Morphological Affixation in Nupe Numeration

By

Isyaku Bala Ibrahim

Keywords:

Morphology, Affixation, Nupe, Language, Prefix, Suffix, Circumfix, and Infix

1.0  Abstract

Nupe numeration is one area of Nupe language that has been neglected for too long until recently by researchers. Only few people /scholars were able bring out some aspects of the topic in their Nupe grammar books. But, it is often treated peripherally in most. So, Nupe language has a rich numeric tradition which uses some aspect of grammar to communicate or use it in the day-to-day activities. The grammatical stance of each of the words as adverbial, cardinal, and ordinal numbers are extensively analyze and how awuba (affixation) helps in number formation generally and other numeric functions in this aspect of Nupe grammar.

2.0  Introduction

Affixation is known as ‘awuba’. It is an important aspect of grammar that allows adding of letters before and after a root or base word to give another meaning or grammatical stance to the new word. For example, a word, ‘gan’ becomes ‘egan’ when letter ‘e’ is added before the root word. In another instance, when the word ‘egan’ becomes ‘egangan’ with the affixing of the suffix ‘gan.’

The use of morphology has help in the generation of words in Nupe grammar and this is done through affixation. It is not different in Nupe numeration as morphological affixes have helped to produce countless higher numbers. It organizes the standard root or base numbers in the formation of numbers in tens, hundreds, thousands, millions and billions.

Affixation in Nupe numeration has not been extensively discussed in Nupe grammar generally. The two dictionaries written first by Alexander Wood Banfield (1915) and the recent one by Ambassador Solomon Adama Yisa (2013) did not focus on it specifically. So this could be the first attempt of looking deeply into the behaviours of numbers and their formation in Nupe language. In fact, the only attempt to discuss the topic was by the same author in his book Enyalò (Nupe Arithmetic-2012) which elaborate on the way numbers are formed in Nupe language with emphasis on the base numbers and their suffixes.

However, this is an extension of the attempt to open new front that will cover broadly extensiveness of the use of grammatical devices in Nupe numeric system with the hope of increasing awareness on the uniqueness of the system when compared with numeric traditions around the world.

3.0 Morphological Affixation in Nupe Numeration                                                                              Awuba (Affixation) is extensively used in Nupe numeric tradition. It root word wuba (fix/affix), is a verb which simply means to attach, fuse or stick. In Nupe numeration, there are unbreakable relationship between bases and their multipliers. The bases are the root words or free morphemes, while the times or multipliers are standard affixes used in the formation of numbers progressively. One interesting fact is that as the numbers grow bigger and bigger, there is a level of flexibility as to the affixing of bases and times which can take the form of prefix or suffix progressively.

In addition, there are four types of affixes generally:

-          Wubaca (prefix): this is the type where some letters are attached before the base word.

-          Wubati (suffix): this allows attachment after the root word.

-          Wubayezuma (circumfix): this allows attachment from before and after concurrently.

-          Wubatacin (infix): this allows addition or insertion of letters at the middle of the root or base word.

Each will be discussed as it relates to the subject and how it affects Nupe language generally and Nupe numeric system specifically.

3.1 Wubaca (Prefix)

This is the numeric affix added before a root word to form higher numbers. Examples of numeric prefixes are: ‘gú’, and gba (two thousand).

Example (1) – prefix – Gú affixed with the eight numeric multiples, it will give the following:

Gú            bà         =   Gúbà (two)

Gú            tá         =   Gútá (three)

Gú            ni         =   Gúni (four)

Gú            tsun      =   Gútsun (five)

Gú            tswanyi =   Gútswanyi (six)

Gú            twabà    =   Gútwabà (seven)

Gú            tòtá        =   Gútòtá (eight)

Gú            twani     =   Gútwani (nine)

Example (2) there are two instances where gba (two thousand) is used as prefix to two numeric root words: Shi and Kpákó (kpó) to generate higher numbers as seen below:

Gba           shi         =   Gbashi (forty thousand)

Gba           kpákó    =   Gbakpákó (four hundred thousand)

3.2 Wubati (Suffix)

These are the affixing of the numeric numbers to form any number in Nupe numeration. Examples of numeric suffixes in Nupe numeric systems are the following multiples: bà, tá, ni, tsun, tswanyi, twabà, tòtá, and twani. However, the three numeric root words are Eshi (Shi - twenty), Kpákó (kpa, kpau or kpó – two hundred) and Egba (gba, gbau or gbó – two thousand). So, when the numeric suffixes are fixed to the numeric root words, it gives new higher numbers as shown in the examples below:

Example (1): when we use the root word Shi (twenty) with the eight multiple suffixes bà, tá, ni, tsun, tswanyi, twabà, tòtá, and twani.

