essay in igbo language

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Language and Excellence

By Joy Agwu

Published: July 31, 2021

3rd place McPartlin Award

I first met my paternal grandparents the week before my eighth-grade graduation. They live in Nigeria, and my family and I live in America. Over the first fourteen years of my life, time conflicts and visa troubles on both sides repeatedly deterred the opportunity for us to meet; then everything came together for them to attend this celebration of academic excellence. I was so ecstatic to finally get to know them in person.

From my first encounter with them, I quickly noticed that their English was very slow and deliberate when they spoke. As a freshly graduated middle schooler with a world of wisdom, I astutely assumed that it was because they were old. Later in their visit, when I overheard them speaking in quick discussion with each other, I realized that my assumption was wrong. Observing them, laughing and discussing in quick rapport, I soon learned that my grandparents were fast-paced, humorous, and witty people…or, at least, they seemed to be. I could not know for sure, because the platform for this beautiful, almost miraculous shift in expression was a language I did not understand: Igbo, the language of their home.

The Igbo tribe of Nigeria is one of the country’s three major tribes, boasting almost twenty-million people and accounting for 20% of the nation’s population (McKenna). The tribe bears a rich, wonderful culture and is full of unique traditions, customs, attire, and art. Through my father’s side of the family, I am Igbo. As such, I enjoy listening to Naija music, know how to prepare Jollof rice, and feel a sense of pride when I see an Igbo victory in the news. I have a general awareness of the culture, and for years, this was enough to convince myself, and other Americans, of my heritage. However, after meeting my grandparents and listening to them speak in Igbo, my confidence in that fact shifted. Despite technically being Igbo, I could not fully connect with grandparents because I did not know the language. Was this my relationship with the tribe — technically a member, but restricted in my ability to truly connect?

In one of the more candid, one-on-one discussions I had with my grandparents, my grandmother asked me why I did not know Igbo. I froze. She did not ask it confrontationally, or even with a hint of disappointment. Her question was instead solely rooted in curiosity—why did I not know the language of my family, the language in which I could freely speak to them?

I was struck speechless for a moment. Eventually, I opened my mouth and gave her the best answer I could muster:

I don’t know.

In the years since, however, I have come to realize a better answer. As an Igbo child of the diaspora, [1] it is not entirely unexpected for me to not know the language. In the years since my grandparents’ visit, I have gone through dozens of group chats, YouTube videos, and blog posts where others have shared similar experiences. Through these platforms, I have become increasingly aware that my situation is not unique. It almost seems as if not learning Igbo has become a tradition of its own for many children of the diaspora. As more and more Igbos move out of Nigeria, it is an unfortunately common occurrence that Igbo immigrants do not foster their language in their households. Many times, if the children do learn the language, it is not until adulthood and through their own determined pursuit. When asked why they do not know the mother tongue, many diaspora-born Igbos are quick to point the finger at their Igbo parent or parents, and this behavior is not discouraged within Igbo society and conversation on the topic.

When referring to the tribe’s attitude towards their language, most characterize the act as resentment. Many subscribe to the idea that, as Igbos have immigrated and built roots in other Western cultures, we also built resentment towards our own background. One research paper even claims that such negativity “has been established” and as a result, Igbos living in the diaspora “prefer their children speaking English to speaking Igbo” (Asonye). Authors typically produce the claim without evidence, and most accept it as an explanation of Igbo behavior within the diaspora. However, while this claim is not entirely unfounded, it is not wholly accurate. While there may be individuals fostering negativity towards the Igbo language, I believe it is the tribe’s nature that lies at the heart of this trend—particularly regarding our drive towards excellence. In order to achieve, Igbos must set priorities in line with their new homes in the diaspora. Unfortunately, the mother tongue does not always make the cut. With this understanding, our objective should not be to change the nature that prompts this trend, but to utilize it in a concerted effort to revive the Igbo language.

While I do not know the language, I realize that I am well-acquainted with the tribe’s nature of excellence. Growing up, I was not the strongest at school. If anything, I was an average student and struggled at times. However, the moments when I did well on an assignment are ingrained in my memory for two reasons: first, the feeling of achievement, and second, my father’s reaction. I have distinct memories of showing my father various tests, assignments, and report cards, and the interaction typically followed similar, if not the same lines:

Daddy, Daddy, look! I got an A!

Of course you did, princess. A is for Agwu, after all.

My dad would repeat some rendition of this axiom whenever I shared my best grades with him. Four little words— A is for Agwu —but the message there was clear: We are the best. We excel in all that we do.

As I look back, I can tell that this mindset accurately reflects his Igbo upbringing and the general culture fostered within the tribe. The message could also present some fuzziness, though. Does one excel because they are Igbo? Or is one Igbo because they excel ?

The general consensus is: if you are doing it right, you should not have to ask.

The Igbo standard of excellence is primarily represented in business and academic achievement. In the United States, Nigerians make up the most educated ethnic group, with 61.4% of their population bearing a bachelor’s degree or higher (Ogunwole, Battle and Cohen). Based on my own experience, with most of my paternal relatives boasting multiple degrees, I am sure that Igbos make up a considerable percentage of this number. The tribe values excellence, and such is their reputation. Within Nigeria, a well-known Igbo stereotype is that we are all businesspeople, industrious, and constantly on the lookout for advancement and success (Agwu; Ogunfowoke). While the image does have its negative connotations, I believe there is some truth to this statement. As a people, we are not in the habit of doing things halfway, and it shows. While we may not all venture into business—I, for one, have very little interest in the field—we are brought up with industrious, resilient spirits and are encouraged to achieve. Igbo immigrants branch out into the world, bearing a desire to create roots and excel in their new environment. This excellence not only requires adapting to the language of the land but mastering all of its avenues for success.

