Presented by
ISYAKU
BALA IBRAHIM
At
The
Conference Hall of Katsina State Secretariat Complex, Katsina
On
4th
October 2017
1.0
Abstract
I am pleased to appear
before this humble delegation in this historic city of our slaves, I mean the
Katsinawas, as a Nupe man to speak to you on the contribution of our languages to
the development of literature in our region, Northern Nigeria. The first summit
was hosted by Niger Chapter of the Association of Nigeria Authors at Minna, May
4th -6th, 2008, and Kano Chapter was to host the second summit in 2010,
but it could not host until Kebbi chapter took the challenge and hosted a two-day
summit between 17th - 18th, June 2013, five years after the first
was hosted. If I could remember very well, a paragraph of the communiqué of the
first summit will be a biennial event, that is, it will be hosted every two
years by a state chapter until it moves round the nineteen state chapters of
this Association in the North. But, from the experience of the second summit,
and the ongoing one here in Katsina, I do not think we have complied with the
submission of the communiqué. and I do not know who to blame as it took another
four years for us to be assembled here in Katsina for the 3rd Northern
Nigeria Writers Summit.
So, I want to personally
use this opportunity to thank those chapters that have hosted, and most
especially Katsina for saving us the shame of possibly moving to another fifth
year without hosting the third. I will like to appreciate what you have done so
far, particularly for giving us this wonderful theme of this summit, “Literature and National Integration: The
Role of Writers as Bridge Builders.” We all know the challenge this country
is in for the past 57years or so. There are different agitations of secession,
sectionalism, tribalism, nepotism, etc. and as people of the pen & wisdom;
we have more responsibility to dissipate all these canker worms in our polity
for the overall good of our region and the nation at large.
2.0
Introduction
Nigeria is made up of
two broad regions: Northern and Southern Nigeria. Northern Nigeria is a region with
a diverse social cultural make up. It is a multi-ethnic and religious region
consist of three sub-regions popularly known as geopolitical zones: North Central, North East, and North West zones
that has nineteen states and Federal capital territory (FCT) all together today.
Language is a means of communicating between two or more
people in a particular area or medium. It could be oral or written. Virtually, one
finds two or more speakers of a Nigerian language in almost all the regions of
the country because of our integrated demography overtime. Mutual struggle to
make ends meet led to migration of southerners to the North, and vice versa. So,
today, there are Igbos, Yoruba, Hausas, Fulfulde, Nupes in also every state of
the federation. When one visits Sabongari in Kano, you will think one is in
Aba, Abia State, likewise if you are in Sabo in Ibadan, Oyo state, you will think
you are in the centre of Katsina town or Zaria city. Likewise, within the north, one witnesses
integration of other tribes within the region accepted by their host communities.
For instance, there is Anguwar Nufawa in Zaria, Bauchi, and Kano; Tudun Nufawa
in Kaduna. Therefore, most of these languages’ speakers are currently living in
different communities across Nigeria, their ancestors settled there for
centuries which led to their full integration thereby divorcing host
communities of their languages’ homogeneity in all the regions.
The sad thing here is we have allowed external forces such
as politics and tribalism to overwhelm our thinking, and our resolve to leave
together in a genial multi-lingual society. How does a Berom and the Hausas see
themselves in Plateau today? How an Agatu
person from Benue or Nasarawa State sees a Fulfulde person/herdsperson; or a
Fulfulde sees a Nupe farmer? How did we degenerate to this level of distrust
and discontentment among ourselves as northerners, let alone people from the
other side? This is the reason why I earlier thanked ANA Katsina with this most
important theme for the summit.
Then, as writers, how can we integrate ourselves and solve
these problems? Will it not be wonderful to have Magana Jari Ce translated into
Agatu or Berom? Do you know that Berom in Plateau does not have its Bible until
July 31st, 2010, but comfortably used Hausa Bible for worship and
prayers for decades, but when there is fracas, you see both in battle ground
against each other? Hence, language is a powerful tool for integration or
disintegration, it depends on the motives of the actors who will either
choose to use it towards good or evil.
Therefore, the evolution of Nupe literary development in Northern Nigeria and the current efforts to position it among the most literate languages in the country is what this paper is going to elaborate.
