Tuesday, 9 August 2022
Sunday, 31 October 2021
Youths Unemployment and Insecurity in Eleme
Monday, 13 September 2021
MY RELATION DIED
The caption might have provoked several thoughts in you. Perhaps
wondering who died, where the death occur and the cause of death, etc. Don’t
panic! The issue under discussion here is not about who died but how we, the
people of Eleme take care of our relations while living and how we cater for
them when they died; i.e. how we provide for their lifeless body; corpse or
dead body.
The phrase, “My Relation Died” is common in Eleme today not because of
the negative impact of pollution necessitated by the activities of oil and gas
exploration and exploitation companies but by the way and manner we provide for
ourselves. Do we value the person or his corpse? Do we do everything humanly
possible to give our relations comfortable/acceptable standard of living, just
as we do when he died, to give him a befitting burial?
The Eleme man is proud to announce the dead of his relation and to
broadcast the type of burial arrangements put in place for him to show how
wealthy he is but never bother under the condition in which the man lived and
died. However, when the person was living nobody helped him; he was like
someone without relations. He was jobless, helpless and hopeless throughout his
lifetime but have relations occupying managerial positions in various organisations;
he lived a poor man with a dilapidated building that must be renovated and
painted to make it look nice and lay him in state in the house that he never
enjoyed while living. A well-furnished bed was provided for his corpse, his
corpse is dressed nicely and a female relation sits closely to dry away flies.
Worst still, the parcel/piece of land(s) he refused to sell and use the
proceeds to rehabilitate the dilapidated house or build a new one and live
comfortably with perhaps family, hoping that things will change for better will
be sold at giveaway price just to raise money for his burial. What honour for
the corpse.
His relations, paternal and maternal, (egbá nsĩ bãrã egbá nnwɛ) that
neither helped him nor care for him during his lifetime now surfaces from all
nook and craning of Eleme to put things in order to give him a befitting
burial. They will end up singing his praise. After all, don’t talk bad of the
dead!
During the burial of this man who probably was killed by severe
frustration, hunger and lack of care, his rich relations will gather to provide
enough food and drinks for the whole community and celebrate his death for at
least seven days unending. What a people we have turned out to be. How did we
get here? Elemes hitherto were their brother’s keeper, showing genuine love and
hospitality. Help is given even without asking. Elemeness was uppermost in the
mind of the Eleme Man.
What is Elemeness? Elemeness is the Eleme man concern for the good and
welfare of fellow Eleme man. It involves brotherly love. It is Eleme man doing
everything humanly possible to put smiles on the face of fellow Eleme man.
Yesterday, building of house was through communal efforts, food was an element
of hospitality. Owe nja was common; that is, invitation to eat food was a
practice across Eleme. The rich helps the poor get rich. Friend encourage
friend to take yam title. Ndele is a standard that all women aspire to reach in
their lifetime. It is a title of fame and honour. Ndele is a requirement for
the conferment of the prestigious title of Emere Owa. The people of Eleme
rejoice together and mourn together. They share their feelings, hopes, and
fears together. They keep each other’s back.
All these uniting factors have been eroded by the flood of distrust,
disunity, hatred, individualism and greed. These factors have alienated us from
our roots, culture and tradition; and alter our value system for the worse.
The fear that helping your relation get gainfully employed will
jeopardize you at your place of work does not hold water. Again, the fear that
extending golden opportunity to your relation will provide him avenue to gossip
you or reveal your personal or family secrets are all fallacy. A tree can never
make a forest.
Let us learn from the Ibos who have a universally acclaimed special way
of empowering youths; or the Hausa-Fulani and Yoruba who understand how to
plant their people here and there; or the Ogonis who know how build communities
wherever they find themselves. In fact, once an Ogoni man enters a place and
finds it good, he builds a community by planting his people all around there.
