ASPECTS OF MORPHOLOGY OF IJA-KORO：形态学方面的ija-koro.docx

ASPECTS OF KORO MORPHOLOGYBAKARE, Bimbo Mary07/15CB046A LONG ESSAY SUBMITTED TO THE DEPARTMENT OF LINGUISTICS AND NIGERIAN LANGUAGES, FACULTY OF ARTS, UNIVERSITY OF ILORIN, ILORIN, NIGERIA.IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE AWARD OF THE DEGREE OF BACHELOR OF ARTS B.A. (HONS.) IN LINGUISTICS.JUNE, 2011.CERTIFICATIONThis research work has been read and approved as meeting the requirements for the award of Bachelor of Arts Degree in Linguistics and Nigerian Languages, Faculty of Arts, University of Ilorin, Ilorin, Nigeria._DR. ISSA O. SANUSIDATEProject Supervisor_PROF. A. S. ABDUSSALAMDATEHead of Department_EXTERNAL EXAMINERDATEDEDICATIONThis project work is dedicated to the God Almighty, the beginning and the end, the Lord that have started a good thing in me and has perfected it, the one who gives knowledge, wisdom and understanding.ACKNOWLEDGEMENTSMy profound gratitude goes to the Lord Almighty for seeing me through my studies at the University of Ilorin. He has been my help, encourager and spring well of wisdom. He alone deserves my praise.Also, my sincere gratitude goes to my parent, Mr. and Mrs. S. A. BAKARE for their love, care, advice, and guidance and for providing for my educational needs. The Lord will surely reward you and enable you to eat the fruit of your labour (Amen). You are wonderful, you are the best parent in the whole world.Also, I appreciate the invaluable efforts of my able supervisor, Dr. ISSA O. SANUSI, who guided me through in my research work, he gave me his time even when is not convenient and fatherly assistance. May the Lord reward you (Amen).I want to also appreciate the love and prayers of my siblings BAKARE ADEBUKOLA, BAKARE TAYE, BAKARE KEHINDE. And my uncle Professor and Mrs. Akanmidu and also my Aunty Mrs. Ojo and all well wishers. You have all been wonderful.My sincere gratitude goes to my able informants Dr. Muammed Ijakoro(the emir of Bwarri), Mr. Abubakre Sadiq Ijakoro, Mr. Ibrahim Adamu, who tirelessly supplied me with copious data during this research, may the Lord reward you richly (Amen).Also, I appreciate my friends: Adebayo Funke, Odebode Akeem, Babatunde Tobiloba, Olaosebikan Ife, Benedict and those who have in one way or the other contributed to the success of this research.Thank you all.LIST OF LANGUAGE TREES, CHARTS AND SYMBOLSi.Ija-Koro Genetic Treeii.Ija-Koro Consonant Chartiii.Ija-Koro Oral Vowel Chartiv.Ija-Koro Nasal Vowel Chartv.Syllable Structurevi.Morpheme StructureLIST OF SYMBOLS -Phonetic Representation/ /-Phonemic Representation-Rewrite Rule/-High Tone-Low Tone+-Morpheme Boundary( )-Parenthesis C-ConsonantsV-VowelsH-HighL-LowTABLE OF CONTENTSTitle PageiCertificationiiDedicationiiiAcknowledgementsiv List of Language Trees, Charts And SymbolsviList of SymbolsviiTable of ContentsviiiCHAPTER ONE: INTRODUCTION1.0General Background11.1Historical Background of the Koros21.2Origin21.3Socio-Cultural Profile51.4Cultural Values61.5Administrative System61.6Religion and Festivals81.7Festivals91.8Geographical Location/Population101.9Economy111.10Marriage System and Rites111.11Burial Rites131.12Education141.13Data Collection17CHAPTER TWO: BASIC PHONOLOGICAL AND MORPHOLOGICAL CONCEPTS2.0Introduction192.1Basic Phonological Concepts192.2Sound Inventory of Koro Language191.13Distribution of Consonants in Koro Language212.4Vowel Segment in Koro Language372.5Distribution of Vowels in Koro Language402.6Tone Patterns502.7Distribution of Tones in Koro Language512.8Syllable Structure 532.9Language Typology602.10Isolating Language612.11 Inflectional/Fusional Typology63CHAPTER THREE: BASIC MORPHOLOGICAL CONCEPTS3.1Morphemes673.2Types of Morpheme673.3Free Morphemes683.4Lexical Morpheme693.5Functional Morphemes703.6Bound Morpheme723.7Derivational Morphemes733.8Inflectional Morpheme75CHAPTER FOUR: MORPHOLOGICAL PROCESSES4.1Introduction 784.2Compounding784.3Borrowing804.4Affixation814.5Refashioning844.6Reduplication85CHAPTER FIVE: SUMMARY AND CONCLUSION5.0Introduction875.1Summary875.2Conclusion88References 89CHAPTER ONEINTRODUCTION1.0 General BackgroundThis research work is based on the aspects of morphology of Koro language.By Morphology we mean the study of words formation