Shi            bà = shibà (forty)

Shi            tá = shitá (sixty)

Shi            ni = shini (eighty)

Shi            tsun = shitsun (one hundred)

Shi            tswanyi = shitswanyi (one hundred & twenty)

Shi            twabà = shitwabà (one hundred & forty)

Shi            tòtá = shitòtá (one hundred & sixty)

Shi            twani = shitwani (one hundred & eighty)

Example (2) the use of the numeric root word kpó which has two hundred value in Nupe numeration generate new higher numbers with the affixing of the eight multiple suffixes.

Kpó           bà = Kpóbà (four hundred)

Kpó            tá = kpótá (six hundred)

Kpó           ni = kpóni (eight hundred)

Kpó           tsun = kpótsun (one thousand)

Kpó            tswanyi = kpótswanyi (one thousand two hundred)

Kpó           twabà = kpótwabà (one thousand four hundred)

Kpó            tòtá = kpótòtá (one thousand & six hundred)

Kpó            twani = kpótwani (one thousand & eight hundred)

Example (3) Egba (gbó) - this numeric base or root word has two thousand value. Therefore, when any of the numeric multiple suffixes is affix to it, it will give higher number.

Gbó           bà = Gbóbà (four thousand)

Gbó            tá = Gbótá (six thousand)

Gbó           ni = Gbóni (eight thousand)

Gbó           tsun = Gbótsun (ten thousand)

Gbó            tswanyi = Gbótswanyi (twelve thousand)

Gbó           twabà = Gbótwabà (fourteen thousand)

Gbó            tòtá = Gbótòtá (sixteen thousand)

Gbó            twani = Gbótwani (eighteen thousand)

3.3 Wubayezuma (Circumfix)

This is another interesting circumstance where prefix and suffix are added to a root numeric word simultaneously to give new compound numbers. 

Example (1)

When shi (twenty) is considered as the root word, and gba (two thousand) as a prefix to it, while the remaining eight multipliers as the suffixes to the same word, it will give the following compound numbers:

Gba          Shi            bà          = Gbashibà (eighty thousand)

Gba          Shi            tá          = Gbashitá (one hundred & twenty thousand)

Gba          Shi            ni          = Gbashini (one hundred & sixty thousand)

Gba          Shi            tsun       = Gbashitsun (two hundred thousand)

Gba          Shi            tswanyi = Gbashitswanyi (two hundred & forty thousand)

Gba          Shi            twabà     = Gbashitwabà (two hundred & eighty thousand)

Gba          Shi            tòtá        = Gbashitòtá (three hundred & twenty thousand)

Gba          Shi            twani      = Gbashitwani (three hundred & sixty thousand)

Example (2)

Kpákó variant of kpó (two hundred) becomes the root morpheme with prefix - gba (two thousand) are affixed with the eight multipliers as suffixes, it will generate the following compound numbers:

Gba          kpó            bà          = Gbakpóbà (eighty hundred thousand)

Gba          kpó            tá          = Gbakpótá (one million, two hundred thousand)

Gba          kpó            ni          = Gbakpóni (one million, six hundred thousand)

Gba          kpó            tsun       = Gbakpótsun (two million)

Gba          kpó            tswanyi = Gbakpótswanyi (two million, four hundred thousand)

Gba          kpó            twabà     = Gbakpótwabà (two million, eight hundred thousand)

Gba          kpó            tòtá        = Gbakpótòtá (three million, two hundred thousand)

Gba          kpó            twani      = Gbakpótwani (three million, six hundred thousand)

3.4 Wubatacin (Infix)

It is the insertion of an infix into a word to change its meaning or value. This kind occurs in two occurrences in Nupe numeration.  This is the insertion of an infix ‘tsu’ into a numeric word to give its multiple. This can be explained as follows:

Example (1)

The number kpótsun (one thousand) change squares up when the derive morpheme – ‘tsu’ is infix into it.

Kpótsun            kpó         tsu           tsun

                          Kpótsutsun

This can be expressed as Kpótsun multiply by Kpótsun to give Kpótsutsun (one million).

