A sociolinguistic survey of the Ede language

DigitalResources
Electronic Survey Report 2011-002
®
A sociolinguistic survey of
the Ede language communities
of Benin and Togo
Angela Kluge, editor
A sociolinguistic survey of
the Ede language communities
of Benin and Togo
Angela Kluge, editor
SIL International®
2011
SIL Electronic Survey Report 2011-002, February 2011
Copyright © 2011 Angela Kluge and SIL International®
All rights reserved
ii
A SOCIOLINGUISTIC SURVEY OF THE EDE LANGUAGE COMMUNITIES
OF
BENIN AND TOGO
Series editor: Angela Kluge
Ede language family overview (by Angela Kluge, editor)
Volume 1:
Ede language family – Background and assessment methodology (by Angela
Kluge)
Volume 2:
Cabe language area (by Angela Kluge)
Volume 3:
Ica language area (by Angela Kluge)
Volume 4:
Idaca language area (by Angela Kluge)
Volume 5:
Ije language area (by Jeff H. Schmidt)
Volume 6:
Kura language area (by Jude A. Durieux, Eveline I. K. Durieux-Boon, and
Angela Kluge)
Volume 7:
Northern Nago language area (by Jude A. Durieux, Eveline I. K. DurieuxBoon, and Angela Kluge
Volume 8:
Southern Nago language area (by Michael M. McHenry)
iii
Abstract
The purpose of this paper is to present a tentative classification of the Ede language varieties
(Defoid language group), spoken in the southeastern part of West Africa. Further, given the
chaining pattern of the Ede cluster, this paper discusses whether the individual Ede speech
varieties should be regarded and classified as dialects of one larger language or as closely related
but distinct languages. To date no satisfying solution is available.
Further, this paper serves as an introduction to the 8-volume series “A sociolinguistic survey of
the Ede language communities of Benin and Togo, represented in a series of reports published in
SIL Electronic Survey Reports. Volume 1 of this series, Ede language family: Background and
assessment methodology (Kluge 2009), presents pertinent material on the larger Ede language
area and discusses the research questions and methodology applied for the sociolinguistic study
of the Ede language continuum, material that would otherwise be repetitive in each of the other
volumes. Volumes 2–8 report on the individual sociolinguistic surveys conducted among the
Cabe speech communities (Kluge 2009), Ica, (Kluge 2009), Idaca (Kluge 2009), Ije (Jeff
Schmidt 2009), Kura (Durieux, Durieux-Boon and Kluge 2009), Northern Nago (Durieux,
Durieux-Boon and Kluge 2009), and Southern Nago (Michael McHenry 2009).
iv
Contents
Ede language family overview
Volume 1: Ede language family—Background and assessment methodology
1.
Background information
1.1. Language classification
1.2. Language area
1.3. History of migration
1.4. Population
1.5. Education
1.6. Religious affiliation
1.7. Language development
1.7.1. Yoruba in Benin
1.7.2. Ifè in Togo
2.
Previous research
3.
Research questions
4.
Methodology
4.1. Techniques
4.1.1. Community interviews
4.1.2. Individual interviews
4.1.3. Word and phrase lists
4.2. Implementation
4.3. Selection of survey locations, and survey subjects, and interpreters
4.3.1. Survey locations
4.3.2. Subject selection
4.3.3. Selection and training of interpreters
4.4. Terminology
4.4.1. “Yoruba”
4.4.2. “Ifè”
Appendices
Appendix A. Language maps for Benin and Togo
Appendix B. Alternative spellings of Ede variety names
Appendix C. Terminology
C.1.
Yoruba
C.2.
Nago
C.3.
Anago
C.4.
Ana
Appendix D. Written materials in Yoruba
Appendix E. Questionnaires
E.1.
Community questionnaire
E.2.
RTT questionnaire
E.3.
Individual sociolinguistic questionnaire
E.4.
Non-formal education questionnaire
E.5.
Church questionnaire
Appendix F. RTT text preparation
F.1.
Rationale
v
F.2.
Test preparation
F.3.
Scoring procedure
Appendix G. Ede RTT texts: Transcription, interlinear translation, comprehension
questions, and baseline answers
G.1.
Yoruba
G.2.
Ifè narrative
Appendix H. RTT baseline scoring system
H.1.
Yoruba
H.2.
Ifè narrative
Appendix I. Ede word and phrase lists: Background information
I.1.
Elicitation points
I.2.
Details on elicited lists
Appendix J. Ede wordlist: French glosses
Appendix K. Ede wordlists: Categories for similarity groupings
Appendix L. Ede wordlists: Elicited data sorted by gloss
Appendix M. Ede wordlists: Percentage and variance matrices for lexical similarity
M.1. Computation I
M.2. Computation II
Appendix N. Ede phrase list: French phrases
Appendix O Ede phrase lists: Elicited data sorted by gloss
References
vi
Ede language family overview
The Ede language varieties belong to the group of Edekiri languages (Defoid language family)
from the Benue-Congo branch of the Niger-Congo phylum. These varieties are spoken in the
southeastern part of West Africa. Expanding westward from southwestern Nigeria, the Ede
speech communities occupy large areas of central Benin, as well as two pockets in the eastern
part of central Togo.
In his discussion and classification of the Defoid languages, Capo (1989) presents an inventory
of all the languages of this language family, as well as a general summary of phonological
characteristics of Defoid. Building on Akinkugbe’s (1978) and Williamson’s (1989) work, and
based on personal fieldnotes, Capo (1989:281) suggests the classification of the Defoid
languages into two major branches, one of which is Yoruboid which comprises two language
groupings, Edekiri and Igala. Edekiri in turn is comprised of the Ede and the Isekiri groups.
Niger-Congo, Atlantic-Congo, Volta-Congo, (New) Benue-Congo, Defoid, Yoruboid
1.
2.
Edekiri (Yoruba/Isekiri)
a)
Ede (Yoruba)
b)
Isekiri / South East Ede
Igala
Capo (1989) further divides the internal classification of the Ede varieties into four clusters, that
is, Central Ede, Northeast Ede, Northwest Ede, and Southwest Ede.
A more recent classification of the Ede varieties is suggested by Kluge (2007). This
classification is based on a synchronic analysis of word lists elicited in the early 1990s for 28
Ede varieties. The findings of Kluge’s (2007) analysis suggest a grouping of the Ede varieties
into three larger clusters, that is, Western, Eastern, and Northern Ede, with two subclusters each
for the Northern and Eastern Ede clusters.
The classification of Ede language varieties drawn from Kluge’s (2007) synchronic analysis is
only to a certain degree comparable to Capo’s (1989) classification, which is due to two facts.
First, Capo’s (279–281) classification includes only a selection of the varieties mentioned in his
preliminary listing of Ede varieties, while the classification of the remaining varieties is
somewhat uncertain. Second, Capo’s study considers a number of Nigerian Ede varieties that
were not included in Kluge’s analysis. Thus, while Capo’s classification provides a more
detailed picture for the Nigerian Ede varieties, Kluge’s synchronic analysis provides a more
detailed classification for the Ede varieties of Togo and Benin. That is, Capo distinguishes for
the Nigerian Ede varieties between three major clusters, that is, Northwest, Central, and
Northeast Ede, while Kluge’s (2007) findings identify all of these varieties as components of a
Southeastern Ede cluster. In contrast, Capo classifies all of the Ede varieties of Togo and Benin
as Southwest Ede, while Kluge makes further distinctions between Northwestern, Southwestern,
Northeastern, and Southeastern Ede. In addition, Kluge suggests a third major subgrouping,
Northern Ede, consisting of the Mokole variety only.
Neither Capo’s (1989) nor Kluge’s (2007) classification, however, is based on a thorough
diachronic analysis. Therefore, both need to be regarded with some reservation. With that caveat,
Capo’s and Kluge’s classifications with their differing foci constitute a complementary picture of
vii
the entire Ede language family. The accompanying map displays the geographical locations of
the Ede varieties taken from both Capo and Kluge. The clustering is from Kluge’s synchronic
lexical analysis.
Figure 1:
Map of the Ede language area (adapted from Capo 1989; based on Microsoft
Corporation 2002)
Mokole
Kura_A
Ana
Kura-P
Nago(N)_M
Cabe_S
Nago(N)_K
Ica
Yagba
Cabe_T
Oshun
Moretan
Ifè-T
Boko
Ifè-At
Oyo
Idaca
Ifè-Ak
Yoruba-I
Egba
Nago(S)_P
Ije
Yoruba-P
Legend
Igbomina
Ijumu
Ije
Ile-Ife
Ukare
Ekiti
Ondo
Ijebu
Awori
Western Ede
Eastern Ede
Southwestern Ede
Southeastern Ede
Northwestern Ede
Northeastern Ede
Ede varieties mentioned by Capo (1989),
but not investigated in the 1990s studies
Gbede
Ifaki
Ijesha
Nago(S)_K
Bunu
Egbe
Ibolo
Owo
Ikale
Ilaje
Northern Ede
Oka
Oba
Owe
Oworo
viii
The Ede speech groups are situated geographically in a contiguous arrangement from the
southwestern corner of Nigeria across southeastern and central Benin into the eastern part of
central Togo. This arrangement suggests a chaining pattern for the Ede cluster in which the
individual Ede speech groups have contact relationships with the other Ede groups surrounding
them which results in the linguistic similarity of adjoining groups. This suggestion is confirmed
by a first descriptive analysis of the computed Ede similarity matrices (see Appendix M):
overall, the investigated Ede speech forms are marked by relatively small lexical differences
between adjoining dialects whereas differences are greater between Ede varieties at opposing
ends of the chain.
The chaining pattern of the Ede cluster raises the question of whether the individual Ede speech
varieties should be regarded and classified as dialects of one larger language or as closely related
but distinct languages.
In general, both linguistic and nonlinguistic factors need to be taken into account when
considering whether different speech communities are distinct languages or dialects of the same
language. As Hymes (1974:123) points out, “what counts as a language boundary cannot be
defined by any purely linguistic measure. Attitudes and social meanings enter in as well.”
Therefore, in terms of distinguishing dialects from languages two aspects need to be considered:
(1) intelligibility due to structural cohesiveness, and (2) socio-political, cultural, and historical
affinity. Both of these aspects are taken into account, for example, by the Ethnologue (Gordon
2005:8) which maintains that languages are speech varieties that are unintelligible and/or do not
share a common ethnolinguistic identity, while dialects are speech varieties that are inherently
intelligible and/or do share a common ethnolinguistic identity.
Distinguishing dialects from languages in terms of their intergroup intelligibility and affinity is
especially applicable when considering language groups for which one speech variety can be
identified as transdialectal standard, or “main dialect” (Brown 1998), with which the remaining
varieties of the language group have an intelligibility and ethnolinguistic relationship. The
situation may be less straight forward though in language continua situations, where adjacent
dialects are intelligible to each other while intelligibility decreases as the distance between
dialects along the chain increases. As a result, as Karam (2000:126) points out, the speakers of
dialects at opposite ends of the chain will not understand each other “at first encounter … due to
the dissimilarities between their respective language systems.” Moreover, as Brown (p. 29)
points out, in “some language chains and continua there are no dominant dialects around which
others are clustering.” In such situations, the various speech communities of a language
continuum may have distinct ethnolinguistic identities although they may acknowledge that
neighboring speech varieties are very similar to their own variety. This pertains especially to
language continua that have not yet undergone large-scale language development efforts.
Among the Ede varieties, two have thus far undergone language development on a larger scale:
Yoruba both in Nigeria and Benin, and Ife in Togo. It appears, however, that, as far as Benin and
Togo are concerned, currently neither of these development and standardization efforts are of
such magnitude that either Yoruba or Ife could serve as the transdialectal standard, or “main
dialect” (Brown 1998); not all of the Ede varieties of Benin and Togo have the required inherent
intelligibility and ethnolinguistic relationships.
This situation raises the question whether it is possible to classify the individual speech varieties
of the Ede continuum as distinct languages of a larger Ede language group or as dialects of an
ix
Ede language. Moreover, the question presents itself whether it is even useful or desirable to
force the components of a language continuum into the framework of the dialect-language
dichotomy. In fact, it is suggested here to refrain from such classification and instead to refer to
Ede as a “continuum” and to its components as “varieties, that is speech or language varieties.
Since these terms are neutral and outside the dialect-language dichotomy, it is maintained here
that they would better serve the particularities of the Ede continuum with its chaining pattern in
terms of intergroup intelligibility and affinity. Therefore, this paper tentatively submits the
following classification for the Ede language continuum and its components:
Niger-Congo, Atlantic-Congo, Volta-Congo, (New) Benue-Congo, Defoid, Yoruboid,
Edekiri, Ede continuum
Northwestern Ede
Ede Kura
Southwestern Ede
Ede Ica
Ede Idaca
Ede Ife
Ede Nago Northern
etc.
