Interna tional Jo urna l o f M ultidisciplina ry Research and Develo pment 2015 ; 2 (1 ): 70 -75

IJMRD 2015; 2(1): 70-75

www.allsubjectjournal.com
Received: 03-11-2014
The historical emergence of ‘Union Igbo Bible’ and its
Accepted: 08-12-2014 impact on Igbo language development in the twentieth
e-ISSN: 2349-4182
p-ISSN: 2349-5979 century
Impact Factor: 3.762

Austine Uchechukwu Igwe Austine Uchechukwu Igwe, Nwachukwu Obiakor

Ph.D, Department of History &
International Studies, Nnamdi Abstract
Azikiwe University, Awka, Language is generally seen as the quintessence of humanity. Thus, with particular emphasis on the Igbo
Nigeria.
language, credit for its development should be given to the Anglican Church in Nigeria. Recall that the
Anglican Mission in Igbo land undertook the first bold attempt to standardize Igbo language with the
Nwachukwu Obiakor
Ph.D, Department of History &
publication of Union Igbo Bible in 1913 (which centenary was marked by the Church of Nigeria,
International Studies, Nnamdi Anglican Communion in different parts of south-eastern Nigeria in 2013). This breakthrough by
Azikiwe University, Awka, Archdeacon T.J. Dennis and his assistants led to a great standardization/ orthography debate that raged
Nigeria. for the greater part of the twentieth century. Against this backdrop, this paper examines the historical
emergence of the Union Igbo Bible and the consequent standardization debate. Diverse secondary
source were put into use, while in the main the eclectic method of analysis will be adopted. The paper
also adopts the cultural accommodation theory as a framework of analysis, and argues that an
understanding of the people (Igbo) and their history is vital in appreciating the myth and realities of
Igbo language standardization debate of the last century. The paper concludes by stressing that
although opponents of standardization may have some points; but standardization of the Igbo language
is very vital as it would enhance the general development of not only the language, but, the Igbo nation
as a whole.

Keywords: Union Igbo, Language, Standardization, Development, Twentieth Century.

1. Introduction
The first attempt made by the European Christian Evangelical missions to introduce
Christianity in the area that later became Nigeria was in the 16th century, and later towards
the end of the first half of the 18th century [1]. This first effort failed and towards the last
quarter of the 18th century. General interest in the Christian evangelization of Africa was re-
awakened through the efforts of John Wesley’s evangelical movement of the late 18th
century. Thus activities of the Christian missions, especially the Methodists and the Church
Missionary Society (CMS) of the Anglican Communion penetrated the area that later became
Nigeria before the end of the first half of the 19th century. The first port of call of the
Christian missions was Badagry (a renowned port for shipment of slaves), where the CMS
and the Methodists established their stations, and later at Abeokuta between 1842 and 1845
[2]
. The Church Missionary Society of the Anglican Communion was unrelenting in its zeal
to spread the gospel of Jesus Christ throughout Southern Nigeria. Less than two decades of
establishing their stations in Yoruba land, the Anglican Communion, through the CMS
succeeded in establishing a station at Onitsha, South-eastern Nigeria. The first Church in
Igbo land, established at Onitsha in 1857 was made possible by the Sierra-Leone based
Church Missionary Society (CMS) led by Samuel Ajayi Crowther (later consecrated Bishop
of the Niger Mission). It was about twenty eight years later, in 1885, that the Holy Ghost
Mission (Spiritans) of the Roman Catholic Church brought Catholicism into Igbo land [3].
Recall that from the outset, the principal aims of the diverse Christian evangelical missions
in Nigeria in particular, and Africa in general were the spread of the three Cs: Christianity,
Commerce and Civilization (western); through all possible means [4]. However, with regards
Correspondence: to spread of Christianity, and due to the rivalries and competition among the major Christian
Austine Uchechukwu Igwe missions in Africa, the parent bodies of the missions in Europe encouraged the missionaries
PhD, Department of History & in Africa to study the indigenous languages of the people. The home offices of the missions
International Studies, Nnamdi felt that a good grasp of the indigenous language was a practical means of communicating
Azikiwe University, Awka,
Nigeria.
