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Journal articles on the topic 'Igbo'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

BERSSELAAR, DMITRI VAN DEN. "RELIGIáƒO COMO PATRIMá”NIO NA NIGÉRIA: Cristãos Igbos e Religião Tradicional africana." Outros Tempos: Pesquisa em Foco - História 15, no. 25 (2018): 51–72. http://dx.doi.org/10.18817/ot.v15i25.635.

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Partindo de uma perspectiva histórica, considerando a chegada dos primeiros missionários anglicanos, em meados do século XIX, entre os Igbos, na Nigéria, abordarei o impacto do cristianismo (incluindo missionários e convertidos) sobre o debate local acerca da identidade Igbo. Argumentarei que a cultura Igbo tradicional e não cristã foi definida por e em resposta aos debates da missão cristã sobre a conversão e o comportamento dos cristãos Igbos. Depois disso, vou relatar como a identidade Igbo veio a coincidir com o cristianismo e como isso resultou em uma apreciação renovada da religião "trad

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2

Omede, Nduka Kenneth, and Emmanuel Uchenna Chukwu. "Igbo Trade Apprenticeship System and Wealth Creation in South East, Nigeria." International Journal of Socio-Cultural Research 2, no. 4 (2024): 53–85. https://doi.org/10.5281/zenodo.14673992.

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<em>In South East Nigeria, the Igbo trade apprenticeship system plays an important mediating and intervening role in survival strategies, company success, economic development, and wealth generation. Igbo trade apprenticeships, or "Igba-boyi," "Igba-odibo," or "Imu-ahia," and their role in the development of wealth in southeastern Nigeria were the primary focus of the research. To determine if there was a substantial relationship between the two variables, three theories were developed. A standardized questionnaire was used to collect data in a survey approach. The Pearson product-moment corre

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3

Udeze, Dr Chinenye Viola, Dr Innocent Okwu Opurum, and Mrs Njoku Uchenna Gertrude. "Language Diplom Acy: Harnessing Igbo Communication Techniques in the Diaspora for Mutual Development." International Journal of Research and Innovation in Applied Science IX, no. XI (2024): 1–11. http://dx.doi.org/10.51584/ijrias.2024.911001.

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No fewer than 10 million Igbos are domiciled in the diaspora out of over 40 million of them that are found in the global environment. More than half of the diaspora population of Igbos are found in Western Europe, UK and America. The paper explored language diplomacy to harness Igbo communication techniques in the diaspora for mutual development. It relied on non-survey and non-experimental descriptive research to collect unstructured secondary data which it analyzed qualitatively. Guided by the “Uncertainty Reduction” theoretical framework, the paper revealed that the Igbo in the diaspora are

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4

Umezi, Patrick Ikenna. "Ilu Igbo: Igosipụta Ọnọdụ Ụmụnwaanyị n’ọkwa Ọchịchị n’ala Igbo". UJAH: Unizik Journal of Arts and Humanities 20, № 3 (2020): 216–32. http://dx.doi.org/10.4314/ujah.v20i3.12.

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Nchọcha a bụ maka Ilu Igbo: Igosipụta ọnọdụ ụmụnwaanyị n’ọkwa ọchịchị n’ala Igbo. Ihe nwanchọcha bu n’obi bụ izipụta etu ndị Igbo si eji ilu dị iche iche ha ji achọ okwu mma ezipụta na ụmụnwaanyị enweghi ọnọdụ n’ọchịchị n’ala Igbo. Nkụ dị na mba na-eghere mba nri. Ndị Igbo na-esi n’ilu dị iche iche were ezipụtaomenala ha. A bị a n’ala Igbo, ụmụnwaanyị bụ ndị a na-eleda anya nke ukwuu n’ihe gbasara ọnọdụ ọchịchị obodo dị iche iche. Odee nyochara ọnọdụ ọchịchị n’ala Igbo bido n’oge ochie ruo ugbu a; o mere ka o doo anya na n’agbanyeghị na usoro ọchịchị Bekee mere ka onye ọbụla nwee nhatanha ọnụo

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5

Nwabuatu, Emmanuel Nnajiubah. "Entrepreneurial Apprenticeship and Personal Economic Development among Igbo People (Incubating and Multiplying Business Moguls)." International Journal of Socio-Cultural Research 2, no. 4 (2024): 36–52. https://doi.org/10.5281/zenodo.14672189.

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<em>The title of this study is  entrepreneurial apprenticeship and personal economic development among   Igbo people   in eastern Nigeria. The study examined the relationship between entrepreneurial apprenticeship and personal economic development among the Igbo ethnic nationality in Eastern Nigeria. The study identified and examined three approaches to entrepreneurial apprenticeship practiced by Igbo people namely: commercial apprenticeship (Imu-Ahia), Craft-man apprenticeship (Imu-Oruaka) and Agent apprenticeship (Igba osoafia). The three approaches to entrepreneuria

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6

Idemobi, Ellis I., Chisom N. Okafor, Goodfaith N. Dike, and Michael I. Anyika. "Igbo Culture and Business Practices in South East Nigeria: A Critical Review." British Journal of Marketing Studies 12, no. 5 (2024): 75–91. http://dx.doi.org/10.37745/bjms.2013/vol12n57591.

