How Yoruba and Igbo became different languages
Submitted by Namio
Jul 16, 2009
How Yoruba and Igbo became different languages

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Saturday Tribune Sunday Tribune
Thursday 16th July, 2009

Arts and Reviews

How Yoruba and Igbo became different languages
Updated: Tuesday 14-07-2009

Cover of the bookA review of Bolaji Aremo’s book, How Yoruba and Igbo Became Different Languages, by Adewale Oshodi.

No one who has read Bolaji Aremo’s new book, How Yoruba and Igbo Became Different Languages, would be left in any doubt that Igbo and Yoruba were at some time in the past the same language and that the Yoruba and the Igbo were members of one and the same ethnic group.

The revelations are simply staggering!
The main text of the book, some 200 pages, and published by SCRIBO Publications Ltd, Ibadan, is divided into six chapters. As would be expected, Chapter One is a general introduction that provides brief notes on Yoruba and Igbo and their native speakers. The chapter also discusses the main objective of the book: to report the findings from a study aimed at searching (through books and among fluent speakers) for examples of words that are similar in sound and meaning in both Yoruba and Igbo and could, therefore, give further support for the claim by linguists that the two languages descended from the same ancestral language.

The next three chapters list, often with very interesting and informative “clarificatory” notes, the hundreds of examples the author has found of Igbo/Yoruba cognates, i.e Igbo and Yoruba words that are similar in sound and meaning by reason of having been inherited by the two languages from a common Igbo/Yoruba parent language.

The list is divided into rough and ready subsections: Body Parts, etc; Common Medical Conditions, Medications, etc; Relations and Usual Members of the Community; and so on. It is intended that by considering the examples, the reader will be able to form a good impression of how the languages have diverged over time. And the items listed include: agba (or akpÍ, akpå)/agbÍn (= ‘chin’), awÍ /ewu (= ‘grey hair’), aga (or Ëga)/agan (= ‘barrenness, infertility, a barren woman’), Ígwå/oogun (= ‘medicine, poison, charm’), dimkpa/ igiripa (or giripa) (= person in prime of manhood, strong man, man of strength and courage’), Ëra (or Íra, Íha, Ísa)/ara (or ira (CY)) (= ‘the citizenry, the people, the masses, the public’), onye/ eniyan (or Íniyan(CY)(= ‘person, anyone, someone’), agå/ ¹kun (= ‘tiger, leopard’), enyin/ erin (= ‘elephant’), anwå /oorun (= ‘sun, sunlight’), ifufe (or ifufu)/af¹f¹ (or efuufu) (= ‘wind, breeze, air’), ogbodo/ogberi (or ogbere (CY)) (= ‘person not yet initiated into a masquerade or similar secret cult , a novice’), and akårËkÍ /iharihÍ (or ihaahÍ) (= ‘charred part of food which adheres to the pot or sauce pan’). Very many examples, and not a few from even the deeper recesses of traditional life!

Chapter Five discusses some observations that are more or less of general interest concerning the examples. Perhaps the most important of the observations (at least from the historical point of view) is the one relating to the finding that the Central Yoruba (CY) variants of the cognates (used in such Yoruba towns as Ile-Ife, Ilesa, Ado-Ekiti and Akure) are generally much closer in form (and sometimes in meaning as well) to the Igbo cognates than their standard Yoruba counterparts are. Could it then have been the case, the author wonders, that the aboriginal population of the Central Yoruba area had in prehistoric times migrated from Igboland? Or could it have been the case that it was the first settlers in Igboland (in the Northern Igbo area) that had migrated from the Central Yoruba area? The questions are left, and rightly too, to historians to try and ponder.

At the end of Chaper Five, attention is drawn to the similarities between the age-old cultures of the Yoruba and the Igbo that may be inferred from many of the examples.