3.0 Indigenous Languages of Northern Nigeria
There are over three hundred and fifty distinctive tribes or
languages in Northern Nigeria out of over 520 in the country. Majority of them
exist today in their oral forms or unwritten in the diverse communities of the
entire north. Below are some of
languages in Northern Nigeria:
3.1 North-Central
·
Benue (14) Tiv, Idoma,
Igede, Agatu, Akpa, Etulo, Abakwa, Akweya and Nyifon
·
FCT (7) Gade, Gbagyi,
Nupe, Gbari, Koro, Igbira-koto,
·
Kogi (15) Igala, Ebira,
Nupe, Okun, Kaba, Bassa, Oworo, Yagba, Igbira-koto,
·
Kwara (7)
Yoruba, Nupe, Baruba, Fulfulde and Hausa
·
Nasarawa (29)
Agatu, Bassa, Eggon, Gbagyi, Gade, Goemai,
Gwandara, Ham, Kofyar, and Lijili.
·
Niger (38) Nupe,
Gbagyi, Hausa, Gbari, Kadara, Gade, Bauchi, Ayadi, Busa, Gwandara, Fulfulde, Kamuku,
Kambari, Pangu, Koro
·
Plateau (40) Berom,
Bassa, Hausa, Fulfulde, Afizere, Amo, Anaguta, Aten, Bogghom, Buji, Chip, Fier,
Gashish, Goemai, Irigwe, Jarawa, Jukun, Kofyar (comprising Doemak, Kwalla, and
Mernyang), Montol, Mushere, Mupun, Mwaghavul, Ngas, Piapung, Pyem, Ron-Kulere,
Bache, Talet, Tarok, and Youm.
3.2 North-East
·
Adamawa (58) Bura
phabir, Fultfulde, Huba (Kilba), Bacama/Bata (Bwatiye), Longuda, Mumuye, and
Samba Daka.
·
Bauchi (60) Bole,
Fulfulde, and Hausa, Ajawa, Gamo-Ningi, Kubi, Mawa, Lere, Shau and Ziriya
·
Borno (28) Hausa,
Babur, Bura, Shuwa Arabic, Kanuri, and Marghi
·
Gombe (21) Tangale,
Hausa, Fulfulde, Awak, Bole, Hone, Jara, Kamo, Kwaami, Loo etc.
·
Taraba (14 )Jenjo, Jibawa,
Kuteb Chamba, Yandang, Mumuyes, Mambila, Wurkums, fulfulde, Jukun, Ichen, Tiv,
Kaka, Hausa and Ndola
·
Yobe (10 ) Kanuri,
Ngizim, Karai-Karai, Bolewa, Bade, Hausa, Ngamo, Shuwa, Bura, and Maga.
3.3 North-West
·
Jigawa (5) Bade, Fulfulde, Hausa,
Kanuri, Warji
·
Kaduna (57)
Gbagyi, Gbari, Hausa, Fulfulde, Mala, Jere, Gwandara,
·
Kebbi (15)
Hausa, fulfulde, Kaba, Dakarkari,
Kambari,Gunga, Danda, Zabarma, Duka, Fakka, Sakaba Wasagu, and Banga
·
Kano (2) - Fulfulde and
Hausa
·
Katsina (2) - Fulfulde
and Hausa
·
Sokoto (2) – Hausa, and Fulfulde
·
Zamfara (2) Hausa and
Fulfulde
Aside Hausa, no any language in the north has done much in
written documentation, majority of them remain undocumented. Only few are
making marginal efforts toward achieving such objective like the Nupe, Tiv,
Berom, etc in the region.
4.0
Nupe Language Literatures
Nupe is one of the
major languages in Nigeria. The word Nupe means a language, a person, a former
country of its speakers. There is no tentative figure on the number of its speakers,
but they are predominantly found in Niger, Kwara, Kogi States, and the Federal
Capital Territories (FCT) but their population could be estimated between
6-8million across the country. They are also found in big cities and towns
across Nigeria as settlers.
However, let us try to
define or know what constitutes Nupe literature. There are different analogical
explanations or definitions of what constitutes a Nupe literature. First, it
could mean books written about the Nupe people in whatever form or format. Secondly,
they are books written by the Nupencizhi
on the tradition and culture of the Nupe in whatever language. The third school
of thought strictly defines it as the literature written in Nupe language by
whosoever about others, the speakers or any topic of interest for the
consumption of humanity. So the key word there in the last school of thought is
just the language that matter not the culture or the people, but the written language.