Example (2)

The number gbótsun (ten thousand) squares up when the derived morpheme – ‘tsu’ is infix into it.

Gbótsun            gbó         tsu           tsun

                          Gbótsutsun

This can be expressed as gbótsun multiply by gbótsun to give gbótsutsun (one hundred million).

That is ten thousand multiply by ten thousand to give one hundred million.

4.0  Affixation in Cardinal & Ordinal numbers

Cibàgi (Ordinal Number)

This is the order of numbers in a particular set. Each cardinal number is given a position in the set. It simply turns a cardinal number into an ordinal number with addition of /ci/ after a cardinal number, and /ci/ is the suffix to the cardinal.

Nìní + ci  = nìníci (first)

Gúbà/Ebà + ci = Gúbàci / ebàci (second)

Gútá/Etá  + ci = Gútáci / etáci (third)

Gúni /Eni  + ci = Gúnici / enici (fourth)

Gútsun /Etsun + ci = Gútsunci / etsunci (fifth)

Gútswanyi/tswanyi + ci = Gútswanyici / tswanyici (sixth)

Gútwabà/Twabà   + ci = Gútwabàci / twabàci (seventh)

Gútòtá/Tòtá + ci = Gútòtáci / tòtáci (eighth)

Gútwani/Twani + ci = Gútwanici / twanici (ninth)

Gúwo + ci = Gúwoci (tenth)

Gúwo bè gúbà è + ci = gúwo bè gúbàci (twelfth)

Gwegi + ci = gwegici (fifteenth)

Eshi + ci = Eshici (twentieth)

Arata + ci = Arataci (fiftieth)

Shitsun + ci = shitsunci (hundredth)

Kpákó + ci = kpákóci (two hundredth)

Kpótá + ci = kpótáci (six hundredth)

Gba + ci = gbaci (two thousandth)

Gbótswanyi + ci = gbótswanyici (twelve thousandth)

Kpótsutsun + ci = kpótsutsunci (one millionth)

Gbótsutsun + ci = gbótsutsunci (one hundred millionth)

 Zubàgi (Adverbial Number)

These adverbs tell us how often or how frequently an action takes place. It is formed when a cardinal number turns into an adverbial number with the affixing of /zu/ before it.  /zu/ therefore becomes the prefix of the cardinal number. It changes a noun/an adjective into an adverb. For instance, /gútá/ is a cardinal number – three, which is a noun / an adjective. Then, when a prefix /zu/ is affixed to it, it turns into /zugútá/, meaning thrice which is an adverb. See other examples below:

Zu + Nìní = zunì/zunìní (once)

Zu + Gúbà = zugúbà (twice)

Zu + Gútá = zugútá (thrice)

Zu + Gúni = zugúni (four times)

Zu + Gútsun = zugútsun (five times)

Zu + Gútswanyi = zugútswanyi (six times)

Zu + Gútwabà = zugútwabà (seven times)

Zu + Gútòtá = zugútòtá (eight times)

Zu + Gútwani = zugútwani (nine times)

Zu + Gúwo = zugúwo (ten times)

Zu + Gúwo bè gúbà è = zugúwo bè gúbà è (twelve times)

Zu + Gwegi = zugwegi (fifteen times)

Zu + Eshi = zushi (twenty times)

Zu + Arata = zurata (fifty times)

Zu + Shitsun = zushitsun (hundred times)

Zu + Kpákó = zukpákó (two hundred times)

Zu + Kpótá = zukpótá (six hundred times)

Zu + Gba = zugba (two thousand times)

           

4.0 Conclusion

The importance of this aspect of grammar cannot be over emphasized. These affixes have proven that morphemes are very important in number formation in Nupe Language. 

BOOK REVIEW : REDEEMING THE NUPE CULTURE

TITLE            :   ENYALÒ (NUPE ARITHMETIC)

PAGES           :  135

PUBLISHER :  GANDZO ENTERPRISES

YEAR            :  2012

AUTHOR      :  ISYAKU BALA IBRAHIM

REVIEWER   : PAUL LIAM

If African traditional, cultural and religious values must be saved from annihilating claws of extinction we must begin to document this national endowment that defines who we are as a people with cultural history and values especially in this age of culture-colonialism threatening the existence of African nations. There is rarely an African country that does not depend on the benevolence of a foreign language for its economic ejaculation and global relevance. Even in cases where indigenous languages are adopted for general use priority is still given to foreign languages. How then can we as Africans define ourselves as a people when we don’t have a unified language of communication peculiar to us as Africans and virtually depend on foreign culture and values for our existence.