Thus, for instance: “In their homes (ulÍ/ile (or ule (CY)), the back-garden or yard (mgbala/agbala), the mud bed or mud seat (ÍkpåkpÍ/ pepele ( or upepe (CY)) and the drainage hole (Ínå ntu/ojuto (CY)) are among the regular features. The common tools and implements include: agbada/agbada (= ‘flat frying pot’), agbe/agbe (= ‘gourd’), akpara/ap¹r¹ (= ‘basket’), anyËke/aake (= ‘axe’), mkpÍ/ipÍn (or åpÍn (CY)) (= ‘calabash or wooden ladle’), mpata/Ítita (CY) (= ‘stool’), ågba/igba (or ågba CY)) (= ‘calabash’), udu mmiri/odu omi (= ‘large water pot’). (p 196)

The final chapter, a very short one, summarises the work, and states the quite obvious conclusion that there is overwhelming evidence from the examples supporting the linguists’ claim that Igbo and Yoruba are sister languages, i.e languages that have descended from the same common ancestor. The chapter is rounded off with a suggestion that similar studies be carried out on the various other Nigerian languages which, according to the linguists, are members of the same family. And why that suggestion at this point in the history of Nigeria as a nation? In the author’s view: “…it should be good – reassuring – to be reminded in quite concrete terms that in spite of what many would regard as “the mistake of 1914”, speakers of our different, mutually unintelligible languages today were originally speaking one and the same language, and that for us, there has always been a sure basis for national unity which could be nurtured by justice and fairness everywhere in the land”. (p 203)

In short, Bolaji Aremo has written an important book, in his usually simple, readable style. Already an author of considerable repute, he has once again produced a work of outstanding scholarship, one that should prove of abiding interest to linguists, historians and, indeed, the general public.

© 2004 - 2009 African Newspapers of Nigeria plc. publishers of Nigerian Tribune, Saturday Tribune, Sunday Tribune

Halleyuiah - we are all one - nobody is going nowhere - not even Obama can muster enough bail out funds.

And u thought we've seen the end of it,

Backsta:

Not so fast. It says were once , meaning in the past. Deal with the present situation: are we one now?

H

Afaukwu:

Backsta:

Not so fast. It says were once , meaning in the past. Deal with the present situation: are we one now?

I dont deny their are trust issues but believe me it can be sorted out but first we need a good and fair leader.

i need more facts.

On the other hand, DNA says the Igbo are more related to the Mbdundu in Angola than to the Yoruba, so how can they be from the same lineage when they don't share genetic ties? I do think however that Yoruba/Igbo may have come from one language, although I have found that there are linguistic ties because of trading, etc. These ties can stretch so far that a Finnish—Japanese tie is being investigated! Personally I have found linguistic ties between Igbo and the following languages:

Farsi (Iran): To come is Byanje, same in Igbo!
French: Moi (pronounced mwa) is me, Igbo Mua is me!
In Hebrew mother is Ima, in Igbo its Mma, and there are many more similarities.

who is the author of the article it is more of nonsense. even looking at the word and history we have nothing in common with the igbos. that person is only trying to twist history and truth. even the word they list above have nothing to relate to each others.

for once, i agree with becomrich.

wonders shall never end.

Of course there are similarities, just like there are similarities between English and German, French and Spanish, Russian and Ukrainian. Even Mongols and Turks have similar languages. Because they do all have ethnic ties either through blood or association. To deny this is silly.

@ Poster

In your wildest dreams abi ?

Kenezi:

Of course there are similarities, just like there are similarities between English and German, French and Spanish, Russian and Ukrainian. Even Mongols and Turks have similar languages. Because they do all have ethnic ties either through blood or association. To deny this is silly.

you get sense.

which tribes in Africa dont have similarities? Isnt there a reason they have the same skin color and practice the same type of rituals?

and I dont know why Yoruba and Igbo act like they're the only people in Nigeria?

Time to start doing DNA tests to resolve all the issues. Everyone will know who their cousins are. Urrgh

everyone should go find their cousins in central Africa.

make dem dey form for Naija as if na stork drop them there!

tpia.:

everyone should go find their cousins in central Africa.

make dem dey form for Naija as if na stork drop them there!

What are you saying?