Christianity to the people, not only by means of spoken language, but also through producing
vernacular Bible translations and catechisms.
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Thus, there was the need to evangelize in the indigenous Awka-Isuama (Orlu) area, known as ‘the Igbo core’, from
language; and with regards to the missions in Igbo land, the where various Igbo sub-groups migrated to other parts of
need arose for the translation of the central focus of Igbo land. Although, Igbo societies existed many centuries
Christianity-the Holy Bible into the Igbo language. The ago, but it was during the era of the trans-Atlantic slave
Anglican Communion in Igbo land, through the CMS made trade, when Igbo land acted as a major source of slaves to the
concerted efforts from its arrival in 1857; and it finally New World, as from the 17th century that Igbo land came
succeeded, after several efforts in translating the Holy Bible into greater focus.
into the Igbo language through the integration of many Traditional pre-colonial Igbo society was heterogeneous; and
dialects of Igbo language, which gave birth to the Union Igbo virtually each group had its independence without allegiance
Bible in 1913. The successful production of the Union Igbo to others, unlike the case in most parts of Hausa land and
Bible and its consequences is the major problem of this Yoruba land during the same period. Although, there were
study. few centralized entities during the period, but in the de-
Against this backdrop, this paper is divided into three centralized areas, political leadership commenced from the
sections and a conclusion. The first section briefly examines family unit to other levels, to the community/town. The role
the Igbo people, culture; and language development before of male elders and adult males at various levels in the
1900. The theoretical framework, which underpins the paper, decision making process was unique in traditional Igbo
completes this section. The second section highlights the role society. Thus, by the nature of the political administrative
of the CMS in the development and publication of the Union system in most pre-colonial Igbo societies, consensus was
Igbo Bible and its consequences. The third section analyses reached before decisions were taken; a sort of
the great orthography and Igbo language standardization ‘republicanism’ and what has been described as ‘surplus
debates, which spanned during the greater part of the last democracy’, due to the extensive consultations before
century. The conclusion examines the myth and realities of decisions were taken.
Igbo language standardization debate; and makes necessary With regards to culture, there were similarities in cultural
recommendations. beliefs and practices of pre-colonial Igbo societies. For
instance, virtually all Igbo groups believed that life and
2. Brief Overview of the Igbo People, Culture and material success and prosperity come from the creator.
Language Development Before 1900 Specifically, all Igbo group shared the view that the
The Igbo occupy the eastern and parts of both western and prosperity (material success) of their society in the form of
eastern Niger Delta area of Nigeria. Igbo land is bounded on good harvest, victory at war, with its resultant ‘spoils’
the north by the Idoma, on the east by the Ibibio speaking emanated from Chukwu (heavenly God) [10]. Similarly,
people and on the south-west by the Ijo (Izon) and the Benin throughout Igbo pre-colonial society, land, (Ani), was highly
people respectively [5]. In modern Nigeria, the Igbo people revered as the earth spirit, the guardian of morality, law and
occupy the five south-eastern states of Abia, Anambra, customs; as well as the custodian of public morality. Serious
Ebonyi, Enugu, Imo; and Igbo speaking people are also crimes/offences such as incest, patricide, wilful stealing of
found in some parts of Delta and Rivers states. It is vital to yams, among others, are generally seen as alu or nso ani.
stress that Igbo, as used in this paper denotes all sub-groups These crimes called for cleansing of the land-ikpu ani, and
that speak different dialects of the Igbo language; and most the traditional priests and the society concerned ensured that
words in these dialects have similar meanings. The Igbo the necessary appeasement of the gods was performed to
people also share a lot of things in common, especially their avoid reprisals from the gods. Ikpu ani (traditional cleansing
cultural outlook and ways of life. of land) must be performed by culprits in order to bring back
However, before the second half of the nineteenth century, it order to the society; and as well avoid the spread of
was difficult to define who was Igbo because the boundaries punishment within the lineage or society [11].
of the Igbo area had not yet been defined and many people With regards to the language of the people-Igbo, it falls
living in the area did not yet regard themselves as Igbo. among the ‘Kwa’, a sub-group of the Niger-Congo group of
Thus, the idea that all the group in the area spoke the same languages. According to Linguists, some other members of
language and shared elements of same culture among the Kwa sub- group of languages in Nigeria include Yoruba,
themselves, had not yet taken root. Insight into the genesis of Edo and Idoma. Accordingly, citing A.G. Armstrong, A.E.