                This is one great challenge that the Author of Enyalò (Nupe Arithmetic), Isyaku Bala Ibrahim, a business administrator and staffer of the Nigeria’s Corporate Affairs Commission has chosen and dedicated his energy and resources to in order to avert the consequences of leaving behind a culturally dearth generation. This book is neither the Author’s first or last work on Nupe culture with already published book on Nupe Proverbs with English translations, “Eganmaganzhi Nupe”, 2009 and many unpublished materials bordering on the Nupe tribe; with this latest book “Enyalò”, the author is generally establishing himself as a cultural rejuvenator and becoming famous among his people, the Nupe people of Northern Nigeria. In recent times, he is perhaps one of the only visible propagator of the Nupe intellectual prowess through his books.

                Published by Gandzo Enterprises, Minna, the one hundred and thirty-five page book is written in chapters, with both a glossary that explains some of the terminologies that may elude the readers grip. There is bibliography that cites the places where the Author might have researched some of his facts from. The book printed at Leowealth Nigeria Limited in Minna is of a high quality, a beauty to behold.

                The Author’s dwelling on the Arithmetic of the Nupe tribe was born out of the desire to reinvigorate amongst the people the need to become conscious and conversant with their cultural history and values, this perhaps was born out of the seeming decline among the populaces’ awareness of the existence and imperativeness of the numerical tradition of the Nupe people. Therefore, through this effort, the Author strives to reawaken the populaces’ awareness of the existence of the Nupe numerical system. In stressing the objective of the work, the Author explains in the ”Kpikpé – Preface,” thus: “This book is written to educate the general pulic and make right some misconceived perspicacity in respect of the Nupe numerical system, and to reawaken our collective consciousness on what we own as a people and what makes our language uniquely rich among languages of the world,” says the Author.

                Before the discussion on the Nupe numerical system proper, the Author starts by treating the Nupe Alphabets, “Egimikazhi”, he explains that, there are thirty-four letters in Egimikazhi presented in its small and capital forms.” The Author equally opines that, “Nupe language does not have Q (q) and X (X) out of the adopted roman letters”. The Author further treats the vowels and consonant sounds as its effects or concerns Nupe language. there is also the treatment of the Nupe tonal system. This perhaps is intended to create a solid background to the linguistic and intellectual sophistication of the Nupe language.

                The eight chapter book begins with an introduction, “EGANTIKPÉ” the Author takes the reader through the history of the development of the numerical systems generally, but particularizing his assertion on the Nupe, he writes thus, “The history of written Nupe numeric system can be traced back to the activities of the Christian Missionary in the late nineteenth century. In 1864, Reverend Samuel Ajayi Crowther wrote a book, ‘A Grammar and Vocabulary of the Nupe language.’ He wrote briefly on Nupe counting in the piece. He specifically counted from one to sixty thousand. Though there were some defects in the written version possibly due to language barrier, generally his work was quite revealing,” P2, remarked the Author.

                Chapter two engages GBÈRÈ NYÁ ENYABÀ (Number Formation). The Author explains what number is in Nupe language, “A number simply means ‘bàci’ in Nupe language while ‘bibàci’ stands for the adjective which means countable. So, Enyabà technically means counting system. The whole concept is rooted form the word ‘bà’…. Which means count,” p5 explains the Author. The elucidation on number formation continues extensively throughout the chapter. The chapter also contains examples on how formation occurs in Nupe. Example 2: shini be guwò è tú gutsun – Ninety plus five: 90 + 5 = 95” p.10 explains the Author. Chapter three deals with ‘ENYABÀ’ (Counting System) and begins thus, counting system in Nupe language is as old as the Nupe people themselves,” the chapter equally, extensively treats the counting system with exercises intended to make the learning more feasible.

                While in chapter four, ‘Enyabàkozhi (Mega numeration)’ is treated. The Author dedicated a way special attention to this topic and chapter as it contains the advance version of the numerical system.

                He enumerates and elucidates the numerical equivalents of mega numbers as obtainable in Nupe numeral. Throughout the other chapters, the Author continues to explain in details the various numerical system in Nupe language and the importance of this cannot be over emphasized.

                The Author continues to succeed in accomplishing heights many indigenous scholars have continuously negated or failed to achieve, this achievement may not be readily celebrated but the future will definitely crown the deserving prince king for up holding their traditional and cultural values.