A common explanation Igbo immigrants provide for not teaching their children the Igbo language is because, as they transition from Nigeria to another country, they do not see it as a priority. Regardless of origin, in a new country, it is not uncommon for immigrant parents to prioritize creating firm roots over passing on a language not spoken in their new location (Kheirkhah). The Igbo diaspora community is no different in this regard. In fact, they direct even more time and emphasis to this step. In their efforts to build a solid foundation in the diaspora, parents may set aside teaching their children Igbo in favor of establishing roots in their new environment. However, as time goes by, the perfect circumstances to educate their children pass as well; then the children reach adulthood, and it feels too late. The pull of building a successful foreign life repeatedly triumphs over the desire to pass on the Igbo language, but this decision is not made in resentment towards the language. Rather, it is them adhering to another aspect of their Igbo identity.

The Igbo culture of excellence further explains why the “settling in” process can be so detrimental to passing on the Igbo tongue to their diaspora-born children. In their desire to excel in this new country, they want to set up their child for the same goal. A common concern amongst Igbo parents is how learning Igbo at home will affect their children’s ability to learn English at school. “[My parents] wanted me to speak good English and they didn’t want me to go through the same struggles that they went through,” one young man shared in a YouTube video, explaining why his parents did not teach him Igbo (Okwu ID). While being bilingual may offer benefits in the long run, there are difficulties associated with learning both English and a tribal language in childhood. In Maryland, my home state, if a child is identified as an English Learner, they are supposed to receive accommodations so they may still be able to follow in a classroom (“English Learners”). However, this is far more difficult with a tribal tongue, because translators are not as accessible. As this is not an ideal, or even guaranteed, circumstance, most Igbo parents find themselves deferring from it entirely. This is what happened in my own experience.

In an interview, my father described his decision to not teach me Igbo as providing the “best option” for me; he wanted me to thrive here, first, “and here, the language is English” (Agwu). By electing to not teach their youth their mother tongue, Igbo immigrants are not displaying resentment towards the language. Rather, they are recognizing the trends of the land, and equipping children with what they believe to be the best tools for success. While the intention here is noble, and evidently provides stellar results, it also has detrimental effects.

If you posed the question of what makes a person Igbo, language or excellence, Nigeria-born Igbos might boastingly answer with excellence , whereas their diaspora-born youth might be more inclined to answer with language . For the diaspora-born Igbos who do not know the mother tongue, there is often an inner struggle of identity. This is displayed by how often these youths express an intense desire to learn the mother tongue later on in their lives. Objectively, one could understand why familial aspirations eclipsed this area of education, but there is still a sense of identity missed. One young man shares that, as much as he appreciates his parent’s intention in not teaching him Igbo, “in hindsight, [he feels] like it’s a barrier” (Okwu ID). In this trend of choosing excellence over language, diaspora-born Igbos receive what has been deemed the more valuable aspect of our culture—but it is still only a portion of a whole. We may be excellent scholars, businesspeople, and working members of society, but we are still missing a piece of our identity. Without the language, diaspora Igbos are prevented from fully connecting with their heritage and other natives of the tribe. It feels as if there is a whole part of the culture that we cannot access, and the key to unlocking it was taken from us years ago. A culture is not solely defined by its means of expression, but the two are undoubtedly connected.

As more and more Igbos leave Nigeria for other countries, I implore them to cease leaving the Igbo language behind as well—if not for the cultural identity of their children, then for the sake of their tribe. In 2006, the United Nations Educational, Scientific, and Cultural Organization shared that the Igbo language was in danger of going extinct by the year 2050, if preventative action is not taken (Asonye). Decades of not passing down the Igbo language has finally shown its wear on the mother tongue, and now we must correct it. I urge the tribe to utilize its thirst for excellence and redirect some of that energy towards the revival of the Igbo language. We are a tribe that strives for success, and I strongly believe that this mindset can be applied to any challenge.

Migrational circumstances may never change, and the language of a new location may always pose as a more convenient tool for success. However, that does not mean we must continue to compromise one factor of our identity for another. It is time that Igbo immigrants stopped treating excellence and language as two competing cultural aspects, but rather as two equal parts of Igbo identity. As a child of the diaspora, I am grateful to my father for his intentions, but I now urge future Igbo immigrants to do better. Teach us the language of Igboland. While it may create a few challenges in our international upbringing, it will be invaluable for our Igbo identity. We do not excel because circumstances are always easy; we excel because we are an industrious, striving people.

We excel because we are Igbo. Because we are Igbo, we will save our language.

[1] In this case, anywhere outside of Nigeria or Igboland.

Works Cited

Agwu, James. Personal interview. 28 Oct. 2020.

Asonye, Emmanuel. “UNESCO Prediction of the Igbo Language Death: Facts and Fables.” Journal of the Linguistic Association of Nigeria , vol. 16, no. 1 & 2, 2013, pp. 91-98, https://www.researchgate.net/publication/330854897_UNESCO_Prediction_of_the_Igbo_Language_Death_Facts_and_Fables .

“English Learners: English Language Proficiency Assessment.” Maryland State Department of Education , www.marylandpublicschools.org/programs/pages/english-learners/english-language-proficiency-assessment.aspx .

Kheirkhah, Mina. From Family Language Practices to Family Language Policies: Children as Socializing Agents . March 2016. Linköping University, PhD dissertation. ResearchGate, https://www.researchgate.net/publication/317606264_From_family_language_practices_to_family_language_policies_Children_as_socializing_agents .

McKenna, Amy. “Igbo.” Encyclopædia Britannica , Encyclopædia Britannica, Inc., www.britannica.com/topic/Igbo .

