Aspects Of Koenoem Verb Phrase
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Aspects Of Koenoem Verb Phrase
Chapter one
KOENOEM LANGUAGE AND ITS SPEAKERS
1.0 General Introduction
This study focusses on verb phrases spoken in the Koenoem language by speakers in Plateau state’s Shendam local government district.
An introduction chapter will attempt to trace the Koenoem people’s origins, socio-cultural profile, administrative system, religion, geographical position, topography, (life zone) economics, marriage rites, map, genetic categorisation, and burial rites.
In the same chapter, we will give the study’s organisation, theoretical framework, and a review of the chosen theory, as well as data collecting and analysis.
1.1 HISTORICAL BACKGROUND OF KOENEOM SPEAKERS
There are conflicting accounts of the Koenoem’s origins. Some main and secondary oral traditions assumed that the Koenoem people had a monolithic origin. However, all of these contradicting versions represent migrations and interactions.
According to a popular Koenoem mythology, they were clearly affected by attempts to connect their origins to the world perspective and centres of ancient civilisation. According to the narrative, they came from France to their current site for economic reasons.
According to the current village chief, the Koenoem speakers came from far Sudan and established in their current location since the land had boundless economic potential.
Linguistic considerations strongly suggest that they cannot all have the same origin or have come together in central Nigeria because they do not speak the same language. Indeed, the dialect differences amongst Koenoem groups indicate that they had unique origins.
“Koe” means “to” in English, whereas “noem” implies “refuse”. This moniker arose from a quarrel between them and their neighbours over a river that separated them. The Koenoem people were the rightful owners of the river, but their neighbouring claimed ownership. This is because the river provides enormous economic benefits.
The Koenoem couldn’t bear the thought of being stripped of their inherent rights, so they beseeched terrestrial powers from their forebears, who struck most of their competitors to death.
The adjoining town eventually compromised and gave the land to its original owner. Even now, the Koenoem people are revered for their ancient skills.
1.2 Socio-Cultural Profile
The Koenoem people are noted for their unwavering peace and tolerance, even with their diverse neighbours. They believed that these components (peace and tolerance) were necessary for survival and productivity. The riddle of Koeneom social psychology piques scholarly curiosity in examining the binding forces.
Other groups are more at ease with them because of their humour, human relations, accessibility, tranquilly, and gentleness. They are identical due to joking relationships, shared facial marks, food sharing, traditional and cult consultations, travelling together in the market or at a social event, and occasionally creating a common origin.
1.2.1 Religion.
The Koenoem people mostly practise traditional worship, with each family having its own ancestral shrine, town shrines, and clan shrines. The colonial masters’ interference spread Christian religion to the point where it is now more popular than indigenous religion.
However, only sons of the soil practise the Islamic religion. The language of worship is Hausa. Traditional worshippers place a greater emphasis on their kin and culturally significant religious leaders.
1.2.2 Festivals.
Festivals are organised to bring together relatives from far and near. The chief priest is considered as the tribe’s sole ruler, although in the absence of a defined territory, ceremonies serve as venues for hosting adjacent communities.
Some of the rites include burials, weddings, and annual festivals. There is a special festival commemorating the deaths of their heroes who battled heroically to free them from the shackles of invaders and other types of oppression.
Others exult after the first drop of rain. There is also an annual celebration observed on December 12th. To please the gods, one antelope must be sacrificed during this celebration.
1.2.3 Economy/occupation
Agriculture is the foundation of Koenoem’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 has been practiced in this area for many centuries. Agricultural produce is sold to urban clients.
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 essential necessity in all human societies. It is the only formal and universal approach to procreation. The Koenoem people, like all other tribes, have a marriage system. After the girl and her family have agreed to a marriage proposal, the guy is expected to pay a bride price.
The price is typically reasonable due to the area’s weak economy. The money is mixed with tangible items such as rapper, sometimes known as “shinggida” millet, and local beer for the elders of the bride’s family.
The second stage is to visit the groom’s farmland to determine his financial situation. This is carried out without his (Groom’s) awareness. After certifying that the groom is financially capable, the following stage is to introduce both families and then hold the marriage ceremony.
Following the wedding ceremony, the bride is exposed to various physical fitness exercises to keep her warm for the usual tasks ahead of her.
1.2.5 Administrative System.
The household, led by its leader, serves as the unit of authority. The home chiefs report to the clan or ward leader. They are also accountable to the village head, as are all village heads to the chief, who may or may not be the village head himself.
The secretary and chief security officer are the most important titleholders in the palace, but their functions overlap. Arab and European writers praised the devoted leadership, noting that:
“they were world famous in governance, better than European, Asian or American systems” . (Filaba et al., 2007); Koeneom and Gbagyi sub-groups. Bwari: Technoscape Publications).
Ibn Batuta, a prominent historian, also noted that:
“The Africans have great qualities. They are rarely unjust, and they loathe 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 any man’s property… (Okoye, 1964; 72).
The traditional institution was not corrupt; it defended the weak, dealt with criminals, particularly armed robbers, and had the ability to prevent any violent clashes.
In an attempt to explain the semi-autonomous nature of the village groups, several informants simply stated that they were kingdoms free of external authority. The king’s traditional name is Long Koeneom.
1.2.6 Geographic location
Shendam local government is located in Shendam, which is around 254 kilometres to the southeast and is known as the lowland because to its geographical low attitude. The humidity levels are comparable to those in the Federal Capital Territory.
The council’s entire area is 2,437 square kilometres. The local government area is divided into four administrative districts: Shendam, Dorok, Doka, and Piapun.
The people’s main occupations include farming, commerce, and crafts like as ceramics and fishing. The area has a good number of tourist attractions, including Npoll Lake and Jalbang Rocks.
1.2.7 Topography.
People here get their livelihoods from the environment in comparable ways, and as a result, they share strong traditional loyalties. The most noticeable physical features of the area are the terrain and drainage, which include ranges of hills with base granite outcroppings and Kurape Hill.
The hills protrude into Jos but are cut off by lowlands, resulting in a dotted landscape down to the Kogi state confluence. These hills serve as the headwaters for the rivers Gurara Uke in Kaduna and Nassarawa, respectively.
There are also many highly forested areas covering several square kilometres, some of which extend along river banks. The natural environment and weather opportunities have had a significant impact on human living in the southern Plateau.
The plains are 500-600 meters above sea level, with some hills reaching 900 meters built of ancient granite and black rocks (Gojeh, Jatau, & Mamman, 1998: 24-26).
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