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This study examined the relationship between Igbo culture and business practices in the South-Eastern region of Nigeria. Over the years, scholars have introduced so many leadership, management and business theories to guide businesses. This study aims to examine critical Igbo cultural practices that serve same purposes as some of these business management theories in guiding business successes in the South East of Nigeria. This study also looked at how the Igbo culture and Igbo leadership influence Igbo entrepreneurial practices. It was found that so many Igbo Cultural practices such as Igbo a

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7

Okwelum, C. O. "Nigerian National Question and State Sponsorship of Terrorism in Igbo." African Journal of Law, Political Research and Administration 6, no. 1 (2023): 9–27. http://dx.doi.org/10.52589/ajlpra-fbgofppi.

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The Igbos in eastern Nigeria are stigmatised and marginalised. Since the last war, every effort has been made to shortchange them. Their desire to be welcomed back into the mainstream of the federal state system has always been rebuffed. The return to civil rule in 1999 even accentuated the marginalisation than bringing it to bail. They then took back to separatist agitation which is familiar terrain for the Igbo. But the Igbo still have found no respite. The Federal government of Buhari which the Igbo had never supported or voted for in the previous elections of 2007, 2011, 2015 and 2019 sche

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8

Okoye and Ikechukwu David. "Building Trust in Business – A Study of Nigerian IGBO businessman." International Journal of Business Management and Technology 3, no. 3 (2023): 46–50. https://doi.org/10.5281/zenodo.7655845.

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Regardless of where the Igbo man is, within or without the Igbo regions, trust is one of the foremost vital tool in business dealings and negotiations. This study aims at revealing the kind of trust apparent, and unique to the Igbo-men in business, how the Igbo-men build trust in their business, the antecedents of trust building in Igbo land, and the impacts of those trust in business dealings and negotiation. Through the process of content data analysis, results were drawn from a percentage margin of answers and feedbacks generated from real life experiences and discussions from unstructured

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9

Smith, Daniel Jordan. "Legacies of Biafra: Marriage, ‘Home People’ and Reproduction Among the Igbo of Nigeria." Africa 75, no. 1 (2005): 30–45. http://dx.doi.org/10.3366/afr.2005.75.1.30.

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AbstractThis article examines the ways in which the legacies and collective memories of Biafra, the secessionist state established at the time of Nigeria's civil war from 1967 to1970, shape contemporary Igbo practices and experiences of marriage, rural–urban ties and reproduction. The importance of appropriate and permanent marriage and the perceived necessity of dependable affinal relations for contemporary Igbos are analysed in relation to recollections of marriage during the war. The intense identification of migrant Igbos with place of origin and the importance of ‘home’ and ‘home people’

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10

Nwakoby Nkiru Peace and Ihediwa Augustina Anekperechi. "IGBO CULTURE AND THE DEVELOPMENT OF MODERN MANAGEMENT THEORY." International Journal of Management & Entrepreneurship Research 5, no. 12 (2023): 1109–23. http://dx.doi.org/10.51594/ijmer.v5i12.672.

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The impression that Africans had no roots or contributions to modern-day management practices has persisted for a while. However, the Igbo people in Nigeria had their own management practice and leadership styles that were peculiar to them before the emergence of the management theories, which was why the Igbos were able to survive the indirect rule and brutal economic exploitation during the colonial era, and immediately after the civil war. This study, therefore, examined the role Igbo culture played in the development of management theories. The study specifically identified some specific I

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11

V.O., Chukwuma. "A Legal Analysis of the Pre-Colonial Igbo Peoples’ Perspective to Criminal Justice." African Journal of Culture, History, Religion and Traditions 6, no. 1 (2023): 16–45. http://dx.doi.org/10.52589/ajchrt-r4t4cv9k.

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Research shows that whereas the intuition against criminality is of universal human nature, the approach of a particular society to criminal justice administration may differ from that of other societies. According to the legal pragmatism theory, the customs, beliefs and historical circumstances of a people are relevant to judicial reasoning as well as judicial approach to crime resolution. Against this background, this research carefully examines the pre-colonial Igbo society and finds that the society had its own peculiar criminal justice system by which criminal disputes were resolved. This

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12

Abejide, L. E. O., Fatima S. Sani, and Suleiman U. Kasim. "Socioeconomic, Ethnographic and Political Integrations and Challenges of Igbo Migrants in Lafia, Nasarawa State, Nigeria." Journal of Asian Multicultural Research for Social Sciences Study 5, no. 2 (2024): 1–16. http://dx.doi.org/10.47616/jamrsss.v5i2.498.

