rather, each and every one of us, whether servant or master, is capable of doing his small part in order to contribute to the greater picture. The truth remains that no matter how many billions we receive in foreign aid, if we continue to war amongst ourselves, progress shall remain a distant and forever-unattainable mirage.

-Odumchi.

nnenna.1:
We are often used to discussing media and political personalities who have a flawless command of spoken English.

But this is hardly discussed in terms of Nigerian languages such as Igbo, Hausa, Yoruba, Efik and so forth.

Does being articulate and well spoken in an indigenous language exist? How can you tell?

I think one pointer could be how well a speaker can converse without using borrowed words or English. Of course grammar and flow are also important.

But there is definitely more. Any others?

Which personality was well known for his/her oratory or speaking skills in any Nigerian Language?

Late Dim Chukwuemeka Odumegwu Ojukwu was known for his excellent command of several Nigerian languages namely: Igbo, Yoruba, and Hausa. Other political figures are also known polyglots.

When conversing with someone in Igbo, the ways that I usually gauge whether or not they are a native speaker or a learner-in-progress is by their understanding of idioms and proverbs and their use of intonation and nasalization.

The only people who use can their native language for all the concepts they know are usually stark illiterate and/or very old. The fact that they are uneducated makes language mastery impossible because that cannot truly be done without knowlege of writing.

This isn't true. Western education doesn't necessarily mean that one must lose command of his language, and at the same time, I don't see the correlation between education and fluency of a [spoken] language.

I know people who speak Igbo and Efik without foreign admixture. I'm capable of expressing concepts and ideas in my native language (Igbo) without the use of English, despite being educated in the West.

Nsogbu adighi. Ihe diri onye o kwesiri.

Rivers state is home to many ethnic groups: Ikwerre, Igbo, Ijaw, Kalabari, Etche, Ogba, Ogoni and others.

OP, you've just revealed to us that you don't know what "Igbo" and "Ijaw" mean. "Igbo" is the collective name for the Ikwere, Etche, and Ogba peoples, whereas "Ijaw" is the collective name for the Kalabari, Okrika, and Brass peoples.

Imagine saying "in the sea there are many living creatures: there are tuna, sharks, fish, and seabass."

youngies: Table
Cashew
Radio
Vacation


Can anyone help with the Igbo, Hausa, Yoruba and Tiv names for the above words?

Igbo

Table - okpokoro
Cashew - asiboko
Radio - Ngere ozi
Vacation - ezumike/nzumike

nnenna.1:
Kalu also seems to be a popular surname in Abia.

Only Abians answer Kalu.

salam001: Who be this anti spam bot self?,,,Please kindly unban and view the hidden topic plsss
AntispamBot banned o'boy for https://www.nairaland.com/1273900/anambra-state-governor-peter-obi#15478665 . Ban expires at Today at 07:55:23 PM.
Banned by AntispamBot in Politics for https://www.nairaland.com/1273900/anambra-state-governor-peter-obi#15478665 . Ban expires on 6:55pm On Apr 30

O'boy is no longer banned. However, the topic is in the politics section. You'd have to consult the moderator there.

Hollywood Matt: Still can't post on both accounts and posts are still hidden...

Done.

This thread is utterly pitiful. Even a child can perceive the glaring agenda of the original poster. What am I even doing here, sef? Apuola m.