nubian999:



London we Use Hun... not Hon. but thanks anyway Hunnybunny suga

Hmm. Just like you use "Mum" instead of "Mom". Yh, I'm not suprised, y'll are generally backward

Okay, I learned something. "Hon" and "Hun" have rightfully different meanings here, tho.

EnlightenedSoul:


Hmm. Just like you use "Mum" instead of "Mom". Yh, I'm not suprised, y'll are generally backward

Okay, I learned something. "Hon" and "Hun" have rightfully different meanings here, tho.

You're ova thinkin it hun... It's just different dialectz. I'd NEVER say mom because I'm from down south and i think the north say mom? again I say hunny and not honey lol. London is not backwards we just different like dat...

EnlightenedSoul:


Hun > Barbarian > Barbar > Badass

Hun: a term of endearment for badass people. Not to be confused with the softer, gooeyer, "hon" short for "honey" used for babies, boring folk and romantic soft spots.

Ex. So is life, hun. [Stoic]

Ex. I'll take that one, and you take that other one, hun. [Operational]

Ex.
A: Hun, I ...
B: Uh-Oh...*Braces oneself for discourse* [Serious]

Not to be confused with the, often domestic, filler "Hon":

Ex. Pass me the salt, hon.

Ex. Aw, that's so sweet of you. I do love you, hon.

Ex. Hon, where did I put the...? Please, please, please, tell me you've seen it. Goddamit, I'm going to be late!

cc nubian999

Gratitude for the clarification or may I say " for the enlightenment from an enlightened soul".

nubian999:



You're ova thinkin it hun... It's just different dialectz. I'd NEVER say mom because I'm from down south and i think the north say mom? again I say hunny and not honey lol. London is not backwards we just different like dat...

When I googled I understood it to be derogatory and I got confused bc I believe u would not call Enlightenedsoul with a derogatory word. But with ur above explanation the cloud that blurred the mind had instantly cleared. And it is educating to know that English language have dialects just like most African Languages.

Baaballiyo:



Gratitude for the clarification or may I say " for the enlightenment from an enlightened soul".

who is this one again

Baaballiyo:


Gratitude for the clarification or may I say " for the enlightenment from an enlightened soul".

I thank you in kind, but it's just a username. I notice you're awfully polite, like Fulaman. What does your name mean?

Baaba = Father, I'm guessing?

Baaballiyo:


When I googled I understood it to be derogatory and I got confused bc I believe u would not call Enlightenedsoul with a derogatory word. But with ur above explanation the cloud that blurred the mind had instantly cleared. And it is educating to know that English language have dialects just like most African Languages.

Oh, there are quite a few accents and dialects all across the US, sometimes within different parts of one city. Road-tripping cross country is worthwhile in that aspect alone, 'cuz you'll just come across all manner of slang, accent, dialect, and turns of phrase you've never heard before.

EnlightenedSoul:


I thank you in kind, but it's just a username. I notice you're awfully polite, like Fulaman. What does your name mean?

Baaba = Father, I'm guessing?

Polite like Fulaman ? Am flattered but I guess I am not up to his level.

Yeah it's a Hausa-fulani nickname(combination of Hausa and Fula words) Baaba=Father in Fula and Liyo=little/small in Hausa. So it means "Little father" usually a nickname given to someone named after his Grandfather.

EnlightenedSoul:


Oh, there are quite a few accents and dialects all across the US, sometimes within different parts of one city. Road-tripping cross country is worthwhile in that aspect alone, 'cuz you'll just come across all manner of slang, accent, dialect, and turns of phrase you've never heard before.

Interesting, now I see, language is not only a means/medium of communication but a pointer of identity within thesame language, am fascinated about the disparity most languages have within their geographic domain especially between the two extremes. North-South and east-west.

Fulaman198:

P.s A very Happy Birthday to You (according to nl)

nubian999:



P.s A very Happy Birthday to You (according to nl)

Thank you, it is much appreciated.

EnlightenedSoul:


Yes, he has. Yes, he is. And, yes, we do. It's like you're experiencing an alternate reality from the one at hand. I really wished you'd pull the wool from your eyes.

My love, how are thee?

EnlightenedSoul:


You say 5, like that isn't significant and half a decade of abuse, but he's been here much, much longer than that. I've been here for almost three years myself, and Aj is not merely two years before my time. Absolutely not. You can ascertain the truth of that for yourself, if you care to. I've discovered quite a few of his older works through the thread links at the bottom of the page whilst viewing fresher threads of his.

Every time this issue is revisted, it's the exact same arguments from you, and yet the troll remains. Listen, (1) he is given attention, (2) he does keep coming back, and in fact he's active on a few accounts right now, (3) he isn't falling on deaf ears, he's changing perceptions and affecting how people see themselves, their self-esteem, as well as how they see others, (4) you've had numerous users complain of his prevalence on here on multiple occasions, often coming to a culmination after one of his particularly acerbic rants.

I know you're a decent individual, but on this, on modding, you are just maddeningly clueless.

I came to this dump in January 2012.