Why can’t Eleme man help Eleme man instead of waiting for the day to say, “My
Relation Died”
Saturday, 7 August 2021
Importance of Childhood Life Celebration in Eleme Culture
Importance of Childhood Life Celebration in Eleme
Culture
Introduction
Celebration is
a special enjoyable event that people organize because something pleasant has happened or
because it is someone's birthday or anniversary. The celebration of something is praise and appreciation which
is given to it. In Eleme culture, all of a child’s milestones and major
accomplishments are celebrated and this gives the child a sense of
achievement, and offers a widow for rewarding the child for a job well done.
The life of the Eleme child is eventful. The Eleme culture have a process to
carefully recognise each of the events, identify it, appreciate it, celebrate
it and award it from cradle to grave. The people of Eleme celebrates birth,
naming, sitting, crawling, talking, teething, dedication, walking, hunting, socialisation,
graduation, marriage, coronation, conferment, promotion, anniversary, death,
among others.
The
people of Eleme also celebrate and shower gifts on their family member and
friend who join association (ogbo) and unveil/launch their group
(chusɛ
ogbo), song and dance, clothe, masquerade, and so on. This is captured
in the adage, “Ɔnɛ Osila aka nyɛ nje rēɛ je Èkpété. Someone without mother’s
first daughter will not dance Èkpété. Èkpété is a special musical
presentation and energetic dance that brings people together from far and near.
The style is exciting waist and footwork danced bear footed. It attracts presentation of different types of gifts
to the celebrants (who are members of the group) by family members and
friends. The reason for this proverb is
that if you have no relations no matter how good your dance steps are no one
will be at the town square, venue of the celebration, to present you gift.
In fact,
since the beginning of time, the people of Eleme have given high priority
towards the commemoration of special events in the life of the child. Every
major events and achievements in the life of the Eleme Child is celebrated and
is culturally designed to appreciate and reward the child. Each event or
achievement offers the Eleme Child an opportunity to be treated to showers of
gifts for accomplishing something challenging in life and it enables the adult
family and friends to share in the joy of that accomplishment.
Special
events like childbirth, naming, teething, walking and so on do lead up to/with
great gusto. The Eleme culture and tradition developed its own unique ways of
honouring special occasions in the life of the child from the beginning of time.
These are direct products of our cultural background, history, and even
religious beliefs. Few among these celebrations are discussed below:
1. Childbirth
Celebration
In Eleme
culture the birth of a child is greeted with jubilation. Childbirth is
considered the most important event in family life. Experienced traditional
midwives are responsible for delivering babies. They help to deliver the baby.
After delivery, the birth of the baby is celebrated. Family members, friends,
well-wishers, men, women, boys and girls from far and near join in the ceremony
that followed the birth of a baby, and the child’s father was expected to give
a feast for all members of the clan in recognition of the powers of womanhood.
This celebration is known as Birth Celebration (Agba Emásã). It entails drinking, singing and dancing. Some family
have also added music and foods to solidify the birth celebration. Powder is
also shared and rubbed freely by all. The women usually grace the day with the
following song and dancing:
Seɛ onwi
nje, amɛ ɛka nɛɛ (chɛrɛ) poida onwi?
This, when interpreted into
English Language means:
If the
child is not there, who will give (rub) child’s powder?
Rubbing of the child’s powder is
the climax of the childbirth celebration. This is usually extended to outside
the immediate compound to include neighbourhoods.
2.
Naming Ceremony
Eleme
tradition vests the responsibility of naming a child on the father. Where the
father is deceased, his next-of-kin takes over the responsibility. Eleme father
don’t just get up one morning to name his child. He contemplates for months,
trying on different names to see which one will suit the child’s purpose,
bundle and dreams. This is because the Eleme father knows that in traditional
Eleme culture names have real meaning and power. Eleme names are not mere tags
to distinguished one person from another or labels to define, classify, or
compare persons or things but an expression of the nature of what the entity
represents or stands for. They tell the family stories and exhibit the hopes
and expectations of the parents concerning their children’s future. Every child
in Eleme has at least a native and a Christian name.