the Igbo came to the fore with the writings of scholars, such Afigbo opines that just like other languages in the Kwa sub-
as A.E. Afigbo, who argues that the Igbo have settled in the group, the Igbo language must have began to evolve from
Niger-Benue area many millennia ago; and that their cultural about 6,000 years ago [12]. Against this backdrop, since the
history spans at least 6,000 years [6]. With regards to the Igbo language is the most vital language distinguishing the
origin of the Igbo, two assumptions have been generally Igbo people from other people within the Nigerian area in the
espoused by scholars and commentators: the external period before 1900, it can then be suggested that the Igbo
influence, origin from the east, principally through Jewish began to emerge as a distinct people from about 6,000 years
influence or Egypt. The second is that the Igbo have lived in ago.
their present area from time immemorial, what has been Generally, being Igbo denotes the ability to speak one of the
described as ‘the Igbo core’, from where they migrated to dialects spoken in the Igbo area (already specified earlier),
other parts of Igbo land. and at least being familiar with some aspects of the
Most scholars are agreed that the second assumption of traditional cultural norms from that part of Igbo land. Thus,
origin from the ‘Igbo core area’ seems more authentic. this was the case by the dawn of the 20th century, by which
Specifically, A.E. Afigbo [7], T. Falola et al [8] and E. Isichei period the boundaries of Igbo land was defined, especially by
[9]
agree that the Igbo have no tradition of migration from European missionaries and the colonial government. It was
other parts of the world. They concluded that the earliest from then that greater emphasis began to be laid on the study
centre of Igbo settlement in Southern Nigeria was the Nri- of Igbo language and culture. However, pre-colonial Igbo did
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not speak a unified form of Igbo, rather a number of related decided to start a mission to the Niger, Reverend Samuel
dialects of the Igbo language. Generally, the first word list in Ajayi Crowther (leader of the mission) prepared the first
Igbo language was believed to have appeared in Sierra- book ever published in the Igbo language, The Ibo Primer in
Leone in 1828, and was further brought to Igbo land in 1857, 1857 [15]. The book was to be used by the Missionaries; and
when the Church Missionary Society [CMS] brought the Reverend Crowther made use of the Isuama dialect, which he
Anglican Church into Onitsha [13]. This effort of the CMS of called Ibo, as basis of his translation. This was a version of
the Anglican Church in Nigeria continued into the 20th the Igbo language, which was then common among ex-slaves
century. of Igbo origin in Sierra-Leone. This Isuama dialect was used
It was also during the beginning of colonial rule that in the evangelical works of the CMS in Igbo land up till the
European Anthropologists, using their own criteria divided beginning of the 20th century. However, the Roman Catholic
the Igbo into five sub-cultural groups: northern, southern, Mission, which arrived Onitsha in 1885 published a book on
western, eastern and north-eastern Igbo; each of which has Igbo Grammar in 1899, and an Igbo Dictionary in 1904; both
its sub-divisions. Other than all the above, there are general in Onitsha dialect of the Igbo language [16].
geographical similarities among all sections of Igbo land. However, the CMS in Igbo land expedited action on the
The entire area is ethnically contiguous, as no other ethnic translation of the Igbo dialects into a unified Igbo language
group separates any part of Igbo land from the others. The as from 1891, when Archdeacon T.J Dennis joined the Niger
area is also geographically landlocked, as it is not contiguous Mission after the death of Bishop Samuel Ajayi Crowther in
to any ocean; and as well, Igbo land is also politically the same year. With his arrival, Reverend Dennis, a trained
landlocked, as it has no common border with neighbouring Linguist set up the Igbo Language Translation Committee,
countries to Nigeria. Most parts of Igbo land are patriarchal, which included Igbo indigenes from diverse backgrounds.