                There is a very salient issue raise in the book which requires collective reasoning and probing. The contradiction is in the chapter eight of the book sub-headed: ‘Enyabàzhi Nyá Edzomacizhi Be Yiri-Gobagizhi Nyá Nupe (Nupe Dialects and their Neighbours’ Counting Systems),’ where the Author names some dialects of Nupe which includes the Bassanges, Dibos, Kakandas, Gana-gana,” etc all these tribes the Author groups as Nupe dialects and refers to Nupe as their parent language.

                In as much as resemblance in culture, tradition or religion amongst the tribes can be genuine, there is hardly a language without an affiliate, having very close similarities cannot be refuted as a feature of most African language e.g. Igala, and Idoma. Some of these languages even borrow the same dance steps from each other but despite their very close relation, they are still not considered as the same. However, it is conspicuously doubtful if the single reason of similarity generally entails sameness or warrant the tag of a sub-tribe. When in actuality the so called dialect could have be an independent language of its own but may have undergone some kind of cultural-colonialism which then creates the illusion that such language is a sub-tribe or dialect of a parent language.

                Except earlier researchers like S.F. Nadel the renowned professor of Anthropology and well respected voice on the Nupe tribe didn’t do his homework well, he asserted emphatically in his about seventy years old book on Nupe known as “A Black Byzantium, The Kindom of Nupe in Nigeria,” with a foreword by Lugard, 1942, where he categorically states repeatedly that the Kakandas have always being a country of its own and I quote; “let me draw a tribal map of the part of Nigeria where Nupe country lies. In the North the neigbours of the Nupe are Kambari, Kamuku and Hausa, in the north east lies Gbari country, in the south, on the river, the country of the Kakanda; and west of the river, Yagba (a section if the Yoruba) and Ilorin Yoruba; and in the north west, finally, the people of Borgu and Bussa,” p.12 Nadel.

                There is emphasis on the term ‘country’ which implies sovereignty. There is also the term ‘neighbour’ which also implies individualism. However, Isyaku Bala Ibrahim does not recognize the individualism of the Kakanda as a language of its own, hence it been lumped together with others as a dialect. In stressing the fact of the individualism of the Kakanda tribe, S.F. Nadel further highlights thus, “the Nupe are known as Nufawa among the Hausa, as Abawa among Gbari of Paiko and Birnin Gwari, the Yoruba know them as Takpa and the Kakanda as Anupecwayi” problems of definition, Nadel p12.

                Now, if the Kakanda know the Nupe as ‘Anupecwayi’ as claimed by S.F. Nadel, this automatically connotes that the Kakandas do not consider themselves as Nupe hence their reference to them as ‘Anupecwayi’, there is a no denying that for political relevance the Kakandas have identified themselves as Nupe or have been adopted by Nupe because of its broad structure as Nadel himself asserts in theis instance, “on the river, in the south, we have another group which has for some times been under Nupe political influence and has partly adopted Nupe language and culture. The Kakandas they are not however regarded as part of the Nupe tribe,” Nadel p21.

                “adopt in the above quote suggest that originally Kakanda is not part of Nupe but because of certain reasons of gains, they chosed to identify themselves as Nupes. This also clearly tells that Kakanda is not a dialect or sub-tribe of Nupe. From this position, it can e deducted that except there is perhaps a deliberate attempts at submerging Kakanda into a subtribe or dialects of Nupe, it can be justifiably asserted that Kakanda is not a dialect of Nupeas written by Isyaku Bala Ibrahim. And accept this divergent views are accurately harmonized by contemporary researchers and writers on Nupe language, the gap of inaccuracy or misrepresentation will always remain.

                This argument is therefore drown with the hope that it will fuel more researchers and writers to take to mind the issue of accuracy in representing other in other not to distort an already established fact. If not the future stands the risk of grappling with the issue of misrepresentation, a similar fate that has continued to paint Africans negatively across the globe.

                Isyaku Bala Ibrahim’s Enyalò – Nupe Arithmetic is a repository for every curious mind conscious of culture. The book will be most useful to future generation of the Nupe kindred who will cherish it as a reference point. Ibrahim has cooked a well sourced meal for the hundry mouth to devour.

Paul T. Liam is a Member of ANA Niger

Poulliam@ymail.com  

Kaye (Nupe Poem) : Èzà Nupe Be Ngba è

Wo tá Nupe na

Wo jin ngba

Wo wó ngba na

Wo jin Nupe?