Because
it is generally believed that names are like spirits which would like to live
out their meanings, parents do a thorough search before giving names to their
children. Naming ceremonies are performed with the same meticulous care,
generally by the father. Symbolic of the hopes, expectations and prayers of the
parents for the new baby, drink (mmi), food (nja), water (mmu), palm oil (nnɔɔ
Eleme), salt (nlό) each have a place and special meaning in the world-view of
the people of Eleme. For instance, drink (mmi) represents celebration, and the
prayer of the parents is that their baby’s life will be celebrated in the world
and beyond. Drinks are usually served, singing and dancing rends the atmosphere
as people from far and near are invited to participate in the naming ceremony.
Some families are known to have brought life band to entertain guests; others
use deejays (DJs) while others hire the services of local singers to grace the
occasion.
3. Teething
Ceremony
It is a time
honoured tradition in Eleme culture to throw a party for your little ones as
soon as they cut their first tooth. When the baby shows his first teeth, his parents, relations and
well-wishers will gather around the baby as he sits in front well dressed to
celebrate the milestone. Each person will struggle to see the baby’s teeth,
enticing the child with gifts of all sorts so that he will smile for his teeth
to be seen and admired. Hence, it is generally known in Eleme that “You cannot see the teeth of a child with an
empty hand”.
Baby will be encouraged to walk in front of someone who wants to see his teeth
while holding baby’s hands. As the baby is cheered to laugh and expose his
teeth there will be loud ovation and offer of lots of encouragement and praise.
4. Walking Ceremony
Walking
is a major developmental leap for babies, and parents are often anxious about
when it will happen. Every baby learns to walk at his own pace. When the parents watch and see that the child
has make few steps unaided, it is assumed that the child has walked and fit to
be celebrated. The parents will procure
three or more heads of coconut, depending on the number of children invited,
two big rackets of Awala and four or more sticks of dried Obĩi (Mudskipper). The
coconut will be shelled and cut into small pieces. The Awala and Obĩi are cut
into small pieces and mixed with the pieces of coconut. These will all be put
into a basket. By this time the whole children in the neighbourhoods, as many
as is possible, are assembled with the celebrant.
The
elder of that compound who has been briefed beforehand will carry the basket
with both hands and addressing the toddler who is standing in front of him, recites
the following:
Èbé era nninini chãa ochɛyo
tãmarũ.Ka chãrĩ wɛ oju obãrãrũ okuũ
Chã sigwã ɔka, chã sigwã echii. Ebo akɔrɔrũ
ɔmɛ.
This, when interpreted into English
Language means:
“As from today you should walk
steadfastly. Do not walk and relapse to creeping again.
Walk to the farm; walk to the market.
Enjoy a long life.”
After
this recitation, the elder will then turn towards all the children who are now
standing expectedly and tell then to widen the circle and prepare to pick the
contents of the basket. He will raise the basket up and down a number of times
saying:
Ɔnɛ Ebu, abu chue!
(“Who struggles to pick, pick and take!”)
And the children will respond, “Aaye!” (Yesoo!)
After
ensuring that the children attention has been obtained the elder finally throws
out all the content high up so that when they fall, each child will struggle to
pick as much of the contents as he can. The agile ones gather so much of the
fish and coconut while the weaker ones pick whatever may be left on the floor. This
ceremony is known as Obuenu O'o Onwi.
5. First Market
Ceremony
The first day that a child walks unaided to the village market unaided
is celebrated. This ceremony is figuratively called, Oke Enu O'o Onwi. The
Eleme culture acknowledges the significant of this milestone achievement of the
child and celebrates it.
When the child walks to the market unaided his mother makes him to sit
at a comfortable in the market while she buys something for the child to eat.
