Aspects Of Koro Morphology
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Aspects Of Koro Morphology
Chapter one
INTRODUCTION
General Background.
This research focusses on the morphology of the Koro language.
Morphology refers to the study of word creation principles in languages. Bushman (1976:314) defines it as “the study of forms,” as well as the study of word structures and the description of the language’s minimal, meaningful forms. Yule (1997: 73)
The central component of morphology is the morpheme. Thus, morphemic analysis, as well as the many forms of morphemes, will be thoroughly examined. In the Koro language, bound morphemes and morphological processes like as affixation, compounding, reduplication, borrowing, clipping, and so on will receive special attention. These and many other morphological ideas will be covered in the following chapters.
In this chapter, we will also look at the historical background of the Koro language, as well as the sociolinguistic profile, which will include topics such as origin, religion, festivals, occupation, marriage, culture and belief, burial traditions, education, language status, and genetic categorisation.
History of the Koros.
There are several versions of the Koro’s beginnings. Some primary and secondary sources of oral tradition claimed a monolithic beginning for the Koros. However, all of these contradicting versions represent mobility and interdependence.
Origin
According to Sariki Muhammed Yawa, the current village head and 14th chief of Ija-Koro village, a group of Koro left the Zaria area on a hunting expedition to the old Abuja emirate years before the Hausa Zazzau came to Abuja (Suleja) under the leadership of ‘Shiwoyi’, who later became the first chief of Ija-Koro.
They eventually learnt that the country was blessed with lush greenery and greater wildlife, so the Koros decided to dwell extremely near to the Gbagyi tribe they met there, who welcomed them without animosity or rancour.
After decades of living with the Gbagyi, they relocated to Tafa, Niger state, where they now reside. They then split into two settlements, Gbaraku and Ija-Koro, with Ija-koro being the older of the two. Today, Ija-koro is divided into 10 wards: Kacha, Kachago, Kachadato, Kugawa, Kugu, Adidipu, Gbaraku, Adiotolafu, Adesa, Tungan, and Ladan. Ija-Koro was one of ten communities in the Bwarri area before the federal capital territory of Abuja was established.
Also, according to Na’ibi and Hassan’s book “A Chronicle of Abuja,” the Koro of Ija came from Jaban-Kogo in southern Zaria, led by Idrisu, who abandoned Jaban-Kogo due to a chieftaincy disagreement. He travelled with his people through Jere and Garam before settling on.
Another prominent Koros tale suggested that they were clearly affected by attempts to connect their origins to the universal perspective and centres of ancient civilisation. According to folklore, one koro and his younger brother ‘Jukun’ were born east of Mecca and resided in “Apa”, which became the capital of the Kwararafa Kingdom. He was blessed with four children:
Igala, Nupe, and two daughters. Igala, in turn, produced Alago and Idoma. One of Jukun’s daughters bore Bachama, and the second bore Ankwe (Gojeh, Jatau, and Mamman, 1998:9).
According to linguistic evidence, the narrative of Koro and his brother Jukun originated outside of Mecca. In fact, certain Koro, Kanuri, Jukun, and Arab do not belong to the same linguistic group, as indicated by Gordon’s current linguistic classification (2005).
The foregoing tale contradicts the oral stories told by Sarki Muhammed Yawa.
Linguistic considerations clearly suggest that all Koros could not have a single origin or have come together in central Nigeria because they do not speak the same language. Indeed, the dialect differences amongst Koro groups indicate that they are of separate origins.
Meek, as stated by Goje, Jatau, and Mammah (1998:18), simply described it as “Nigerian semi-Bantu with no further refinement” According to Godon’s (2005) linguistic family tree, Koro evolved among the Niger-Congo languages and spread through the Atlantic Congo, Volta-Congo, Benue-Congo, Plateau Western, and North-Western Koro.
They are known by the dialects Koro-Ija, Ashe, Gbegbe-Ejar, Koro Panda, Koro Ache, Koro Tandili, Koro Adong, Koro-Ujiji, or mijiji. Koro is a catch-all phrase for a variety of dialectical groups, some of which go by other names such as Koro-Eger, Koro-Makama, Koro myamya, Koro miamiya, Koro-lafiya, Koro gbegbere, and Koro ala.
Sociocultural Profile
The Koros are noted for their unwavering peace and tolerance, even with their diverse neighbours. They feel that these two things (peace and tolerance) are necessary for human survival and productivity. The puzzle of Koro social psychology piques scientific curiosity in examining the binding forces.
Other groups are more at ease with them because of their strong belief in humour, personal interactions, accessibility, peace, and docility. They are identical due to joking relationships, shared face marks, food sharing, traditional/cult consultation, moving together in the market or at a social gathering, and occasionally forming a common origin.
Cultural Values
Cultural values are cherished traditions and ethos that are desired by society (Koro community) and accepted as normative civilisation. They value subservient behaviour, willingness to obey commands, and responsibility.
Their expectations and actions contribute to the meaning of life and the hope for a better future. One observable cultural value of these people is their mental and behavioural health, as well as their willingness to labour as needed.
This is strengthened by the organisation of age grades. A well-behaved guy is rewarded, whereas deviants face severe punishment. They also enjoy organising their society with structured authorities, some of which are religious and others governmental.
Administrative System
The unit of authority begins with the household and its head, known as “Pinwada” or “Ikpunkiya”. The household heads report to the clan-head (ebe-tuko) or ward head. All village heads report to the chief (Osu), as do the household heads.
Since colonial times, the Osu, also known as the Ghere-Ghabin, has worn an Emir-style turban. The secretary, Sarkin Pada, ‘Bochi-zaki’ (adviser), and Sarkin Dorgarau (in charge of security) are the most important title holders in the palace, but their roles overlap. Some of the earliest palace titles include padawa or Sopada, which means “chief of palace officers.”
Gaduma/Adogo – The judge.
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