Ajuran:



I came to this dump in January 2012.

So you are the infamous Ajuran ??

Baaballiyo:


So you are the infamous Ajuran ??

I go by many names. But Yes I am Ajuran.

I see my reputation proceeds me.

I can finally retire in peace.

Hi guys, not sure this is the right place to post this but ive just joined and need some help with some igbo. Can anyone tell me what olugbajie boys are or means?

Thanks

Rico

Baaballiyo:


Polite like Fulaman ? Am flattered but I guess I am not up to his level.

Yeah it's a Hausa-fulani nickname(combination of Hausa and Fula words) Baaba=Father in Fula and Liyo=little/small in Hausa. So it means "Little father" usually a nickname given to someone named after his Grandfather.

Ahh, nice. It's easily discernible somehow. Oddly enough, I guessed at the second half as well, if you can believe it.

EnlightenedSoul:


Ahh, nice. It's easily discernible somehow. Oddly enough, I guessed at the second half as well, if you can believe it.

Welcome back.
I do believe you, You had being gone for a while, hope you have being well while away.

Baaballiyo:


Welcome back.
I do believe you, You had being gone for a while, hope you have being well while away.

I have been well, thank you. Just got carried away with life. How have you been?

EnlightenedSoul:


I have been well, thank you. Just got carried away with life. How have you been?

Been well also thanks.
yeah ! That's life, sometimes we got so lost and immersed in it. Though I usually take sometime out when I ever I have the opportunity.

ChinenyeN, o di whne maa nchoro ijuta gh gbasara omelala kaa mbunu Iko la Ala Ngwa. Akara m isi ta anyi gwere okwu nde k'anyi gbaa yabu whne, ma otu o di m gbuo, o di m ngwangwa. Maa achokwanughi ibia ibibi mgbe ijuma oke ajumaju. Tuma, ta anyi jiri Bekee.

I'm interested in learning about the Iko tradition and its relevance in modern and precolonial Ngwa society. Do you know anything about it? If so, do you mind explaining a bit about its background and the exact nature in which it was/is practiced? I've been searching online for some information about it, but I haven't been able to find too much. Links to articles/journals would be appreciated as well. Nmanma o!

Odumchi, yeah. I'm familiar with the Iko culture. I've even got a few characters in one of my stories involved in various forms of the Iko practice. Anyway, as far as I have seen, no actual literature exists on the Iko culture, except for Uchendu's brief work (which is actually pretty good, if I may say so). I know I had the PDF sitting somewhere on one of my machines, but I can't immediately find it. However, Cambridge University has it available (although you need to purchase it for $37.50). I can explain a bit of it here though (prepare for the epistle).

The simplest way to summarize Iko as a culture is simply the institutionalization of sexual intercourse. In terms of relevance, Iko culture was certainly much more relevant to pre-colonial Ngwa society. The introduction of Christianity and the consequent shift in how the community perceives "adultery" basically (though not completely) destroyed the relevance of Iko culture for modern Ngwa. Iko has now become synonymous with the concept of either boyfriend/girlfriend or extramarital lover in infidelity.

There are various forms of the Iko practice. These forms are not that different from one another, except in just one or two ways. The real differences between Iko practices comes from the actual contract between those involved.

The most common form of Iko practice was Iko Mbara that occurred between married persons. Both men and women could initiate the practice with their spouse at a time of their own choosing, but for the practice to be fully legitimized, it required the explicit consent of one's partner. If one was married to more than one wife, then it would require the consent from all of them, and of course, they had the right to refuse. In this context (Iko Mbara), all the 'iko' are more or less thought of as 'concubines' (for the sake of translating the practice for other cultures, like English). The other forms of Iko can be contracted under the Iko Mbara practice (this can probably explain why Uchendu noted them as different types of Iko Mbara, even though they aren't). Iko Mbara practice came with ritual obligations, typically in the form of the male 'iko' swearing an oath that made him ritually obligated to the husband. The ritual obligation often includes farm work and other things as the husband may demand, making the 'iko' somewhat of an indentured worker.

The various forms of Iko practice are distinguished based on the perceived social status of the participants in question. The main forms are Oke Iko, Tukworolia, Nketara, Utugbara/Otugbara.

Oke Iko (Great Iko) is the only Iko form with social prestige, because of the social status of the those involved (if they are of high social regard). The participants in Oke Iko typically remain in their own separate residences and only meet for the sexual activity. Often times, the woman will visit the man at his residence and not the other way around. This form of Iko cannot fully avoid the ritual obligation of the Iko Mbara practice, but can avoid most of what would make the male ‘iko’ subservient to the husband.

Tukworolia translates as 'separate when through or tired'. My siblings and I jokingly refer to it as "hit it and quit it" iko. The status of the 'iko' is rather low. No socially beneficial rights of any kind and if contracted through Iko Mbara, the 'iko' changes residence to live at the compound of the married man/woman. All the ritual obligations involved with Iko Mbara are to be fully adhered to.