as inheritance is through male off-springs. Thus, the fore - Thus, very early in the first decade of the 20th century, the
goings are vital because language and culture of a people Committee succeeded in producing some sections of the
cannot be understood outside their historical context. Bible in both Onitsha and Bonny dialects of the Igbo
language. Similarly, within the same period, specific Bible
3. Theoretical Framework translations, catechisms and vocabularies were produced in
For a proper understanding of the issues raised in this paper, Bonny Igbo, independent of the translations in the Onitsha
the cultural accommodation theory will be used as the basis dialect.
of analysis. This is to buttress the fact that the emergence of The CMS were generally unrelenting in preaching the gospel
the Union Igbo Bible in 1913 and the consequent Igbo in the language of the people; thereby encouraged full
language orthography and standardization debate of the last participation of the people in all aspects of evangelization.
century could be described as a myth, rather, standardization This ‘indigenous-focused’ policy yielded fruit with the
was necessary and remains vital till date. The cultural ordination of Reverend George Nicholas Anyaegbunam, as
accommodation theory, which was first brought into the first Igbo Anglican clergy in 1903 [17]. Other than this, the
limelight by Peter Whorf in 1956, is based on the notion that years, 1900-1929 is often referred to as the Union Igbo
language and culture are closely related. The theory argues Studies period. This was because the Committee led by
that language influences the ways in which individuals think Archdeacon Dennis set to work as from 1904, when the first
and perceive the world. It points to the fact that individuals conference that led to the production of the Union Igbo Bible
adjust their responses (or behaviours) in ways that was held at Onitsha. The participants at that meeting, which
corresponds to the culture with which they have an included T.J. Dennis, T. Anyaegbulam, among others;
encounter. Furthermore, the theory suggests that individuals rejected the Isuama dialect and the existing translations in the
think and act differently depending on the language they are Onitsha dialect [18]. In their place, the Committee
using [14]. recommended a fresh translation that will involve diverse
Further insight into the theory shows that it emphasizes that a Igbo dialects.
relationship exist among language, culture and the Official permission was granted to Archdeacon Dennis and
individual’s thought process. Culture, which implies the his team in 1905, and the group chose Egbu, near Owerri as
totality of man’s ways of life, no doubt influences thought, the venue for the committee’s ardours, but vital task of
either directly, through the socialization process of translating the Holy Bible into the Igbo language. It was
individuals within the culture area, or indirectly, as the observed that the choice of Egbu, near Owerri was earlier
individual learns the language of a culture area; language, made possible in 1904, when the Acting High Commissioner
being an evolved cultural trait. Consequently, when learning in Calabar, Mr. Probyn invited the CMS to open a station
a language, an individual’s thought process may be near Owerri, a place he felt that the ‘purest form of Igbo was
unconsciously influenced by the culture within that language spoken’ [18]. Translation work began on the production of the
area. Thus, this theory is vital to this study, because a Union Igbo Bible in 1906. In their work, the translation
standardized Igbo ( which the Union Igbo Bible represents), committee used terms which were common and understood
that involved a fusion of different Igbo dialects can easily be in Onitsha, Owerri, Unwana, Arochukwu and Bonny
understood by the Igbo from different areas due to cultural dialects, utilising idioms and proverbs that were common in
similarity that exist among the Igbo people. Since the dawn these dialects.
of colonial rule, the diverse Igbo groups have been able to Generally, the Union Igbo was intended to be a sort of
accommodate their cultures, and such accommodating central or ‘compromise Igbo, and aimed to serve as a literary
continues till date. medium for the whole Igbo. Translation ended in 1912, while
the Union Igbo Bible was presented to the public in 1913. It
4. Role of the CMS in the Translation and Publication of created an Igbo language variety, which was hoped could
the Union Igbo Bible and its Consequences command wide acceptance. Similarly, it tried to build a
When the CMS of the Anglican Church from Sierra-Leone synthesis, and by 1915, it stood as a sort of Esperanto, which
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encouraged the de-centralized Igbo society to look beyond Protestants (excluding the Methodists) on the other side.
their immediate internal confines to a wider Igbo community. While the former and the Methodist Mission in Igbo land
D.C. Okeke opines, while highlighting the relevance of the insisted on the use of IIALC’s orthography, the latter
Union Igbo Bible that it acted as a new cohesive agent badly vehemently rejected it and continued to use the Lepsius
needed in Igbo land during the first two decades of colonial orthography. This gave rise to the ‘Roman Catholic
rule. He concluded by observing that for any section of Igbo Orthography’ and the’ CMS Orthography’, which existed
land to reject the means through which the new religion drew side by side while the orthography debate lasted up till the
the Igbo together was to encourage the fragmentation of the early 1960s [21].
