http://enyojonal.com.ng/index.php/jona <p><strong>Jọnal otu ndị ji edemede akwalite asụsụ na omenala Igbo</strong></p> en-US theclaudemmadu@yahoo.com (Prof. Thecla N. Udemmadu) myrasoftsystems@gmail.com (Dr. Engr. Fidelis C. Obodoeze MNSE, PhD) Sun, 13 Sep 2026 00:00:00 +0000 OJS 3.3.0.7 http://blogs.law.harvard.edu/tech/rss 60 http://enyojonal.com.ng/index.php/jona/article/view/301 Nonverbal communication is central to the construction and interpretation of meaning, but the meanings attached to nonverbal behaviour are shaped by culturally learned expectations. This study examines the forms, meanings and communicative functions of selected nonverbal behaviours in Hausa–Igbo interethnic interaction, with particular attention to gestures, facial expression, eye contact, interpersonal distance, touch, silence, posture and vocal characteristics. A convergent mixed-methods design was adopted. Data were obtained from 45 Hausa and Igbo undergraduate students in selected universities in southeastern Nigeria through a structured questionnaire and participant observation. Quantitative data were analysed using frequencies, percentages, means, standard deviations and chi-square tests, while qualitative observations and open-ended responses were analysed thematically. The findings indicate a high level of awareness of nonverbal communication (M = 4.44, SD = 0.70) and statistically significant differences between the two groups in the interpretation of silence, touch, eye contact and interpersonal distance. Participants also considered nonverbal communication influential in business, educational and social contexts, with social interaction receiving the highest rating (M = 4.61, SD = 0.55). Learning culturally appropriate greetings was rated the most useful strategy for improving intercultural communication (M = 4.58, SD = 0.51). The study argues that intercultural misunderstanding may arise even where interlocutors possess adequate verbal competence because familiar nonverbal behaviours can carry different culturally grounded meanings. The findings have implications for intercultural orientation and communication training in culturally diverse university and professional settings. Fortune Okwakwom-Amadi , Ifunnaya Nzubechukwu Dimebo Copyright (c) 2026 ENYOJONAL http://enyojonal.com.ng/index.php/jona/article/view/301 Sun, 13 Sep 2026 00:00:00 +0000 http://enyojonal.com.ng/index.php/jona/article/view/302 Metaphor is an important feature of human language and thought through which abstract experiences are understood in terms of concrete, embodied, and culturally familiar domains. Although metaphors can sometimes be transferred directly between languages, differences in conceptualization, cultural experience, and linguistic expression may result in shifts in metaphorical meaning during translation. This study examines metaphorical meaning shift in English–Igbo translation, focusing on the ways in which metaphorical expressions are retained, modified, replaced, or lost in the target language. The study adopts a qualitative descriptive approach and draws data from a corpus of English metaphorical expressions and their Igbo translations. The metaphors were identified and classified according to structural, ontological, and orientational conceptual types, with conventional and novel metaphors treated as categories of conventionality. The analysis was guided principally by Conceptual Metaphor Theory and informed by approaches to metaphor translation. The findings show that metaphorical meaning does not always transfer intact from English into Igbo. Some expressions retain both their conceptual mapping and imagery, while others preserve the central meaning but modify or replace the source-domain imagery. The findings show that metaphorical meaning shift often occurs when culturally specific imagery is modified through strategies such as explicitation and paraphrase. The study concludes that metaphor translation involves conceptual and cultural negotiation and recommends greater attention to conceptual and cultural equivalence, as well as the development of bilingual English–Igbo metaphor resources for translator training and culturally sensitive language technologies. Chinwe Doris Ojiako ; Ikechukwu Okodo Copyright (c) 2026 ENYOJONAL http://enyojonal.com.ng/index.php/jona/article/view/302 Sun, 13 Sep 2026 00:00:00 +0000 http://enyojonal.com.ng/index.php/jona/article/view/303 The new normal in technology, driven by artificial intelligence (AI) and digital media, is changing educational practices worldwide, including music teaching in Nigeria. Inadequate infrastructure, limited teaching resources, and insufficient exposure to new digital tools have constrained traditional music education in Nigeria. These issues have reduced learner engagement and restricted access to modern music production and performance skills. This study engages the Technological Pedagogical Content Knowledge (TPACK) framework and the constructivist learning theory. The research uses a mixed-methods approach, including surveys, classroom observations, and semi-structured interviews with music educators and students from selected Nigerian institutions. This method allows for assessing current levels of AI and digital media integration, perceived barriers, and