The above classification avoids the language-dialect dichotomy. This classification, however,
poses immediate problems to systems of language identifiers, such as ISO 639 (ISO 639/Joint
Advisory Committee 2007), the Ethnologue (Gordon 2005) and others that are faced with having
to decide which speech varieties to list as languages.
In Benin, Yoruba is the best known of the Ede varieties and has undergone a considerable degree
of standardization. Given that a number of Benin’s Ede communities understand Yoruba well
and could function well using Yoruba as their standard, these varieties could well be considered
as dialects of Yoruba. There is, however, a gradual decline in understanding for the Ede varieties
geographically farther away from where standard Yoruba is spoken until Yoruba is no longer
functional. Given their lack of understanding and also given their lack of ethnolinguistic identity
with Yoruba, these Ede varieties cannot be considered dialects of Yoruba. If these varieties were
classified as separate languages, though, this could very well be resisted by those neighboring
Ede communities who have marginal functionality and whose speech varieties were classified
not as distinct languages but “only” as dialects of Yoruba. The same applies, although to a lesser
extent, to Ife in Togo and the Ede varieties in its immediate neighborhood. If, however, the
speech of each Ede ethnicity with a distinct speech were to be classified as a distinct language,
the total number of languages within the Edekiri group would be overcounted. If, instead, all Ede
speech varieties were considered as dialects of either Yoruba or Ife, the number of Ede languages
would be undercounted. (Bergman 2009)
The problem faced in attempting to classify the Ede speech varieties is typical for language
continua for which as yet no transdialectal standard or “main dialect” has emerged, such as is the
case, e.g. with French or German. To date no satisfying solution is available.
A predominantly sociolinguistic rather than mainly linguistic approach was taken for a larger
study of the Ede language continuum, which was conducted by the Togo-Benin branch of SIL
x
International in the early and late 1990s.1 The main objective of this study was to assess whether
and to what extent existing literature and literacy efforts in Yoruba and Ife could extend to the
other Ede communities, or whether additional language-based development programs in some of
the remaining communities would be beneficial. The first phase of this study constituted the
above mentioned elicitation of word lists among 28 Ede communities of Benin, Nigeria and
Togo (Kluge 2007), together with the elicitation of phrase lists and the administration of
sociolinguistics community questionnaires. The main objectives of these elicitations were: (1) to
obtain a rough estimate of the computed degrees of linguistic similarity between these varieties,
(2) to explore how these varieties might be treated as clusters, and (3) to establish
recommendations for further sociolinguistic research. Following this initial research, more indepth sociolinguistic surveys were carried out in the early and late 1990s in Benin and Togo
among seven varieties of the Ede continuum, represented in a series of reports published in SIL
Electronic Survey Reports. Volume 1 of this series, Ede language family: Overview and
assessment methodology (Kluge 2009), presents pertinent material on the larger Ede language
area and discusses the research questions and methodology applied for the sociolinguistic study
of the Ede language continuum, material that would otherwise be repetitive in each of the other
volumes. Volumes 2–8 report on the individual sociolinguistic surveys conducted among the
Cabe speech communities (Kluge 2009), Ica, (Kluge 2009), Idaca (Kluge 2009), Ije (Jeff
Schmidt 2009), Kura (Durieux, Durieux-Boon and Kluge 2009), Northern Nago (Durieux,
Durieux-Boon and Kluge 2009), and Southern Nago (Michael McHenry 2009).
References
Akinkugbe, F. 1978. A comparative phonology of Yoruba dialects, Isekiri, and Igala. Ph.D.
thesis, University of Ibadan.
Bergman, T.G. 2009. Personal communication (email). 28 February, Westerville, USA.
Brown, Rick. 1998. On criteria for identifying language groups and language clusters. Notes on
Sociolinguistics 3(1):3–42.
Capo, H.B.C. 1989. Defoid. In J. Bendor-Samuel (ed.), The Niger-Congo languages. Lanham:
University Press of America, 275–290.
Gordon, Raymond G Jr. (ed.). 2005. Ethnologue: Languages of the world, Fifteenth Edition.
Dallas: SIL International. Online URL: http://www.ethnologue.com/web.asp.
Hymes, Dell H. 1974. Foundations in sociolinguistics: An ethnographic approach. Philadelphia:
University of Pennsylvania Press.
ISO 639/Joint Advisory Committee. 2007. ISO Registration Authority. Washington: Library of
Congress, Network Development and MARC Standards Office. Online URL:
http://www.loc.gov/standards/iso639-2/iso639jac.html.
Karam, Francis X. 2000. Investigating mutual intelligibility and language coalescence. Problems
of Multilingualism and Social Change in Asian and African Contexts. International
Journal of the Sociology of Language 146:119–136.
1
The editor wishes to express her gratitude to Ted G. Bergman of SIL International for his helpful comments and
suggestions on this paper.
xi
Kluge, A. 2007. A synchronic lexical study of the Ede language continuum of West Africa: The
effects of different similarity judgment criteria. Afrikanistik Online 2007(11-02). Online
URL: http://www.afrikanistik-online.de/archiv/2007/1328/.
Kluge, A. 2009. A sociolinguistic survey of the Ede language communities of Benin and Togo.
Vol. 1, Ede language family – Background and assessment methodology. Dallas: SIL
International.
Microsoft Corporation. 2002. Microsoft Encarta reference library. Microsoft Corporation.
Williamson, K. 1989. Niger-Congo overview. In J. Bendor-Samuel (ed.), The Niger-Congo
languages. Lanham: University Press of America, 3–45.
Volume 1
Ede language family – Background and
assessment methodology
Angela Kluge
1
The Ede1 language varieties (Defoid language group) are spoken in the southeastern part of West
Africa. Expanding westward from southwestern Nigeria, the Ede language communities occupy
large areas of central Benin, as well as two pockets in the eastern part of central Togo.
Among the Ede varieties, two have thus far undergone language development on a larger scale:
Yoruba both in Nigeria2 and Benin, and Ifè in Togo. In Benin, the Yoruba language was selected
by the government in 1992 as one of six national languages for non-formal adult education. In
Togo, government sponsored non-formal education has previously focused on French, Ewe,
Kabiye, Moba, and Tem. In the early 1980s, Ifè language development was started in Togo
together with the Togo-Benin branch of SIL International.
To assess whether and to what extent existing literature and literacy efforts in Yoruba and Ifè
could extend to the remaining Ede communities, or whether additional language-based
development programs in some of the remaining communities would be beneficial, a
sociolinguistic study of the language continuum was launched in the early 1990s.
This study was initiated by the Togo-Benin branch of SIL International. During the first phase of
this research, researchers of CENALA (Centre National de Linguistique Appliquée) and SIL
Togo-Benin conducted initial linguistic and sociolinguistic research, including the elicitation of
word and phrase lists, among 28 Ede communities of Benin, Nigeria and Togo. Following this
initial research, more in-depth sociolinguistic surveys were carried out in the early and late 1990s
among seven of these Ede varieties: Cabe (Kluge 1999a), Ica (Kluge 1999b), Idaca (Kluge
1999c), Ije (Schmidt 1999), Kura (Durieux et al. 1999a), Northern Nago (Durieux et al. 1999b),
and Southern Nago (McHenry 1999).
Volume 1 “Ede language family” presents pertinent material on the larger Ede language area and
discusses the research questions and methodology applied for the sociolinguistic study of the Ede
language continuum, material that would otherwise be repetitive in each of the other volumes.
After presenting, in Section 1, pertinent background information on the Ede language area,
Section 2 briefly discusses previous linguistic research on Ede relevant to the current study.
Section 3 presents the research questions for the larger Ede study, followed in Section 4 by a
discussion of the applied methodology. This language family report closes with a set of
appendices that includes (1) language maps, (2) alternative spellings of the Ede varieties, (3)
terminology in Yoruba, Nago, Anagó, and Ana, (4) a list of written materials in Yoruba, (5) the
questionnaires, (6) detailed information on the RTT methodology, including the transcription and
translation of the RTT texts, (7) their comprehension questions, (8) background information on
the Ede phrase, and (9) wordlists and the transcription of the elicited word and phrase list data. A
list of references follows the appendices.
1
In general, all language names are spelled using the English alphabet. For a complete listing of alternative spellings
see Appendix B.
2
In Nigeria, where Yoruba was declared the official language for the southwestern part of the country in 1977
(Oladejo 1991), a wide range of materials is available. (For more details see Section 1.7.)
2
1.
Background information
In the following sections, pertinent background information on the Ede language continuum is
presented, including the language classification (Section 1.1), language area (Section 1.2),
history of migration (Section 1.3), population (Section 1.4), education (Section 1.5), religious
affiliation (Section 1.6), and language development (Section 1.7).
1.1.
Language classification
Capo (1989:281), building on Akinkugbe’s (1978) and Williamson’s (1989) work, and based on
personal field notes, proposes the following classification for the Yoruboid language varieties:
Niger-Congo, Atlantic-Congo, Volta-Congo, (New) Benue-Congo, Defoid, Yoruboid
1.
2.
Edekiri (Yoruba/Isekiri)
a)
Ede (Yoruba)
b)
Isekiri / South East Ede
Igala
Within the Edekiri branch, several terms are in use which are not well defined. Capo (1989:277)
mentions that Yoruba can be used as “… a cover term for a dialect cluster spoken in Western
Nigeria, Benin and Togo. However, in actual fact it seems not to cover the speakers of the cluster
in Benin and Togo because they are better known as Nagó or Anagó.” In view of these
sometimes ambiguous alternate names and in order to avoid the use of “Yoruba” when referring
to these varieties, Capo (p. 281) proposes “Ede,” the standard Yoruba term for “language,” as a
cover term for the Yoruba dialect cluster, since all these “lects prefix èdè to their ethnonyms.”
This proposal was “tacitly accepted at the 8th LAN Conference at Port Harcourt” (p. 281).
Following this proposal, the term “Ede” rather than “Edekiri” or “Yoruba” is employed
throughout this report. Further, the term “Yoruba” is be employed following Capo’s definition,
according to which “Yoruba” refers to “the standard language of the whole area” (1989:282).
(See Appendix C for further discussion.)
3
Table 1: Listing of Ede varieties according to Capo (1989:279-281)
Benin
Ajashe
Ana (Ifè)
Cabe
Ica
Idaca
Ije
Ketu
Mokole
Nago
Nigeria
Awori
Bunu
Egba
Egbe
Ekiti
Gbede
Ibolo
Ifaki
Ifè
Igbomina
Ije
Ijebu
Ijesha
Ijumu
Ikale
Ilaje
Oba
Oka
Ondo
Oshun
Owe
Owo
Oworo
Oyo
Ukare
Yagba
Togo
Ana (Ifè)
Ica
Capo (1989:281) further proposes the internal classification of the Ede language varieties into
four subgroupings. In his view, however, “not enough information is available to arrive at
reliable subclassifications” on the basis of “rigorous sound laws and specific innovations.”
Therefore, Capo (p. 283) presents his classification with some reservations since noting,
however, that “linguistic evidence is found to support existing geographical and ethnopolitical
subgroupings.”
1.
2.
3.
4.
Central Ede
Northeast Ede
Southwest Ede
Northwest Ede
According to this internal classification, the Ede language varieties of Benin and Togo are
classified as Southwest Ede (Capo 1989:279-281):
Benin:
Togo:
Ajashe, Ana, Cabe, Ica, Idaca, Ije, Ketu, Mokole, Nago
Ana
Additional listings of Ede varieties are provided by the Carte linguistique, a language map
designed by Benin’s national center for applied linguistics (Centre National de Linguistique
Appliquée, CENALA 1990), and by the Ethnologue (Gordon 2005).
The Carte linguistique, designed by CENALA (1990), shows the following Ede language areas
of Benin: Cabe, Ica, Idaca, Ifè, Ije, Mokole, Nago and Yoruba.
The Ethnologue (Gordon 2005) proposes the internal classification of the Edekiri speech
varieties into five groupings: Ede, Ifè, Isekiri, Mokole, Ulukwumi, and Yoruba (see Table 2).3
3
In addition, Gordon (2005) lists Lucumi, “a secret language used for ritual by the Santeria religion” in Cuba.
4
Table 2:
Listing of Edekiri varieties and their subgroupings according to the Ethnologue
(Gordon 2005)
Benin
Nigeria
Togo
Ede
Cabe [cbj]a
Ica [ica]
Idaca [idd]
Ije [ijj]
Nago [nqg
Nago, Kura [nqq
Nago, Manigri-Kambolé [xkb]
Ifè [ife]
Mokole [mkl]
Yoruba [yor]
Egba
Isekiri [its]
Ulukwumi [ulb]
Yoruba [yor]
Akono
Ikale
Awori
Ila
Aworo
Ilaje
Bunu
Iworro
Egba
Jumu
Ekiti
Ondo
Gbedde Owe
Igbonna Oyo
Ijebu
Wo
Ijesha
Yagba
Ede
Nago, Manigri-Kambolé [xkb]
Ifè [ife]
a. […] = ISO 639-3 code
Disparities between Capo’s (1989) listing of Ede varieties, the Ethnologue (Gordon 2005), and
the Carte lingustique (CENALA 1990) refer to Ajashe, Ifè, Mokole, Nago, and Yoruba as well
as to Isekiri and Ulukwumi.