She buys a big fish like dried barracuda, catfish, snapper, or Tasty-Shynose and other ingredients which she hides.
At home, the fish will be brought out and showed to the child as his
Prize for walking unaided to the market and back. The fish will be used to cook
Loloo
Mbalo
and the entire head of the fish will be given to the child. Family and friends
are given pieces of the fish and the Loloo Mbalo as they eat and drink to
the child’s achievement.
6. Hunting
Celebration
The Eleme
child is taught the use of bow and arrow and latter catapult and animal traps. He begins by shooting lizards and fixed
targets like oranges and pawpaw fruits. He is taught fishing by his friends.
When the male child kills his first bird or animal, it is cooked and cut into
small pieces which are distributed to family and friends, distance relations
and people far and near. They are informed that this is the bird or animal, he
has killed. His parents will give him one piece of nice cloth each; while other
persons will give him gifts of clothes, money and so on. The day is usually
marked with singing and drinking to celebrate the attainment of the milestone.
7. Food Celebration
(Ogbo Nja)
The
people of Eleme don’t just eat food for eating sake. Food must be of the right
quality and quantity; it must result in a stable and adequate nutrition for
proper growth and development. The Eleme culture has developed a system known
as Ogbo Nja to build oneness among the Eleme people and promote proper feeding
and ensure communality. Ogbo
Nja is food carnival. Most Eleme
festivals revolved around foods because they are fulfilled farmers and they use
food to build bridges of relationship, cement brotherliness, encourage
socialisation, enhance cooperation and enhance communality among others. Other prominent food celebrations in Eleme
include but not limited to Agba Esaa Otɛbɛ Enu and,Okor Esaa..
When
a child grows to the age of seven (7) years and beyond, he is encouraged to
participate in the Ogbo Nja ceremony in which small groups of children from
within and outside ones immediate community are brought together as friends
that have to cooperate with one another as they grow up.
Ogbo Nja is one of the most popular festivals
celebrated across Eleme. Although people of all ages, sex, social status, or
religious inclination do participate; the festival is met for children and new
brides. It is celebrated annually on Ͻkͻͻ between 13 and 17 July, depending on
the position of the Moon. The feast is celebrated in two phases. Phase one is
called Ͻkͻͻ Obibai Etoo and is celebrated by female.
The second phase which is marked by male the next
day is known as Mma Agba Okundo.
In Eleme, yams, cocoyam and other foods items are
reserved after planting for the Ogbo Nja festival. It is believed that only
very good farmers can reserve the quantity and quality of yams, cocoyam, etc.
that is required for Ogbo Nja at the time of the year. The fish used for
preparing Ogbo Nja meal are those valued by people of Eleme for major
entertainments and they include: Obui (Catfish), Nda (Tasty-Shynose), Njijoi
(Snapper), Omεε (Barracuda), Ekoko (Stingray), among others.
Ogbo Nja is specifically dedicated to children and
new brides. It is celebrated with friends in pair. Children arrange for their
friends to visit them to participate in the annual celebration. New brides also
seek for their partners to take active part in the occasion.
The occasion provides an avenue for clearing the
house of old yams and cocoyam in anticipation of new ones. It also affords
parents and in-laws opportunity to present gifts to children and new brides in
appreciation of their assistance during planting and weeding. To be counted as
good children and be presented with varieties of gifts and words of blessings,
children exercise maximum obedience and discipline in anticipation Ogbo Nja
festival.
In the morning of day one occasion, children
usually wake as early as 4.30am to clear the compounds and town square in
readiness for the celebration. The children will also fetch water into all
available pots and containers. The atmosphere is usually charged as evidence of
Ogbo Nja festive period.
Parents will assemble their children and present
them with gifts of clothes and wrapper. Gifts will also be sent to children of
extended relations and friends to commemorate the year’s Ogbo Nja.
