UNVERSITY OF NIGERIA, NSUKKA

FACULTY OF ENGINEERING

DEPARTMENT OF AGRICULTURAL AND BIO-RESOURCES

ENGINEERING

TOPIC:
SIGN LANGUAGE AS A CULTURAL HERITAGE IN THE
IGBO COMMUNITY.

A TERM PAPER
SUBMITTED IN PARTIAL FULFILMENT OF
REQUIREMENT FOR THE COURSE GSP 208 (NIGERIAN
PEOPLES AND CULTURES)

BY

ABONYI ONYEDIKA SAMSON 2017/245352

AGBO OSONDU VICTOR 2017/244010
AGBO SERGIUS CHIDINDU 2017/245354
AGU BITUS CHUKWUDI 2017/251951
AGU OGEMDI ASSUMPTA 2017/251394

LECTURER: MS. OLOLO NNEOMA

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AUGUST, 2019.
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TITLE PAGE

SIGN LANGUAGE AS A CULTURAL HERITAGE IN THE IGBO

COMMUNITY.
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Dedication

We dedicate this work to the Almighty God who granted is the wisdom and Favour

to work in unity to produce this book. Again our tribute goes to our parent who

without their help, we wouldn't have been in university talk more of working as a

team to achieve our goal. We are thankful to our lecturer Ms. Ololo Nneoma who is

the engine that drives us toward producing this publication. May the Almighty God

bless you.
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Acknowledgement

With shouts of joy we are essentially grateful to God for the success and

completion of this work.

Our special thanks to our lecturer Miss Ololo Nneoma who took the pains to

nurture us on how to make our publication into accomplishment.

We are very grateful to all the authors whose work have been quoted in this book.

This book would have not been published without the information sourced from

our parents, uncles and friends whose special assistance cleared some doubt during

our research.
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Preface

All culture and language of people should be respected and helped to grow.

Destruction of the language and culture of any people is tantamount to the

destruction to the people and their value system. This work is written to emumerate

and rekindle the knowledge of sign language as a culture we hand for many years.

The Igbos are a people endowed with interesting cultural heritage sourced from it

multifacted communities where sign language is one of them. This paper present

historical, anthropological, archaeological Account of sign language as a cultural

heritage of the Igbo people. Effort at preserving these heritage are obstructed with

daunting challenges such as civilization and many others. Hence this work calls for

preservation and development of this cultural patrimony.

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Table of contents

Title page - - - - - i

Dedication - - - - - ii

Acknowledgement - - - - iii

Preface - - - - - iv

Table of contents - - - - - v

CHAPTER ONE: Introduction

1.1 The land and culture the Igbo community - - 1

1.2 Forms Of Traditional Communication In Igbo Community - 4

CHAPTER TWO

2.0 Sign language in the igbo community - - 7

2.1 Concept of sign language - - - 7

2.2. Types of sign language - - - 8

CHAPTER THREE

3.0 Sign Language Gestures Of The Igbos - - 11

3.1 Conclusion - - - - 15
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CHAPTER ONE

INTRODUCTION

1.1 The land and culture the Igbo community

Igbo land (Ala Igbo), also known as southeastern Nigeria, the Igbo people. It

is our homeland, the homeland of flee Igbo people. It is composed of five major

states including Abia state, Anambra state, Ebonyi state, Enugu state and Imo state.

Minor parts are Delta, Rivers and Benue states. estimate gave the population of the

southeast as 40 million people with an area of 40,000 square kilometers; thus a

population density of 400 persons per square kilometer.

The region lies approximately on latitude 5.75 0 North and longitude 8.500

East on the globe.

Politically, Igbo land is divided into several southern Nigerian states.

Culturally, it is divided into several sulgroup, including the Anioma, Ngwa,

Abiriba, Edda Egbebu, Ezaa, Ibeku, Ohuhu, Omuma and Ekpeye. Considerable

differences exist between different parts of extensive land, and the dialects spoken

also vary greatly, Igbo land is surrounded on all sides by a host of large rivers, and

other southern and central Nigeria indigenous tribes namely Bini, Urhobo-Isoko,

Ijaw, Ogoni, Igala, Tiv, Yako, Idoma and Ibibio. The Igbo homeland, extends east
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and west, from the old calabar river to the banks of the kwora, Niger River and

possesses also some territory at Aboh, and Igbo clan, to the west ward of the latter

stream. On the north it borders on Igara, Igala and A’kpoto, and it is separated from

the sea only by petty tribes, all of which trace their origin to the Igbos. It is

primarily situated in the lowland forest region of Nigeria, with parts in the Niger-

Delta, where the Niger river fans out into the Atlantic Ocean in a vast network of

creeks and mangrove swamps on the bight of Bonny Igboland was part of the

southern Nigeria protectorates of the British Empire and was amalgamated into

modern –day Nigeria in 1914; the nation gained independence in 1960. shortly

afterwards Igboland was involved in its biggest war during Biafra’s movement for

session, which eventually ended in 1970 when this areas rejoined Nigeria.