Nketara is a form of Iko that typically involves unmarried girls or women. Nketara more or less means 'that which is inherited', indicating the real purpose of this form of Iko. Essentially, this form of Iko allows for unmarried girls or women to become pregnant without actually being married. This form of Iko can be initiated for different reasons. In the most common instance, it may be the case that a married man and woman may have had several children, but unfortunately did not give birth to a son. In such an instance, they may choose to approach one of their daughters and initiate iko nketara through her to get a son. The girl selects the 'iko' and they live together, practically as husband and wife. The only thing is that the man cannot claim any child born from iko nketara.

Utugbara/Otugbara is the lowest of all the forms, prestige-wise. Utugbara/Otugbara translate as "bought with [male-genitals]/[female-genitals]". This form is culturally considered just one step above akwara (prostitution), if contracted through Iko Mbara. This is most likely because it is the latest form of the Iko institution and it often does not have any ritual obligations associated with it. Technically, it is not even considered 'traditional' since it is a modern development (began post-colonization - mid 1900s or so). This form is characterized by co-habitation and can be likened to the sort of co-habitation that occurs between boyfriends and girlfriends in the 21st century.

Now, in the 21st century, we typically just have iko (boyfriends and girlfriends). It is typically frowned upon though by the strictly religious (Christian) types.

I'll use an example to try to show the nature in which it was practiced pre-colonially. This is all hypothetical. Say this is the late 19th century. By this time, the typical settlement structure was that of structured compounds, consisting of a man his wife and his sons and their wives, or a set of brothers and their wives. For the sake of this example we will use a compound structure with an older man and wife (father and mother) and their three sons and one daughter. This family will also have prestige.

The father and mother (the heads of the compound) decide to initiate Iko Mbara. Let's just say that they both want an iko of their own. So, they both agree and both get an iko. The mother decides to go with tukworolia and the husband engages in oke iko, due to his social standing. For the husband, a woman of his choosing will typically show up at the compound every now and again. For the wife, a man might end up living along with her on the compound in her own mkpu (residence quarters). This man will be subject to any ritual obligations due to the husband. Now, one of their (the father and mother) sons and the son's wife have been unable to bear a son, but have had several daughters. One of the daughters is of age, and they approach her to have her bear a son for them. The daughter agrees and enters into nketara with a man of her choosing. The man comes and lives on the compound with the daughter as if to say they are husband and wife.

One of the sons is not married, and gets into an iko relationship with a woman in another compound (she is unmarried). That woman comes to live with him in his compound.

The daughter decides that she will become a female husband. Now the daughter and her wife are living on the compound. The daughter and wife decide to engage in nketara (through the wife). The daughter decides to engage in tukwuorolia (or if her social status is high, oke iko) and a man comes to live on the compound with her. The daughter's wife engages in nketara and a man comes and lives on the compound with her. The daughter, for whatever reason, acquires property and decides to move into a compound of her own with her iko, her wife and her wife's iko. The daughter's wife give birth to children, which the daughter can claim due to her having married the wife. If the daughter's wife bears a son, it means that the daughter has a son to inherit her property.

This entire situation may seem improbable, but it was not impossible by any stretch of the imagination pre-colonially. So, I felt like it would be the best hypothetical example to use to show just how dynamic the home life could have been in pre-colonial Ngwaland and how the Iko institution could have factored into all of that. If you have any other questions, just ask them.

I will certainly say this: The Iko practice was of true social relevance during the pre-colonial period, especially to women. A woman of property and influence and social standing could use the institution to even further her prestige. It was not uncommon to see instances of women outranking men in social standing and influence, thanks to the ability to acquire property, marry wives and pass on inheritance through Iko.

Odumchi, I found the article by Uchendu. I've made it available on my Dropbox. You can read it [url=https://dl.dropboxusercontent.com/u/100534745/Iko%20Mbara/Uchendu%20Concubinage%20among%20Ngwa%20Igbo%20of%20Southern%20Nigeria.pdf]here[/url].

Ndewo ndi nkem!
Do you enjoy reading, watching Igbo movies or listening to igbo music? Do you love Igbo culture and history? Are you curious about the experiences (in the past and present) of Igbos in different parts of Igbo land and those who are abroad? How about intellectual discussions? Do you enjoy sharing your ideas and learning from others? If your answer is yes? Then please join me on an adventure around Igbo land through literature where we will read together, watch watch films, tell our stories and discuss issues pertaining to ndi b’anyi both at home and in diaspora.
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How important is kneeling or prostrating to greet elders in the Yoruba culture?

Contact17:
How important is kneeling or prostrating to greet elders in the Yoruba culture?

You are considered a disrespectful individual if you don't do that, some go as far as seeing you as a bastard son of oodua.

lexiconkabir:


You are considered a disrespectful individual if you don't do that, some go as far as seeing you as a bastard son of oodua.

How can a person avoid doing that and not appear disrespectful?

Contact17:


How can a person avoid doing that and not appear disrespectful?

Nothing, Yoruba people value it.......I'm still trying to make my people at home understand by educating them on the deen.