The recipients of these new clothes would wear them
and go visiting friends and relations to display their gifts across Eleme. As
the children move from compound to compound and from community to community
filled with happiness, they receive words of encouragement and praise for being
obedient and hardworking; and promising them of greater gifts next year. The
new brides are also presented with new dresses and wrappers by their husbands, father-in-law
and mother-in-law, etc.
That evening the women will gather at the town square
dressed in their best and newest attires to make a feast, singing and dancing
to Egbe Mba music till night falls. By 6p.m. or thereabout, the women will
return to their various houses to dish out food to their visiting guests and
family members. The food for this day is cocoyam.
The celebration is designed in such a way that
children move from compound to compound and from community to community, eating
and rejoicing. At the end of the day, they will return home with wrapped fish
as proof of participation in Ogbo Nja feast of that day. The new brides will
also do the same.
The day two celebration starts with the same
preparation. It is the men’s turn to present gifts to children and others who
were loyal, obedient and hardworking during the year according to his
assessments. The food for the second day celebration is yam, which will be
cooked and eaten pounded and/or sliced. The women will continue their music,
singing and dancing at the town square. Later in the evening, the men will
gather at the town square to eat together in groups, thereby bringing the Ogbo
Nja festival of that year to an end
These and
many other childhood ceremonies which are celebrated on an individual or
community basis reinforce and promote sense of community, love, joy, reverence,
success, unity and brotherhood. It gives the child a sense of achievement and
it is a great way of rewarding the child for a job well done. Besides, it is
important that you celebrate your child’s milestones and accomplishments. Significantly
too, because most of these celebrations involve almost all the children, their
parents and other adult family members and friends in the community they are
not just celebrated for the fun of celebrating but to:
1.
Cultivate/inculcate a Sense
of Community
They offer opportune times to bond with our families and
friends and well-wishers and a chance to connect with those we love and
care about on a deeper and more profound level.
2.
Promote a sense of achievement and encourage
exploit
These
celebrations spur our children to greater achievements and propel them to make
positive exploits; to accomplish those milestones worthy of celebration and
praise. Then criminality and all forms of anti-social behaviours were frowned
at and industry was cherished.
3.
Instil a sense of meaning and significance to our
lives as a people
The
unique practices that highlight important milestones such as childbirth,
naming, walking etc. all serve an important purpose. Participating in the
customary rites (rubbing of powder, singing, dancing, drinking or children
struggling among themselves to get pieces of coconut and fish during Oken Enu O'o Onwi) connects us to the
significance of the role that such occasion plays within the grand scheme of
our lives. It instils a sense of appreciation for the gift of life.
4.
Create lasting fond memories
The human
mind tends to recall memories that carry a high emotional charge to
them. When we commemorate a special occasion in the life of our baby, we are
essentially placing a mental bookmark on the child’s experience, thereby making
it easier to remember it in the future. The photos, videos and other forms
of memorabilia from those occasions serve as triggers that
children can use to re-live those pleasant experiences and achievements in the
future.
5.
Add fun and excitement to our lives
These Celebrations can be incredibly fun and provides
children and their parents with the perfect opportunity to engage in the joys
of life such dance, song, food, play and laughter.
6.
Enables children take their place in the circle of
life.
They are not only ushered into the world but
celebrated at every point of achievement. Besides, when we take the time to
celebrate these events that were cherish and celebrated by our ancestors in the
yesteryears we are
essentially connecting with our humanity and the commonality that we share with
all those who have been long gone before us.
The modern
Eleme family’s carefree life of excluding themselves from participating in
gatherings that pay homage to the important milestones in their children’s life
is robbing Eleme younger generation sense
of achievement, community, love, peace, cooperation and fun that comes with
these celebrations.
Monday, 1 March 2021
NAME OF ANIMALS IN ELEME LANGUAGE
NAME OF ANIMALS IN ELEME LANGUAGE
High Chief Osaro Ollorwi
This booklet contains two hundred and ten (210) names of animals, birds, foods, soups, fishes, fruits and other basic things in Eleme Language to aid both beginners and learners in reading and writing the language especially now that the language is at the verge of extinction.
