Aspects Of Koenoem Noun-Phrase
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Aspects Of Koenoem Noun-Phrase
Chapter One
General Background
1.0 Introduction
This research is a deliberate attempt to make explicit what is implicit regarding the element of “noun phrase” in the Koeneom language spoken in the SHENDAM local government of Plateau State. The noun phrase is a collection of words that includes the noun as the head. Its structure is controlled by the type of nouns present in the constituent.
Similarly, the noun type is defined by its subcategorisation properties. In this style of phrase, the noun carries the greatest amount of semantic information. This study analyses the minimal noun phrase and its maximal phrasal extension.
As an introductory chapter, extensive efforts will be made to trace the origin, socio-cultural profile, administrative system, religion, geographical position, topographical (life zone) economy, marriage, map genetic categorisation, and burial traditions.
In this same chapter, effort will be made to organise the study, develop a theoretical framework, as well as review the chosen theory’s data gathering and analysis, and introduce basic syntactic notions.
HISTORICAL BACKGROUND OF KOENEOM SPEAKERS
The origin of the koeneom is subject to debate. Some oral bases, both primary and secondary, claimed that the koeneom was monolithic in origin.
However, all of these contradicting versions represent migrations and interactions. According to a common mythology about the koeneom, they were clearly affected by the quest to connect their origins to the global essence and centre of old civilisation. According to folklore, they moved from France to their current location since the land had boundless economic possibilities.
Linguistic considerations clearly suggest that all koeneom did not originate in the same place or migrate to central Nigeria because they do not speak the same language. In fact, dialect distinctions amongst koeneom groups indicate that they had unique origins.
Literally, “koe” means ‘to’, whereas “neom” implies’refuse’. This name was given by a neighbour across a river that separated them. The koeneom were the rightful owners of the river, but their neighbours reaped significant economic benefits.
The koeneom could not stand akimbo and see themselves deprived of their inalienable rights, so they beseeched terrestrial powers from their ancestors, resulting in the deaths of most of their competitors.
The neighbouring town eventually compromised and left the land to its rightful owner; today, the koeneoms are respected for their traditional prowess.
1.2 Socio-Cultural Profile
Koeneoms are famed for their unwavering tolerance, especially when confronted with different neighbours. They feel that these elements (peace and tolerance) are essential for survival and productivity. The difficulties of koeneom social psychology pique scholarly curiosity in examining the binding forces.
Other groups are most at ease with them because of their sense of humour, human relationships, shared facial marks, food sharing, traditional and cult consultations, travelling together in the market or at social gatherings, and occasionally creating common origins.
1.2.1 Religion.
The koeneom are primarily traditional worshippers, with each family having its own ancestral, local, and clan shrines. The arrival of colonial masters spread Christianity throughout the region, to the extent where it is now preferred over traditional religion.
However, the Islamic religion is only practiced by actual sons of the soil. The language of worship is HAUSA. Traditional worshippers place a greater emphasis on their kin and the cultural goals of their faith.
1.2.2 Festival.
Festivals are organised to bring together relatives from far and near. The head priest is recognised as the tribe’s sole ruler, yet without a defined territory, rites are held in some regions to accommodate other communities. Some of the ceremonies include burial, marriage, and an annual celebration.
There is a special festival held to remember the deaths of their heroes who battled heroically to free them from the chains of invaders and other types of oppression. Others exult after the first drop of rain. There is also an annual ceremony observed for which an antelope must be sacrificed to satisfy the gods.
1.2.3 Economy/occupation
Agriculture is the mainstay of Koeneom’s economy. Farming provides a good living for the locals. Commercial and subsistence farming are predominant. The main products of commerce are yam, maize and guinea corn. The land contains various amounts of silica, salt, nitrogen, and phosphorus. It’s alluvial and sticky in the paddy fields, and sandy on the uplands.
They ensure the optimal growth of crops. In other words, the increase in agricultural production is linked to soil fertility. It is worth noting that farming in this region has a long history, and agricultural produce is sold to buyers in cities.
However, agriculture lacks the great potential that it has in other locations. Crops are offered at extremely low prices.
1.2.4 Marriage, Divorce, and Rites
Marriage is an unavoidable need in all human societies. It is a formal, universal approach to procreation. The koeneom, like other tribes, have developed a marriage system. After a girl and her family reject a marriage proposal, the guy is expected to pay the bride price.
The bride price is usually reasonable due to the area’s weak economy. The money is mixed with material items such as a traditional “shinggida” millet wrapper and a local bear for the bride and her family.
The second stage is to visit the groom’s farmland to determine his financial situation. This is done without the groom’s awareness. After certifying that the groom is financially qualified, the following stage is to introduce both families and then perform the marriage ceremony.
Following the wedding ceremony, the bride is supposed to engage in various types of physical fitness exercises to keep her warm for the upcoming routine chores.
1.2.5 Administrative System
The unit of authority begins with the household under the house head. The house hood head reports to the ward head. They are also accountable to the village head, and all village heads are accountable to the chief, who may even be the village itself.
The secretary and chief security officer are the most important title holders in the palace, albeit their functions overlap. The devoted leadership attracted the attention of Arab and European writers, who commented that “they were world famous in governance, better than European, Asian or American systems” Ibn Batata, a well-known historian, also observed that
“The Negros have some good qualities; they are rarely unjust and despise injustice more than anyone else. Their kings show no mercy to anyone who is guilty of even the most minor offence.
There is perfect security in their country. Neither travellers nor residents have reason to fear robbers or violent persons. “They do not confiscate the property of any man.”
1.2.6 Geographic location
The Koeneom people live in the northern half of the Shendam local government area of Plateau State, as well as the eastern part of the Mikang local government region. Koeneom hamlet was formerly a ward in Shendam Province until being relocated to the Mikang Local Government Area. Doka, Zomo, and Piapun are the three largest towns surrounding Koenenom.
The local government region is divided into four administrative districts: Shendam, Dorok. The people’s main occupations include farming, trading, and craftwork, such as ceramics.
1.2.7 Togoography
People here obtain their livelihoods in comparable ways from environmental resources, resulting in strong traditional bonds. The most evident physical aspect of the places is the terrain and drainage, which includes ranges of base granite outcroppings and kurape hills.
The hills protrude into Jos but are cut off by lowlands, resulting in a dotted landscape till the confluence with Kogi. These hills, like those in Kaduna and Nasarawa, serve as the headwaters of the Gurara River.
There are also large sections of densely packed woodland spanning several square kilometres, some of which extend along the river’s banks. Human habitation on the southern plateau has been heavily influenced by the natural environment and water resources available.
The plains are 500-600 meters above sea level, with some hills as high as 900 meters above sea level, formed of older granite and black rocks (Gojeh, Jatau, and Mamman 1998:2426).
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