Ogunfowoke, Adeniyi. “5 Igbo Stereotypes Every Nigerian Must Drop.” Medium , 10 Mar. 2016, medium.com/@Sleeksavvy/5-igbo-stereotypes-every-nigerian-must-drop-a1d78c59d3b4 .

Ogunwole, Stella U., Karen R. Battle, and Darryl T. Cohen. “Characteristics of Selected Sub-Saharan African and Caribbean Ancestry Groups.” The United States Census Bureau , 28 June 2017, www.census.gov/library/visualizations/2017/comm/cb17-108-graphic-subsaharan.html .

Okwu ID. “Episode 1—Is the Igbo Language Dying?” YouTube , 17 July 2017, www.youtube.com/watch?v=u92lFfDgVdo .

How do the Aristotelian appeals (logos, pathos, and ethos) interact in this essay? Look especially for places where two or three of the appeals appear in the same place—how do those overlaps impact the overall effect of the argument?

First-person narration is a crucial piece of this essay’s argument. What sort of ethos does the author craft for herself, and what specific authorial moves most successfully establish her credibility on her topic? How does the author’s positionality, especially in relationship to the Igbo community, qualify her to make her argument?

There is essentially no research that speaks directly to issues of Igbo language learning in the diaspora, and yet this essay is still firmly grounded in research. What strategies does the author use to incorporate other voices into her argument? At which points is the essay most successful in integrating research and narrative?

Joy Agwu is a student from Bowie, Maryland and resides in Pasquerilla West Hall. She is currently majoring in both English and Philosophy in the class of 2024. After graduation, she aspires to enroll in law school and practice in Washington D.C. In her essay, “Language and Excellence,” Joy focuses on the diaspora population of the Igbo tribe of Nigeria and their relationship with the Igbo language. Motivated by her own experiences as a diaspora-born Igbo, Joy explores this topic through the lens of cultural identity, weighing the merits of language versus excellence in considering oneself as Igbo. Joy would like to thank her Writing and Rhetoric professor, Laura MacGowan, for her support and instruction throughout the writing process. She would also like to thank her family for their constant love and encouragement, specifically her father for being an amazing and informative resource as she explored this topic.

The Igbo Culture: Use of Proverbs, Folktales and Song Essay

Introduction, use of proverbs, folktales, and song, works cited.

The Igbo people, like many other African cultures, were an oral culture; they relied on the word of mouth as the only mode of communication. At that time, writing had not yet been introduced in this society. Their traditions, values, and conversations were therefore carried forward through songs, proverbs, and folktales. However, this was not the only function of such devices as they also served to summarize elaborate instances of wisdom in short artistic pieces thus advising recipients. They would be used to understand human behavior or to instill moral paradigms. These language devices also provided a simple way of understanding nature. Lastly, they were used to liven up speech or language.

Proverbs were used in different scenarios and different settings throughout the novel. For example, in Chapter 13, it is asserted that “If one finger brought oil, it soiled all the others” (Achebe, p. 118). This was a proverb spoken by the elders as they were instating punishment for Okonkwo’s wrongs. They wanted to explain why they needed to carry out this responsibility. In their view, one man’s problem should be the whole community’s concern because if it is not arrested then it could spread everywhere else; this could lead to a morally degenerate society. The proverb, therefore, served as a guide for instilling moral conduct. It affirmed the need for the enforcement of discipline in society. Another proverb used by Okonkwo in Chapter 8 was “A child’s fingers are not scalded by a piece of hot yam which his mother puts into its palm” (Achebe, p. 64). This proverb was used at a time when Okonkwo was justifying his actions for listening to what the Oracle said. The Oracle was a diviner and hence a symbol of the tribe’s belief in nature. In this particular instance, Okonkwo was trying to demonstrate the superiority of Mother Nature, so human judgment or thought processes could not understand its logic. Like a child who must unquestionably contend with its mother’s actions even when this seems odd, Okonkwo had to continue with his obligations to mother Earth even when they seemed contradictory. This proverb was used to explain human behavior.

Folktales are also another crucial feature of this rich oral culture. They have been used in the book to reinforce the heritage of the Ibo people. For instance, in Chapter 7, a folktale is told of the earth and the sky’s story which Nwoye was very fond of. In the story, the earth had been dry for very long and it decided to send the vulture as a messenger to the sky. The message was delivered and rain was placed in leaves underneath the Vulture’s wings. However, it carelessly tore up the leaves and too much rain fell that it caused the Vulture to fly to another location where it found a man and decided to warm itself near the fire. It was at this point that it ate entrails and continued to do so even up to the present day (Achebe, pp. 54-55). This folktale had three major purposes in the Umuofian culture; it was a route to social cohesiveness through entertainment and sharing, it taught people the importance of values such as obedience (the Vulture continues to eat entrails as punishment for disobedience), and explicated a natural phenomenon (eating habits of a wild bird). The use of folk tales in the Igbo culture, therefore, illustrates one of the informal ways in which children were educated. Social values were usually hidden in these kinds of approaches as they maintained the interest of the young ones but still instilled profound ideals. It is also clear that the latter society became closer because of these folktales as they had something to share besides the fireplace (Healey, p. 9).

Lastly, songs were also employed in the novel for different purposes. For instance, in Chapter 7, Ikemefuna remembers a particular song while he was busy walking (Achebe, p. 60). This song is written in the Igbo language and is not translated by the author. He sang it just before his painful demise and ironically thought that a close relative of his was dead. The song was reminiscent of his childhood where he would use it to predict something important. Children often did the same in his community and employed movements of parts of their bodies to reach certain outcomes. This particular piece demonstrates how people sought comfort in song. Ikemefuna was in a tight spot – he was uncertain about his fate amongst the elders and therefore decided to use singing as a way of getting through these tough moments. The use of song here demonstrates that members of this culture valued rhythm and could modify it to suit their particular circumstances.