Igbo people [19]. While the debate lasted, Mr. Pita Nwana published
Archdeacon T.J. Dennis and his Committee also translated OMENUKO, the first Igbo novel written in the IIALC’s
Pilgrim’s Progress, some catechisms, the Union Reader and orthography in 1933, and thus won an award from the
the Union Hymnal into the Igbo language; without bias to Institute. While the orthography debated was on, in 1939, Dr.
any particular dialect. The hallmark of the translations was Ward (a Linguist, sponsored by the colonial government), in
the Holy Bible-Bible nso. The Union Igbo period also her series of research works on Igbo language
witnessed translation works based on aspects of Igbo culture, standardization produced what later became known as a
proverbs, riddles, folk-tales and some aspects of the peoples’ standardized central Igbo language. The central Igbo was
songs, customs and traditions. Again, while appreciating the based on the Owerri and Umuahia dialects, with particular
work of T.J. Dennis and his team, D.C Okeke concluded inclination to Ohuhu [22]. While commending the production
that: of a standardized central Igbo, E.N. Emenanjo, a renowned
The missionaries through their translation of Igbo Language scholar opines that:
different sections of the Bible into the
Igbo language removed what they considered Unlike the Union Igbo, central Igbo (as compiled)
the fulcrum of Igbo religious past. could be identified with the dialect of the
For instance, they changed Dinwennuanyi Igbo heart land area (old Owerri Province). It was
(Onitsha dialect) which implies lord to convenient even to the people of
Onyenweanyi, which denotes our owner [20]. Nsukka and other areas in Northern Igbo land than
the Onitsha dialect [23].
The above (as translated) shows that adherents of Christ
should be submissive to Him, not to the other gods prevalent However, while the colonial government, Catholics and the
in many Igbo societies of the period. Methodists accepted the central Igbo, the Anglican
The public presentation of the Union Igbo Bible in 1913 Communion in Igbo land held on to the Union Igbo. It was in
generated a lot of debates, even within the Anglican Church this state of affairs that the colonial government resolved in
in Igbo land, especially from most members of the Church 1944 that the central Igbo should be used for literature,
from Onitsha sub-group. The critics described the Union especially, those connected to the government. Meanwhile,
Igbo as an artificial creation and insisted on the continued while the standardization debate raged, Mr. Fredrick
use of the Onitsha-Igbo version of the Bible. Other Christian Chidozie Ogbalu formed the Society for the Promotion of
denominations in Igbo land also rejected the Union Igbo Igbo Language and Culture (SPILC) in 1949. The Society
language, and continued to use the Onitsha dialect in their was officially launched in 1950; while after many attempts to
evangelization. Nonetheless, the Union Igbo language should reach a compromise on the version of the Igbo language to
be credited for having succeeded in creating the first written use failed, Mr. F.C. Ogbalu, the founder of SPILC issued his
standard Igbo language. The Union Igbo created several own personal ‘compromise’ orthography in 1955.
written versions of the language; and proved the existence of Despite the above, the standardization debate continued, and
a unified Igbo language for the first time, thereby stimulated in 1961, the Eastern Region government set up an
interest in the existence of the language by many people in Orthography Committee, under the chairmanship of Dr.
the Igbo nation. Onwu. The committee did a thorough work; a compromise
was reached, as all parties including the SPILC accepted the
5. The Great Orthography and Igbo Language Onwu Committee’s recommendations. The Committee used
Standardization Debate diacritical marks to distinguish ‘light’ and ‘heavy’ vowels.
Despite the criticisms, the Union Igbo generally remained in Consequently, in June 1962, the government issued an order
use within most sections of the Anglican Communion in Igbo that the Onwu Orthography must be put to use in the
land. The major issue critics of the language raised was in teaching and studying of Igbo language [24]. However, few
the area of some aspects of its orthography. While this issue years into the implementation of the new orthography, the
raged, far away in England, the International Institute of Nigerian civil crises and the consequent Nigeria-Biafra civil
African Languages and Culture (IIALC) was inaugurated in war began.