Igbo culture (Ọmenala ndị igbo) are the customs, practices and traditions of

the Igbo people of southeastern Nigeria. It comprises archaic practices as well as

new concepts added into the Igbo culture either by cultural evolution or by outside

influence. These customs and traditions include the Igbo people’s visual art, music

and dance forms, as well as their attire, cuisine and language dialects. Because of

their various subgroups, the variety of their culture is heightened further.

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The Igbo language is a part of the Niger-Congo language family. In rural

Nigeria, Igbo people work mostly as craftsmen, farmers and traders. The mmost

important crop is yam. Other staple crops include cassava and cocoyam.

The traditional Igbo political organization was based on a quasi-democratic

republican system of government. In tight knot communities, this system

guarateeed its citizens equality, as opposed to a feudalist system with aking ruling

over subjects. Materimatics is indigenous Igbo society is evident in their calendar,

banking system and strategic betting game called okwe. In their indigenous

calendar, a week had four days, a months consisted of seven weeks and 13 months

made a year. In the last month, an extra day was added. This calendar is still used

in indigenous Igbo villages and toward to determine market days. They settled law

matters via mediators, and their banking system for loans and savings, called Isusu,

is also still used. The Igbo new years starting in the month ọnwa mbụ (first month)

occurs on the third week of February, although the traditional start of the year for

many Igbo communities is around springtime in ọnwa Agwụ (June) used as a

ceremonial script by secret societies the Igbos have an indigenous ideographic set

of symbols called Nsibidi, originating from the neighbouring Ejagham people igbo

people produced bronze works from as early as the 9 th century, source of which

have been found of the town of Igbo Ukwu, Anambra state.

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1.2. FORMS OF TRADITIONAL COMMUNICATION IN IGBO

COMMUNITY

There are numerous forms of communication systems in Nigeria, and in

particular Igbo land. Some of them are: idiophones, Aero phones, symbolography,

signals and signs and sign language among others.

Idiophones: These are self sounding instruments or technical wares which produce

sound without the addition or use of an intermediary medium. The sound or

messages emanates from the material, struck, picked (pulled) or pressed with the

test. They include the gong, woodblock, wooden drum, bell and rattle.

Membrano phones: These are media on which sounds are produced through the

vibration of membranes. They include all varieties of skin or leather drum. These

drums are beaten or stuck with well carved stick.

Aerophones: These are media which produce sounds as a result of the vibration of

a column of air. The comprise meida of the flute family; whistle reed pipes, hones

etc.

Symbolography: This simply means symbolic writing or representation. It is a

descriptive representational device for conveying meaning. The common one used

by the Igbos is canwood (Uri), used both in wall paintings and on human body.
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Signals: These are the physical embodiments of a message. In this category, some

of the signals include fire, gunshots, cannon shots and wooden or skin drums.

Signals and sign language: Signs are marks that are meaningful or objects or

symbols used to present something. Sign language involves communication by

gestures either to facilitate spoken language or as means of communication for the

deaf.

Despite the form of communication mention above, traditional institutions, clubs

or societies in Igbo community are used for the purpose of dissemination of

information, passing on gossips, rumour and at times highly confidential

information. These institutions which include clan/town/village/family unions,

drinking clubs, old students associations, market women’s association, age grade,

secret societies, cults and so many others too numerous to mention in this work,

help a lot to disseminate information or communication effectively in the

community.
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CHAPTER TWO

2.0 SIGN LANGUAGE IN THE IGBO COMMUNITY

2.1 CONCEPT OF SIGN LANGUAGE

Sign, according to Wikipedia is defined as a motion or gesture by which a

thought is expressed or a command or wish is made known. The same source holds

the definition of language as a systematic means of communicating ideas or

feelings by the use of conventionalized signs, sounds, gestures or marks having

understood meanings.

Sign language may be explained as any of the various formal languages

employing a system of hand gestures, body postures and finger spelling. The area

of linguistic investigation in which this research work is based is on semioties

which is the study of signs. It looks at understanding the meanings of different

non-verbal gesture used in communication.