For instance, Magana Jari Ce
originally written in Hausa could become Nupe literature once translated by any
person that learnt how to write Nupe language, not necessarily a Nupe person.
He could also write other books about Nupe culture using Nupe language even if
he is not from Nupe. That is the school of thought that I belong, a Northern
Literature should be a book written in any of the indigenous language from any
of the nineteen states and FCT by any person.
For the purpose of this
paper, I will explain the efforts made in the three schools of thoughts on the development
of Nupe Literature, and how far it has gone in developing the language to date.
5.0
Development of Nupe Language Literature
There are two phases to
Nupe language literary development which span over a century ago. It was first
led by the missionary activities in the Niger territories, and then followed by the
current efforts by students, scholars, anthropologist and historians etc.
1.
Missionary
Phase
This can be traced back
to the early missionaries of both Islam and Christianity. The early Islamic
scholars used the Qur’an and Hadiths to translate/interpret in Nupe language
their messages to Muslims from the oral to the written Nupe Ajami. Though very
unpopular now but Nupe Ajami was widely used by the businesspersons, emirates
and the aristocrats in the ancient Nupe Kingdom from about seventeenth to the
mid twentieth century through the use of translators or interpreters orally or
written. This trend continued until the coming of the Christian Missionaries
whose activities heightened in the mid-nineteenth century in the kingdom. This
is a submission on the importance of indigenous language to the early missionary activities
in the north:
“At the dawn of the
twenty-first century a new interest in vernacular translations has arisen among
Nigerians. It is fueled by the popularity of the Jesus film, which is being
dubbed into the tribal languages. Most of this work is being done by Nigerians
themselves, many of whom have been prepared in United Missionary Church schools
such as the United Missionary Church of Africa Theological College and the
Tungan Magajiya Bible College. Often this has been followed by linguistic
training from the Nigerian Translation Trust, an heir of Wycliffe Bible
Translators.” 1
The use of the indigenous languages became a catch for effective evangelization of the Nupe Kingdom in the nineteenth century which called for translations of the scriptures in the native languages. So this was pioneered by the Church missionaries in the 1840s. The activities in the 19th century made tremendous impact in the literary activity and development of the Nupe language as it was among the first target when mission stations were stationed in different parts of Niger River territories.
The Anglican
Bishop, Herbert Tugwell suggested that the missions interested in the Nupe come
together in a conference to decide on matters related to translation questions.
These missions were the Anglican Church Missionary Society (CMS), Sudan Interior Missions (S.I.M.) and the
Brethren Mission (UMS). Their first meeting was held at Pategi in 1906 where
they settled on the orthography to be used . They also planned to translate the Ten
Commandments, the Apostles’ Creed, and the Lord’s Prayer. A.W. Banfield, one of the early missioners in Nupe territories was asked to
be the secretary. The second meeting in 1907 was at Shonga, and later meetings
were at Pategi in 1908 and 1909. At the first conference J. L. McIntyre (CMS)
was asked to write a Nupe grammar. Banfield was to revise his translation of
the Gospels. After the committee decided his translation of the Gospels was
good quality it went to the Bible Society and they were printed in 1908. The
Banfields were on furlough and were able to be in London when the Gospels were
being printed.
The Nupe Literature Conference’s work was not the first attempt at Bible translation into Nupe language. Samuel Ajayi Crowther had a translation of the Gospel of John printed by CMS in London, fruit of his many contacts with the Nupe land and his attempts to open the kingdom to Christian missionaries in 1860s. In 1886-87, BFBS published four Gospels translated by Archdeacon Henry Johnson and later revision by J. L. McIntyre and T. W. Bako in 1889. This same Thomas Bako also had a translation of the Psalms, with revisions by Obadiah Thomas and J. J. Williams, published in 1903 after Bako was killed in Lokoja. The 1909 Literature Conference urged Banfield to continue translating.2
The Nupe Literature Conference’s work was not the first attempt at Bible translation into Nupe language. Samuel Ajayi Crowther had a translation of the Gospel of John printed by CMS in London, fruit of his many contacts with the Nupe land and his attempts to open the kingdom to Christian missionaries in 1860s. In 1886-87, BFBS published four Gospels translated by Archdeacon Henry Johnson and later revision by J. L. McIntyre and T. W. Bako in 1889. This same Thomas Bako also had a translation of the Psalms, with revisions by Obadiah Thomas and J. J. Williams, published in 1903 after Bako was killed in Lokoja. The 1909 Literature Conference urged Banfield to continue translating.2
Pioneer Nupe Language Literature
The interesting
part of the earlier Nupe translators was that their source language was not
Nupe. They worked through oral interpreter or translators to get their messages
across to their target group or their work published.