The use of songs, proverbs, and folktales throughout the novel is critical in contrasting the Igbo language with that of the colonizers. It captures the complexity beauty, rhythm, and even the originality of the Umuofian people. These elements of language enable one to understand how views were expressed, ideas transmitted and values preserved in this culture. In other words, songs, folktales, and proverbs were a depiction of the political, social, and economic structures of the Igbo people. They easily summarized their worldviews and therefore distinctness as a community and people in their own right.

• Achebe, Chinua. Things fall apart . NY: Anchor books, 1994
• Healey, Joseph. Once upon a time in Africa . NY: Orbis books, 2004.
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IvyPanda. (2021, December 27). The Igbo Culture: Use of Proverbs, Folktales and Song. https://ivypanda.com/essays/the-igbo-culture-use-of-proverbs-folktales-and-song/

"The Igbo Culture: Use of Proverbs, Folktales and Song." IvyPanda , 27 Dec. 2021, ivypanda.com/essays/the-igbo-culture-use-of-proverbs-folktales-and-song/.

IvyPanda . (2021) 'The Igbo Culture: Use of Proverbs, Folktales and Song'. 27 December.

IvyPanda . 2021. "The Igbo Culture: Use of Proverbs, Folktales and Song." December 27, 2021. https://ivypanda.com/essays/the-igbo-culture-use-of-proverbs-folktales-and-song/.

1. IvyPanda . "The Igbo Culture: Use of Proverbs, Folktales and Song." December 27, 2021. https://ivypanda.com/essays/the-igbo-culture-use-of-proverbs-folktales-and-song/.

Bibliography

IvyPanda . "The Igbo Culture: Use of Proverbs, Folktales and Song." December 27, 2021. https://ivypanda.com/essays/the-igbo-culture-use-of-proverbs-folktales-and-song/.

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In This Article Expand or collapse the "in this article" section Igbo

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Igbo by Nwando Achebe LAST REVIEWED: 17 August 2023 LAST MODIFIED: 26 August 2014 DOI: 10.1093/obo/9780199846733-0143

Igbo (Ibo) refers to a language and a group of people. Numbering over 30 million, Ndi Igbo or the Igbo people live in autonomous independent communities mainly in Nigeria, Cameroon, Sierra Leone, Equatorial Guinea, and São Tomé. In Nigeria, they are bordered by the Ibibio-, Ijo-, Ekoi-, Igala-, Idoma-, and Nupe-speaking peoples and share linguistic ties with the Bini, Igala, Yoruba, and Idoma. They are not a monolithic group but rather manifest differences in culture, tradition, and dialects. The origin of the Igbo people is largely speculative. Traditions of creation trace their origins to particular ancestral founders, after whom villages generally take their names. They further suggest that there exists a core area of Igboland—Owerri, Orlu, Awka, Okigwe—to which waves of people coming from the north and west migrated and settled starting as early as the 9th century. From this area, Igbos then spread out in all directions. Donald Hartle’s excavation of Nsukka and Ibagwa provides the earliest evidence of a complex, settled agricultural Igbo society with a pottery-making industry of between 4,500 and 6,000 years old. Similar excavations in Igbo Ukwu uncovered hundreds of ritual bronze pots and copper artifacts dating back to 820 CE and revealed an Igbo civilization which had developed a highly sophisticated bronze metal-working and material culture. This Nri area is believed to be the foundation of much of Igbo culture, customs, and religious practices. The first contact between Igbos and Europe occurred in the mid-15th century and was fueled by a trade in human beings. The abolition of the slave trade ushered in a new era of legitimate trade and the subsequent European scramble for, partition of, and colonization of the territory known as Nigeria. British attempts to colonize Igboland, however, met with great resistance. The British introduced a system of indirect rule in which colonial administrators ruled through existing indigenous authorities. The policy, however, assumed that all Nigerian governing systems were hierarchical and centralized. This was not so. Thus, the British attempt to rule indirectly bred divisions and confusion that did not previously exist. The Igbo Women’s War of 1929 highlights the disastrous consequences of imposing an indirect rule on communities that do not have kings. Like most colonies, Nigeria was the creation of imperial draftsmen and thus a country of over 512 ethnic nations with little national consciousness. Six years after Nigeria’s 1960 independence, ethnic tensions broke out in the country and Igbo people attempted to head a succession from Nigeria. Two-and-a-half years later and millions of lives lost from fighting and famine, Biafra was crushed by federal troops and eventually reabsorbed into Nigeria. In the early 21st century, the causes of the Biafran conflict—ethnocentrism and mistrust—are still present realities.

General Overviews

Igbo historiography has a long and distinguished history. Investigators of the Igbo world have focused primarily on the precolonial and colonial periods and have mainly centered on the following areas of historical inquiry: the peopling of Igboland (see Precolonial Igboland ), the nature of Igbo interaction with their non-Igbo neighbors (see the Igbo and Their Neighbors ), and the Igbo cultural, political, and religious environment (see Social Histories , Political Histories , and Religion ). In Igboland, as well as most other colonized entities, the first major body of writing appeared during the colonial period, when government-appointed anthropologists and missionaries like C. K. Meek (see Precolonial Igboland ), George T. Basden (see Precolonial Igboland ), and Northcote Whitridge Thomas (see Regional Overviews ) worked tirelessly to “save” Igbo souls and effectively bring them under British colonial rule. These overviews, written in the somewhat condescending tones of the time, tended to be descriptive, rather than analytical. Their main aim was to document the ways of life of the people, thereby furthering the colonizing and Christianizing missions of colonial governments. The next body of literature on the Igbo to emerge was produced mainly by indigenous scholars, as well as some expatriate wives of Igbo men, who, utilizing oral traditions and archival documentation, attempted to trace the political and social history of the Igbo from its earliest times to the colonial present. Following Nigerian independence in 1960, a spurt of new materials on Igboland emerged. Most were written by Igbo scholars, were nationalist in nature, and would pave the way for later historians to produce more varied and nuanced studies of Igbo people in all of their complexity.