Sign languages (also known as signed languages) are languages that use the visual-

manual modality to covey meaning. Sign languages are expressed through manual

articulations in combination with non-manual elements. Sign languages are full-

fledged natural languages with their own grammar and lexicon. They are not
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universal and they are not mutually intelligible with each other, although there are

also striking similarities among different sign languages.

Linguists consider both spoken and signed communication to be types of

natural language meaning that both emerged through an abstract, protracted aging

process and evolved overtime without meticulous planning. Sign languages

generally do not have any linguistic relation to spoken languages of the lands in

which they arise. The correlation between sign and spoken languages is complex

and various depending on the country more than the spoken language.

2.2. TYPES OF SIGN LANGUAGE

There are perhaps three hundred sign languages in use around the world

today. The number is not known with any confidence; new sign languages emerge

frequently through realization (a pidgin transformed into a full-fledged language)

and occasionally though language planning. In some countries such as Sri Lanka

and Tanzania each school for the deaf may have a separate language known only to

its students and sometimes denied by the school; on the other hand, countries may

share sign languages, although some under different names (American, British,

Indian). Deaf sign languages also arise outside educational institution, especially in

village, communities with high levels of congenital deafness, but there are

significant sign languages developed for the hearing as well.

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There are two major types of sign language namely:

1. Deaf sign language: These are formal and are the preferred languages of deaf

communities around the world.

2. Auxiliary sign language: They are not formal languages, but sign systems of

varying complexity used along side spoken language. They include gestures

and signs used in conjunction with spoken language in order to convey

additional meaning.

Sign language as a cultural heritage of the Igbo’s incorporates the several signs and

gestures depicted by this culturally rich populace, used very frequently in their

everyday lives. Although there are various formal systems of language of signs and

gestures for the deaf, this work is rather concerned with those traditional/ cultural

gestures sounds and signs having understood meanings, since no generally

recognized sign language system was developed by traditional Igbo institutions for

communication with the deaf. However, it is quite notable that this auxiliary sign

language of the Igbo’s are very peculiar signs and gestures and this can be

understood by even those with hearing challenges (deaf) In the Igbo community
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CHAPTER THREE

3.0 SIGN LANGUAGE GESTURES OF THE IGBOS

In as much as certain expressions of human body language are understood

by every member of our species, others exist only within a local culture and like a

spoken language, one has to learn how to interpret them correctly. Understanding

the basic of other culture’s non-verbal language helps to avoid misunderstanding.

Your body reacts, before you can think about it.

For instance, in many West African Cultures, it is offensive liking into the

eyes of a senior person. Rather, African people would cover their head, look down

to the floor (or somewhere else to the lower left or right side), while speaking to a

person of respect. To a European or Westerner, this behaviour gives the impression

ot “having something to hide.” Avoiding eye contact is related to not telling the

truth. Looking around, and not into the other person’s face, additionally gives the

impression of being nervous. The African person, trying to be polite, looks like

searching for a fast way out of the encounter.

Igbo language and its idiomatic expressions refer to many parts of the body.

“surprise” is called “iju anya” with an “open mouth” while anger is called “iwe”.

Cooling down is expressed by the gesture of “wetuo obi”, putting one hand on the
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chest (obi) and “letting it fall” (wetuo) downwards to the belly. In the same

direction points the verb “nwee ndidi”, which means “to calm down, to be patient”.

Igbo proverbs are fully of expressive, bodily impages. Wtch one of the low-

bought Nollywood telenovelas on Youtube to get an idea of the gesture-rich form

of language. In an igbo city you quickly are simply just negotiating the pice of

some vegetable or exchangeing the latest gossip. Nigeiran street life is highly

dramatic in terms of gestures (and in many other forms, too)

Most of these traditional signs/gestures have more than one exact meaning

and its variations can be used in different situations. We shall expantiate briefly on

some of them below:

1. IRIO ARIRIO, NGOPU (PLEADING/ BEGGING, EXCUSING)

supplication to the gods is and integral aspect of traditional igbo life these

supplications are offered with gestures. When not asking the gods for

intervention n their affairs, they may have occasion to beg people for help or

forgiveness. This may be done in either of these two ways;

a. Igbasa aka (spreading the hands)
b. Irubi aka (Rubbing the hands)

2. TUFIAKWA (SNAPPING FINGERS WITH A SOUND, TO PREVENT

MISFORTUNE)
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Different ways to snap the fingers exist. Among the Igbo people, the thumb and

the middle finger is used. This gesture is performed by moving one hand in a

circle around the occiput of your head, and in a forward/downward movement,

stretch out your arm while the fingers are snapped, alternatively, both hands are

just passed by the according side of the head, back and forth, the fingers are

snapped while stretching out the arms. It feels like taking something off your

head. Sentences like “chukwu ekwena ihe ojoo!” (God forbid bad.