Reverend Samuel Ajayi Crowther (c. 1809 -1891)
i.
Primer
for the Nupe language in 1860
ii.
A
grammar and vocabulary of Nupe in 1864
iii. Translated Gospel of John into Nupe
in 1877
Rev.
Henry Johnson (1834 –
1908) was an eminent Anglican Bishop
i.
Nupe
reading book and a translation of the Catechism of the Church of England, 1883.
12 pages
ii.
He translated the Gospels into Nupe and popularly
known as the African Pastor between1886-1887
iii.
Adua Lazhin be Lozun, Be Litani, Be
Gigo Lilici, Be Baptismi Lilici, To Katekismi. Be Konfirmesoni, nimi ezhi
Nupenci.
(Portions of the Book of Commmon Prayer in the Nupé language.), 1899
T. W. Bako died 1902, an Oworo
Yoruba slave bought in Lagos, he worked together With A. W. Banfield in Lokoja
briefly before he was killed during his mission activities at the area
i.
Gospels translation to Nupe earlier by Henry
Johnson (revised) by J. L. Macintyre, CMS, and T. W. Bako in 1899
ii. Psalms
into Nupe. It was revised before printing by O. Thomas and J. J. Williams
Alexandra
Banfield Wood (1878-1949)
A.W. Banfield
was an evangelist who stayed in Tsonga (Shonga) for over two decades in the
current Kwara State of Nigeria. He started the work of translating the Bible
into Nupe in 1900s; by 1908 he has translated the four Gospels into Nupe
language from English Bible. In 1914 Banfield completed the entire translation
of the New Testament Nupe language and later the whole Old Testament. He is
considered as giant in Bible translation.
However, R. V. Bingham, the co-founder of SIM said: “Mr Banfield applied himself wholeheartedly to mastering this difficult tongue. Into it he began to translate the precious Word of God. He compiled his own dictionary and when he returned from his first furlough he had ready the manuscript which the British and Foreign Bible Society printed, so that he was able to take back to the field these portions of the New Testament (the four Gospels) to the two or three million people who spoke the Nupe language.” Bingham later said: “A.W. Banfield set the standard and tone for SIM’s translation programme.”3
However, R. V. Bingham, the co-founder of SIM said: “Mr Banfield applied himself wholeheartedly to mastering this difficult tongue. Into it he began to translate the precious Word of God. He compiled his own dictionary and when he returned from his first furlough he had ready the manuscript which the British and Foreign Bible Society printed, so that he was able to take back to the field these portions of the New Testament (the four Gospels) to the two or three million people who spoke the Nupe language.” Bingham later said: “A.W. Banfield set the standard and tone for SIM’s translation programme.”3
He used the
Niger Press and translated & published his works in Nupe language as listed
below:
i.
Gospels (Matthew, Luke, John & Mark), 1908
ii. Completed
the translation draft of the whole New Testament in 1914 using the Reverse
Standard Version of 1881.
iii. Romans -
Revelation (Portion of the Bible), 1910-1915
iv. A Grammar of the Nupe Language together with a Vocabulary by A. W. Banfield & J. L. Macintyre in 1915
v. A
Nupe Dictionary in two volumes of over 13,000 words; volume 1 in 1914 and
volume 2 in 1916.
vi. Gamaga
- Nupe Proverb and translated in English, a collection of 623 Nupe proverbs,
1916.
vii.
Zabura tò Gạ̀cìṇẓì. (Psalms
and Proverbs – Part of the Old Testament into Nupe) in 1920 and revised by a
committee in 1950, the committee included: A. W. Banfield, I. W. Sherk, F. Merryweather, A. E.
Ball, and C. H. Daintree.
viii. Nupe Language Bible in 1953 by same committee.