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The study examines the socioeconomic, ethnographic and political integrations and challenges of Igbo migrants in Lafia. Quantitative and qualitative techniques were adopted to collect data on integration variables via the administration of questionnaires to groups of Igbos from the five states of the Southeast region, and the conduct of In-depth Interviews (IDIs) with Igbo elders. Fifty copies of questionnaires were distributed to each group, totaling 250. Data were analysed by SPSS version 25, and tables and charts were generated and the qualitative data were content analysed. On socioeconomi

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13

Aruku, Kalita Joseph, Eyamba Mensah, Denis Inakefe Ewhenikang, and Joseph Ikangkang. "Revaluating Igbo Political Communication: A Pathway to Achieving an Igbo Presidency." International Journal of Humanities, Education, and Social Sciences 2, no. 3 (2024): 394–406. http://dx.doi.org/10.58578/ijhess.v2i3.3793.

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There have been a long cry of marginalization from the majority people in the Southeast political zone of Nigeria who are largely Igbos. This cry has been expressed through various ways ranging from a demand for a Biafra Republic and a demand for an Igbo presidency. With various attempts made to actualize this goal failing, many youths from the zone have resorted to self help which is threatening the already precarious security situation we have in the country. This paper undertakes an in-depth analysis of the Igbo political communication strategy, identifying the strengths, weaknesses, opport

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14

Patience Ezubem, Chinyelu. "Igba Nkwu Nwanyi Ceremony of Igbo People of Nigeria." Indian Journal of Research in Anthropology 6, no. 1 (2020): 33–35. http://dx.doi.org/10.21088/ijra.2454.9118.6120.5.

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Igboland, also known as Southeastern Nigeria and some parts of South Nigeria, is the homeland of the Igbo people. It is a cultural and common linguistic region in southern Nigeria. Geographically, it is divided by the lower Niger River into two unequal sections – an eastern and a western section. The states captured in this area includes: Anambra, Enugu, Imo, Abia, Ebonyi, and minor parts of Delta, Benue and Rivers states. The Igbo culture and traditions are filled with many colourful ceremonies that distinguish them from the other tribes in Nigeria. Igba Nkwu Nwanyi is one of the many colourf

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15

Osiri, J. Kalu. "Igbo management philosophy: a key for success in Africa." Journal of Management History 26, no. 3 (2020): 295–314. http://dx.doi.org/10.1108/jmh-10-2019-0067.

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Purpose This paper aims to present the Igbo management philosophy as having the potential to bring about success in Africa and propose a framework that comprises a set of values and three key institutions: the marketplace, the family and the apprenticeship system. The paper shows that effective leaders are servant-leaders who sacrifice for others. Design/methodology/approach This paper relied on earlier and contemporary peer-reviewed, news media and books. These materials offered insight into what Igbos believed, how they behaved and how they historically organized their lives. Materials autho

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16

Dimonye, Simeon C., and Martin F. Asiegbu. "Rekonstrukcija ideje i prakse maskiranja među narodima Igboa u jugoistočnoj Nigeriji." Synthesis philosophica 38, no. 1 (2023): 133–55. http://dx.doi.org/10.21464/sp38108.

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Studija ispituje fenomen maskiranja u kulturi Igbo naroda. Filozofski istražuje kozmologiju i kulturnu antropologiju maskiranja Igboa, izvlačeći neke važne implikacije za koje autori vjeruju da imaju utjecaj na istinu o ljudskom postojanju. Istražuje distorzije unutar i oko ove kulturne prakse Igboa u odnosu na njen imanentni značaj i stoga je pokušava rekonstruirati. Rad pokazuje da golemi potencijali za razvoj svojstveni maskiranju Igboa nadmašuju njegove manjkavosti. Igboansko maskiranje danas često dijeli sadašnju generaciju od starije generacije igboa. Potonji se žale na to da današnji na

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17

Nnebedum, Chigozie. "Empirical Identity as Dimension of Development in Africa: With Special Reference to the Igbo Society of South-east of Nigeria." Mediterranean Journal of Social Sciences 9, no. 2 (2018): 195–204. http://dx.doi.org/10.2478/mjss-2018-0039.

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Abstract Identity, as discussed in this paper, is seen as a phenomenon which is constantly changing under certain circumstances. From empirical point of view, the identity of man is influenced by the environment through experience and unconscious socialization; it is continually modified by the individual’s encounter with the world. The aim of this work is to analyse the intricacies involved in understanding the situation and mentality of the Igbos as far as identity is concerned and to determine how this hampers or helps in the development of the Igbo/African society. In this work ‘identity’

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18

Igwe, Paul Agu, Robert Newbery, Nihar Amoncar, Gareth R. T. White, and Nnamdi O. Madichie. "Keeping it in the family: exploring Igbo ethnic entrepreneurial behaviour in Nigeria." International Journal of Entrepreneurial Behavior & Research 26, no. 1 (2018): 34–53. http://dx.doi.org/10.1108/ijebr-12-2017-0492.