rules in languages, Bushman (1976:314), says it is “the study of forms”, and also the study of word structures and description of the minimal, meaningful forms in a language. Yule (1997: 73)The central of the core of morphology is morpheme. hence, morphemic analysis together with the types of morpheme shall be extensively discussed. Much attention shall be placed on bound morphemes and morphological processes like, affixation, compounding, reduplication, borrowing, clipping etc. in Koro language. These and many more morphological concepts shall be discussed in the subsequent chapters.Also in this chapter, we shall examine the historical background of Koro language, socio linguistics profile under which we shall discuss the origin, religion, festivals, occupation, marriage, culture and belief, burial rites, educational, language status, the genetic classification of the language.1.1 Historical Background of the Koros.There are many version of the origins of the Koro. Some primary and secondary sources of oral tradition, assumed monolithic origin for the Koros. However, all these contradictory versions reflect migrations and inter relations.1.2 OriginAccording to the story of the origin of Koros narrated to us by Sariki Muhammed Yawa, the present village head and 14th chief of Ija-Koro village, he said a group of Koro left Zaria area on a hunting expedition to 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 later discovered that the land was blessed with thick foliage and more game, the Koros decided to settle very close to the Gbagyi people who they met there and who also welcome them without any bitterness or rancour.After living with the Gbagyi for many decades they left their former abode to where they presently occupy in Tafa local government area of Niger state. They later divided into two villages, Gbaraku and Ija-Koro with Ija-koro as the senior of the two. Today Ija-koro is made up of ten wards which include, Kacha, Kachago, Kachadato, Kugawa, Kugu, Adidipu, Gbaraku, Adiotolafu, Adesa and Tungan and Ladan. Ija-Koro is one of the ten villages under Bwarri district until the creation of federal capital territory Abuja.Also according to Naibi and Hassan in their book a chronicle of Abuja the Koro of Ija came from Jaban-Kogo in southern Zaria under the leadership of Idrisu who left Jaban-Kogo because of chieftaincy dispute. He traveled with his people through Jere and Garam and then settled on.Another popular legend of the Koros claimed that they were evidently influenced by the attempt to link their origin to the universal perspective and centers of old civilization. This legend claimed that one koro and his younger brother Jukun were born east of Mecca and settled in “Apa” which became the capital of Kwararafa Kingdom. He was blessed with four children named Igala, Nupe and two daughters. Igala in turn begot Alago and Idoma. One of the daughter of Jukun begot Bachama, while the second daughter begot Ankwe (Gojeh, Jatau and Mamman, 1998:9) from linguistic evidence, the legend of Koro and his brother Jukun were not from Mecca. Infact, some Koro, Kanuri, Jukun and Arab do not belong to the same linguistic group as evidenced in the recent linguistic classification of Gordon (2005).The above legend contradicts the oral accounts narrated by Sarki Muhammed Yawa.Linguistic consideration strongly point to the fact that all Koros couldnt have one origin nor came together into central Nigeria, as they do not speak same language. Infact the difference in dialect from one Koro group to another further points to the fact that they have different origin.Meek quoted by Goje, Jatau and Mammah (1998:18) classified it simply as “Nigerian semi-Bantu with no further refinement” Godons (2005) linguistic family tree traces Koro to have originated from among the Niger-Congo group of languages through the Atlantic Congo, Volta-Congo, Benue-Congo, Plateau Western to North-Western Koro. They are known with the dialects, Koro-Ija, Ashe, Gbegbe-Ejar, Koro Panda, Koro Ache, Koro Tandili, Koro Adong, Koro-Ujiji or mijiji. Koro is a cover term for the several dialectical groups while some of them have other names like Koro-Eger, Koro-Makama, Koro myamya, Koro miamiya, Koro-lafiya, Koro