London in 1926. The IIALC later published a pamphlet, The lull witnessed in the standardization debate brought
Practical Orthography of African Languages in 1927, which about by the outbreak of the civil was rekindled when the
was quite different from the Lepsius Orthography used by war ended in 1970. The SPILC reactivated its role of
the CMS in the Union Igbo language. promoting Igbo language, and in 1972, the SPILC set up an
The publication of the IIALC’s pamphlet led to the Igbo Language standardization committee and charged it
commencement of what later became known as ‘the great with the responsibility to adopt words from different dialects
orthography debate’ in Igbo land as from 1929. The debate of Igbo for purposes of enriching the Igbo language. The
was between the colonial government (which invited an SPILC accepted the recommendations of its committee in
official of IIALC in 1929, who recommended the use of 1973, which thus gave birth to the standard Igbo currently
IIALC’s orthography) and the Catholics on one side; and the being used till date. Credit must be given to Mr. F.C. Ogbalu,
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who continued the wide promotion of Igbo language in all its dialect (Oyo dialect, although principally for political
ramifications during his life time. Specifically, he established reasons), with minor adjustments, the Union Igbo language
a press devoted to the production and publication of pleased no one. The critics concluded that Union Igbo failed
educational materials in the Igbo language. F.C. Ogbalu’s to become a lingua franca, and unfortunately, the English
legacy lives on after his death. language fulfilled that role as soon as Igbo people began to
Nonetheless, despite the general acceptance of the standard learn it. However, the critics failed to understand the fact that
Igbo language as approved by the SPILC, many people Union Igbo adopted words from different Igbo dialects for
continued their opposition against any form of the purpose of enriching the Igbo language. It is also vital to
standardization of the Igbo language. One of such critics of stress that other languages in Africa have also passed various
the Igbo language standardization was the renowned phases of standardization. For instance, the Hausa language,
international literal scholar of Igbo extraction, Professor widely spoken in Northern Nigeria and few other countries in
Chinua Achebe. In his Odenigbo Lecture in September 1999 Africa has no natural dialect, which can be equated with
at Owerri, on the theme: “Tomorrow harbours the unknown, standard Hausa. Thus the current standard Hausa language is
but today is certain” :-( Echi di ime, taa bu gboo). In that an artificial creation, which was devised for the creation of
lecture, Achebe decried the collapsing fortunes of the Igbo written materials of the language [28].
language and heaped the blame on all forms of The Union Igbo was vital and its introduction was very
standardization of the language, with more emphasis on the timely. Since, in recent times, writing and reading Igbo
Union Igbo [25]. These comments that emanated from the language has become a challenge facing speakers of the
erudite and highly respected Professor Chinua Achebe language; if a standardized Union Igbo was not introduced,
generated a new wave of debate among scholars of Igbo which ignited standardization debate; the Igbo language
language. While many scholars, especially members of would have been the worse for such negligence. This is
SPILC criticised the remarks made by Prof Achebe, others because people from different sub-groups would often use
such E.N. Emenyonu (a renowned scholar of Igbo language) their dialects, both informally and formally without any form
were cautious in their reactions to Achebe’s criticism of of uniformity. Thus, the uniformity attained today in the Igbo
standardization [26]. Thus, the standardization debate which language originated from the translation of the Union Igbo;
was at a lull continued after Prof. Achebe’s Odenigbo and as such T.J Dennis and his team should be commended,
Lecture in 1999. not denigrated, for being pioneers of the standardization of
Igbo language.