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Purpose The purpose of this paper is to examine the attributes of the Igbos in Eastern Nigeria and the underlying factors influencing their entrepreneurial behaviour. More specifically, the study highlights the links between family, culture, institution and entrepreneurial behaviour in the African context. Design/methodology/approach This paper is based on a qualitative research method by interviewing 50 entrepreneurs and community leaders of the Igbo nation. Igbos have been described as “naturally enterprising and ingenious” and can be found throughout Nigeria and West Africa. Understanding t

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19

Ikekeonwu, Clara I. "Igbo." Journal of the International Phonetic Association 21, no. 2 (1991): 99–101. http://dx.doi.org/10.1017/s0025100300004473.

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Nnyigide, Nkoli Mercy, та Gladys Ifeoma Udechukwu. "Ntule omenala Igbo n’abụ ederede Igbo". OGIRISI: a New Journal of African Studies 14, № 1 (2019): 73. http://dx.doi.org/10.4314/og.v14i1.4.

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Cardinal, Ihejirika, ThankGod Bekweri Amadi, and Tamunosiki Markson. "Knowledge and Its Significances in African Worldview: The Case of Igbos of Chinua Achebe’s Arrow of GodIhejirika, Cardinal." International Journal of Research and Innovation in Social Science VII, no. IV (2023): 1603–14. http://dx.doi.org/10.47772/ijriss.2023.7534.

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An individual’s wealth of knowledge among other virtues determine his choices and in the case of a leader, how well he leads. The problem of leadership is a theme which runs through Achebe’s trilogy namely, No Longer at Ease, Things Fall Apart and our present Text. In Arrow of God, Achebe decries the wane of both Igbo customs and traditions which followed the advent of colonialists and Christian missionaries into Africa. Ezeulu (who epitomizes Igbo customs and traditions) finds his traditional authority being challenged. This constituted an affront to the spirituality, social cohesion and stab

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Emukufia Akpoyomare, Oghojafor Ben, Alaneme Gloria Chinyere, and Kuye Owolabi Lateef. "INDIGENOUS MANAGEMENT THOUGHTS, CONCEPTS AND PRACTICES: The Case of the Igbos of Nigeria." Australian Journal of Business and Management Research 03, no. 01 (2013): 08–15. http://dx.doi.org/10.52283/nswrca.ajbmr.20130301a02.

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This paper examines core values and practices of traditional Igbo culture which have semblance with the modern management approaches and theories. The paper adopted the matching concept method and developed a model of relationship. It argues that the Igbo societies managed their affairs effectively in a manner similar to selected scientific principles and practices of the West even though it was not documented. It also submits that native management structures in advance encouraged the successful adoption of management practices from the western culture. In this paper, Human relations, Teams,

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23

Hale, Frederick. "The Urbanised Generation Unhinged: Port Harcourt Igbos and Christianity in Ifeanyichukwu Ndubuisi Chikezie Aniebo's the Journey Within." Religion and Theology 7, no. 2 (2000): 213–29. http://dx.doi.org/10.1163/157430100x00054.

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AbstractThis is a discussion of Aniebo's differentiated portrayal in The journey within of urbanised characters in the southern Nigerian city of Port Harcourt who have come under the influence of Christianity but have reacted in varying ways to the promise and challenge of this new religion. A close reading of Aniebo's work warns against simplistic explanations of Igbo religious change and simplistic generalisations about the spiritual state of city-dwelling Igbos in a rapidly urbanising society where to a great extent by the 1940s traditional beliefs and practices had lost their grasp on youn

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Hale, Frederick A. "The Urbanised Generation Unhinged: Port Harcourt Igbos and Christiani1y in iFeanyichukwu Ndubuisi Chikezie Aniebo's the Jo Urney Within." Religion and Theology 7, no. 4 (2000): 213–29. http://dx.doi.org/10.1163/157430100x00388.

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AbstractThis is a discussion of Aniebo's differentiated portrayal in The journey within of urbanised characters in the southern Nigerian city of Port Harcourt who have come under the influence of Christianity but have reacted in varying ways to the promise and challenge of this new religion. A close reading of Aniebo's work warns against simplistic explanations of Igbo religious change and simplistic generalisations about the spiritual state of city-dzuelling Igbos in a rapidly urbanising society where to a great extent by the 1940s traditional beliefs and practices had lost their grasp on you

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Ogoke, Chinedu. "Africans and Hazel Eyes in the Race Debate." East African Scholars Journal of Education, Humanities and Literature 7, no. 12 (2024): 444–48. https://doi.org/10.36349/easjehl.2024.v07i12.008.