1.
Ajashe
Capo (1989) lists Ajashe as an Ede variety of southeastern Benin spoken in the town
of Porto-Novo.4 In contrast, CENALA’s (1990) Carte linguistique designates Ajashe
as Yoruba, while the Ethnologue (Gordon 2005) makes no mention of Ajashe but
lists Yoruba with its Egba dialect as the Edekiri language spoken in Porto-Novo. (See
also #5 ‘Yoruba’.)
2.
Ifè
Capo (1989:279) gives ‘Ifè’ as an alternative name for ‘Ana’, while the Ethnologue
(Gordon 2005) does not classify Ifè as an Ede variety, but lists Ifè directly under the
Edekiri node, giving ‘Ana’ as an alternative name; CENALA’s (1990) Carte
linguistique designates Ana as Ifè.
3.
Mokole
While Capo (1989:280f) does not mention Mokole in his internal classification of the
Ede language varieties, he includes this variety in his listing of Ede varieties,
specifying that it is spoken “in the rural district of Kandi, Borgou province, Benin.”
In contrast, the Ethnologue (Gordon 2005) does not classify Mokole as an Ede
variety, but lists Mokole directly under the Edekiri node.
4
All town names, as regards Benin, are spelled according to Benin – Carte générale (Institut Géographique
Nationale 1992) or the 1992 Benin Census Data (Ministère du Plan 1993, 1994). For Togo, all town names are
spelled according to Togo – Carte générale (Institut Géographique Nationale 1991).
5
4.
Nago
The Ethnologue (Gordon 2005) lists three distinct Ede Nago varieties: (1) Kura
Nago, spoken in the area of Djougou, in and around the towns of Alédjo-Koura,
Pélébina, and Sèmèrè (Atakora province in northwestern Benin); (2) ManigriKambolé Nago, spoken in the area of Bassila, in and around the towns of Manigri
(Atakora province in northwestern Benin) and – just across the Benin-Togo border –
Kambolé (Centre region in northeastern Togo); and (3) Nago, spoken in villages and
towns spread across the sous-préfectures of Adja-Ouèrè, Ifangni, Ikpinlè, Kétou,
Pobè, and Sakété (Ouémé province in southeastern Benin).
Capo (1989) and CENALA’s (1990) Carte linguistique also indicate Nago as a
distinct Ede variety, without, however, suggesting a further subclassification. In
addition, Capo lists Kétou as a distinct Ede variety, referring to the Kétou souspréfecture in Benin’s Ouémé province, whereas the Ethnologue (Gordon 2005) lists
Kétou as one of the main Nago speaking towns but not as a distinct Ede variety.
5.
Yoruba
For Nigeria, Capo (1989) lists 26 distinct Ede varieties. In contrast, the Ethnologue
(Gordon 2005) does not mention any Nigerian Ede varieties, but does list three
distinct Edekiri varieties, namely Isekiri, Ulukwumi, and Yoruba. Under the Yoruba
entry, however, the Ethnologue (Gordon 2005) provides a listing of dialects which
corresponds largely to Capo’s (1989) listing of distinct Nigerian Ede varieties:
Awori, Bunu (Bini), Egba, Ekiti, Gbedde, Ijebu, Ijesha, Ikale, Ilaje, Ondo, Owe, Oyo,
and Yagba. In addition, the Ethnologue (Gordon 2005) mentions Akono, Aworo,
Igbonna, Iworro, Jumu, and Wo as dialects of Yoruba. While Capo does not mention
these additional seven dialects, the Iworro, Jumu, and Wo varieties could potentially
refer to Capo’s Ede varieties Oworo, Ijumu, and Owo, respectively. Likewise, Capo
mentions a number of Nigerian Ede varieties which are not lists in the Ethnologue
(Gordon), neither as dialects of Yoruba nor as distinct Edekiri or Ede entries: Egbe,
Ibolo, Ifaki, Ifè, Igbomina, Oba, Oka, Oshun, and Ukare.
For Benin, the Ethnologue (Gordon 2005) provides a separate entry for Yoruba
which referrs specifically to the Egba dialect and is spoken in Porto-Novo and
“throughout the country in the towns and major villages”. (See also #1 ‘Ajashe’.)
6.
Isekiri and Ulukwumi
Capo (1989) classifies Isekiri as a variety of the ‘Isekiri / South East Ede’ grouping which is
distinct from the Ede (Yoruba) grouping; Ulukwumi is listed as a Defoid variety but not
further classified. In contrast, the Ethnologue (Gordon 2005) lists Isekiri and Ulukwumi as
two distinct entries directly under the Edekiri node.
A more recent classification of the Ede varieties is suggested by Kluge (2007), based on a
synchronic analysis of the wordlists, elicited in 28 Ede varieties during the first phase of SIL
Togo-Benin’s study of the Ede continuum. Focus of these elicitations were the Ede varieties of
Togo and Benin, with elicitation locations chosen on the basis of Capo’s (1989) work on the
larger Ede language continuum, as well as Boëthius’ (1983) and Kohler’s (1983) research on Ifè
6
in Togo. In addition, some wordlists were also elicited in Nigeria, in some of the Ede varieties
mentioned by Capo (1989) for this country.
Kluge’s (2007) classification is based on a synchronic approach, with the elicited wordlists being
analyzed by means of the inspection method which was first described by Gudschinsky (1955).
To explore the effects of different similarity judgment criteria , Kluge applied two different
similarity judgment criteria sets to the elicited data to identify similar lexical items. The
quantification of these similarity decisions generated two sets of statistically significantly
different lexical similarity percentages (for more details see also Section 4.1.3 and Appendices K
and M). Further anlaysis of the computed similarity percentages by means of multi-dimensional
scaling, however, results in compatible conclusions as to the relative relationships of the
investigated varieties which in turn leads to similar clustering results. For both similarity
judgment criteria sets, the findings of the synchronic lexical analysis indicate the grouping of the
Ede varieties into three larger clusters, that is Western, Eastern, and Northern Ede, with two
subclusters each for the Northern and Eastern Ede clusters. Table 3 and in Figure 1 present the
clustering and geographical locations of the Ede varieties, respectively, with Figure 1 also
displaying the remaining Ede varieties of Nigeria, mentioned by Capo (1989) but not included in
the current analysis.
Table 3: Internal classification of the Ede language varieties drawn from the findings of a
synchronic lexical analysis (Kluge 2007)
Western Ede
Southwest
Northwest
Northern Ede
Ana (Sokodé)
Mokole
Boko
Ica
Idaca
Ifè (Akparè)
Ifè (Atakpamé)
Ifè (Tchetti)
Morétan
Nago-North (Kambolé)
Nago-North (Manigri)
Kura (Awotébi)
Kura (Partago)
Eastern Ede
Egba
Ekiti
Ije
Ijebu
Ijesha
Ile-Ife
Nago-South (Kétou)
Nago-South (Pobè)
Ondo
Owo
Oyo
Yoruba (Ibadan)
Yoruba (Porto-Novo)
Cabe (Savè)
Cabe (Tchaourou)
Southeast
Northeast
7
Figure 1:
Map of the Ede language area (adapted from Capo 1989; based on Microsoft
Corporation 2002)
Mokole
Kura_A
Ana
Kura-P
Nago(N)_M
Cabe_S
Nago(N)_K
Ica
Yagba
Cabe_T
Oshun
Moretan
Ifè-T
Boko
Ifè-At
Oyo
Idaca
Ifè-Ak
Nago(S)_K
Egba
Nago(S)_P
Ije
Yoruba-P
Legend
Igbomina
Ijumu
Ije
Ile-Ife
Ukare
Ekiti
Ondo
Ijebu
Awori
Western Ede
Eastern Ede
Southwestern Ede
Southeastern Ede
Northwestern Ede
Northeastern Ede
Gbede
Ifaki
Ijesha
Yoruba-I
Bunu
Egbe
Ibolo
Owo
Oworo
Owe
Oka
Oba
Ikale
Ilaje
Northern Ede
Ede varieties mentioned by Capo (1989),
but not investigated in the 1990s studies
In comparing her findings to Capo’s (1989) classification, Kluge (2007) concludes that the
classification of Ede language varieties drawn from the synchronic analysis is only to a certain
degree comparable to Capo’s classification, which is due to two facts. First, Capo’s (pp. 279–
281) classification is not exhaustive, but includes only a selection of the varieties mentioned in
the preliminary listing of Ede varieties, while the classification of the remaining varieties is
somewhat uncertain. Second, Capo’s classification considers a number of Nigerian Ede varieties
that were not included in the SIL study and thus in Kluge’s analysis.
8
Kluge’s (2007) comparison of both classifications and their components suggests that Capo’s
(1989) classification provides a more detailed picture for the Nigerian Ede varieties, while
Kluge’s (2007) synchronic analysis provides a more detailed classification for the Ede varieties
of Togo and Benin. That is, while Capo (1989) distinguishes for the Nigerian Ede varieties
between Northwest (e.g. Egba, Oshun, and Oyo), Central (e.g. Ekiti, Ifè, and Ijesha), and
Northeast (e.g. Gbedde, Ijumu, and Yagba) Ede, Kluge’s (2007) findings indicate all of these
varieties as components of a Southeastern Ede cluster. In contrast, Capo (1989) classifies all of
the Ede varieties of Togo and Benin as Southwest Ede, whereas Kluge (2007) distinguishes
between Northwestern (i.e. Kura), Southwestern (e.g. Ana), Northeastern (i.e. Cabe), and
Southeastern (e.g. Kétou-Nago) Ede. In addition, Kluge’s (2007) findings suggest a third major
devision, Northern Ede, which is comprised of the Mokole variety. However, since neither
Capo’s (1989) nor Kluge’s (2007) classification is based on a thorough diachronic analysis, both
need to be regarded with some reservation.
1.2.
Language area
The Ede speech communities are located in the southern part of West Africa stretching from
Nigeria in the west across Benin to the eastern part of central Togo. (Capo 1989, Gordon 2005)
In Nigeria, Ede language communities occupy the southwestern part of the country, namely the
Kwara, Lagos, Ogun, Ondo and Oyo states, as well as the western local government area of Kogi
State (Gordon 2005). From here the language continuum expands westwards across the border
into the Benin’s Ouémé province where the Ije and southern Nago communities are located.
These communities are separated from Benin’s remaining Ede varieties by Ouémé river. West of
the Ouémé river, in the Zou province, the Cabe and Idaca communities are located. Still further
west, on both sides of the Benin-Togo border, another group of Ede language communities is
located: the Ica, Ifè, and northern Nago communities (i.e. Manigri-Kambolé Nago). North of
these communities, in the Atakora province of northwestern Benin, another pocket of Ede
varieties is located, the Kura speech communities. Still further north, ca. 280 km north of the
Kura and Cabe communities, in Benin’s Borgou province, is the Mokole language area located.
(See Capo 1989 and Gordon 2005.) (See Figure 1 for a map of the Ede language area.)
The Ede varieties of Nigeria are bordered by other Benue-Congo languages to the east and north
and Mande languages to the northwest. In Benin and Togo, the Ede varieties are bordered by
Kwa languages to the south and Gur and Kwa languages to the north (Capo 1989:278, Gordon
2005). (See also Appendix A.)
1.3.
History of migration
The following information is taken from Parrinder’s (1947) article entitled “Yoruba-Speaking
Peoples in Dahomey” in which he describes the history of migration of the Yoruba people from
modern Nigeria westward into Benin and Togo.
According to tradition, hundreds, perhaps even thousands of years ago, there was a migration of
Yoruba people westward, perhaps from the region of Ilesha (Oyo State, Nigeria). During the last
century or two, there have been other waves of immigrants from Nigeria, this time Egba people
from the region of Abeokuta (Ogun State).
9
The immigrants spread from the ethnically mixed town of Porto-Novo (Benin), near the Nigerian
border, northward, taking in Sakété, Pobè and Kétou. From there they spread right across the
ancient kingdom of Abomey, reaching the towns of Dassa-Zoumé, Savè and Kilibo. “From here
the Yoruba extend up to the limits of the ‘cercle’ of Savalou” (p. 122). There are even scattered
groups in the area of Djougou and of Bassila, which, neighboring the Kotokoli language area,
marks an approximate limit. Descendants of these first immigrants called themselves “Sha” or
“Itsha” which might still be seen from the names of some of their principal towns, such as Dasha (Dassa), Sha-bè (Savè), Sha-bè-lu (Savalou), or Ba-shida (Bassila). “From Bassila the
Yoruba spread east to the edges of the Bariba tribe, where the frontier Yoruba villages are Alafia
and Tchaourou, both names being Yoruba formations” (p. 122).