ENGLISH ELEME
Goat Mbo (He-Goat – Kpĩ Mbo,
She-Goat Okumba Mbo)
Ram/Sheep Nnarãmbo
Duck Ɔkɔfɛɛji
Animal/Meat Nna (Generic)
Antelope Mgbãm
Boar (Wild) Nji
Cow Alao
Bull Eduduu Alao
Horse Anyinya/Enyinya
Donkey Anyinya Ètὸ/Enyinya Ètὸ
Rat Afii
Squirrel Ojai
Monkey Ofini
Elephant Nni
Leopard/Tiger Mpɛɛ
Moon Drake Nchoro
Impala Ɔgbɛgbɛ
Waterbuck/ Oloo
Deer Ɔtɔbɔ
Wolf Ɔkàsí
Lion Nna'oro
Rabbit Awe
Porcupine Abina
Grass cutter Obibi
Fox Ajija
Dog Mgbao
Pig Oporopo
Bat Ekpɔ
Cat Ekooɛmɛrɛ
Tortoise Ekara'o
Turtle Ojubia
Viper/Adder Abũ
Cobra/Asp Nnarã Nkolo
Bird Enɔ (Generic)
Fowl Ɔkɔ (Male – Duduu Ɔkɔ,
Female - U'uu Ɔkɔ)
Chick Onwi-nyɔɔ
Bush Fowl Mkpãrã
Sparrow Ogela Akára
Woodpecker Ekikoroeboete
Band Plover Ngelema
Vulture Ɔdɛlɛ
Eagle Ago
Pigeon Èkeekuu
Dove Njuru
Ravel Ekwɔɔɔ
Owl Egbugbuu
Parrot Okolofio
Hawk Nkwikwa
Black Kite Mkpɔɔ
Swallow Mgbamgbakara
Cricket Apĩná
Insect Ekĩkã
Ant Nyɔrɔ
Housefly Nchi
Black Ant O'ĩ
Beetle Ekpã
Termite Ɛjɔbɔ
Locust Egurube
Maggot Ɛlɛ
Bee Nja'o
Bed Bug Mbibia
Lice Èchu
Cricket Apĩna
Butterfly Kpakpagogoo
Scorpion Ɔbɔrɔtɔ
Chameleon Ɔnɔni
Worm Ochumbere
Cockroach Epɔ
Fish Njira
Kingfish Nkelu
Periwinkle Ochuchuu
Crayfish Esɔrɔ
Tilapia Ԑkpao
Trout Èboekpiná
Whelk Agongoro
Manatee Emei
Barracuda Ɔmɛɛ
Carp Ǹjiraejin
Catfish Obui
Mudskipper Ɔ̀bii
Crab Ɔkɔrɔ
Drum (Crooker) Nworo
Oyster Mba
Sardine Obachi
Shark Ekokoabura
Shynose Nda
Snapper Njijoi
Skate Ekoko
Mosquito Nfife
Centipede Gbãgbãrãrã
Millipede Ɔchuchũa
Spider Njijina
Wall Gecko Ɛnwɛtoo
Crocodile Nchaari/Ncharoo
Frog Ɔkálá
Toad Ɔbɔɔwa
Boa/Python Ɔjɔ
Lizard Abura
Snake Nnarã
Snail Akpɛ
Electric Fish Egwii
Food Nja
Cassava Ojaku (Ojakpo)
Yam Esaa
Tree Leaves Yam Ochu
Cocoyam Etoo
Beans Nchichámá
Potato Mgbɛɛ
Plantain Ɔbinɔɔ Eleme
Banana Ɔbinɔɔfa
Ɔbinɔɔ Ɛnɛnɛ (used to
sweetening things)
Corn/Barley Akukuri
Pawpaw Ɔyáa(Ɔyayáa)
Soup Mbalo (Generic)
Grinded Pumpkin Soup Mbalo Okwoi Nsogu