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The hazel eye phenomenon is an attribute that contradicts views about race theory and racial discourse. What is omitted in conversations is its prevalence among Africans. Assertions that it hardly applies among Africans but a preserve of people in certain geographical locations exposes the weakness in academic and other pronouncements on the issue. It turns out that Africans themselves, for instance, Igbos, fail to notice its occurrence in Igbo communities that have no biological contact with the world outside Igbo land before Igbos encountered the Europeans during the Trans-Atlantic Slave Tra

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Odewumi, Joy O., and Omoh O. Giwa. "Exploring Human Rights in Traditional Igbo Society: A Study of Achebe's Things Fall Apart And Ezeigbo's The Last of the Strong Ones." Beyond Babel: A Publication of the Dept. of Languages and Literary Studies Babcock University, Ogun State, Nigeria 8, no. 2 (2024): 36–49. https://doi.org/10.5281/zenodo.14599699.

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This paper entitled “Exploring Human Rights and Traditional Igbo Society in Achebe’s Things Fall Apart and Ezeigbo’s The Last of the Strong Ones” examines the portrayal of the complex interplay between traditions and modernity in the light of human rights policies and its impact on societal norms and cultural practices in a pre-colonial Igbo society. This paper employs a qualitative approach in identifying the concepts of justice and equity related to the pre-colonial Igbo society. It applies two qualitative research designs; ethnographical and historical as it is based

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van den Bersselaar, Dmitri. "The Language of Igbo Ethnic Nationalism." Language Problems and Language Planning 24, no. 2 (2000): 123–47. http://dx.doi.org/10.1075/lplp.24.2.02ber.

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Starting from Benedict Anderson’s notion that nationalism evolves around a vernacular readership, this article explores the relation between a nation or ethnic group and ‘its’ language. It analyses the link between ideas about Igbo language and the rise of Igbo ethnic identity in twentieth-century Nigeria. It focuses, first, on how language was introduced as an important marker for ethnic identity, and, second, on how the notion of the existence of an ‘Igbo language’ was successfully employed in debates by Igbo ethnic nationalists and others. Early efforts to standardize the Igbo language were

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Ngozi, Dom-Anyanwu. "Language Use Among Igbo Cultural Associations In Lagos, State, Nigeria." Language Use Among Igbo Cultural Associations In Lagos, State, Nigeria 1, Vol. 1 No. 2 (2023): August 2023 (2024): 32. https://doi.org/10.59890/ijsas.v1i2.207.

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This study examines language use among Igbo cultural associations in Lagos state, with a view to identifying their language ideologies, language practices in their meetings and their language management strategies in their meetings. Spolsky's Family language Policy was used as guide. Out of the entire Igbo cultural associations in Lagos State, 25 Igbo cultural associations were purposively sampled. Information was collected through questionnaire and interviews. The result shows that members of Igbo cultural associations in Lagos State had a positive inclination towards Igbo as a language and a

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Onuh, Christiana Nneoma. "Impact of Social Media Technology in The Development of Igbo Langauge Among University Students: A Study of Imo State University Students." British Journal of English Language Linguistics 10, no. 3 (2022): 12–29. http://dx.doi.org/10.37745/bjel.2013/vol10n31229.

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The paper studied the potential of using social media in the teaching and learning of Igbo language among linguistics students of Imo State University, Owerri. Igbo language is native to Igbo race of Nigeria. Descriptive method, involving questionnaires, were distributed to 140 Igbo linguistics students in the university. Data collected were analysed using SPSS package into percentages and means scores. Results showed students are aware of the existence of social media. Students strongly agreed that social media can be used in the teaching and learning Igbo. But factors, such as cost and poor

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Onwukwe, Chimaobi. "Anthropolinguistic Analysis of Igbo Metaphorical Expressions." Anthropos 115, no. 1 (2020): 107–14. http://dx.doi.org/10.5771/0257-9774-2020-1-107.

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The study examines metaphorical expressions in Igbo. It specifically analyzes the linguistic and cultural values, and beliefs in Igbo metaphors. The study adopted the Key Informant Interview method in data collection as well as introspection as a native speaker of Igbo. It was discovered that interpretation of Igbo metaphorical expressions involves the linguistic features of implicature, inference and referencing well as understanding of the cultural nuances of the referents used in Igbo metaphors. The study identified that metaphorical expressions concretize the Igbo worldview. This worldview

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Aruah, Virginus Onyebuchi. "Adulteration of the Igbo Language Through Multilingualism in South-Eastern Nigeria." Indian Journal of Language and Linguistics 2, no. 4 (2021): 1–8. http://dx.doi.org/10.54392/ijll2141.

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The study seeks to find out the linguistic adulteration of the Igbo language through a sociolinguistic process known as multilingualism. Many scholars are lamenting that the Igbo language is going into extinction just because it is losing its original linguistic structures via multilingualism. Such alteration brings to the limelight of the study in order to address these issues on Nigerian indigenous languages in general and the Igbo language in particular. A descriptive approach is used to harvest some of these language contact issues among the Igbo populace and language. A random sampling is

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Ibeachu, P. C., B. C. Didia, and A. O. Arigbede. "A Comparative Study of Palatal Rugae Patterns among Igbo and Ikwerre Ethnic Groups of Nigeria: A University of Port Harcourt Study." Anatomy Research International 2014 (September 8, 2014): 1–8. http://dx.doi.org/10.1155/2014/123925.