gbegbere and Koro Ala.1.3 Socio-Cultural ProfileThe Koros are known for unshakeable peace and unflinching tolerance even with other distinct neigbours. They believe that this two things (peace and tolerance) are one of the things human being needs to survive and have a productive life. The puzzle of Koro social psychology attracts scholarly interest to examine the binding forces. Other groups are most comfortable with them for their strong believe or humour, human relations, accessibility, peace and docility. They are identical through joking relation, common facial marks, sharing of foods, traditional/cult consultation, moving together in the market or social occasion and sometimes forging common origin.1.4 Cultural ValuesCultural values are the cherished traditions and ethos, which are desirable to the society (Koro community) and taken as normative civilization. They value submissive character, readiness to obey orders, and fulfill responsibilities. Their expectations and practices that make life meaningful and anticipation of better tomorrow. One observable cultural value of these people is good mind and behaviour and predisposition to work as demanded. This is reinforced through organization of age-grades. A well-behaved man is favoured while there is also a severe punishment for the deviants. They also love organizing their societies with structured authorities some of which one religious and some administrative.1.5 Administrative SystemThe unit of authority starts from the house hold under its house-head called “Pinwada” or “Ikpunkiya”. The house hold heads are answerable to the clan-head (ebe-tuko) or ward head. All the village head are answerable to the chief (Osu) and the house hold head are also answerable to the village head. The Osu or Ghere-Ghabin is turbaned like an Emir since colonial days. Title holders have overlapping roles in the palace, but the most important ones are the secretary, Sarkin Pada, Bochi-zaki (adviser) and Sarkin Dorgarau (in charge of security). Some of the earliest palace titles are, padawa or Sopada The chief of palace officer.Gaduma/Adogo The judge.Unir ghokuci Heir to the throne and disciplinary officer.Tulaci/wuzili Information or protocol officer.Madachi Treasurer and custodian of the armory and calvaryZhekada Tax collectorSarkin muma Judge over land The committed leadership attracted the admiration of Arab and European writers, and remarked that “they were world famous is governance, better than European Asian, or American systems. Ibn Batuta, a famous historian observed in Western and central Sudan in 1352 that;“The Negroes possess some admirable qualities. They are seldomly unjust and have a greater abhorrence of injustice than any other people. Their Emir shows no mercy to anyone who is guilty of the least act. There is complete security in their country. Neither traveler nor inhabitant in it have anything to fear from robbers or men of violence.They do not confiscate the property of any man. They are careful to observe the hours of prayers.”(Okoye 1964:72)The traditional institution was not corrupt, it protected the weak, dealt with criminals particularly aimed robbers and could stop any violent clash.However, the Koro system of government was found under confederal arrangement for sporadic consortium against invaders. In attempt to account for the semi autonomous nature of the village groups, some information simply submitted that they were kingdom independent of external control and reduced every big settlement into a kingdom.1.6 Religion and Festivals The Koros are dominantly traditional worshippers with every families having its own ancestral shrine. They also have clan shrines (ebe-tukwo), town shrines and individual or town cults and sanctuaries (ashmaukuk). Many pre-colonial polities were purely exercising cultural and religious control over tribes while excluding non-tribe even in the same settlement. Hence, individuals and families paid more respect to their kin and cultural cum religious head. Recently, the influence of Arab traders have firmly establish the religion of Islam. With the dominance of Islam, the Koros are very careful to observe the hours of prayers. Be that as it may, individuals and families paid more