Part ONE: GENERAL INTRODUCTION
1.1 Introduction
Man doesn’t live alone in the general public. From birth till death, he is encircled by various individuals. A portion of these individuals are his family members, some are companions, and some are neighbors while all others are outsiders and obscure to him. He is bound to that load of individuals who are identified with him either based on blood or marriage. The relations dependent on blood or marriage might be close or far off. In an article shared by Shah (2007), the writer thinks that “the obligation of blood or marriage which ties individuals together in bunch is called connection”. Family relationship is subsequently a widespread human wonder that takes profoundly factor social structures. It has been investigated and broke down by numerous researchers, in any case, in manners very eliminated from any well known comprehension of what “being family” may mean.
As indicated by Murphy (2001) “connection is a relationship dependent on the socially perceived association among guardians and kids (and reached out to kin and through guardians to more far off family members)”. As seen by () the first ties of connection, which is accepted to be perpetually individual, later on grow, increase and become generally public. So that, toward the end, the individual observes himself to be the focal point of an unpredictable arrangement of different ties. This in any case, births the requirement for these Kin expressions (products attaches) to be obviously assigned for simple acknowledgment/understanding. Presently, Kinship terms are those terms which are utilized in assigning kinfolk of different sorts. Kinfolk terms, as characterized by Schwimmer (1998) establish a culture’s connection jargon, an inventory of the names that are alloted to family members, e.g., father, mother, uncle, grandson and so forth Various social orders obviously utilize various marks to assign their family; “uncle” is “oncle” in French, “tio” in Spanish and so forth
Satarupa (2010) noticed that connection phrasing is a social wording that involves words that portray recognizable connections; from the definitions above, plainly connection terms depict individuals who have a kinfolk connection, subsequently, for my functioning definition, I will characterize family relationship terms as words that different language networks utilize in addressing and alluding to individuals who are connected by blood, by reception and through marriage.
As Schneider puts it, “information is found, not concocted “, and it “comes when “current realities” of nature which are stowed away from us for the most part, are at long last uncovered “. It is anyway trusted that, the uncovered realities of family relationship phrasings in ItuMbonUso that would be found and appropriately reported in this venture will be of gigantic assistance to etymologists; sociologists, anthropologists, and ethnographers and so forth This investigation examination ItuMbonUso connection terms in the light of Frame Semantics. The focal point of this investigation is exclusively on how ItuMbonUso connection terms are recognized.
In this initial section, we will conceal light on the accompanying regions: the recorded foundation of ItuMbonUso individuals, their social legacy just as the foundation data of ItuMbonUso language.
1.2 Background Information
1.2.1 BACKGROUND INFORMATION ABOUT THE GEOGRAPHICAL LOCATION OF ITU MBONUSO PEOPLE
The expression “ItuMbonUso is utilized to distinguish a group (ItuMbonUso) and their language. As per the Clan Head of ItuMbonUso, HRH, NtoongUdoEffiongAkpan, the number of inhabitants in individuals is around One Hundred Thousand (100,000). Be that as it may, the 1991 populace gauge puts it at 50,000.
ItuMbonUso involves 45square kilometers in the Northern hub of AkwaIbom State. It is an island encircled by streams and waterways. Individuals are limited by ItuNta, InyanAwuwa (Anwuwa River) on the North West they are limited by the Ntanaku and Ebo River toward the east, they are limited by Abam in Abia State, etc the South, they are limited by the Enyong Greek.
At first, the local area was comprised of three gatherings of Ayama, Mbuukwa and Abikod. These thre bunches were sub-separated into four families which currently included MbadObomg comprising of Oku gathering of towns, Ayama comprising of Anaamung gathering of towns, ObodNdom, gathering of towns and IkotNta gathering of towns. UbedNtung Clan comprises of NkyanaEbua, IkotEssien, Mkpuku, Ikprom gathering of towns while the group which has been moved into Abia State is “Mbukwa”.
1.2.2 Origin of the People
It has been hard to follow the beginning of ItuMbonUso individuals and the period they began living where they are currently because of the shortfall of dependable authentic sources (set up accounts). Different records have been given by various ItuMbonUso individuals. One of such records is the one given by one of the individuals from the ItuMbonUso Traditional Rulers Council, Chief EsiNsuabia. As indicated by him, the ItuMbonUso public began existing right from the “most punctual of time” preceding the incredible time of the “UtibeIsim” (People with tails, who were accepted to have come from “Adai” (that is, who to knows where).
Another source has it that ItuMbonUso individuals oculd be tarced to a man called Oyo, who settle at “Ibom’ in Arochukwu. He wedded IyaEnokon (an Igbo lady) and they had a youngster whom they called Iboyo. It was Iboyo established Mbukwa which is accepted to be the primary town in ItuMbonUso. Iboyo additionally had a child who was called AkpanIboyo, and he established another town called Anaamung. This affirms the conviction of the ItuMbonUso individuals that they were among the soonest authors of “Ibom”, a region currently arranged in Arochukwu in Abia State.
They were the primary pilgrims around here. It was during the main Ukwa war that individuals needed to leave Ibom and dispersed inspired by a paranoid fear of frailty. This drove tothe establishing of the current day ItuMbonUso. A portion of their sort dispersed and established the current day Ukwa, Ito, Idere, Ibuoro (Iwerre). From Mbukwa, which was the primary settlement of ItuMbonUso individuals, some of them left and established the present Mbente (Nkari).
One of the wellsprings of affirmed that the region known as Bende that was changed to “BendeUkwa” by the Inokons-the present Bende Local Government Headquarters of Abia State, was ItuMbonUso region. Additionally, it was the focal point of exchange between the Ukwas and the Inokons.
In the feeling of Ukpong et al (2001:113), the name Mbebntukwa came because of some angry inquiries the Ukwa People used to pose to someone to be certain that the individual they met was a fellow and not a foe. Such inquiries include: “esimme” (where do you come from?) the individual would react “nisUkwa” (I am from Ukwa)