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Background. Palatal rugae pattern of an individual is species specific and is said to be as unique as finger print. Aims and Objectives. The aim of this study was to identify and compare the rugae pattern of Igbo and Ikwerre populations in Nigeria for human identification purposes. Materials and Methods. The present study was conducted from random sampling of University of Port Harcourt students. A total number of 140 subjects (70 Igbos and 70 Ikwerres) of age bracket of 18–30 were used. Results. The different shapes of rugae were obviously observed with varying degrees of predominance among t

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Oyelowo, O. J., A. M. Aduradola, O. D. Akinyemi, and O. R. Olatidoye. "Ground flora species richness and diversity in traditional forests of southwest, Nigeria." Journal of Applied Sciences and Environmental Management 24, no. 10 (2020): 1731–38. http://dx.doi.org/10.4314/jasem.v24i10.5.

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Diversity indices of tree species in tropical rainforest have been studied, but less effort has been devoted to the ground flora studies especially in sacred groves of tropical rainforest, Nigeria, as it plays a critical role in nutrient cycling and energy flow within the forest ecosystem. This study was carried out to determine the ground flora species diversity, richness and density in five traditional forests (Igbo-Ile, Igbo-Oba, Igbo-Olua, Igbo-Olodumare Igbo-Gbopo) of southwestern Nigeria. The ground flora enumeration of 5 x 10m was laid at the centre of 50 x 50m laid in each of the sacre

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Oboko, Uche, and Jennifer Umezinwa. "A Pragmemic Analysis of Igbo Postproverbials." Matatu 51, no. 2 (2020): 360–78. http://dx.doi.org/10.1163/18757421-05102010.

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Abstract Igbo proverbs (Ilu Igbo) are linguistic expressions which projects principles with the intent to address diverse social, political, economic and culturally contextual issues that bother on values, morals and the identity of the Igbo people of Eastern Nigeria. Proverbs are handed down to different generations by speech acts of storytelling, conversing, rebuking or admonishing. The researchers carried out a pragmatic analysis of Igbo proverbs as a social practice, to establish their meaning and how its social significance are internalized and continually recreated. Language is central t

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Okafor-Maduka, Chisom Nneamaka. "Igbo Slang Expressions in Literature: Exploring a New Igbo Literature." Social Science and Humanities Journal 8, no. 12 (2024): 6215–22. https://doi.org/10.18535/sshj.v8i12.1544.

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Over the years, slang expressions generally have been looked at as language of the never-do-good in the society, especially among the youths inspired by constant abuse of hard drugs and other dangerous substance. Yet, these expressions have gained wide acceptance among speakers of the language both home and abroad and even among the adults these days. Igbo slang is not left out of this revolution. In recent times, Igbo Literature has experienced a dwindling growth in readership especially among Igbo youth and young scholars. This has resulted heavily in the decline in production of Igbo Litera

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Orji, Boniface Ifeanyi, and Kelechi Johnmary Ani. "IGBO DIASPORA SUSCEPTIBILITY TO WESTERN CULTURAL VALUES." African and Global Issues Quarterly 4, no. 1 (2024): 43–55. http://dx.doi.org/10.69778/2710-0073/2024/4.1/a2.

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Migration had always been integral to Igbo history during the Pre-Colonial, Colonial and Post-Colonial eras. However, the aftermath of the Nigerian Civil War had maximally influenced the rate of International migratory behaviour among the Igbo orchestrated by the desire for greener pastures. The susceptible nature of the Igbo diaspora to Westernization has enormous economic, social, and cultural implications for Igbo society, such that Western civilization has taken precedence over Igbo values and culture. The high level of assimilation into Westernization has led to cultural marginalization,

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Adeyeri, James Olusegun. "Ethnic Propaganda, Hate Speech, and Mass Violence in Igbo-Hausa/Fulani Relations in Postcolonial Nigeria." Thinker 89, no. 4 (2021): 75–84. http://dx.doi.org/10.36615/thethinker.v89i4.692.

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Opinions are divided on the conduct and nature of the 1967–70 Nigerian civil war, occasioned partly by the Igbo secession and declaration of the Republic of Biafra. Some believe that the Nigerian government adopted a genocidal war strategy characterised by mass violence against civilians, aggressive blockade of the eastern region, artificial famine, and hateful/threatening utterances by many military commanders, accompanied by about one million civilian casualties. On the other hand, some are of the view that the actions of some Nigerian military officers and men were not in consonant with the

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Prince C. Azubuike and Innocent I Umeh. "Design and implementation of an automated web-based Igbo text analyzer using natural language processing (NLP) tools." World Journal of Advanced Research and Reviews 23, no. 3 (2024): 1036–45. http://dx.doi.org/10.30574/wjarr.2024.23.3.2691.