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• Things Fall Apart

Chinua Achebe

• Literature Notes
• Use of Language in Things Fall Apart
• Book Summary
• About Things Fall Apart
• Character List
• Summary and Analysis
• Part 1: Chapter 1
• Part 1: Chapter 2
• Part 1: Chapter 3
• Part 1: Chapter 4
• Part 1: Chapter 5
• Part 1: Chapter 6
• Part 1: Chapter 7
• Part 1: Chapter 8
• Part 1: Chapter 9
• Part 1: Chapter 10
• Part 1: Chapter 11
• Part 1: Chapter 12
• Part 1: Chapter 13
• Part 2: Chapter 14
• Part 2: Chapter 15
• Part 2: Chapter 16
• Part 2: Chapter 17
• Part 2: Chapter 18
• Part 2: Chapter 19
• Part 3: Chapter 20
• Part 3: Chapter 21
• Part 3: Chapter 22
• Part 3: Chapter 23
• Part 3: Chapter 24
• Part 3: Chapter 25
• Character Analysis
• Reverend James Smith
• Character Map
• Chinua Achebe Biography
• Critical Essays
• Major Themes in Things Fall Apart
• Full Glossary for Things Fall Apart
• Essay Questions
• Cite this Literature Note

Critical Essays Use of Language in Things Fall Apart

Introduction

Writers in Third World countries that were formerly colonies of European nations debate among themselves about their duty to write in their native language rather than in the language of their former colonizer. Some of these writers argue that writing in their native language is imperative because cultural subtleties and meanings are lost in translation. For these writers, a "foreign" language can never fully describe their culture.

Choosing a Language

Achebe maintains the opposite view. In a 1966 essay reprinted in his book Morning Yet on Creation Day , he says that, by using English, he presents "a new voice coming out of Africa, speaking of African experience in a world-wide language." He recommends that the African writer use English "in a way that brings out his message best without altering the language to the extent that its value as a medium of international exchange will be lost. [The writer] should aim at fashioning out an English which is at once universal and able to carry his peculiar experience." Achebe accomplishes this goal by innovatively introducing Igbo language, proverbs, metaphors, speech rhythms, and ideas into a novel written in English.

Achebe agrees, however, with many of his fellow African writers on one point: The African writer must write for a social purpose. In contrast to Western writers and artists who create art for art's sake, many African writers create works with one mission in mind — to reestablish their own national culture in the postcolonial era. In a 1964 statement, also published in Morning Yet on Creation Day , Achebe comments that

African people did not hear of culture for the first time from Europeans. . . . their societies were not mindless, but frequently had a philosophy of great depth and value and beauty, . . . they had poetry, and above all, they had dignity. It is this dignity that African people all but lost during the colonial period, and it is this that they must now regain.

To further his aim of disseminating African works to a non-African audience, Achebe became the founding editor for a series on African literature — the African Writers Series — for the publishing firm Heinemann.

The Use of English

Achebe presents the complexities and depths of an African culture to readers of other cultures as well as to readers of his own culture. By using English — in which he has been proficient since childhood — he reaches many more readers and has a much greater literary impact than he would by writing in a language such as Igbo. Writers who write in their native language must eventually allow their works to be translated, often into English, so readers outside the culture can learn about it.

Yet by using English, Achebe faces a problem. How can he present the African heritage and culture in a language that can never describe it adequately? Indeed, one of the primary tasks of Things Fall Apart is to confront this lack of understanding between the Igbo culture and the colonialist culture. In the novel, the Igbo ask how the white man can call Igbo customs bad when he does not even speak the Igbo language. An understanding of Igbo culture can only be possible when the outsider can relate to the Igbo language and terminology.

Achebe solves this problem by incorporating elements of the Igbo language into his novel. By incorporating Igbo words, rhythms, language, and concepts into an English text about his culture, Achebe goes a long way to bridge a cultural divide.

The Igbo vocabulary is merged into the text almost seamlessly so the reader understands the meaning of most Igbo words by their context. Can any attentive reader of Things Fall Apart remain unfamiliar with words and concepts represented by chi , egwugwu , ogbanje , and obi ? Such Igbo terms as chi and ogbanje are essentially untranslatable, but by using them in the context of his story, Achebe helps the non-Igbo reader identify with and relate to this complex Igbo culture.

Chi, for example, represents a significant, complex Igbo concept that Achebe repeatedly refers to by illustrating the concept in various contexts throughout the story. Achebe translates chi as personal god when he first mentions Unoka's bad fortune. As the book progresses, it gradually picks up other nuances. As discussed in the Analysis section for Chapter 3, the chi concept is more complex than a personal deity or even fate , another frequently used synonym. Chi suggests elements of the Hindu concept of karma, the concept of the soul in some Christian denominations, and the concept of individuality in some mystical philosophies. The understanding of chi and its significance in Igbo culture grows as one progresses through the book.