6. Conclusion: the Myth /Realities of Igbo Language There are many benefits derived from a standardized
Standardization language; which the Igbo language has attained despite
Holistically, standardization denotes the imposition of criticisms. A standardized language facilitates
uniformity upon a class of objects. Thus, the process of communication among its speakers, it enhances unity among
language standardization works by promoting uniformity in speakers, and it simplifies teaching and learning in the
language structure. Language standardization involves language; and as well serves political purposes.
conscious human intervention in language change and Standardization of language is also very vital as it develops
maintenance; and the drive towards language uniformity has the language and makes it act as modern means of education,
social and economic goals [27]. It is therefore right to assert administration and literary expansion. Some other features of
that the translation of Union Igbo had both social and a standardized language, which standardized Igbo language
economic relevance to the missionaries during that period. has, include codified normative system of reference
That effort, which sparked off series of standardization of the supported by a standard orthography, standard reference
Igbo language, had both economic and social implications to grammar and standard dictionaries.
the Igbo, as a people. Economically, standardized Igbo made In the course of our analysis in this paper, we made use of
commercial activities in most Igbo areas to be easier than it the cultural accommodation theory to justify standardized
used to be. Socially, standardized Igbo language has boosted Igbo language. That theory is relevant to this study because,
interactions and integration among different Igbo sub-groups. the Igbo, though, heterogeneous, share similar cultures.
In the course of our analyses in this paper, it is evident that Although, there exists different Igbo dialects, but due to the
the successful production of the Union Igbo Bible and its observed similarities in the general ways of life of the Igbo
presentation to the public in 1913 generated the consequent as a people, all can easily integrate and adapt in speaking and
standardization debate. Critics of the Union Igbo language, using a standardized Igbo language. This is better than a
which was the medium for the first translation of the Holy situation where all will be allowed to write in their respective
Bible into the Igbo language failed to realise the relevance of dialects; which could undermine the development of the
the feat achieved by Archdeacon T.J. Dennis and his language, as no particular dialect would want to be
translation team. There were even critics of Union Igbo from neglected. Opponents of standardization should share this
within the Anglican Communion in Igbo land. Specifically, view; as an un-standardized Igbo language will do more
adherents of the denomination from Onitsha and its environs harm than good to the Igbo language in its present form.
rejected the language on the ground that their own dialect Generally, the failure of opponents of standardization to
‘must’ be used, probably because the headquarters of the realise the importance of a standardized Igbo language could
CMS in Igbo land is located at Onitsha. Another reason for be attributed to the nature of the Igbo people; especially their
their rejection of Union Igbo could be because majority of pre-colonial background (highlighted earlier), which was
the indigenous clergy in the first sixty years of Anglican virtually republican in character. One should therefore not
presence in Igbo land were indigenes of Onitsha and its wonder the reasons for the non-acceptance of the Union Igbo
environs. language, and the rejection of various standardized versions
Other critics of the Union Igbo based their argument on the of the language by many persons from different dialects of
fact that unlike the Yoruba language, which adopted one the Igbo language. Their non-acceptance of standardization
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can be premised on the ‘independence of thought’ of the 6. Afigbo AE. Prolegomena to the study of the culture
average Igbo person; and this constitutes the myth of the history of the Igbo-speaking peoples of Nigeria, F.C.
debate. On the other hand, the benefits of standardization Ogbalu and E.N. Emenanjo (eds.) Igbo Language and
(highlighted above) form the realities of Igbo language Culture, Ibadan: Heinemann, 1975, 28-53.
standardization debate. 7. Afigbo AE. Igboland before 1800, in O. Ikimi (ed.)
The myth of standardization has continued to undermine the Groundwork of Nigerian History, Ibadan: Heinemann,
Igbo language; as the non-acceptance of a standardized 1984, 74-78.
version of the language has made many Igbo people to 8. Falola T et al. (ed.) History of Nigeria 1: Nigeria before
continue to speak “Engli-Igbo” (mixture of English and Igbo 1800 AD, Ikeja, Longman, 1993, 86.
languages), in place of the Igbo language. This has done 9. Isichei E. A History of the Igbo people, London,
more harm than good to the development of the language. Macmillan, 1976, 4.
Those opposed to a standardized Igbo language should 10. Mbiti JS. African Religions and Philosophy, London:
realise that standardization is the norm, as many languages in Heinemann, 1969, 1.
Africa have been standardized in their present form. These 11. Arinze FA. Other Cultures, London, Rutledge and
include Kiswahili, Hausa, Somali, Shona and Afrikaans. Kegan Pall Ltd, 1966, 34.