allegiance to their kin and cultural cum religious heads.1.7 FestivalsFestivals are organized to unite all their kins form far and near. The chief priest is regarded as the ruler of the tribe only, but without defined territory. Ceremonies were some of the arenas for hosting neighbouring groups. Some of these ceremonial are burials, turbaning marriages and animal festivals e.g Ghetiri Nengwezi, Kebere, Ukodogu, Mwamwa, Usor, Ghokonor and of course, the two most popular festivals “Zhiba - je” “Zhiba means” settlement while “je” means beer/ceremony put together to mean town festival. It is usually celebrated after the harvest of guinea corn and when the first rain has dropped around March. Till today, the Koros are culturally vibrant. The second intriguing and popular festival is Kuye.This festival (Kuye) is celebrated to the remembrance of the death of “Najaja”, the great hunter who emancipated the Koros from the shackles of invades and led them to their present location. An antelope must be killed as the festivals rite, however, some of these festivals have reduced in importance because of the influence of Western education.1.8 Geographical Location/PopulationThe Koros are found in the federal capital territory Abuja (FCT), Niger and Kaduna state respectively. In Kaduna state, they live together in Kagarko local government area (L.G.A). Koro and Jere chiefdoms.In Niger state, they live together in Kuta, Suleija and Chanchaga. In the federal capital territory, they are found or are living in the whole of Bwarri and Abuja municipal area council (AMAC). The population of the Koro speakers dwelling in Kaduna was given by Barret (1972) as 45,000. There was no estimate for the Koros in Kefi local government, Nassarawa state in Panda, Karu. The population of Koro of Niger state was conservatively put at 150,000 in 2007.1.9 EconomyAgriculture is the main stay of Koro economy. Commercial and subsistence farming are what they do most. Yam and maize are the major thing they sell and it is their major articles of trade in their place. The land has varying proportion of Silica, suit, nitrogen and phosphorous. It is alluvial and sticky in the paddy areas and sandy on the up-lands. They make plant grow well. The boom in agricultural production is related to the fertility of the soils. It is interesting to note here that farming in this region is of great antiquity.The ethnobotanical and archaeological findings suggest that farming dates back to 3,000 BC. Therefore, agriculture here doesnt possess the rich potentialities that belong to it in the other regions. Agricultural produce are sold in a weekly market called “Ija-Koro market”.1.10 Marriage System and RitesMarriage is a necessity to every human society. It is the only formal universal approach to procreation. The Koros make marital negotiations between both party in an highly confidential manner. The bride and the groom are excluded from this arrangement in other to avoid premarital sex and other forms of immorality that may perspire by virtue of their knowledge. Besides, premarital sex is forbidden and frowned at. The bride as a matter of tradition must undergo different physical fitness exercises like, carrying of wood for seven days. This exercise is meant to ascertain her level of fitness.Marriage ceremony in Ija-Koro is usually elaborate, it is accomplished or organized with traditional display of all sorts. It is intriguing that, it may attract the attention of on lookers. The most frightening aspect of this display is the physical combat between young boys of similar weight. Unlike in other parts of Nigeria where marriage is celebrated in the daytime, in Ija-Koro, celebration galore starts at night with intriguing traditional dances. Maiden (s) are no ground to entertain guest with terrific dance step. One distinct thing about their marriage system is that a girl of 14 or 15 may be given out in marriage. Every father in Koro sees it as a pride to witness the marriage of his son. The father may cast a cause on the son if he decided not to marry at the appropriate time. 1.11 Burial RitesDeath is accompanied just like any other tribes with sorrow and agony. Anytime a person travels to the world beyond, people gather at the village sq