Another example of Achebe's incorporation of Igbo elements is his frequent reference to traditional Igbo proverbs and tales. These particular elements give Things Fall Apart an authentic African voice. The Igbo culture is fundamentally an oral one — that is, "Among the Igbo, the art of conversation is regarded very highly, and proverbs are the palm-oil with which words are eaten" (Chapter1). To provide an authentic feel for Igbo culture would be impossible without also allowing the proverbs to play a significant role in the novel. And despite the foreign origin of these proverbs and tales, the Western reader can relate very well to many of them. They are woven smoothly into their context and require only occasional explanation or elaboration. These proverbs and tales are, in fact, quite similar in spirit to Western sayings and fables.

Modern-day readers of this novel not only relate easily to traditional proverbs and tales but also sympathize with the problems of Okonkwo, Nwoye, and other characters. Achebe has skillfully developed his characters, and even though they live in a different era and a very different culture, one can readily understand their motivations and their feelings because they are universal and timeless.

Speech patterns and rhythms are occasionally used to represent moments of high emotion and tension. Consider the sound of the drums in the night in Chapter 13 ( go-di-di-go-go-di-go ); the call repeated several times to unite a gathering followed by its group response, first described in Chapter 2 ( Umuofia kwenu . . . Yaa! ); the agonized call of the priestess seeking Ezinma in Chapter 11 ( Agbala do-o-o-o! ); the repetitious pattern of questions and answers in the isa-ifi marriage ritual in Chapter14; the long narrated tale of Tortoise in Chapter 11; and the excerpts from songs in several chapters.

Achebe adds another twist in his creative use of language by incorporating a few examples of Pidgin English. Pidgin is a simplified form of language used for communicating between groups of people who normally speak different languages. Achebe uses only a few Pidgin words or phrases — tie-tie (to tie); kotma (a crude form of court messenger); and Yes, sah — just enough to suggest that a form of Pidgin English was being established. As colonialists, the British were adept at installing Pidgin English in their new colonies. Unfortunately, Pidgin sometimes takes on characteristics of master-servant communication; it can sound patronizing on the one hand, and subservient on the other. Furthermore, using the simplified language can become an easy excuse for not learning the standard languages for which it substitutes.

Achebe's use of Igbo language, speech patterns, proverbs, and richly drawn characters creates an authentic African story that effectively bridges the cultural and historical gap between the reader and the Igbo. Things Fall Apart is a groundbreaking work for many reasons, but particularly because Achebe's controlled use of the Igbo language in an English novel extends the boundaries of what is considered English fiction. Achebe's introduction of new forms and language into a traditional (Western) narrative structure to communicate unique African experiences forever changed the definition of world literature.

Pronunciation of Igbo Names and Words

Like Chinese, the Igbo language is a tonal one; that is, differences in the actual voice pitch and the rise or fall of a word or phrase can produce different meanings. In Chapter 16, for example, Achebe describes how the missionary's translator, though an Igbo, can not pronounce the Mbanto Igbo dialect: "Instead of saying 'myself' he always said 'my buttocks.'" (The form k means strength while k means buttocks .)

Igbo names usually represent meanings — often entire ideas. Some names reflect the qualities that a parent wishes to bestow on a child; for example, Ikemefuna means my power should not be dispersed . Other names reflect the time, area, or other circumstances to which a child is born; for example, Okoye means man born on Oye Day , the second day of the Igbo week. And Igbo parents also give names to honor someone or something else; for instance, Nneka means mother is supreme .

Prior to Nigerian independence in 1960, the spelling of Igbo words was not standardized. Thus the word Igbo is written as Ibo , the pre-1960 spelling throughout Things Fall Apart . The new spellings reflect a more accurate understanding and pronunciation of Igbo words. The List of Characters includes a pronunciation that uses equivalent English syllables for most of the main characters' names.

Previous Major Themes in Things Fall Apart

IgboGuide.org Igbo Culture | Igbo Language

The guide on igbo culture and language, insights in igbo culture and language.

This Igbo website provides simple and easy-to-read insights in Igbo language and Igbo culture. Not only does the guide describe the wide variety of the traditions in this part of Nigeria, attention is also paid to normal day-to-day facets of life in the town and villages. The site contains a complete guide on Igbo language, highlighted in sample conversations including native audio clips, includes an Igbo English dictionary and explains the basic Igbo grammar structure.

With numerous visits to Igbo villages and communities, I was able to experience first-hand the customs, culture and language in this part of Igboland. It provided me unforgettable memories of the various traditions, colourful masquerades, dances and festivals, not to mention the breath-taking panoramic views from the hills and lowlands spreading from north to south, east to west, all captured in the various culture, language and photo sections in this site.

Initially published as the book "Nnöö - Welcome to Enugu" and converted to this website, www.igboguide.org has become the essential guide for development workers, volunteers, teachers, national youth service corpers, ex-pats, tourists and just anyone who wants to learn and enjoy Igboland customs, traditions and language.

Igbo (Asụsụ Igbo), or Ibo , one of the largest languages of West Africa, is spoken by 18 million people in Nigeria. It belongs to the Benue-Cong o group of the Niger-Congo language family . The language is thought to have originated around the 9th century AD in the area near the confluence of the Niger and Benue rivers, and then spread over a wide area of southeastern Nigeria.

Igbo is one of the official languages of Nigeria. It is spoken in the Southern Delta states of Abia , Anambra , Ebonyi , Enugu , and Imo , as well as in the northeast of the Delta state and in the southeast of the Rivers state. In the states of Abia, Anambra, Ebonyi, Enugu, and Imo, Igbo is the main language of trade and commerce. It is used in mass media communication such as radio and television in the southern Delta region.

Although Igbo is taught at all levels in eastern Nigerian schools, English remains the principal literary language of the country while remains a spoken and colloquial language. Reading and writing in Igbo is not very widespread. In many urban areas, Igbo is often replaced by Nigerian Pidgin English . Igbo speakers are typically bilingual in English.