From today’s Benin, the immigrants spread westward into the Ewe language area in Togo, as far
west as Atakpamé and Datcha, the latter corresponding to the Dahomean Dassa. The “… Ana
and Atakpa of central Togo claim to derive from Yoruba stock. Many of these Yoruba-speaking
peoples are definitely emigrants from the east, having arrived on different dates at their present
abode, though no doubt they mingled with older inhabitants” (p. 124).
1.4.
Population
The population total for all countries is estimated by the Ethnologue (Gordon 2005) with
19,327,000 Yoruba speakers and the total number of second-language speakers of Yoruba is
estimated at an additional 2,000,000 speakers.
For Nigeria, the total Yoruba speaking population is estimated with 18,850,000 speakers (14.3%
of the total Nigerian population of 137,253,133 inhabitants) (Gordon 2005).
In Benin, during the 1992 Census, population data were elicited giving totals both by ethnic
group, as well as by political community. For ‘Yoruba et Apparenté’ (Yoruba and Related), the
ethnic group total is estimate with 594,776 persons (287,767 males and 307,009 females)
(Ministère du Plan 1994:47). It is noted, however, that during the census individuals were asked
to which ethnic group they belong and not which language they speak as their first language.
Thus, interviewees identified with their father’s ethnic group, even though they might not speak
his language nor live in his language area. The Ethnologue (Gordon 2005) provides a higher
estimate of Ede speakers of Benin, giving a total of 1,147,000 speakers for all listed Ede varieties
(69,000 Cabe, 63,000 Ica, 100,000 Idaca, 80,000 Ifè, 50,000 Ije, 65,000 Mokole, 200,000 Nago,
25,000 Nago Kura, 30,000 Nago Manigri-Kambolé, and 465,000 Yoruba).
For Togo, the Ethnologue (Gordon 2005) gives a total of 142,000 Ede speakers, including
102,000 Ifè speakers and 40,000 Nago Manigri-Kambolé speakers.
1.5.
Education
For Benin, the 1992 Census Data lists the percentage of Yoruba et Apparenté people who are
preliterate as 69% (59% males, 78% females) (Ministère du Plan 1993:114). Only 29% of
Yoruba et Apparenté are reported to be literate in French (39% males, 21% females).
10
As regards Togo, the 1981 census data (Ministère du Plan et de l’Industrie 1985b) lists neither
literacy levels nor levels of scholarization across ethnic group. Therefore, no data regarding
education levels among Ede communities in Togo are included.5
1.6.
Religious affiliation
The 1992 Benin census data does not list data regarding religious affiliation across ethnic groups.
However, some information regarding ethnic groups in Benin and their religious affiliation is
provided by Vanderaa (1991). According to Vanderaa’s (1991) survey results, the majority of
Ede groups in Benin adhere to Animism (Ica, Idaca, Ifè, Ije, Mokole) while the Cabe people are
either Christians or Animists and the Nago people are either Muslims or Animists.
For Togo, the 1981 census data (Ministère du Plan et de l’Industrie 1985a:217) gives population
totals of religious affiliations across ethnic group. Thus, 44% of the Ede people are listed as
Animist (35,262), 25% as Christian (20,191), and 22% as Muslim (17,739).6
1.7.
Language development
Thus far, two Ede language varieties have been targeted for language-based development on a
relatively large scale, Yoruba in Nigeria and Benin and Ifè in Togo.
1.7.1.
Yoruba in Benin
In Benin, the Yoruba language, together with Aja, Bariba, Dendi, Ditammari, and Fon, was
selected in 1992 by the government for large-scale non-formal adult education (Direction de
l’Alphabétisation 1992).
Since Yoruba is linguistically close to Benin’s Ede varieties and serves the language of wider
communication for those communities, non-formal adult education programs among the Ede
speech communities are also conducted in Yoruba, presupposing that all Ede speakers would be
able to benefit from the already existing Yoruba language development and literacy efforts.
Concerning Yoruba literacy, a variety of materials are available. Already in the 1970s and 1980s,
DAPR (Direction de l’Alphabétisation et de la Presse Rurale) published literacy materials in
Yoruba, including a set of primers, a guide to the transcription of Yoruba and a book with
stories. In 1993, DAPR revised the set of primers from 1975 and published an arithmetic book.
(For more details see Appendix D.)
In addition to the materials produced in Benin, a wide range of materials from Nigeria are
available, where Yoruba was declared the official language for the southwestern part of the
country in 1977 (Oladejo 1991). The standard form of Yoruba (based on “Oyo”) is used for
government notices, mass media such as newspapers, broadcasting and television, and primary
5
Reportedly, Adzomada (1989) analyzed the 1981 census data across ethnic groups with regard to levels of
scolarization. However, the researchers of the current study were not able to obtain a copy of this study.
6
One percent are listed as “other” (541) and 8% (6,613) as “non-declared.”
11
and secondary school education (Gordon 2005). It is noted, however, that the Nigerian
orthography differs slightly from the orthography implemented in Benin.
In addition to the above mentioned governmental efforts at Yoruba development, Yoruba is also
used for written materials in the religious domain. The complete Bible was published in 19607
and a revision of the New Testament was published in 1987 (Bible Society of Nigeria 1960,
1987).
According to B. Elegbe (1993, personal communication), former member of the Alliance
Biblique au Bénin (Bible Society of Benin) in Cotonou, the 1960 version is marked by a rather
antiquated register of language more difficult to read and understand than the 1987 New
Testament version, due to the latter’s tone markings and modern language, which reportedly are
closer to Yoruba as spoken in Nigeria today. The 1960 version remains, however, the main
translation used throughout the churches in the Ede language areas of Benin.
1.7.2.
Ifè in Togo
In Togo, government sponsored non-formal education has previously focused on French, Ewe,
Kabiye, Moba, and Tem. However, in the early 1980s, Ifè language development was started in
Togo by SIL Togo-Benin, with the Tchetti variety, located in Benin close to the Benin-Togo
border, chosen as the reference dialect. Following an initial phase during which several aspects
of the language were analyzed and an alphabet was established with the collaboration of a local
language committee, an Ifè literacy program was begun in 1989. While it is not huge, it has been
established as a steady, on-going work, focusing mostly on village adult literacy classes. The
first region of the Ifè language area where literacy classes were begun was in the Est-Mono
préfecture. The second area to have classes was in the Akparé/Katoré region (Ogou préfecture)
where SIL helped to establish a teachers’ association which is carrying on the literacy work.
With the 1995 school year, literacy classes were also begun in the region of Datcha/Gléï (Ogou
préfecture). By 2004, the program had graduated well over 4,000 Ifè men and women with
interest in reading growing steadily. At that time, 45 books in Ifè were available consisting of a
core of didactic materials as well as a selection of general reading materials (for a more complete
listing see SIL International 2007). (Devine 1996 and 2004, personal communications, Klaver
1997, personal communication.)
2.
Previous research
For the Defoid language group as a whole, a classification and an inventory of all the languages
of the branch, as well as a general summary of phonological characteristics of the Defoid
language group, are given by Capo (1989) (see Section 1.1).
A more recent discussion and classification of the Yoruboid speech varieties of Benin is
suggested by Baloubi (2004) who separates these varieties into three major groups:
a)
7
Benin Southeastern Yoruboid (BSY)
Old Testament reprinted from the Edition of 1900; New Testament corrected in 1959.
12
b)
c)
Benin Central and Northern Yoruboid (BCNY)
Nigeria Southwestern Yoruboid (NSY)
More specifically, Benin Southeastern Yoruboid is comprised of the Yoruboid speech varieties
of southeastern Benin and refers to the Yoruboid communities of Kétou, Pobè, Porto-Novo, and
Sakété. The Benin Central and Northern Yoruboid refer to the Ica, Idaca, Ifè, Manigri, Cabe, and
Mokole varieties, all of which, with the exception of Mokole, “are geographically an extension
of the BSY” (Baloubi 2004:52). These varieties are close to the Nigeria Southwestern Yoruboid
varieties, both in terms of their geographic distance as well as linguistic features.
As far as specific Defoid languages are concerned, overall, little linguistic research has been
done outside the realm of “standard Yoruba.” Focusing on Benin and Togo, specific Ede
varieties that have received attention are Cabe, Ica, Idaca, and Ifè.
In regard to the Cabe and Ica varieties, some linguistic analysis was done on Cabe in the context
of a comparative phonology of Yoruba dialects, Isekiri, and Igala (Akinkugbe 1978) and on Ica
in the context of an M.A. thesis that explored the meaning of personal nouns (Aguidi 1992).
Concerning Idaca, mention must be made of the work by Odoun Kouyomou. His work includes a
description of the phonology (1986) and of various aspects of the grammar (1991c), as well as
preliminary sketches of an Idaca-French lexicon (1990, 1991d,e) and an introduction to literacy
development (1989,1991b). More recently, Baloubi (2004) presented some work on Idaca,
exploring the linguistic and ethic identity of these communities.
With regard to the Ifè, linguistic analysis has focused on various aspects of the phonological
system (Boëthius 1983, Kohler 1983), the grammar (Boëthius 1987, Klaver 1995, 1999), and
discourse (Klaver 1987). In addition, descriptions and discussions of various aspects of Ifè
literacy are available such as by Boëthius (1987, 1991) and Odoun Kouyomou (1991a). (For a
more complete listing see SIL International 2007).
In addition to these linguistic descriptions, wordlists were elicited in various Ede varieties of
Benin, such as Cabe, Ica, Idaca, Ifè, Ije, Mokole, Nago from Kétou, and the urban variety of
Yoruba (Comission Nationale de Linguistique 1983).
Besides linguistic research, various aspects of the history and culture of different Ede varieties in
Benin have been studied, among which are Cabe, Ica, Idaca, Ifè, Ije, Mokole, Nago and Yoruba
of Benin. (See Appendix D for more details.)
3.
Research questions
The purpose of this survey was twofold: first, to assess whether and to what extent existing
literature and literacy efforts in Yoruba and Ifè could extend to the remaining Beninese and
Togolese Ede communities, or whether additional language-based development programs in
some of the remaining communities would be beneficial, and, second, to gather data that would
help SIL administrators determine what the nature of SIL’s involvement in the Beninese and
Togolese Ede language communities would be.
For the current study, the evaluation of a need for separate literature was to be based on criteria
established by Marmor (1997). More specifically, the evaluation of literature development needs
13
was to be based on the factors of dialect intercomprehension, language vitality, and language
attitudes with emphasis given to the following topics:
1.
Dialect intercomprehension
− What are the geographical boundaries of the surveyed Ede speech varieties, which
dialects, if any, exist of each variety, and what is the degree of internal comprehension
within each Ede speech community?
− What is the degree of lexical similarity between the surveyed Ede speech varieties and
both Yoruba and Ifè?
− What are the Yoruba and Ifè comprehension levels throughout the communities of the
surveyed varieties?8
2.
Language vitality
− What are the language use patterns in various social domains, both public and private?
− Is the pattern of language use stable, or is language shift occurring or impending?
3.
Language attitudes
− What are attitudes toward the surveyed Ede speech varieties and their development,
with special attention given to language development work already in progress?
− What are attitudes toward the oral and written forms both of Yoruba and Ifè?
There were some additional questions, most of which are directly related to the priority and
strategy criteria outlined above and which provide updated information for the area. These
questions are:
−
−
−
−
What is the size of the group(s)?
Which infrastructures already exist?
What is the education situation and literacy rate in the area?
What is the religious situation?
Although bilingualism in French was not of major concern for this survey, some data were
collected in order to have relevant and updated information about the level of reported
proficiency and attitudes regarding French.
8
Marmor (1997:2f) presents the following guidelines by which to draw conclusions from comprehension testing
results, along with the suggested type of SIL involvement in language development efforts (see also Section 3):
a) High intercomprehension is defined by an overall test average of “over 90% by all segments of the
population” (under 45 years of age). In this case, it is assumed that there is no need for separate literature.
b) Mixed intercomprehension is defined by a situation in which “no segment of the population scores below
80%, but some segments score below 90%.” In this case the need for separate literature depends upon
language attitudes and/or the possibility of a second dialect acquisition program.
c) Low intercomprehension is defined as an “overall average below 70%.” In this case, there is a need for
separate literature, or if attitudes permit, a strong second dialect acquisition program.
14
4.
Methodology
In the following sections, various aspects of the applied methodology are discussed: techniques,
implementation, analysis and applied terminology.
4.1.
Techniques
In order to arrive at answers to the research questions mentioned previously, a variety of
techniques were chosen:
1.