Rev
J. L. Macintyre, a CMS missionary
With Banfield, A. W. in 1915 published - A grammar of the Nupe language together with
a vocabulary (London)
Isaac
Madugu
Sharp Sayings:
Aphorisms of Jesus in the Gospels 1994
Sheikh Saidu Muhammad
Enagi (1952 – 2011)4
Translated
the Holy Qur’an into Nupe Language in 2002
2.
Current Efforts
This can be explained as any other development of the language
that is none religious that are purely academic and literary.
i.
The Writers’ efforts - Since year 2005, new
nerve of creative art brew into Northern Nigeria, specifically in Niger State
thereby repositioning itself as the literary hub of the country. Book
activities were energized and momentum increased. In a bid to responds to this
hype, I wrote, collaborated, translated and published the
following books in an effort to further promote development Nupe language
literature:
a.
Eganmaganzhi Nupe (Nupe Proverbs – over a thousand proverbs with English translation and
explanations), 2009.
b. Prof. Mohammad Kuta Yahaya’s play – Ignorance is a Disease was also
translated and acted into Nupe Language book (Rakpebo Batán Wun Yi ò) and film respectively in 2012, it was collaboration
between me and lat Sadisu Mohammad, a
Nupe Filmmaker.
c. Translated into Nupe language BM Dzukogi’s Sex is Beautiful titled Cìn Sà, 2017.
ii. Prof. Roger Blench, Roger Marsh Blench is a British linguist,
ethnomusicologist and development anthropologist. He has an M.A. and a Ph.D.
from the University of Cambridge.
Nupe Dictionary (Nupe-English) August 5, 2009
(Unpublished)
iii. Ambassador Solomon Adama Yisa
Eganyekpe
Nupe (Nupe Heritage Dictionary), 2013
iv.
Etsu of Patigi, Alhaji
Ibrahim Chatta-Umar
Kpin Nupe
Gba 1 & 2 (Learn
how to read Nupe)
6.0
Government Efforts and Policies on Indigenous languages
The impact of language
development could be felt more when government creates the enabling environment
for it to strive. This is by establishing policies that encourage development
of the languages. The former National Language Center transformed into the
current Language Development Center (LDC) and under the Nigerian Educational
Research and Development Council (NERDC) in 1976 suggested that in addition to
the three major languages, viz: Hausa, Igbo, and Yoruba; the following nine of
the remaining 387 or so indigenous languages in the country should be allowed
to feature in the country's formal school system: Edo, Fulfulde, Nupe, Ibibio,
Idoma, Igala, Ijaw, Kanuri, and Tiv.
Thereafter, the federal
government through National Policy on Education (NPE) mentioned in an official
document first published in 1977, revised in 1981, it for the first time laid
down a policy for the whole country that:
a.
in primary School, which lasts six years, each child must study
two languages, namely:
(i) his mother-tongue (if available for study) or an indigenous
language of wider communication in his area of domicile, and
(ii)
English language;
b.
in Junior Secondary School (JSS), which is of three years'
duration, the child must study three languages, viz:
(i)
his mother-tongue (if available for study) or an indigenous
language of wider communication in his area of domicile,
(ii)
English language, and
(iii)
just any one of the three major indigenous language in the
country, namely, Hausa, Igbo, and Yoruba, provided the Language chosen is
distinct from the child's mother-tongue;
c.
in Senior Secondary School (SSS), which also lasts three years,
the child must study two languages, viz: (i) an indigenous language,
and (ii) English language.5
In 1978, the Niger State government inaugurated the Nupe Language Project Committee to look into the possibility of teaching the language in public schools especially at the primary and secondary school levels, the state drew its inspiration from the conclusion of the National Language Centre that included Nupe among major languages to be taught at that stage. Sadly, this effort was never realized.
Furthermore, in the
portion of the 1989 Nigeria constitution dealing with the educational
objectives of the policy. Section 19 sub-sections (4), says simply that
"Government shall encourage the learning of indigenous languages."6
In
addition, government established media7 organizations both print and
electronic in northern Nigeria to reach out to its people with educative and
informative local programmes in different languages. At the beginning,
indigenous languages programmes that involves news gathering, interpretation and
translations was part of the core programmes of these organizations, which was
a good language development tool that has the ability to transform the society,
suddenly stopped broadcasting in some, with only a skeletal transmission in the
Hausa. For instance:
i.