There are approximately 30 Igbo dialects, some of which are not mutually intelligible. For the most part, however, differences are lexical and phonological ( Ethnologue ). The large number of dialects has hindered the development of a standardized spoken and written Igbo. Standard literary Igbo, based on the Owerri and Umuahia dialects, in use since 1962, is not universally accepted by speakers of other dialects. Standard Igbo aims to include words from other Igbo dialects as well as loanwords from other languages.

Sound system

The sound inventory of Standard Igbo consists of eight vowels, thirty consonants, and two tones, depending somewhat on the analysis. Igbo has only two syllable types: consonant + vowel (the most common syllable type), vowel or syllabic nasal. There are no consonant clusters and no syllable-final consonants.

Igbo features vowel harmon y with two sets of vowels distinguished by pharyngeal cavity size. The latter can be described in terms of advanced tongue root (+ATR) which involves the expansion of the pharyngeal cavity by moving the base of the tongue forward, and sometimes lowering the larynx during the pronunciation of a vowel. This adds a breathy quality to the vowel. Vowels within a word harmonize with respect to the [ATR] feature, which means that all vowels in a word are produced with the root of the tongue either advanced or retracted.

The consonant system of Igbo is characterized by two notable features:

• Doubly articulated consonants , i.e., consonants with two simultaneous places of articulation , e.g., bilabial and velar , both produced in the same manner , e.g., both produced as stops . There are two such sounds in Igbo: /k͡p/ and /g͡b/. To pronounce these sounds, try saying [k] or [g], but close your lips as you would for [p] or [b].
• Labialized velars, e.g., /kʷ/, /gʷ/. To produce these sounds, try pronouncing [k], [g] or [ng] with rounded lips.
• /k͡p, gʷ/ have no equivalents in English
• /kʷ, gʷ, ŋ ʷ/ have no equivalents in English
• /ʃ/ = sh in shop
• /tʃ/ = ch in chop
• /dʒ/ = j in job
• /ɲ/ = first n in canyon
• /ŋ/ = ng in song
• / ɣ /has no equivalent in English
• /ɹ/ = has no equivalent in American English
• /j/ = y in yet

The structure of words in Igbo is relatively simple which means that grammatical categories are not overtly marked by prefixes, infixes or suffixes.

Igbo nouns are morphologically simple and are not marked for gender, number, or case.

Igbo verbs are inflected for the following categories by adding prefixes and suffixes to verb roots. Most verb constructions consist of a verb + complement, e.g., ịgba ọsọ ‘run’, ịbga nkwa ‘dance’, ịgba ụtụ ‘rot’.

• tense: past, present, future
• aspect: progressive: perfective, durative, inchoative
• imperative constructions are marked by suffixes
• negation is represented by prefixes

Word order in Igbo sentences is Subject-Verb-Object.

The principal source of word formation in Igbo is compounding, e.g., ugbo ‘vehicle’ + igwe ‘iron’ = ugwo igwe ‘locomotive’. Igbo also uses reduplication. The language has borrowed many words from English as well as from other African languages, e.g., opareto ‘operator’.

Below are some basic Igbo words and phrases.

Igbo numerals 1-10 are given below.

The first book in Igbo, Isoama-Ibo , a primer, was produced in 1857 by Samuel Ajayi Crowther , an ex-slave, teacher and linguist. Today, Igbo is written in an expanded version of the Latin alphabet. However, the wide variety of spoken dialects has made agreement about a standard orthography for the language very difficult. The current orthography which has been in use since 1962 is given below.

Take a look at article 1 of the Universal Declaration of Human Rights in Igbo.

Did You Know?

Chinua Achebe

Albert Chinụalụmọgụ Achebe is a Nigerian writer, one of the most widely read African authors. He was born in 1930s in the Igbo village of Ogidi in southeastern Nigeria. He began writing stories as a university student and gained worldwide attention in the late 1950s for his novel Things Fall Apart . His later novels include No Longer at Ease , Arrow of God , A Man of the People, and Anthills of the Savannah. (1987). Although Achebe wrote in English, he relied heavily on the Igbo oral tradition. Achebe has also published short stories, children’s books, and essay collections.

Home — Essay Samples — Literature — Things Fall Apart — Interpretation of Igbo’s Culture in Things Fall Apart by Chinua Achebe

Interpretation of Igbo’s Culture in Things Fall Apart by Chinua Achebe

• Categories: Things Fall Apart

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Published: Jan 30, 2024

Words: 392 | Page: 1 | 2 min read

Table of contents

Overview of igbo culture, role of language and proverbs in igbo culture, importance of religion in igbo culture, gender roles in igbo society, social hierarchy and politics in igbo culture.

• Chinua Achebe. Things Fall Apart. William Heinemann Ltd, 1958.
• Smith, David. "The Role of Language in Things Fall Apart." African Literature Today, vol. 17, 2010, pp. 45-60.
• Nwosu, Johnson. "Religion and Society in Things Fall Apart." Journal of African Studies, vol. 24, no. 2, 2012, pp. 112-128.

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How to Learn Igbo Language

Last Updated: March 29, 2023 Fact Checked

Tone Distinctions and Patterns

Grammatical structure.

This article was co-authored by Tian Zhou and by wikiHow staff writer, Jennifer Mueller, JD . Tian Zhou is a Language Specialist and the Founder of Sishu Mandarin, a Chinese Language School in the New York metropolitan area. Tian holds a Bachelor's Degree in Teaching Chinese as a Foreign Language (CFL) from Sun Yat-sen University and a Master of Arts in Teaching English to Speakers of Other Languages (TESOL) from New York University. Tian also holds a certification in Foreign Language (&ESL) - Mandarin (7-12) from New York State and certifications in Test for English Majors and Putonghua Proficiency Test from The Ministry of Education of the People's Republic of China. He is the host of MandarinPod, an advanced Chinese language learning podcast. There are 11 references cited in this article, which can be found at the bottom of the page. This article has been fact-checked, ensuring the accuracy of any cited facts and confirming the authority of its sources. This article has been viewed 102,263 times.