Dialect intercomprehension was assessed through:
− Lexical similarity comparisons among the Ede varieties;
− Recorded Text Testing (RTT) assessing comprehension levels both of Yoruba and Ifè;
− Interviews with community elders regarding the degree of internal comprehension
within each surveyed Ede speech community;
− Self-assessed (reported) active and passive proficiency, both direct and indirect (e.g.
understanding of radio emissions in the other language), obtained through individual
questionnaires;
− Interviews with church elders regarding comprehension of Yoruba in the church
context.
2.
Language vitality was investigated through reported:
− Language use in various domains, both public and private;
− Language use of children and the youth for evidence of intergenerational shift.
3.
Language attitudes were examined through reported data regarding:
− Attitudes toward the surveyed Ede speech varieties and their development, with special
attention given to language development work already in progress;
− Attitudes toward the oral and written forms both of Yoruba and Ifè.
Reported data were used to assess the peripheral factors mentioned, reported proficiency in and
attitudes toward French, and literacy levels:
− French proficiency and attitudes toward French were summarily looked into by
interviewing individuals regarding their own and their children’s French abilities, and
their attitudes toward oral proficiency;
− Literacy levels were investigated through the interviewing of literacy workers and
individual questioning.
15
The techniques mentioned above were carried out by use of the following tools:9
1.
2.
3.
Community interviews: community, non-formal education,and church questionnaires
Individual interviews: Recorded Text Testing (RTT) and Individual Sociolinguistic
Questionnaires (ISQs)
Word and phrase lists
In the following sections, these methods are described in more detail.
4.1.1.
Community interviews
A variety of community interviews were conducted in the surveyed areas: with local chiefs and
elders, literacy coordinators and church representatives.
1.
Chiefs and elders:
Community questionnaires were administered to groups of chiefs and elders from the
surveyed varieties, and consensus answers were recorded rather than individual responses.
The questions were posed in their written order or sometimes following the topic of
conversation. Area maps were used in conjunction with the questionnaire to aid in
determining language and dialect boundaries. (See Appendix E.1.)
2.
Literacy coordinators
Regional and/or local literacy coordinators were interviewed either informally or with the
aid of a standardized questionnaire. (See Appendix E.4.)
3.
Church representatives
Church questionnaires were administered to church representatives of different
denominations. Sometimes several representatives were interviewed at the same time;
however, individual answers for the different churches represented were recorded. (See
Appendix E.5.)
4.1.2.
Individual interviews
Two different types of individual interviews were conducted among the surveyed Ede varieties:
Recorded Text Tests (RTTs) with accompanying questionnaires and Individual Sociolinguistic
Questionnaires (ISQs).
1.
Recorded Text Testing (RTT)
Recorded Text Testing (RTT) was conducted during the third stage of the survey to assess
comprehension levels of both Yoruba and Ifè. Personal narratives both originally in Yoruba
and Ifè were recorded, as well as two Bible passages translated into Yoruba: Acts 10:1–23
9
Some of the topics listed, both from community and individual questionnaires, were not investigated during the
Cabe, Ica and Idaca surveys. (For more details see the methodology sections for the particular survey reports, Kluge
1999a,b,c.)
16
from the revised 1987 New Testament and Luke 19:11–27 from the 1960 Bible (Bible
Society of Nigeria 1960, 1987).
With regard to Yoruba, the variety spoken in Porto-Novo was chosen for the narrative given
that this variety is regarded as the standard form of Yoruba in Benin. The narrative was
given by an L1 speaker of Yoruba, the head of the literacy department in Porto-Novo; the
Bible passages were recorded by a female member of his family. For Ifè, a narrative was
recorded in Tchetti, the variety chosen for the on-going language development efforts. The
narrative was given by an L1 Tchetti speaker, a member of the SIL Ifè language
development team based in Atakpamé.
In order to design comprehension questions, the narrative texts were transcribed and then
translated into French; for the Bible passages a French Bible translation (La Sainte Bible,
Société Biblique de Genève 1979) was sufficient. Based on the French translation,
comprehension questions were created and then translated into the language variety of the
subjects. Test tapes were then prepared for each text which contained the inserted questions.
(See Appendix F for a detailed account of RTT preparation and procedure, Appendix G for a
complete transcription and interlinear translation of the texts, including comprehension
questions and baseline answers, and Appendix H for the baseline scoring system.)
During the actual testing, subjects listened to each section once. They were required to
answer the inserted questions in their own language. These answers were translated into
French by an interpreter and written down by the researcher. Whenever the subjects’
responses were unclear the researcher probed for clarification from the subjects. The
interpreters were responsible for translating probe questions into the surveyed variety, and
they were required to translate exactly what the subjects reported. If subjects were unable to
answer the question correctly the section was played a second time, but no more than two
times.
An RTT questionnaire was administered in conjunction with the test. The initial questions
were used to screen potential subjects by making sure they fell within the social categories
requested, as described in Section 4.3.2. The second section of the questionnaire was
administered after the test and inquired into the subjects’ comprehension of the tested texts
and their general comprehension of the tested variety. In a third section questions were
asked regarding the subjects’ reading and writing abilities and attitudes toward literacy. (See
Appendix E.2.)
All RTT data were analyzed without any efforts to compensate for the lack of randomness in
the samples. Statistical significance of differences between RTT scores for different
subsamples was consistently established through the Mann-Whitney U test as described by
Bergman (1990:14f), with threshold levels of 95% and 98% being applied. As a measure for
the average, the arithmetic mean was used for RTT scores and, in general, the mode for
questions.
2.
Individual sociolinguistic questionnaire
Individual Sociolinguistic Questionnaires (ISQs) were administered to gather reported data
regarding: language proficiency; language use with various interlocutors in different social
situations; attitudes toward their own speech form and its development, as well as toward
17
Yoruba, Ifè and French;10 and the subjects’ literacy level in these languages. (See Appendix
E.3.)
Questionnaires were administered during both the second and the third stage of the survey.
During the second stage, a small sample was interviewed in five Ede communities (Cabe,
Ica, Idaca, Northern Nago, and Somperekou) to gather preliminary data on the speech
communities, while during the third stage larger samples from different villages were
interviewed.
The questionnaire was administered to each of the subjects by a member of the survey team
with the aid of an interpreter. Some of the questions were omitted if during the course of the
interview they were deemed not applicable to a particular subject. This accounts for some of
the results being based on numbers less than the total number of subjects. The initial
questions were used to screen potential subjects by making sure they fell within the social
categories requested, as described in Section 4.3.2.
In several instances more than one subject was interviewed at the same time, thus perhaps
lowering the reliability of the information received due to the influence of hearing a
previous response. In addition, there is evidence that occasionally questions were not asked
in a consistent manner across researchers. These factors are only mentioned as they could
possibly skew the data. However, neither factor provides a means to measure the possible
influence they may have had.
All ISQ data were analyzed without any efforts to compensate for the lack of randomness
in the samples.
4.1.3.
Word and phrase lists
This section describes the rationale behind the elicitation of word and phrase lists, the elicitation
procedures, as well as the method used for the analysis of the lists.
4.1.3.1.
Rationale
Word and phrase lists were elicited in 28 Ede varieties in Benin, Togo and Nigeria, chosen on
the basis of Capo’s (1989) work on the larger Ede language continuum, as well as Boëthius’
(1983) and Kohler’s (1983) research on Ifè in Togo. The main objective of these elicitations was
to obtain a rough estimate of the computed degrees of linguistic similarity between these
varieties, to explore how these varieties might be treated as clusters, and to establish priorities for
further sociolinguistic research by creating a framework for later RTT testing. (See Appendix I.1
for elicitation points.)
The 163-item wordlist used was based on Swadesh’s 100-wordlist (Swadesh 1955) and the
wordlist published in the Atlas linguistique du Cameroun (Dieu and Renaud 1983) and covered
various semantic domains such as natural objects/phenomena, plant parts, animals, persons, body
parts, numbers, qualities, colors, and simple activities. (See Appendix J.)
10
During the Cabe, Ica and Idaca surveys some additional questions with regard to attitudes toward other Ede
varieties were asked.
18
The phrase list is based on a list developed by Wiesemann (1988:113f, 1989) with input from a
former member of the SIL Ifè team, H. Boëthius. The list focuses on the verbal, as well as on the
person (or noun), reference systems; 37 phrases are listed. (See Appendix N.)
4.1.3.2.
Elicitation procedure
Ideally, word and phrase lists should be elicited from groups of long-term resident L1 speakers,
thus allowing for the discussion of variants, near-synonyms and synonyms. In this manner, group
decisions can be made about which form to include in the lists, thus increasing reliability. It is
noted though, that most of the lists were elicited from individual L1 speakers of the variety in
question rather than from groups of elders. (See Appendix I.2 for more details.)
However, with regard to the wordlists, a number of lists were double-checked during the third
stage of the survey: those from Ifè (from Tchetti) and Yoruba (from Porto-Novo), as well as the
lists from those Ede communities where the third stage of the survey was conducted.11
Regarding the phrase lists, none of these lists has yet been double-checked.
4.1.3.3.
1.
Analysis
Wordlists
The elicited lists were entered into the computer program WordSurv (Version 2b.5d –
Wimbish 1989, JAARS 1994) for further analysis. The program does not apply a linguistic
comparative method to the data, and thus does not determine cognates based on historical
analysis. Instead, the program performs a count of shared vocabulary between lists based on
similarity groupings, as determined by the researcher.
Allowing for a few modifications, the lexical similarity decisions were based on the
principles provided by Blair (1990:31ff) (for details see Appendix K.) Based on these
groupings WordSurv performs a count of shared vocabulary between lists, including a range
of error for each count based on the reliability of the wordlist data. Overall, the reliability
level assigned to the elicited Ede lists is “D”: average survey situation, but difficulties in
bilingual elicitation and not satisfactorily double-checked.12 Those lists which were verified
during the third stage of the survey were assigned level “C”: average survey situation with
good bilingual informants and satisfactory opportunity to double-check (Wimbish 1989:31).
(See Appendix L for a complete listing of elicited data sorted by gloss.)
The performed count of shared vocabulary is represented in a computed percentage matrix
for lexical similarity (see Appendix M). However, it is noted that this matrix is preliminary,
given that a number of wordlists have not yet been verified.
11
12
The Ica word list, previously elicited in Bantè, was not double-checked during the third stage of the survey.
Given that the lists were not satisfactorily double-checked, level “D” seems to be appropriate.
19
2.
Phrase lists
The elicited lists were entered into a word processor and compared by Aguidi. His
observations, based on his anticipated comprehension of speakers of the various speech
forms, are available in Igué et al. 1993. No formal analysis of the lists has yet been
performed; that is, they have not yet been grouped together according to shared grammatical
features.
Given the lack of verification of the elicited lists at this point in time, as well as the lack of
a formal analysis, no conclusions can be drawn from the data. Therefore, the phrase lists
will not be further mentioned. (See Appendix O for a complete listing of elicited phrases.)
4.2.
Implementation
The survey was designed to be conducted in three stages. The first stage was jointly undertaken
by two researchers from CENALA (A.M. Igué, Director of CENALA, and D. Odoun
Kouyomou) and several from SIL under the auspices of CBRST (Centre Béninoise de la
Recherche Scientifique et Technique). The following two stages were conducted by SIL
members with the aid of a Beninese research assistant, R. Aguidi.13
1.
The first stage was carried out during the months of March, April and May 1992.
During this stage word and phrase lists were elicited in 28 Ede communities of
Benin, Nigeria and Togo.
2.
During the second stage, in the latter part of 1992, preliminary interviews were
conducted with community elders in six Ede communities both in Benin and Togo:
Cabe, Ica, Idaca, Mokole, Northern Nago and Somperekou. In addition, individual
sociolinguistic questionnaires were administered to small samples in five of these
communities: Cabe, Ica, Idaca, Northern Nago and Somperekou.
3.
In order to gather more in-depth data with regard to the assessment of language
development needs, the third stage of the survey was conducted among the Cabe, Ica,
Idaca, Ije, Kura, Northern Nago and Southern Nago communities. This stage was
carried out between January and June of 1993 (Cabe, Ica and Idaca) and in 1997 (Ije,
Kura, Northern Nago and Southern Nago). During this stage, community and
individual interviews (including comprehension testing) were conducted and data
previously gathered were checked.
In the following sections, more specific information regarding the applied methodology for the
third stage is given concerning procedures, survey locations, subject selection, and selection and
training of interpreters.
13
Aguidi, an L1 Ica speaker, has a master’s degree in linguistics from the Université Nationale du Bénin
(Département d’Etudes Linguistiques et de Tradition Orale).
20
4.3.
4.3.1.