Masari ma Nupata

Nupata ci ma Nupe na

Masari jin Nupe?

Edegi ta ngba na

Edegi ci ma Patigi na

Patigi ci ka Nupe ma na

Edegi jin ngba?

Benu be Kutigi na

Benu ci ka ngba ma na

Benu jin Nupe?

Manko bé Raba na

Manko ci wó ngba na

Manko ci ma Nupe na

Manko jin ngba?

Maza bé Lapayi na

Jantabo ci ma ngba na

Maza be Jantabo è jin Nupe?

Babba bé Ganye na

Ganye ci ma Nupe na

Babba jin ngba?

Wo tá ngba na

Wo jin Nupe

Wo wó Nupe na

Wo jin ngba?

Ngba gá yi Nupe

Nupe ci ka ngba ma

Kpata wunji Nupe ga yi dan na à?

Kaye (Nupe Poem) - Haramu Tsúdò (Haram of a Stepmother)

By 

Isyaku Bala Ibrahim

(Laban ya Egi bòbòngi na tsúdò cin yita ya kin Neja ò na)

Yizheci dèdè

Na à nyagbanla panin na danna

Efobici

Na à kutila gan wun à de cincin ya ezabaci wun à na danna

Yizhe gò

Tosun eba ma à pin ù danna

Dzakan-dzalu

Gá ù pama be nyi ò èdùn ci ye fe ya wun à danna

Énágún-keya

Na de ègùn ka tsongi dan èkògi ù bo à na danna

Gbugbukeci

Na à eganmi Sòkó leba wunci emitu nyá shetan na danna

Èyà shetan

Na à woce dèdè kpin hari wun è dugwa yi ù danna

Eganmi-Sòkógùnci

Na à yawojin gubà lo guni fe haramu ya ebá ù na danna

Yèrènkpè-keya

Na à hanyi-hanyi jin etun dan nbo na la ewunsun nyina yi kanyi nyá esun yi kanyi na danna

Nna-bínákún

Na à éyéwu kpèdzò kpe ezamizhi kpátá na danna

Elibici

Na eli sakpa ù gán nyá gaci to dzagidzagi na danna

Nimi yekpa to etun dèdè à zhi ò ga a de

Ndoci na à egi-ezabaci ù du ta éna ò hari wun à cinkún, to ndoci ma yita egi bòbòngi ezabàci ù cinya ò

Ngba wunjin eganmi shetan nanazhi gá è wún ci è wú à

Zhizhi à ba yi ekun nana gun re ò

Ebona, ekungun be tsúdò dèdè nana à ce nyá Boko-haram danna

Oh Sòkó

Bò yi egwa tsúdò na yizhe ù yagi èkú ma ù bòmi na ò

Translation

Haram of a Stepmother

(For an infant from Niger State whom a stepmother brutally cut-off his genital)

Here is a worldly one

That has made jealousy her fashion

Here is the unrepentant one

That has sworn not to love her partner

Here is a vast world

But it has become very tight for her to live in it

Here is she

That has taken restlessness as a partner and finds it difficult to rest her rounds

Here is a trouble-breeder

That has no iota of pity in her heart

Here is a deviant

That has forsaken God and embraced Satan

Here is a friend of the lucifer

That has learnt a trade which the friend now thumbs-up her cruelty

Here is a sinner

That has prohibited divine lines that allow her husband have multiple kinds

Here is a velvet-bean of crises

That has made home new terror spot

Here is wickedness’ mother

That breeds horror in the hearts of a home

Here is an unmannered

That is fiercer than a witch or cannibal

Here - among their trade

One who boiled her partner’s infant to death and another who cut-off genital of her partner’s infant

Are these not the satanic lines that co-wives now worship and teach

Here is a battle

That needs the world’s hands because it’s fiercer than the fight against Boko-haram

Here we need God to save us from a co-wife

Who the world has forsaken and eternity cursed

KAYE (NUPE POEM): TÍNYÌ NYIZAGI (A LADY'S HAIR)