Specifically, Kiswahili originated through a fusion of 12. Afigbo AE. Igboland before, 1800, 75.
indigenous African Bantu language and an aspect of the 13. Epuchie DN. Trends in the development of the Igbo
language of itinerant Arab traders along the East Coast of language, in U.D. Anyanwu (ed.) Themes in Igbo
Africa many centuries ago. In its present form, Kiswahili has Culture, History and Development, Lagos Ubaond &
attained more than sixty years as a standardized language. Associates, 2010, 93-94.
Thus, with respect to the Igbo language, acceptance of its 14. Bond HM, Young K. Cross Cultural Studies of Person
standardized version by all will boost its total revival. Perception, Journal of Cross Cultural Psychology 1982;
Against this backdrop, this paper makes a clarion call for all 13:169-185.
Igbo to accept the standard Igbo language in its present form 15. Epuchie. Trends in the development of Igbo language,
(as approved by the SPILCC after passing through diverse 95.
phases). This is because, with modernization and 16. Isichei E. The Ibo peoples and the Europeans: the
globalization, which the Igbo embraced; in recent times, Genesis of a relationship till 1906, London Faber and
reading and writing Igbo language has become a challenge Faber, 1978, 147.
facing speakers of the language. It is not just enough to use 17. Ozigbo IRA. A History of Igboland in the 20th Century,
Igbo language to explain things, Igbo speakers must also be Enugu: Snaap Press, 1999, 136.
able to read and write the language. A mass enlightenment 18. Ekechi F. Missionary Enterprise and Rivalry in
and sensitization of the relevance of the language must Igboland, London, Macmillan, 1972, 207.
commence without delay, for the language to compete 19. Okeke DC. People of the Book (The Anglican Mission
favourably as one of the three major indigenous languages in in Igboland), Enugu: Rabboni Publishers 2006; 2:79.
Nigeria. 20. Ibid, 53.
Finally, this paper recommends that Igbo language should be 21. Oraka LN. The Foundation of Igbo Studies, Onitsha:
made compulsory at the primary and secondary levels of University Publishing Press, 1983, 33.
education in the Igbo-speaking states, especially, the south- 22. Ibid, 35.
east zone-the Igbo heartland of Nigeria. Similarly, the 23. Emenanjo EN. Central Igbo: an objective appraisal”, in
language should be introduced as a compulsory General F.C. Ogbalu and E.N. Emenanjo (eds.) Igbo Language
Studies Course, for one and two hundred level students in all and Culture, Ibadan: OUP 1975; 1:115.
tertiary institutions in Igbo land. The language could also be 24. Oraka. The Foundation of Igbo Studies, 43.
adopted as the second language of government business and 25. For more details of the translated version of Prof.
administration (after the official English language) by the Achebe’s Odenigbo Lecture as carried out by Obu
states in the south-east zone of Nigeria. This is because Udeozo, in 1999; see www.archive.lib.msu.edu/, pdf,
“tomorrow harbours the unknown, but, today is certain”; and Accessed on 28 August, 2013; 3(1).
a popular Igbo adage made us to understand that:” it is better 26. Emenyonu EN. Achebe and the problematic of writing
to look for the black goat during the day than at night”. in the indigenous languages, www.kintespace.com,
Accessed on 28 August, 2013.
7. References 27. Milroy J. Language ideologies and the consequences of
1. Ade Ajayi JF. Christian Missions in Nigeria, 1841-1891: standardization, Journal of Socio-linguistics 2001;
the making of new elite, London: Macmillan, 1965, 3. 5(4):530-555.
2. Olukoju A. Christianity and the development of the 28. Wolf HE. Standardization and varieties of written
Nigerian state, A. Osuntokun and A. Olukoju (eds) Hausa, in U.Von-Gleich and H.E. Wolf (eds.)
Nigerian peoples and cultures, Ibadan: Davidson Press, Standardization of National Languages, Hamburg:
1997, 137. UNESCO Institute of Education Publication, 1991, 223.
3. See ASO. Okwu, Igbo Culture and the Christian
Mission, 1857-1957, Maryland: University Press, 2010,
137.
4. Ayandele EA. The Missionary impact on modern
Nigeria, 1842-1914, London, Pall Mall, 1966, 8.
5. See Igwe U. Igboland before 1800, in A. Osuntokun et
al. (eds.) History and Cultures of Nigeria up to AD,
2000, 21.
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