Selection of survey locations, and survey subjects, and interpreters
Survey locations
Both for community and individual interviews an attempt was made to choose a representative
sample of the surveyed speech communities. It was assumed that subjects from more accessible
or larger villages have a higher proficiency in Yoruba or Ifè due to more contact with L1
speakers of these speech forms. Therefore, both more accessible or larger villages as well as
more remote or smaller villages were selected in order to compare the gathered data across
location type. The actual test points chosen is described in a separate methodology section for
each community where the third stage of the survey was conducted.
4.3.2.
Subject selection
As far as community interviews are concerned, no formal selection procedure was established.
Interviews with community elders were conducted with groups of elders chosen by the chief or
his representative, and church interviews were administered to representatives sent by their
various denominations.
With regard to subject selection for individual interviews, visits were made to the traditional
leaders of each surveyed village to explain the work, arrange a time for the interviews and to
request help with the selection of subjects. In most instances the leaders chose someone from the
community to coordinate the selection process. During the actual interviews it was also possible
for the survey team members to indicate potential subjects from among those who had gathered.
Both for RTT testing and ISQs, an attempt was made to choose a representative sample of the
surveyed population across gender and age. However, no effort was undertaken to obtain random
samples for the RTTs and ISQs; rather stratification with respect to location, gender and age was
the major aim.
In addition, factors considered to influence the level of proficiency in Yoruba and Ifè were taken
into consideration such as residence and travel patterns and religious affiliation. Subjects were
asked about their residence and travel patterns, partly to acquire insight into the extent of such
residence and travel, but mainly to screen out subjects with extensive exposure14 to either
language. As far as religious affiliation is concerned, it was assumed that through the use of
Yoruba in the church context, Christians (that is, those who presumably attend church) might
show higher levels of proficiency than non-Christians. In order to keep the selection process
simple, subjects were chosen independent of their religious affiliation; however, during the
analysis of tested and reported data the possible effect of religious affiliation was investigated.
Finally, inclusion of subjects of various education levels and occupations was endeavored by
asking the village elders to try to provide candidates with different backgrounds in these
respects.
As a result, sample proportions by location, gender, age, residence and travel patterns, religious
affiliation and education level do not necessarily correspond to like ratios of the populations
sampled.
14
Defined as residing (due to permanent residence or frequent travel) in the Yoruba or Ifè language area for longer
than one year.
21
In summarizing the above, subject selection was made according to the following pre-determined
social categories:
1.
2.
3.
4.
Various ages of both genders: younger (between 15-25 years of age) and older
(between 30-45 years of age);
Subjects who belong 100% to the surveyed variety (both father and mother are L1
speakers of the surveyed variety), being L1 speakers of the particular variety, and
having grown up and lived most of their lives in the surveyed area;
Subjects who have not lived in a Yoruba or Ifè area for longer than one year;
Selection independent of either their education level or religious affiliation.
A description of the actual sample is given in a separate methodology section for each
community where the third stage of the survey was conducted.
4.3.3.
Selection and training of interpreters
Since no member of the survey team spoke any of the surveyed speech forms it was necessary to
enlist members of the surveyed communities to act as interpreters. A Beninese research assistant,
R. Aguidi, also an L1 speaker of Ica, assisted the team throughout most of the field trips.15
Aguidi assisted in the RTT text preparation and served as interpreter during the administration of
community and individual interviews. During the actual field trips, additional local interpreters
were selected by recommendation from local leaders: either they were enlisted and accompanied
the team for the duration of the entire field trip, or they were selected from the local population
of a visited location.
While no interpreter training was given for the administration of questionnaires and informal
interviews, such training was deemed necessary with regard to the conducting of RTT testing.
However, Aguidi had acquired an understanding of the nature of RTT testing during his
involvement in the development of the various RTT texts, which rendered further training
unnecessary for him. As far as the local interpreters are concerned, those who were enlisted for
the duration of the entire field trip were formally trained to translate subjects’ responses into
French and to translate the probe questions asked by the researchers into the surveyed variety.
The training process was a simulation of a test situation with the interpreters taking turns in
acting as the subject (listening to the RTT texts and responding in their L1) and the interpreter
(translating the answers into French). In the case of the interpreters enlisted from the local
population of a visited location it was not possible to have a training session before the actual
test situation; however, they were instructed as to the appropriate procedures for the test
situation.
4.4.
Terminology
Some additional comments appear to be necessary with regard to the terms “Yoruba” and “Ifè”
as employed during the third stage of the survey.
15
Only during the Kura and Northern Nago surveys was the team not accompanied by Aguidi, and therefore,
members of the local communities had to be enlisted as interpreters.
22
4.4.1.
“Yoruba”
During the Cabe survey as well as during a first phase of the Idaca survey, the researchers
referred to “Yoruba” as “Standard Yoruba” or “Yoruba of Porto-Novo,” the standard form of
Yoruba for Benin and the variety chosen for RTT testing. However, this terminology proved to
be ambiguous. When subjects were asked whether they speak and understand “Yoruba of PortoNovo,” some subjects were inconsistent in their answers in regard to their reported proficiency.
According to Aguidi, the Beninese research assistant, this inconsistency was most likely due to
the fact that Porto-Novo Yoruba is regarded as the prestige variety; therefore, subjects may have
reported inability to speak it even though they are proficient in it due to their own unwillingness
to claim that they speak the prestige variety. Thus, for the remaining part of the Idaca survey and
all later surveys, the researchers did not refer to “Standard Yoruba” or “Yoruba of Porto-Novo”
but only to “Yoruba.” Whenever subjects responded “Yoruba,” they were asked to specify what
they meant by Yoruba; in most cases they referred to Nigerian Yoruba.
4.4.2.
“Ifè”
The variety of Ifè chosen for RTT testing is Tchetti, which is, as already mentioned (Section
1.7.2), the variety chosen for the on-going, SIL-initiated language development efforts.
However, the Ifè language project is based in Atakpamé, in Togo, where Ifè is the major
language. Therefore, during the Cabe, Ica, Idaca, Kura and Northern Nago surveys the
researchers referred to “Ifè” as “Ifè of Atakpamé” rather than “Ifè of Tchetti,” which could
possibly have skewed reported data. During the Ije and Southern Nago surveys, “Ifè” was
referred to as “Ifè of Tchetti.”
23
Appendices
Appendix A. Language maps for Benin and Togo
The following maps are taken from the Ethnologue (Gordon 2005).
1.
Benin
24
2.
Togo
25
Appendix B. Alternative spellings of Ede variety names
As mentioned previously, spellings of the Ede varieties used throughout this report are in the
English alphabet. The following table displays alternative French spellings and, for the Beninese
varieties, spellings in the national alphabet as employed by the language map of Benin
(CENALA 1990). In addition, spellings given by Capo (1989) in his classification of Defoid
languages are listed.
English
spelling
French
spelling
Ede
Edè
Boko
Boko
Cabe
Cabè
Language map of Benin
(CENALA 1990)
Capo (1989)
Ede
Èdè
Ede-Cabε
Tsábε (Sábέε, Sabẹ)
Egba
Ɛgbá
Ekiti
Ekìtì
Ica
Ica
Ede-Ica
Ìtsà
a
Idaca
Idaca
Ede-Idaaca
Idáìtsà
Ifè
Ifè
Ede-Ifε
Ànà (èdè Ìfε, Ifẹ (Togo))
Ije
Ijè
Ede-Ijε
Ìjε
Ijebu
Ìjεbú
Ijesha
Ìjεshà
Ile-Ife
Ìfε (Ifẹ)
Kura
Koura
Mokole
Mokolé
Moretan
Morétan
Nago
Nago
Ede-Mɔkɔle
Mɔ̄kɔ́lé
Ede-Nago
Nagó
Ondo
Òndó
Owo
Ɔ̀wɔ̀
Oyo
Ɔ̀yɔ́
Yoruba
Ede-Yoruba
a. The spelling employed by written materials in the language is “Ìdàáshà.”
Yoruba, Yorùbá
26
Appendix C. Terminology
Within the Edekiri branch, several terms are in use which are not well defined: “Yoruba,”
“Nago,” “Anago” and “Ana.” These terms, as Capo (1989) points out in his classification of
Defoid languages, are widely used as cover terms for the Yoruboid dialect cluster of Western
Nigeria, Benin and Togo while, at the same time, some of them also refer to distinct linguistic
communities in these countries.
In the following, origin, as far as known, and current use of the above mentioned terms is given
in more detail in order to address the question of what the terms “Yoruba,” “Nago,” “Anago” and
“Ana” actually refer to.
C.1. Yoruba
Traditionally, according to Iroko (1993), the term “Yoruba” refers to the inhabitants of Oyo16
and Ile-Ife and their surrounding regions in Oyo State in Nigeria. The “Yoruba” people shared
their origin and cultural heritage with surrounding groups. However, at the same time these
groups maintained their distinct ethnic identities and were referred to by their distinct ethnonyms
such as Egba, Egbado, Ifè, etc. It is only during the first half of the 19th century, under British
colonial rule, that this situation seem to have changed. For administrative reasons the British
extended the ethnonym “Yoruba” to those groups mentioned who shared a common origin with
the Yoruba people. Due to its extensive use for administrative purposes, “Yoruba” became, over
time, a common cover term for the Yoruboid dialect cluster. Today, according to Capo
(1989:277), “for many, Yorùbá is a cover term for a dialect cluster spoken in Western Nigeria,
Benin and Togo. However, in actual fact it seems not to cover the speakers of the cluster in
Benin and Togo because they are better known as Nagó or Anagó.” (See following Sections 0
and 0.)
While being used as a cover term, “Yoruba” still refers to one distinct language variety within
the Edekiri branch. As such it is listed by the Ethnologue (Gordon 2005). The Ethnologue
specifies further that the Yoruba language, with approximately 18,850,000 speakers (14.3% of
the total Nigerian population of 137,253,133 inhabitants), spreads across the southwestern part of
Nigeria, across Kwara, Lagos, Ogun, Ondo and Oyo states, as well as the western local
government area of Kogi State.
In addition, the term “Yoruba” is also employed to refer to a written form, “the standard variety
accepted by most of the dialect speakers” (Capo 1989:277). This standard variety was initially
based on the speech variety of Oyo (a town 33 miles north of Ibadan), extreme Oyo regionalisms
having been removed (Courtenay 1968:1).
Taking these above definitions into consideration, Capo (1989) suggests that “Yorùbá be viewed
as a lect within the cluster, a lect socially defined, which has its distinctive characteristics” (p.
277), and that “Yorùbá will then be a dialect, but still the most prestigious dialect of the cluster
and the standard language of the whole area” (p. 282). Following this proposal, the term
“Yoruba” is employed throughout this report.
16
The ancient city of “Oyo” was destroyed in the 19th century by the Fulbe people and then rebuilt about 100km
from its original place.
27
C.2. Nago
With regard to the origin of the term “Nago,” Parrinder (1947) explains that according to older
Fon men the name “was given to the Yoruba people in general during the intermittent wars
between Oyo (and later Abeokuta) and Abomey, in the course of the eighteenth and nineteenth
centuries. It was an insult, said to mean ‘the lousy’!” Other translations are “the people from over
yonder,” or “the strangers from the north.” (p. 122; see also Tidjani 1945). According to the
Dictionnaire fon-français (Segurola 1963:402), “Nagónu” (or “Anagónù”) refers to fetishers
dedicated to the Sakpota cult, or to the Sέgbó-Lisá, Mǎwǔ, Lisà or Gu cults. (See also Appendix
C.3.)
The explanations given above appear to indicate that the term “Nago” is a cover term referring to
speakers of Yoruboid varieties in general rather than to distinct communities. This view seems to
be shared by Capo (1989:277) who states that “… the speakers of the cluster in Bénin and Togo
… are … known as Nagó or Anagó” and that they “… are not distinct communities …”
However, in the same article Capo (1989) also lists Nago as a distinct linguistic community
among all the other Ede varieties, referring to the rural districts of Ifangni, Ikpinlè, Kétou, Pobè
and Sakété in the Ouémé province as well as to some villages of Alédjo and Bassila and rural
districts of Djougou in the Atakora province.17
C.3. Anago
Concerning the origin of the term “Anago,” Parrinder (1947:122) explains, that “the devotees of
the Fon god Sakpata (“earth-smallpox,” corresponding to the Yoruba “Shokpona”) are called
Anago-nu, as they speak a cult dialect resembling Yoruba, and the cult is said to have been
introduced into the Dahomean kingdom from the region of the Nago to the north.” (See also
Segurola 1963.)18
In regard to today’s use of the term “Anago,” Capo (1989:277) mentions several interpretations.
“For some non-Yorùbá speakers in West-Africa it refers to ‘Yorùbá’ speakers (only). In the West
Indies, it refers universally to the ‘Yorùbá’ speakers. … But for some ‘Yorùbá’ speakers in West
Africa, it refers to foreigners.”