Around 18 million people living in Nigeria and Equatorial Guinea speak Igbo. There are many dialects of the language, some so distinct that two people speaking different dialects of Igbo wouldn't be able to understand each other. Igbo tones are very different from those used in English and other European languages. If you want to learn Igbo, start by practicing tones, then learn basic grammar and sentence structure. Once this foundation is in place, you can start expanding your vocabulary with common Igbo words and phrases. [1] X Research source

• In French, for example, an accent mark would indicate that you pronounce the letter differently. In Spanish, an accent mark indicates which syllable has emphasis. However, in Igbo, the tone is separate from the pronunciation of the letter itself.
• Many letters in the Igbo alphabet sound the same in Igbo as they do in English. You can download a free alphabet chart at https://www.omniglot.com/writing/igbo.htm .

• The tone is high or low relative to the other tones around it. For example, "kedu" is a word that means "what" or "how," and is also used to say "hello." Pronounce it keh-duh . For the first syllable, use a high tone with your tongue to the roof of your mouth. The second syllable is a low tone, with your tongue flat. Practice it with the first syllable low and the second high just to see how the vowel sound changes with the different tone.

• For example, ákwá (high-high) means "weeping," ákwà (high-low) means "cloth," àkwá (low-high) means "egg," and àkwà (low-low) means "bridge."
• The U.S. State Department's Foreign Language Institute uses a basic Igbo course that includes tone drills. You can download them for free from the Live Lingua Project at https://www.livelingua.com/course/fsi/Igbo_-_Basic_Course .

• If possible, check the dialects being used. Make sure you're staying consistent within the same dialect. For example, Onitsha and Owerri are the two main Igbo dialect zones. While these dialects have many words in common, even they have some differences. [6] X Research source

• Igbo written language is phonetic, so for the most part you will be okay if you learn the pronunciation of letters and write a word as it sounds.
• If vowels have either a dot under the letter or an umlaut above, this indicates a different pronunciation of that letter. New Standard Orthography uses an umlaut, but you may see previous versions in writing. [8] X Research source

• For example, bi means "live." If you want to say "I live," it would be ebi m. For first person singular, the letter "m" follows the verb stem.
• Separable pronouns can be used as a subject, direct or indirect object, or to show possession. For example, the Igbo word anyï can be used to mean "we," "us," or "our." The word itself does not change regardless of how it's used.

• For example: ebi m (I live).
• You don't have to harmonize the vowels if you're using separable pronouns. Simply use the verb stem. For example: anyï bi (we live).

• The suffix -tara or -tere is added to a verb stem to indicate an action occurred in the past. For example: ö zütara anü (he bought meat).
• Choose the suffix form to harmonize vowels, not for gender or any other reason.

• For example: ülö ise means "five houses." The word ülö means "house" while ise means "five."

• If you find someone who is trying to learn English, you might be able to work out an exchange in which both of you help each other practice.
• Helping a native speaker learn English will also help you understand the grammatical structure of Igbo. They may make mistakes because some aspect of English grammar is absent from Igbo grammar. For example, they might say "five house" instead of "five houses," because in Igbo the noun form doesn't change when pluralized.

• For example, "congratulations" in Igbo is kongratuleshön .

• Start with the basic greeting, "hello": kedü . Other common phrases said in greeting are built from this word. For example, "How are you?" is "Kedü ka ö dï?" To ask a person's name, you would say "Kedu aha gï?"

• Columbia University has a collection of Igbo language materials available at http://www.columbia.edu/itc/mealac/pritchett/00fwp/igbo_index.html .

• The rhythm of music and the repetitiveness of lyrics makes music an easy way to learn any language. Additionally, you can have music on in the background while you're doing other things.
• Identify artists you enjoy, then search for songs and videos on sites such as YouTube.

Community Q&A

• The Live Lingua Project has the entire basic Igbo course used in the Foreign Services Institute of the U.S. State Department available for free. Go to https://www.livelingua.com/course/fsi/Igbo_-_Basic_Course to download the PDF and listen to the audio. Thanks Helpful 0 Not Helpful 2
• Spend 30-45 minutes learning the language every day. Thanks Helpful 3 Not Helpful 0
• Make flashcards of 20-50 of the most important or common words and work on memorizing those first. Thanks Helpful 1 Not Helpful 0

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• ↑ https://www.omniglot.com/writing/igbo.htm
• ↑ https://www.youtube.com/watch?v=m35l59tMwk8
• ↑ https://languagelog.ldc.upenn.edu/myl/IRCS_Prosody1992/LibermanEtAl_IRCS_Prosody1992.pdf
• ↑ https://www.livelingua.com/course/fsi/Igbo_-_Basic_Course
• ↑ https://library.bu.edu/igbo
• ↑ https://www.igbovillagesquare.com/2019/11/igbo-spelling-rules.html
• ↑ https://www.igboguide.org/HT-igbogrammar.htm
• ↑ http://learn101.org/igbo_phrases.php
• ↑ https://www.omniglot.com/language/phrases/igbo.php
• ↑ http://www.columbia.edu/itc/mealac/pritchett/00fwp/igbo_index.html
• ↑ https://www.musicinafrica.net/magazine/best-2017-ogene-how-igbo-genre-broke-mainstream-nigerian-music

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