Sliced Pumpkin Soup Mbalo Osĩì Nsogu
Pepper Soup Lolombalo
Cowpea Soup Mbalo Adɛmkpɔɔ (Popularly
known as Native Soup)
Bitter leaf Soup Mbalo Oligbo
White Soup I'oro Mbalo
Oha(?) Soup Mbalo Ogon ('Ɔgćn)
Scent Leave Nlorobonɛ
Pot Etepɔti/Àbã
Charcoal Ebibi
Egg Oki
Oil Nnɔɔ
Palm oil Nnɔɔ Eleme
Honey Nnɔɔ Nja'o
Mushroom Elu
Monkey Sugarcane Òkporόjiji
Onions Ayo
Pepper Okofee
Salt Nlo
Pear Mbɛɛ
Guava Ńgofà
Avocado Mbɛɛɔfɛɛji
Pineapple Ajo-ɔfaa
Groundnut Asukere
Kola Nut Egbi
Sugar Nlofa
Biscuit Nkĩkã
Bread Ɛbɛrɛɛdi
Bread Fruit Njaɔfa
Wine (Drink) Mmi
Hot Mmi Ɔkɔri/Mmi Ɔfa
Palm wine Mmi Eleme
Tree Ètè
Leaf Nsãkɔ/Nsãètè/Nsãe'o bãrã
nnarã nnarã.
Bush/Grass E'o
Darkness Mmuji
Dust Oburuu
Ocean Ɛhɛrɛ
Cave Ejùjù
Rock/Stone Nnyadɛ/Okpoongo
Kiss Fifɛnɛ
X-ray Okpol-Ɛka
Stool Èkpèté
Rake Ekũrũ
Broom Nsisari
Ship Ɔwaaroo
Book Nsã
Light/Fire Nsã
Aladdin Lamp Nsãetili
Lamp Nsãɔfa
Umbrella Nsãètoo
Indian Bamboo Achàrà
Ɔkãni Firewood
Cap Èbétè
Sugarcane Mmimao
Mango Ofi
Coconut Ifa
Orange Oloojã
Apple Ndalo
Bottle Olilo
Water Mmu
Water pot Ɛkãrã Mmu
Pond Mmu Ɛbãrã
Palm Fruit Ajo
Ɔfaa Mpo Aeroplane
Xylophon Obaaogolo
Bicycle/Iron/Rod Ekwerere
Rope Ojiji
Spade Ɛchwa
Nail Echuru (Eturu)
Jar Achũma
Needle Agiga
Cloud Okũa Mmuji
Moon Ɔ'ɛ
Sun Mgbe
Star Èsuri Njira
Sea Mmu Nlo
River Mmu Ɔdɔɔ
Lake Èkèrè Ɔkɛ
Brook Egbaigbai Ajii Mmu
Stream Mmu Ɔcha-ɔcha
Matchet Ɔgɛ
Sword Ajaata
Kitchen Knife Ngũgũá
Mortal Mbuu
Pestle Èchũ
Thorn Èsũ
Camwood Odo
Seal Ɔdɛɛrũ
Crime Èbũ
Basket Okũ
Fan Ɛpɛɛlɛ
Telephone Tɛlɛfuu
Teacher Ɔnɛ Otoɛ
Tailor Ɔnɛ Okɛ Enu
Doctor Ɔnɛ Okpaa Mbiɛ/Dɔkita
Judge Ɔnɛ Ofu Ɛbiɛ
Eleme Language must never die. Help the young ones to save Eleme Language from extinction. Teach your children, wards and neighbours to speak, read and write Eleme Language.
High Chief Osaro Ollorwi
Website: www.ollorwi.com.ng
E-mail: ollorwiosaro@gmail.com
Tel.: +234 8036694027