C.4. Ana
The term “Ana,” according to Capo (1989:277), is also used as a general cover term for varieties
of the Defoid language group in Benin and Togo. However, Capo does not give any further
details in regard to the origin and meaning of this term. In addition, Capo (p. 279) also lists Ana
as a distinct Ede variety spoken in the rural districts of Bantè and Savalou in the Zou province in
Benin and around Atakpamé in Togo, giving “Ifè” as an alternative name for “Ana.”
17
Capo (1989:280) lists Ifangni as Ifanyin, Ikpinlè as Ikpínlέ, Kétou as Kétu, Pobè as Ikpobέ and Sakété as Ikakété.
He refers further to Alédjo as Alejo, Bassila as Basila and Djougou as Dzugu.
18
Another explanation is given by Capo (1989:277) who states: “As for the origin of the vocable anago, Biodun
Sofunke (pers. com.) suggests that it is cognate with the Assyrian word anuku meaning ‘I.’”
28
In contrast, the Ethnologue (Gordon 2005) does not list Ana as a separate entry but gives it as an
alternative name for Ifè; other alternative names are Baate19 and Ana-Ifé. However, Klaver
(1996, personal communication), member of the SIL Ifè team in Atakpamé, states that none of
these alternative names are used by the Ifè people themselves. It is noted though, that Boëthius
(1993, personal communication), former member of the SIL Ifè team, reports that educated Ifè
refer to themselves in French as “Ana.”
While Capo (1989) and the Ethnologue (Gordon 2005) link Ana to the Yoruboid dialect cluster,
both Klaver (1996, personal communication) and Boëthius (1993, personal communication) state
further that a separate language “Ana,” unrelated to the Yoruboid dialect cluster, exists. In the
early 1990s, Boëthius elicited a wordlist in Bagou, approximately 50 km east of Sotouboua and
75 km south of Tchamba, and was told that the name of the language spoken in Bagou is “Ana.”
According to Boëthius, the elicited data show that the language from Bagou is not a Yoruboid
but rather a Gur language. As such it is also classified by the Ethnologue (see also Naden
1989:147): Central Gur, Southern, Grusi, Eastern.20 However, the Ethnologue does not give
“Ana” as the language name but rather “Bago-Kusuntu.”
In addition, the findings of the Ede – Northern Nago survey (Durieux et al. 1999b) and also the
findings of a survey conducted among the neighboring Anii-Akpe communities (Tompkins and
Kluge 1997) suggest that “Ana” could also refer to the Ede – Northern Nago variety spoken in
Kambolé (Tchamba préfecture) as well as in Aworo, Biguina and Manigri in the sous-préfecture
of Bassila (Benin).
19
“Baate” seems to refer to “Bantè” in the Zou province, Benin. Capo (1989:279–280) specifies that both Ica and Ifè
are spoken in the rural districts of Baatεε (Bantè) and Savalu (Savalou). As discussed in the Ica survey report (Kluge
1999b), the Ica distinguish two linguistically homogenous varieties of their language: Ica and Ifè, the latter also
being referred to as “Ilodji.” Regarding Capo’s statement that Ifè is spoken in Bantè, it is left unclear whether he
refers to the Ica dialect “Ifè” (Ilodji) or to the Ifè language, e.g. as spoken in Tchetti and in Atakpamé.
20
Alternative name: Koussountou; spoken in Bagou and Koussountou.
29
Appendix D. Written materials in Yoruba
The following list gives a few titles and is not meant to be exhaustive.
1.
Literacy materials
− Direction de l’Alphabétisation, République du Bénin, Ministère de la Culture et des
Communications. 1992. Iwe ishiro: Livre de calcul en yoruba. Cotonou: Direction de
l’Alphabétisation.
− Direction de l’Alphabétisation, République du Bénin, Ministère de la Culture et des
Communications. 1993. Mo mɔ yoruba kà. Mo mɔ yoruba kɔ̄: Livret yoruba. Tome I, II.
Cotonou: Direction de l’Alphabétisation.
− Direction de l’Alphabétisation et de la Presse Rurale. 1975. Mo mɔ yoruba kà. Mo mɔ
yoruba kɔ̄. Programme d’alphabétisation des masses. Course C: Lecture et écriture en
yoruba. Livre de l’élève. Premier, deuxième, troisième livret. Cotonou: Direction de
l’Alphabétisation.
− Direction de l’Alphabétisation et de la Presse Rurale. 1985. Ìwé àlɔ̄: Contes en yoruba.
Cotonou: Direction de l’Alphabétisation.
− Moudachirou, E. 1987. Le pratique de transcription du èdè-yoruba. Porto-Novo:
République Populaire du Bénin, Ministère de la Jeunesse, de la Culture Populaire et des
Sports, Direction de l’Alphabétisation et de la Presse Rurale (DAPR).
2.
Historical and cultural studies on Ede
− Afouda, C. L. 1978. Histoire et civilisation du royaume de Igbo-Idaasa; période
précoloniale. M.A. Thesis, Université Nationale du Bénin.
− Agbo, C. 1970. La numération de Dahomey (suite). Numération en idiome “nagot” ou
“yoruba” et ses semblables; index alphabétique “nagot”. In Ministère de l’Education
Nationale et de la Culture. Institut de Recherches Appliquées du Dahomey (I.R.A.D),
Etudes Dahoméennes (Nouvelles série) 16. Porto-Novo: Ministère de l’Education
Nationale et de la Culture, 49–89, 99–103.
− Anonymous. 1947. De la naissance à la mort chez les nagots. In Ministère de
l’Education Nationale et de la Culture. Institut de Recherches Appliquées du Dahomey
(I.R.A.D), Etudes Dahoméennes 900. Porto-Novo: Ministère de l’Education Nationale
et de la Culture, 1–2.
− Aworan, A. B. 1994. Oriki idele wa. Lati ɔwɔ shabi salomɔ. Proverbe en idaca. Savè.
− Bernolles, J. 1964. Un mythe nago de Dassa-Zoumé. In Ministère de l’Education
Nationale et de la Culture. Institut de Recherches Appliquées du Dahomey (I.R.A.D),
Etudes Dahoméennes (Nouvelles série) 2. Porto-Novo: Ministère de l’Education
Nationale et de la Culture, 33–49.
30
− Gbaguidi, B. 1952a. Origine des noms de village. Cercle de Savalou. (Canton des
Bantè). In Ministère de l’Education Nationale et de la Culture. Institut de Recherches
Appliquées du Dahomey (I.R.A.D), Etudes Dahoméennes 8. Porto-Novo: Ministère de
l’Education Nationale et de la Culture, 69.
− Gbaguidi, B. 1952b. Origine des noms de village. Cercle de Savalou. (Canton des
Dassas). In Ministère de l’Education Nationale et de la Culture. Institut de Recherches
Appliquées du Dahomey (I.R.A.D), Etudes Dahoméennes 13. Porto-Novo: Ministère de
l’Education Nationale et de la Culture, 65.
− Gbaguidi, B. 1952c. Sens des noms des villages du Canton: Adjante, Aphassi, Banon,
Bante, Bobe, Djagbobo, Djocobo, Koko, Kassola, Lougba, Fira. Cercle de Savalou. In
Ministère de l’Education Nationale et de la Culture. Institut de Recherches Appliquées
du Dahomey (I.R.A.D), Etudes Dahoméennes 8. Porto-Novo: Ministère de l’Education
Nationale et de la Culture, 70–75.
− Koukoui, C. 1953. Kermesse en pays Holli. France-Dahomey 2:4.
− Kourouma, K. 1954. A propos du site légendaire de Savalou (Dahomey). Notes
africaines 63:83.
− Lombard, J. 1955. A propos des pierres sculptées d’ifé. Notes africaines 68:97.
− Mercier, P. 1950. Notices sur le peuplement yoruba au Dahomey-Togo. In Ministère de
l’Education Nationale et de la Culture. Institut de Recherches Appliquées du Dahomey
(I.R.A.D), Etudes Dahoméennes 4. Porto-Novo: Ministère de l’Education Nationale et
de la Culture, 29–40.
− Moulero, R. P. 1964. Histoire et légende de chabè (savè). In Ministère de l’Education
Nationale et de la Culture. Institut de Recherches Appliquées du Dahomey (I.R.A.D),
Etudes Dahoméennes (Nouvelles série) 2. Porto-Novo: Ministère de l’Education
Nationale et de la Culture, 51–92.
− Moulero, T. 1927. Proverbes nagots ou yorubas. La reconnaissance africaine 32:5.
− Moulero, T. 1931a. Le mariage chez les Dassa. Etude sur la famille (Dahomey). Echo
des missions africaines 2:36.
− Moulero, T. 1931b. Le mariage chez les Dassa. Etude sur la famille (Dahomey). Echo
des missions africaines 3:58.
− Nouaillac. 1951. Le hollidjè. France-Dahomey 281:3.
− Odoun Kouyomou, D. 1988a. Cent quarante et un proverbes et vingt devinettes
idàáshà. Cotonou: CENALA.
− Odoun Kouyomou, D. 1988b. Formules de civilité ou compliments et formules de
compassion ou condoléances chez les yorubaphones en général et les locuteurs idàáshà
en particulier. Cotonou: CENALA.
− Odoun Kouyomou, D. 1988c. Formules de salutation idàáshà. Cotonou: CENALA.
31
− Odoun Kouyomou, D. 1989. Recueil de proverbes, contes, chansons et devinettes
idaasha. Cotonou: CENALA.
− Odoun Kouyomou, D. 1990a. Le corps humain. Cotonou: CENALA.
− Odoun Kouyomou, D. 1990b. Le peuple mɔkɔlé. Cotonou: CENALA.
− Odoun Kouyomou, D. 1990c. Recueil de proverbes et devinettes idàáshà. Tome 1.
Cotonou: CENALA.
− Odoun Kouyomou, D. 1991a. Èɖè ìɖàáshà kíkɔ̄: Comment transcrire l’idaca. Cotonou:
CENALA.
− Odoun Kouyomou, D. 1991b. Terminologie français-idaasha sur les mesures de
capacité, de poids, de distance, de temps, de volume. La numération et l’énumération.
Cotonou: CENALA.
− Odoun Kouyomou, D. 1994a. Les anthroponymies en milieu culturel yoruba des Souspréfectures de Dassa-Zoumé et de Glazoué. Cotonou: CENALA.
− Odoun Kouyomou, D. 1994b. Recueil de proverbes et devinettes idàáshà. Tome 2.
Cotonou: CENALA.
− Oliveira, A. de. 1927. Proverbes nagots ou yorubas. La reconnaissance africaine 33:10.
− Tossou, M. 1973. Les proverbes idatcha. M.A. Thesis, Université de la Sorbonne
Nouvelle.
− Vendeix, J. 1928. Etude sur le mariage dans le cercle de Savalou. In J. Vendeix,
Monographie de Savalou. Doc.C.Sav. 40.
− Verger, P. no date. Yoruba influences. Basil: O du 1.
32
Appendix E. Questionnaires
E.1. Community questionnaire
(rev 11/96, SIL T/B)
Effectué le _____________ à ____________________ par ______________________
Identité ethnique du chef: _______________; des vieux: ________________________
Abréviations: E=surveyed Ede variety, Yo=Yoruba, I=Ifè, F=French, Y=Yes, N=No
1.
LA LANGUE DE L’ENQUETE ET LES LANGUES VOISINES
1.1. Comment vous appelez votre propre langue?
1.2. Quelle est l’origine du peuple de ce village?
Pour trouver l’étendue de la région où la langue est parlée, montrez une photocopie d’une carte
de la région, et posez les questions suivantes. (Utilisez les feutres en couleur)
1.3. Dans quels villages votre langue (èdè) est-elle parlée? (demandez pour chaque village)
(Encerclez les villages où la langue est parlée; mettez des parenthèses autour des noms des
villages où il n’est pas certain que la langue soit parlée)
1.4. Y a-t-il des villages où plusieurs langues sont parlées?
(Encadrez les villages où l’on trouve des locuteurs de plusieurs langues différentes)
1.5. Dans quels villages parle-t-on une langue différente que la vôtre? Quel est le nom de cette
langue / ces langues?
(Soulignez les villages où il est certain que l’on parle une langue différente que celle en
question, et écrivez le nom de celle-ci à côté du village – ceci pour déterminer les
frontières de la langue étudiée)
(Tracez une ligne continue là où les frontières sont certaines, et une ligne pointillée là où
elles sont incertaines)
2.
DIALECTES DE LA LANGUE DE L’ENQUETE ET INTERCOMPREHENSION
ENTRE LES VARIANTES
2.1. Parmi les villages où votre langue (èdè) est parlée, il y a-t-il des différences
dans la façon de parler?
2.2. Quels villages parlent différemment?
(Selon les renseignements fournis par l’enquêté, l’enquêteur devrait …
− mettre la lettre A à coté des villages qui parlent la langue de l’enquête, B à coté des
villages d’un autre groupe, C, etc.;
− tracer les lignes des frontières dialectales avec les lignes continues et pointillées.)