By

Isyaku Bala Ibrahim

Nimi èsà nyizagi ò

A gan mi gan na wunkpa na sà gán

Kukuru na à za èdin na ma sukun

Wunci gá è kan yaya shin nbo ò

Kukuru na à za mukote na sukun

Wunci gá è la ebá tsò fula zhin èmì ò

Na à tín gbárá na

Wunga è la bagi zheyé ò

Siriri ce kan ù dan kata bo

Shuku ce bé boyé harilo

Nna-èmì-yi ma woro wunda sagwa fi ò

Sànkpétízhi za gá wun è lo be nyi ò

Émí kutsun tsa wun è la za nyá wun nyi ò

Wunci à langba-nyizagizhi kpátá sànkpe zuma ò

Ke bé bé ò

Etí à zhi ci à fúnyì aniga na ò

A ce jin sangana be yilandzucizhi na ò

Etí à zhi ci à zhe nwasa na ò

Sashizhi gan émí-kutsun tsa a tan ò

Sashizhi gan a po nyá azhi po

Sashizhi yesan nasara gá ke à gbugbu danna ò

Wo na è loyé be sànkpétízhi za na

Shitukpa mi

Wo na è pé be ège byabya na

Wó egan mi

Wo na kpikpa nasara tsa è fò wo sharya ò na

Ya mi yekpa we babo nana ò

A gá gangan

Wo gan zaman la be ò

Ma ke zaman gá wo nyi à cin ò na

Bagizhi ma ye dzatin

Nazhi à jin ye egun na è jin

Nazhi din ye tukpa na è din

Nyatsugizhi asoli gá takpa bo

Nazhi be tínyì swaswanyi na

Nazhi ma de tínyì saranyi à na

E la nyá tín siriri be èdin bologinyi

Hari a nyagban yizhi wondan harilo.

Translation

A LADY’S HAIR

An attribute of her beauty

I was told the longer the hair the more beautiful she looks

But what about shorter hair that coconut oil was used on

That prevents her darling from going out

What about the shorter hair that shea-butter oil was used on

That brings her husband home with slanted cap on his forehead

The ridged style hair

That makes man steal a look again and again

The tiny plated style that sticks a man to the room

While shuku style fuels love to eternity

Our lady has brought in a new one

Who trades on wigs

And used pig cream on it

And have rallied all the idled ladies behind her

What is happening

Suddenly they have lost their beauties

How come they are competing with the mad 

Their heads are now desert 

Some blamed it on pig cream

Some on shampoo and dryers

While other on their foolish quest to be another

You that take pride wearing wigs

Listen to me

You that feel pompous using pig-cream

Hear me out

You that want to look like the whites

Give me your attention

When one talks

You claimed it’s a new world

But will this new world say i do

Men have discovered your plot

And those that will cheat on you have continued

Those that will advice you have not relent

Even if you will not hid to it

Natural-hair styled ladies are in vogue

I mean the hairy ones

While those with limited hair

that used the tiny-hair styles with coconut oil

Have since stolen our hearts to eternity

EFO NUPE (NUPE DAY) IN 2015

https://www.youtube.com/watch?v=tdHMMPi1BSE

KAYE (NUPE POEM): NNA MI (MY MOTHER)

By

Isyaku Bala Ibrahim

Nna ò Kashí

Kashí ò kálú

Kálú ò tanci

Tanci ò woye

Woye ò gimba

Nna ezakama

Egi mìmaci kún-máná

Gòmùn nuwon yikpárá

Tangana bayele yikan

Nágán eya tankpolo

Wó ekán ù wo funin

Fifin ù ma è kan wuwo à

Be kura guwò è

Wo à ezhi mà

Kura na è goyesan à na

Nimi kura nanazhi ò

Gá gbángbán ezhimi Nupe ò tinya ò

Nakan-kpace wo bo

Mi dan ò

Mi ci tinya ò

Mi fin

Mi gi

Yizhele mi ci à sà

Hari wun è banná ò

Ka mi gi à

Wotso à gi wo à

Ka mi lele à

Wotso à le wo à

Batán gá mi gbadza

Wo à yizhe kpátá magoba

Wo à yizhe twa mi rya

Wo à èkú go dan bicikinpa ò

Ce cin kemina mi à sasa na le

Yègùn we gá mi è la dà gágá ò

A tsuwon wo cici

Mi ci à yizhe mi kpátá ku fi bo

Mi à éwó tò egi mizhi

Tò nyimi mizhi kpátá

Tò bolo-bolo jin ya we

Tò mitso ci jà gunbo

Tsuwon ma ná kin bo à

Nna ò: edzo mi è dzo ni

Egagba we sayi Sòkó

Nna ò Kashí

Kashí ò kálú

Kálú ò tanci

Tanci ò woye

Woye ò gimba

Nna ezakama