In the 1950s and 1960s, the weekly Nupe
Newspaper, Nnanyitsu published by the
Gaskiya Corporation, Zaria with over 2500 copies weekly circulation had stopped
long ago.
ii. The
Nupe half-hour programme aired on the Radio Nigeria Kaduna in the 1960s had also
stopped.
However,
despites all the efforts by government in promoting indigenous languages in the
country through policies, Hausa, Igbo and Yoruba got the dismal result, the
rest, total neglect. So, in the face of official neglect, the responsibility of
Nupe speakers is obvious. The onus is on them to keep their language alive by communicating
with it all the time and to also get involved in language re-engineering with
the aim of making Nupe acquire relevance in today’s rapidly changing world.
7.0
Traditional Institutions’ Efforts
Inaugurating Nupe
Language Committee
Etsu
Nupe, Alhaji Yahaya Abuakar, CFR on 11th November 2013 inaugurated
the 28-Man Nupe Language Committee which comprises the writer, and other
scholars & writers from religious and academic institutions with the sole
aim of promoting and developing the language. He stated that Nupe people and
the language has a long history which led world researchers from within and
outside the Kingdom to write so many things about the language and its people,
and that most of these people were not necessarily Nupes. But, they were able
to tell the world the greatness of the Kingdom and the Nupe people. He added
that most of our traditions and customs are facing the threat of extinction. He
urged the committee to go deep and bring them back to life again and lots more.
He then read the goals/objectives of the Committee as follows:
i.
to promote Nupe language and culture;
ii.
to develop curriculum for teaching Nupe
language and history in schools from primary to tertiary education;
iii.
to produce instructional materials and
literature in Nupe;
iv.
to promote Nupe History and heritage;
and
v.
to encourage research & scholarship
in Nupe language and history
7.0 Conclusion
In Niger State, writers are not resting on their
oars in a bid to re-energize the almost forgotten Nupe Language Project
Committee set up by the then Military Administrator of the State, Colonel Ola
Oni. For that reason, we have to devise
means of furthering the development of the indigenous languages’ literature in
the state most especially, the Nupe language in the following ways:
-
the stare government
should institutionalized the teaching indigenous languages in accordance with the
education policies on the subject in the language centres across the state
-
Opening of a
translation bureau in collaboration with the Niger State Book Development
Agency to published translated works of writers in the areas of Prose, Poetry,
even sciences and humanities.
-
NGOs with same motto
should be encouraged to teach these languages in states, i.e. Hill-Top Creative
Arts Foundation has centres teaching Nupe language since 2011, the effort led
to discovery of Gloria Zhiri who has written a Novella in Nupe language.
-
There is also a
commendable effort ongoing by Eduko Nupe Language Foundation of teaching the
language among youths at Minna and Bida towns in Niger State.
-
Proposing to
host a Nupe Language Conference to further promote the teaching of the language
in schools in the states.
The impediment here would be the absence of a strategic plan by government, and the inactivity of the languages concerned to consolidate on the past efforts and devising new approaches for producing their works and popularizing the development our indigenous languages.
Endnotes
& References:
1Erdel, Dr Paul, Vernacular
Language Translators and the Missionary Church
2Mason, Jim (2009). Literature
Outreach in Nigeria: A History of SIM Literature Work 1901 – 1980.
Waterloo
3R. V. Bingham, Seven Sevens of Years and a Jubilee,
Evangelical Publishers, Toronto, Canada, 1943.
4Ndagi, M. U. Sheikh Saeedu Muhammad Enagi
(1952-2011). Weekly Trust newspaper.
Abuja: 12 November 2011
5Federal Republic of Nigeria, 1981. National Policy on Education. Revised. Lagos, Nigeria: NERDC
Press.
6Federal Republic of Nigeria, 1989. The Constitution of the Federal Republic of Nigeria, Ilorin,
Nigeria: Woye Printers & Publishers.
7See a Report of the Use of Mother Tongue for Literacy Part III: Nigeria
by UNESCO / University of Ibadan.
Ibadan: 13-23 December, 1964, p 62-64.
8Ibrahim,
I. B. (2009) ‘Eganmaganzhi Nupe (Nupe
Proverbs)’, over a thousand (1000) proverbs. Minna: Gandzo Enterprises.
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