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Presently in the world, the Igbo language is one of the less-resourced languages because there are not many developed and easy-to-find digital resources for it. Digital resources such as Igbo text corpora, Igbo electronic dictionaries, Igbo morphological analyzers, and Igbo thesauri, which can analyze Igbo text documents, are very limited. This work aims to design and develop an automated Igbo text analyzer using Natural Language Processing (NLP) tools. The development of this web-based Igbo text analyzer involves the analysis of the lexical and grammatical characteristics of the Igbo language

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Prince, C. Azubuike, and I. Umeh Innocent. "Design and implementation of an automated web-based Igbo text analyzer using natural language processing (NLP) tools." World Journal of Advanced Research and Reviews 23, no. 3 (2024): 1036–45. https://doi.org/10.5281/zenodo.14938082.

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Presently in the world, the Igbo language is one of the less-resourced languages because there are not many developed and easy-to-find digital resources for it. Digital resources such as Igbo text corpora, Igbo electronic dictionaries, Igbo morphological analyzers, and Igbo thesauri, which can analyze Igbo text documents, are very limited. This work aims to design and develop an automated Igbo text analyzer using Natural Language Processing (NLP) tools. The development of this web-based Igbo text analyzer involves the analysis of the lexical and grammatical characteristics of the Igbo language

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UCHENDU, EGODI. "BEING IGBO AND MUSLIM: THE IGBO OF SOUTH-EASTERN NIGERIA AND CONVERSIONS TO ISLAM, 1930s TO RECENT TIMES." Journal of African History 51, no. 1 (2010): 63–87. http://dx.doi.org/10.1017/s0021853709990764.

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ABSTRACTAmid assumptions of a hegemonic Igbo Christian identity, conversions to Islam began in the late 1930s in the Igbo territory of south-east Nigeria – the only region in the country that was not touched by the nineteenth-century Islamic jihad and subsequent efforts to extend the borders of Islam in Nigeria. Four decades after the emergence of Islam in the Igbo homeland, and with the mixed blessings of a civil war, Igboland began to manifest clear evidence of indigenous Muslim presence. A key aspect of this article is how one can be both Igbo and Muslim. It considers the complex interplay

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Egbara, Chukwudi Christian. "Of Proverbs and Postproverbial (Re)Constructions." Matatu 51, no. 2 (2020): 346–59. http://dx.doi.org/10.1163/18757421-05102009.

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Abstract This paper evaluates postproverbial (re)constructions of selected Igbo proverbs and the ‘altering alternatives’ regenerated from the original Igbo proverbs. Eighteen randomly selected Igbo proverbs, the proverbial expressions and their postproverbial (re)constructions were subjected to critical analysis. The study revealed that there are noticeable changings in rendering of the selected proverbs. These changings occur largely either due to lack of an in-depth knowledge in the usage of the traditional proverbs, disconnection with the custodians/sources of the Igbo proverbs, urbanisatio

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Francis, OBITUBE, Kelvin, and OKEKE, Chukwuma Onyebuchi. "Sociolinguistic-cum-pedagogic Implications of Anglicisation: Evidence from Igbo Toponyms." Theory and Practice in Language Studies 9, no. 4 (2019): 371. http://dx.doi.org/10.17507/tpls.0904.03.

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Naturally, a group’s urge to protect all aspects of its language against negative sociolinguistic influences is a task carried out with all dedication because a group’s language identifies them, tells their story and showcases their cultural heritage. Presently, Igbo toponyms are seriously threatened by anglicisation. The paper’s main objectives are to highlight the various forms of anglicisation observed in Igbo toponyms, their negative influences on the Igbo language, and how to overcome this negative sociolinguistic phenomenon. The paper adopts a qualitative analysis approach; and observes

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Oweleke, Esther N. "Igbo dialects and the citation-form: the possibility of a standard Igbo dictionary." AFRREV LALIGENS: An International Journal of Language, Literature and Gender Studies 9, no. 1 (2020): 95–107. http://dx.doi.org/10.4314/laligens.v9i1.9.

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It is the norm in lexicography to have dictionary headwords in the standard variety of the language. But up to date, no Igbo dictionary exists in this variety. Most Igbo lexicographers have adopted the dialectal or multidialectal approach in their choice of a citation-form. The multiplicity of Igbo dialects accounts for this situation. This paper examines both sound and lexical variations in the language; describes the lexicographic problems of choice and arrangement of headwords, and discusses the suitability of the Igbo dictionary as a tool for standardizing the language. Two major sources o

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Ezejideaku, Emmanuel, and Esther Nkiru Ugwu. "Igbo English in the Nigerian video film." English World-Wide 30, no. 1 (2009): 52–67. http://dx.doi.org/10.1075/eww.30.1.04eze.