teaching outcomes. Findings show that AI-supported tools, such as adaptive learning platforms, virtual instruments, and digital audio workstations, greatly improve lesson delivery, personalized learning, and practical musicianship. Digital media platforms also support collaborative learning, content creation, and remote teaching. However, challenges remain, including poor internet access, inadequate teacher training in AI, and gaps in policy. The study suggests a framework focusing on building digital skills, redesigning the curriculum, and adopting AI-driven teaching technologies. Its implementation model shows how music researchers can integrate AI and digital media research into music education to improve teaching effectiveness, boost learner motivation, and enhance global competitiveness. Adeyanju Adesola Ismaila, Ayokunmi Olaoluwa Marvelous Copyright (c) 2026 ENYOJONAL http://enyojonal.com.ng/index.php/jona/article/view/303 Sun, 13 Sep 2026 00:00:00 +0000 http://enyojonal.com.ng/index.php/jona/article/view/304 N’ụtọasụsụ Igbo, nsọkwunye bụ otu n’ime isiokwu ndị gbara ọkpụrụkpụ pụtara ihe. Nsọkwunye bụ otu n’ime nkejiasụsụ nke nwere ike iso ngwaa. Ọ na-etinyekwu nghọta n’okwu ọbụla ọ na-eso. E nweela ọtụtụ ndị mmadụ, ọ kachasị ndị odee nakwa ndị ọkammụta ndị deela ma mekwaa nchọcha gbasara ya. Nchọcha nke a tinyekwuru aka na nnyocha nsọkwụnye: Ihe ọ bụ, ụdị ọrụ ọ na-arụ, ọmụmaatụ ya dị icheiche nakwa ọnọdụ ya n’usoro okwu Igbo n’olundị Ụmụahịa. E sitere n’akwụkwọ dị iche iche nakwa okwu ọnụ ndị mmadụ bụụmụafọ Ụmụahịa biterela ọtụtụ afọ n’Ụmụahịa wee nwete ngwa nchọcha. E ji atụtụ echiche nhazi asụsụ na usoro nkọwasị wee tụchasịa ngwa nchọcha a. Nsọkwunye na-agbatịkwu nghọta dị n’ahịrịokwu, ọnọdụ ya n’ahịrịokwu na-egosi ụdị nsọkwunye ọ bụ. Na mmechi, a chọpụtara na nsọkwunye nwere ike ịnọ ọnọdụ ọbụla n’usorookwu Igbo. Ha nwere ike ịnọ na mbido, etiti maọbụ na ngwụcha usorookwu. Nsọkwunye anaghị agbanwe mpụtara dị n’okwu ma ọ bụrụ na e wepụ ya n’ahịrịokwu, kama ọ na-etinyekwu nghọta n’okwu. Gloria Nkiru Egwuonwu-Chimezie, Chisom Bright Chimezie Copyright (c) 2026 ENYOJONAL http://enyojonal.com.ng/index.php/jona/article/view/304 Sun, 13 Sep 2026 00:00:00 +0000 http://enyojonal.com.ng/index.php/jona/article/view/306 On the establishment of Christianity and the church, the introduction of Western education, and the development of the Igbo language, researchers have trammeled the efforts of the clergy, voyagers, risk takers, and dedicated persons whose efforts cannot be ignored. In the voyage that brought the first church into AlaIgbo, established the first public literacy in the Igbo language, and set up modern schools, which began in 1857, the name Bishop Samuel Ajayi Crowther, a freed slave of the Yoruba extraction, looms large due to his unflinching efforts to actualize these projects. A second name that looms large was Reverend John Taylor, who was born in Sierra Leone by parents who were also freed slaves of the Igbo extraction. Consequently, the two personalities that dot the pages of literature on topics on the early development of the Church in Igbo land and functional literacy in the Igbo language were Crowther and Taylor. We shall briefly examine the works of these two missionaries as well as a third missionary, Simon Jonas, in the development of Igbo written works that served as pivots to literacy in the Igbo language, and possible reasons for the non-inclusion of Jonas amongst these Great Two. The present paper adds to the body of knowledge on the history of Igbo literacy and writing, which is an important area of Igbo studies that seeks to unlock cultural roots and social evolution as well as provide a roadmap on changes in language over time. The study adopts a historical-descriptive methodology based on documentary analysis of early Igbo publications and relevant scholarly works. Dr. Ngozi Okechukwu Okoro Copyright (c) 2026 ENYOJONAL http://enyojonal.com.ng/index.php/jona/article/view/306 Fri, 18 Sep 2026 00:00:00 +0000 http://enyojonal.com.ng/index.php/jona/article/view/307 Nchọcha anyị lebara anya n’egwu dị iche iche, ndị nke masịrị ụmụnwaanyị nke nọ n’agbata afọ iri asatọ na afọ iri asatọ na itolu (80–89) Anyị siteren’egwu Onyeka Onwenu (1986) weta aha anyị nyere ndị ruru agbata afọ ole a. Ebumnuche anyị dị abụọ: iji usoro ụtọasụsụ Igbo nakwa mkpụrụ asụsụ nke Ọnwụ (1961) wee depụta asụsụ egwu; nakwa ịtụlerịta ụdịrị egwu ha bụ. Ndị e jiri mee nchọcha bụ ndị iyom ise na Steeti Imo, ebeegwu anyị nwetara dị itolu. Anyị tụnyekwara alo gbasara usoro ịgụ aha, site n’ agbata ọmụmụ wee ruo na nka. Site n’ịtụle ụdịrị egwu anyị nwetara, anyị kọwara ha n’ụzọ asaa ndị a: ofufe nro, ajamma, okendụ, ntọọchị, mgbashịrịkọ, ikpe, nakwa ọmụrụnwa. Obere nchọcha a, bụ iji mee ka ọtụtụ mmadụ tinye uchu n’ịnata omenala n’aka ndị okenye tụmadị ndị inyom, tupu omenala ndị a, esoro ndị maara ha, wee pụọ. N’otu aka ahụ, anyi na-atu alọ ka ndị niile ihe ọmụmụ Igbo na-anụọkụ n’obi na-etinye uchu n’odide asụsụ egwu Igbo n’ụzọ kwesịrị ekwesị, ma tibanye anya nke ọma, n’iheọmụmụ nkenụdị egwu omenala Igbo. Ọkankụzi Frances Ngọzi Chukwukere , Ọkammụta Ngọzị Okechukwu Okoro , Ọkammụta Felista Chidi Akidi Copyright (c) 2026 ENYOJONA http://enyojonal.com.ng/index.php/jona/article/view/307 Fri, 18 Sep 2026 00:00:00 +0000