Happenings!) or “ka chukwu ekwena ka ihe nke a mee!” (may God not allow

this to happen!) can be uttered with this gesture, done to prevent bad wishes

from coming to fruition. It is a very key gesture of the Igbos.

3. AKA NRI NA AKA EKPE (RIGHT HAND AND LEFT HAND)

There are different roles the right and the left hand play in Igbo culture. The

right hand, “aka nri”, is used for positive actions like eating, drinking, receiving

hand, “aka ekpe”, is reserved for more passive tasks and in idiomatic

expressions is called a “spoiled and pampered” hand. Dirty tasks (in the

bathroom) should be performed with the left hand and also spiritually

dangerous tasks. Traditional Igbo ideology ahs it that ritual objects, found

infront of one’s compound and left by enemies overnight, will be removed and

get neutralized with the left hand. Mnay provers exist about the left hand’s

special roles: “ọ bụ ihe efu nwatakịị nke na-ekwu ụzọ ulo nna ya na nke ya
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aka ekpe” (“it is a worthless child that points the way to his father’s house with

his left-hand”, meaning that one should show proper regard for one’s own

patrimony).
4. Ịnụ iyi (Taking an oath)
This infers making a solemn dedaration or to swear. The tip of the right

index finger towuches the tongue, the bent aim is then raised towards the

sky, with the wet finger remaining to point upwards. This gesture makes

the oath visible to all the people present. Many proverbs tell us about the

importance of these gestures.

5. ỊDỌ MKPOCHI NTỊ (PULLING DOWN THE EARLOBE)
This is the gesture where you pull down one of your own earlobes – and

not that of antohers person. Pulling the earlobes down invites the other

person to be attentive, focused and listen vry carefully to what one is

saying.
6. ỊTA MKPỊSỊ AKA (BITING THE INDEX FINGER)
In igbo culture, biting on the index finger is a gesture of sorrow and regret.

With this gesture one could utter “ọ bụrụ na m mara…” (“Had I known…”).

Attentive people around are likely to give comfort to one biting his or her

finger.
7. ỌNỤ NA-ATỤ AKA (MOUTH POINTING)
It is usually done with closed pointed-out lips. It looks like the gesture that

symbolizes a kiss in the west, both lips protrude and thus “point” into a

direction. It can be combined with a head, eye or hand pointing movement.

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Mouth pointing can be used to mock someone, hence it is considered

inappropriate in the presence of elders. It can also just indicate a direction.

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Conclusion

The Igbos are known in Nigeria and in the world at large for their rich

cultural heritage and humanitarian values. Various aspects of the Igbo culture have

of recent been affected by modern development. This is why many predictions hold

it that the Igbo culture and heritage may soon face the challenge of extinction. This

calls for deliberate efforts to preserve our cultural heritage by enhancing the

teaching and study of our culture, in families, institutions of learning and other

units of socialization, in order to secure and pass them to future generations.

Among this vast cultural backdrop lies sign language as a key aspect of

communication by the Igbos. Asides the view of sign language as a language

system for the deaf, this work has extensively shown how sign language is

employed in the Igbo society for the essential purpose of facilitating

communication through gestures, signs and value system. This is very important to

us since the Igbo language is full of expressive, bodily images. In an Igbo city you

quickly feel like you are watching a theatrical performance, while people are

simply just negotiating the price of some vegetables or exchanging the latest

gossip.

This research work provides several examples of these sig language gestures and

the situations in which they may be used. The aim of this work is to inculcate in us
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this knowledge of sing language in our community (Igboland) and hopes to have

achieved this through its step-by-step approach to the subject mather. Indeed the

Igbo cultural hentage must be preserved and this invllives taking deliberate steps

such as this to ensure that end.

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References

“Igbo culture”, (n.d). Wikpedia. Retreived from https://en.m.wikpedia.orgasat 10th

August, 2019.

“Sign language”, (n.d). Merriam Webster Online dictionary. Retrieved from

https://www.merriam-webster.com/dictionary on 10th August, 2019.

“Igbo gestures”, (2017). Orisha image. Retrieved from

www.orishaimage.com/blog/igbo-gestures

“From of traditional communication in Igbo land”. IOSR journal of humanities

and social science (IOSR – JHSS) Vol 20, Issue 6, ver. IV (Jun. 2015). E-
ISSN: 2279 – 0837. Retrieved from www.iorjounrals.org. as at 11th August,
2019.