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This paper examines the use of Igbo English, one of the ethnic varieties of Nigerian English, in the Nigerian video film. By Nigerian video film, we mean video films produced in, and/or about Nigeria in English as opposed to those produced in Nigerian indigenous languages which are variously known as Igbo video films, Yoruba video films, or Edo video films, among others. The data for this study come from a random selection from video films produced in Nigeria between 2003 and 2006. In all the films studied, it is observed that Igbo English is essentially the medium of communication. Igbo Engli

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Anthony, Douglas. "‘Islam Does Not Belong to Them’: Ethnic and Religious Identities Among Male Igbo Converts in Hausaland." Africa 70, no. 3 (2000): 422–41. http://dx.doi.org/10.3366/afr.2000.70.3.422.

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AbstractBefore the civil war, conversion to Islam for Igbo men resident in the predominantly Hausa city of Kano in northern Nigeria usually meant becoming Hausa. More recent converts, however, have retained their Igbo identity and created an organisation, the Igbo Muslim Community. Three case studies from the first group detail the process and criteria of becoming Hausa, including immersion in Hausa economic and social networks; three case studies from the second group demonstrate that, while Hausa-centred networks remain important, converts have worked to construct new, Igbo-centred support s

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Agama, Christian Sunday. "Symbolism and social order among the Igbo." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 9, no. 2 (2020): 17–34. http://dx.doi.org/10.4314/ft.v9i2.2.

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In this essay, I argue that though symbolism performs many roles in different cultures, it has a uniquely moral one in Igbo land. That unique role which symbolism performs in the pristine communalistic Igbo society concerns the regulation of human freedoms and actions in order to maintain social order. But is this something that can be sustained in a modern Igbo society that is more individualistic than communalistic? This paper is of the view that through the proper maintenance of such symbolism: social control between individuals and groups shall be more coordinated in the contemporary Igbo

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Ebere, Obiakor, Ethel, Onuora, Ngozi Theresa, Olekaibe, Chinenye, Nwizu, Pauline Chinasa, and Chibundu, Vivian Chikodi. "RESSURECTION OF IGBO COMMUNIALISM: METHAMPHETHAMINE (MKPURU MMIRI) IN FOCUS." International Journal of Management Studies and Social Science Research 06, no. 04 (2024): 88–99. http://dx.doi.org/10.56293/ijmsssr.2024.5109.

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From time immemorial, the Igbo people of Nigeria in their entirety are known to form cohesion. This cohesion makes every member of the family, village and community get involve in individual affairs. No wonder such names like "Nwora" and "Igwebuike" Ụmụnnabuike are common among the Igbo. This principle of communalism makes the Igbo share in the success and the failure of each other. The advent of migration occasioned by urbanization poses a threat to this communal accountability as the foundation of Igbo checks and balances become shaky. With this lacuna, some Igbo youths become recalcitrant b

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Oyali, Uchenna. "Bible translation and lexical elaboration." Sociolinguistic Studies 17, no. 1-3 (2023): 205–28. http://dx.doi.org/10.1558/sols.24055.

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This study investigates how the translation of the word ‘virgin’ in the Igbo Bible has expanded the Igbo lexicon and how this lexical enrichment has spread among Igbo speakers. Although prior to their encounter with Christian missionaries in the 19th century and the subsequent translation of the Bible into Igbo, Igbo people had words that referred to virgin, these words were polysemous as they were also used for young and unmarried persons. In the course of translating the Bible into Igbo, Christian missionaries transferred the biblical euphemism for sex, ‘to know’, into the Igbo Bible and use

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Ezenwafor, Chibunma Amara. "Vowel Harmony Peculiarities in Ekwulobia Igbo." CLAREP Journal of English and Linguistics 1 (October 10, 2019): 201–14. http://dx.doi.org/10.56907/gat43b0c.

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Patterns of vowel harmony in the Igbo language vary from one variant of Igbo to the other. Employing a descriptive framework, this study examines the operations of vowels and their harmonic peculiarities in the Ekwulobia dialect of Igbo. It established that Ekwulobia Igbo has eight phonemic vowels dividing neatly into two sets, and one phonetic vowel [ɛ] that occurs in a mutually exclusive environment. Unlike the Standard and the Onitsha Igbo, the perfective marker suffix in Ekwulobia Igbo adheres strictly to vowel harmony rule within the perfective verb form. Observed also is the fact that th

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Uguru, Joy Oluchi. "Ika Igbo." Journal of the International Phonetic Association 45, no. 2 (2015): 213–19. http://dx.doi.org/10.1017/s0025100315000067.

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Ika is a dialect of the Igbo language spoken in Ika South and Ika North East Local Government Areas of Delta State and the Igbanke area of Edo State in Nigeria. It belongs to the Niger Igbo cluster of dialects (Ikekeonwu 1986) spoken in areas bordering the west of the River Niger; Nwaozuzu (2008) refers to these dialects as West Niger Group of Dialects. A word list of Ika, written by Williamson (1968), was one of the earliest works on Ika and she points out in that work that Ika (and Ukwuani), though regarded as dialects of Igbo, are treated as separate on purely linguistic grounds. Ika phonol

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