Aspects Of Question Formation In Ìjà-Kórò
Need help with a related project topic or New topic? Send Us Your Topic
DOWNLOAD THE COMPLETE PROJECT MATERIAL
Aspects Of Question Formation In Ìjà-Kórò
Chapter one
1.0 General Background
Koro is the name of the major language, while Ija is the name of the place where the Koro speakers live. The speakers are known as Ìjà-Kórò. The majority of this language’s speakers live in Ija, south of Abuja (FCT). The Ìjà-Kórò people have a population of approximately 900,000 (based on the 2000 census).
Koro is a language with three dialects: Ìjà-Kórò, Koto-Shako, and Koto-Kaffin. Koro-shako and koto-kaffin are spoken in Niger state in the small towns of Shako and Kaffin, respectively. Both shako and kaffin speakers can speak Ìjà-Kórò. However, Ìjà-Kórò speakers cannot speak koro-shako and koro kaffin due to distance.
Ìjà-Kórò coexists with two neighbouring tribes: Ijagwuari and Bwuari. Ìjà-Kórò people are multilingual, speaking Hausa, Gwuari, and Ìjà-Kórò.
1.1 Historical Background.
The Ìjà-Kórò people migrated from Zuba in search of fertile farming land. Zuba is the largest town with a high concentration of farmers. So the Koro people relocated to Ija in 1814. They established themselves in Ìjà-Kórò and continue to farm there now.
1.2 Socio-Cultural Profile
The Ija koro people, like many other tribes, have their own distinct cultural practices. The Ìjà-Kórò have a unique style of life, as stated below:
1.2.1 The Dressing Mode of ÌjÀ-KÓrÒ
Before the arrival of whites, the Ìjà-Kórò people wore leaves and animal skin. However, with the development of cloth, they began to wear cloth. They still prefer their original clothing. Both men and women now dress primarily in their local attire.
1.2.2 Religion of ÌJÀ-KÓRÒ
Before the white intervention, the Ìjà-Kórò people worshipped idols. However, with the invention of Christianity and Islam, the Ìjà-Kórò people adopted these religions. The Ìjà-Kórò people primarily practice Islamic religion.
1.2.3 The Naming Ceremony of ÌJÀ-KÓRÒ
In Ìjà-Kórò, as in many other places around the world, a child’s naming ceremony begins on the seventh day after birth.
Their naming ceremony is usually enjoyable or interesting; the unique aspect of their naming ceremony is that the new baby’s grandfather and grandmother prepare the food and bush meat for the ceremony and send some of it to the new baby’s mother. The naming ceremony is typically culturally significant, lively, and festive.
1.2.4 The Marriage System of ÌJÀ-KÓRÒ
In Ìjà-Kórò and other cultures, parents traditionally chose wives for their sons. But in this jet age, the scenario is different; the man selects the woman of his choice. Following the man and woman’s consent to marry
the guy’s parents will prepare echi (rice) and a large cola-nut to deliver to the bride’s parents, who will accept. After that, the man’s mother will return at night with the bride price to give to the bride’s parents and drive her to her husband’s residence.
In Ìjà-Kórò, marriage is done between families, with the man in family A marrying the woman in family B, and the guy in family B marrying from family A, similar to an exchange marriage system. Ìjà-Kórò people do not have a specific age to marry; it depends on the man’s financial competence and the woman’s maturity.
1.2.5 BURIAL CEREMONY FOR ÌJÀ-KÓRÒ
The Ìjà-Kórò have a distinct cultural identity, including their burial practices. There are celebrations for Ìjà-Kórò men and women who die between the ages of 50 and above, as they believe they have gone to rest with their god.
As a result, there will be eating and drinking for seven days in front of the deceased’s house, as well as drumming and celebration for four or five days after the deceased is buried. However, if a person dies in the evening, the burial will begin the next day; following the funeral, there will be continuous dancing for 4 to 5 days.
Meanwhile, if the deceased is under the age of 50, there will be no celebration because the individual is not of legal age.
1.2.6 Festivals in ÌjÀ-KÓrÒ
The Ìjà-Kórò people celebrate Ileya and Christmas annually, but they also have their own celebration called ekòo (ekò) in their own language to honour the deceased.
This celebration is held every ten years or decade to memorialise their dead, particularly the prominent members in their community who have gone to meet their ancestors.
Furthermore, they celebrate another holiday called Oduti in their language, which is held yearly following the harvest from the land. This event is held to praise God for His blessings after they harvest from the land.
1.2.7 Traditional Administration
Before the arrival of white settlers, Ìjà-Kórò, like other communities, had a system of government. Ozáh is the village’s leader, and each household has a representation on the town’s governing council. The youth leader acts as a liaison between the Ozáh (village head) and the youth in their communities, facilitating communication.
If there is an issue, the family members will notify the family head, and if the problem persists, the family head must notify the Ozáh (village head).
1.2.8 Economic Activities in ÌjÀ-KÓrÒ
The Ìjà-Kórò people’s main occupation is farming, with minor activities such as hunting and commerce for women. Farming continues to be their main occupation. They cultivate yam, banana, echi, and ejah.
1.2.9 The geographical location of ÌjÀ-KÓrÒ.
Ìjà-Kórò is located in the southern part of Abuja, in the Bwari District of Gwuara Local Government Area. Ìjà-Kórò is a member of the Niger Congo family. They are located along the Niger road, which connects Niger state to Abuja in just a few kilometres.
1.3 Genetic Classification
A language’s genetic classification could take the shape of a tree diagram that depicts the language’s genesis and genetic relationship to other languages. Ìjà-Kórò is a member of the Niger Congo language family’s Benue Congo group, specifically the west platoid. This is shown below.
Need help with a related project topic or New topic? Send Us Your Topic