YN
33
2.3. Comment appelle-t-on les gens qui parlent:
A? ________________________
B? ________________________
C? ________________________
D? ________________________
2.4. Quelles sortes de différences existent entre votre variante et les autres (prononciation,
vocabulaire, sont-elles difficiles à décrire)?
Variety A – B:
______________________________________________________________
Variety A – C:
______________________________________________________________
Variety A – D:
______________________________________________________________
Variety A – E:
______________________________________________________________
2.5. Quelle variante avez-vous le plus de difficulté à suivre? _____________________________
2.6. Comment comprenez-vous la variante …?
(L’enquêteur devrait utiliser le tableau suivant pour demander aux locuteurs de chaque
dialecte comment ils comprennent les autres)
++ très bien; + bien; 0 assez bien; - pas bien; -- pas du tout
B
C
D
A ______________________________
2.7. Tous les enfants/hommes/femmes ici au village comprennent-ils bien les locuteurs …?
Enfants
Hommes
Femmes
A
B
C
D
A
B
C
D
A
B
C
D
YN
YN
YN
YN
YN
YN
YN
YN
YN
YN
YN
YN
2.8. Où parle-t-on votre langue le mieux?
2.9. Si on veut écrire votre langue on devrait choisir le parler de quelle région pour l’écrire?
2.10. Si on veut enregistrer une histoire dans votre langue on devrait choisir le parler de quel
région pour enregistrer une histoire en E pur? [Ask this question only if you have problems
deciding where to record the hometown texts.]
34
3.
L’USAGE DE LA LANGUE/VARIANTE
3.1. Quelle langue utilisez-vous pour:
Annonces
Rites de coutumes
Jugements dans la famille
Jugements au village
Conseils d’anciens (au village)
Réunions du conseil traditionnel (régionaux)
E Yo I __
E Yo I __
E Yo I __
E Yo I __
E Yo I __
E Yo I __
3.2. Avez-vous besoin des interprètes si une variante autre que la vôtre est utilisée?
YN
Quelle variante et quelle occasion?
_________________________________________________________________________
3.3. A part votre langue, quelle langue est utilisée le plus souvent
ici dans votre village?
_________________________________________________________
dans la région?
______________________________________________________________
4.
ALPHABETISATION
4.1. Si on veut écrire votre langue on doit choisir
la variante de quel région pour l’écrire?
___________________________________________
Et, si l’on écrit en variante Yo/I, sera-t-il aussi acceptable?
Yo: Y N, I: Y N
Si NON, Pourquoi?
__________________________________________________________
4.2. Il y a t il des classes d’alphabétisation au village?
Dans quelle(s) langue(s)?
4.3. Si on vous donnait le choix entre Yo et I comme langue pour les
classes d’alphabétisation, vous choisiriez quelle variante?
YN
Yo I ___ ___
Yo I
4.4. Si on va commencer un programme d’alphabétisation en Yo / I les gens
d’ici vont-ils s’intéresser et s’inscrire pour la classe?
Yo: Y N, I: Y N
4.5. L’alphabétisation en Yo / I serait-il supportée par les responsables
et les vieux de ce village?
Yo: Y N, I: Y N
5.
INFORMATION GENERALE SUR LA COMMUNAUTE
5.1. Population au village: Yo: _____ I: _____ _: _____ _: _____ _: _____
35
5.2. Il y a-t-il des mariages mixtes? Si OUI combien?
Yo: _____ I: _____ __: _____ __: _____ __: _____
5.3. Il y a-t-il des églises au village? Lesquelles?
_________________________________________________________________________
5.4. Quelle langue est utilisée à la mosquée?
pour prêcher:
pour traduire la lecture du Coran:
E Yo I F __
No / Yes: E Yo I F
(Sections 4 and 5 were not administered during the Cabe, Ica and Idaca Surveys)
36
E.2. RTT questionnaire
(3/93, SIL T/B)
Effectué le _____________ à ____________________ par ______________________
Abréviations: E=surveyed Ede variety, Yo=Yoruba, I=Ifè, F=French, Y=Yes, N=No
1.
PRESENTATION DE L’ENQUETE(E)
1.1. Nom et prénom:
________________________________________
1.2. Age: _______
1.3. Sexe: _______
1.4. Profession: _____________________________________________
1.5. Vous avez atteint quel niveau à l’école? ______________________
1.6a Religion:
__________________________
1.6b Dénomination:
______________________
1.6c Fréquentation à l’église/mosquée: Dly sev/wk 1x/wk 2x/mth 1x/mth <1x/mth
1.7. Village natal?
1.8. Grandi où?
_________________________________________
____________________________________________
1.9. Résidence actuelle?
_____________________________________
1.10a Avez-vous habité ailleurs pendant au moins un an?
(check for Nigeria, Porto-Novo, Ifè areas (Atakpamé))
1.10b Où? ______________________________
YN
Pendant combien de temps? __________
1.11. Langue maternelle du sujet?
E Yo I F
1.12. Langue maternelle du père?
E Yo I F
1.13. Langue maternelle de la mère?
E Yo I F
1.14. Usage de langue entre les parents?
E Yo I F
1.15. Langue maternelle de l’épouse?
For female subjects: Langue maternelle de la co-épouse?
E Yo I F
E Yo I F
1.16. Usage de langue du sujet à la maison?
Si E, aussi l’usage de …?
E Yo I F
Yo: Y N / I: Y N / F: Y N
1.17. Est-ce que vous voyagez parfois chez les Yo / I?
Où?
____________ _____________ ____________
Souvent?
____________ _____________ ____________
37
(>1x/wk, 1x/wk, 2x/mth, 1x/mth, 4-6x/yr, 1x/yr)
Durée?
2.
____________ _____________ ____________
POST-IFE TEXTE
2.1. Selon vous, l’homme qui a raconté l’histoire est originaire d’où?
Il parle quelle langue?
I _____________
I _____________
2.2. Comment le savez-vous? ______________________________________
(If the subject did not answer QST 2.1. correctly, give the answer now)
2.3. Comment avez-vous compris l’histoire? En avez-vous compris:
Le tout / La plupart / Un peu / Très peu / Rien
2.4. Sa manière de parler est-il:
Très différente de / Un peu différente de / Comme la vôtre?
2.5. Les … de ce village comprendraient-ils toute l’histoire?
MY: Y N / MO: Y N / FY: Y N / FO: Y N
2.6. Combien de fois allez-vous dans la région de cet homme?
jamais
>1x/wk
1x/wk
1x/mth
4-6x/yr
1x/yr
autre: _______
2.7. Pendant combien de temps restez-vous là-bas? _________
2.8. Les gens de là-bas viennent-ils ici?
YN
2.9a Parlez-vous I?
YN
2.9b Comprenez-vous I?
YN
2.9c Comment comprenez-vous leur parler?
Le tout / La plupart / Un peu / Très peu / Rien
2.10. Lorsque vous parlez avec un locuteur I, vous parlez quelle langue:
2.11. Pensez-vous que c’est bon de pouvoir parler et comprendre I?
Pourquoi?
3.
POST-YORUBA TEXTES
A.
NARRATIVE
3.1. Selon vous, l’homme qui a raconté l’histoire est originaire d’où?
Il parle quelle langue?
Parle-t-il le Yo bien?
3.2. Comment avez-vous compris l’histoire? En avez-vous compris:
Le tout / La plupart / Un peu / Très peu / Rien
3.3. Les … de ce village comprendraient-ils toute l’histoire?
MY: Y N / MO: Y N / FY: Y N / FO: Y N
E Yo I
YN
Yo _____________
Yo _____________
YN
38
B.
ACTES 10:1-23
3.4. Comment avez-vous compris l’histoire? En avez-vous compris:
Le tout / La plupart / Un peu / Très peu / Rien
C.
Luc 19:11-27
3.5. Comment avez-vous compris l’histoire? En avez-vous compris:
Le tout / La plupart / Un peu / Très peu / Rien
D.
APRES TOUS LES TEXTES EN YORUBA
3.6. Parlez-vous Yo?
YN
3.7. Comprenez-vous Yo?
YN
3.8. Pouvez-vous toujours dire tout ce que vous voulez en Yo?
YN
3.9. Pouvez-vous toujours comprendre les locuteurs du Yo?
YN
3.10. Parlez-vous parfois Yo avec
YN
YN
Quelle dialecte?
4.
vos amis d’E?
des locuteurs d’autres dialectes E?
(e.g. Cabe, Ica, Idaca, etc.)
____________________________________________
ALPHABETISATION
4.1. Pouvez-vous lire?
Pouvez-vous écrire?
Yo: Y N, I: Y N, F: Y N
Yo: Y N, I: Y N, F: Y N
Quoi? Yo: ________________, I: _________________, F: _________________
4.2. Avez-vous essayé d’écrire en E?
YN
4.3. Pensez-vous qu’il serait bon pour les locuteurs d’E d’être alphabétisé en E?
Pourquoi?
YN
4.4. Voudriez-vous vous-même être alphabétisé(e) en
E: Y N, Pourquoi?
Yo: Y N, Pourquoi?
I: Y N, Pourquoi?
4.5. Si on vous donnait la choix entre une classe d’alphabétisation en Yo et en I, vous choisiriez
quelle classe?
Yo I
4.6. Avez-vous jamais été inscrit dans une classe d’alphabétisation?
Yo: Y N, I: Y N, ___: Y N
39
4.7. Si un étranger veut apprendre votre langue dans cette région, où devrait-il s’installer pour
apprendre l’E pur?
Pourquoi?
(QSTs 4.2.-4.7. were not administered during the Cabe, Ica and Idaca Surveys)
40
E.3. Individual sociolinguistic questionnaire
(rev 3/92, after the Cameroonian version)
Effectué le _____________ à ____________________ par ______________________
Abréviations: E=surveyed Ede variety, Yo=Yoruba, I=Ifè, F=French, Y=Yes, N=No
1.
PRESENTATION DE L’ENQUETE(E)
1.1. Nom et prénom: ___________________________
1.3. Sexe: ____
1.2. Age: _______
1.4. Profession: ________________________
1.5. Vous avez atteint quel niveau à l’école? ______________
1.6a Religion: _______________
1.6b Dénomination: _____________________
1.6c Fréquentation à l’église/mosquée: Dly sev/wk 1x/wk 2x/mth 1x/mth <1x/mth
1.7. Village natal? _____________
1.8. Grandi où? ______________________
1.9. Résidence actuelle? ____________________________________
1.10a Avez-vous habité ailleurs pendant au moins un an?
1.10b Où? ______________________________
YN
Pendant combien de temps? __________
1.11. Langue maternelle du sujet?
E Yo I F
1.12. Langue maternelle du père?
E Yo I F
1.13. Langue maternelle de la mère?
E Yo I F
1.14. Usage de langue entre les parents?
E Yo I F
1.15. Langue maternelle de l’épouse?
For female subjects: Langue maternelle de la co-épouse?
E Yo I F
E Yo I F
1.16. Usage de langue du sujet à la maison?
Si E, aussi l’usage de …?
2.
E Yo I F
Yo: Y N / I: Y N / F: Y N
MULTILINGUISME
2.1. Si vous avez habité ailleurs pendant au moins un an (Nigeria, Porto-Novo, Ifè areas):
Avez-vous bien compris leur langue?
Yo: Y N / I: Y N
Vous avez parlé quelle langue là-bas?
E Y I ___
2.2. Est-ce que vous voyagez parfois chez les Yo / I?
Où?
____________ _____________ ____________
41
Souvent?
____________ _____________ ____________
(>1x/wk, 1x/wk, 2x/mth, 1x/mth, 4-6x/yr, 1x/yr)
Durée?
____________ _____________ ____________
2.3. Parlez-vous:
Si OUI: Quelle langue parlez-vous le mieux?
Yo: Y N / I: Y N / F: Y N
Yo I F
2.4. Pouvez-vous toujours dire tout ce que vous voulez en Yo?
YN
2.5. Comprenez-vous:
Si OUI: Quelle langue comprenez-vous le mieux?
Yo: Y N / I: Y N / F: Y N
Yo I F
2.6. Pouvez-vous toujours comprendre les locuteurs du Yo?
2.7. Comment comprenez-vous le parler I?
YN
Le tout / La plupart / Un peu / Très peu / Rien
2.8. Ecoutez-vous des émissions à la radio en
Comprenez-vous tout ce qu’ils disent?
Yo: Y N / I: Y N / F: Y N
Yo: Y N / I: Y N / F: Y N
Quelle émissions? Yo: _____________, I: ______________, F: ______________
Souvent?
3.
dly / >1x/wk / 1x/wk / 2x/mth, 1x/mth
L’USAGE DE LA LANGUE
3.1. Quelle(s) langue(s) utilisez-vous
le plus souvent avec / au:
votre père
votre mère
votre épouse(s)
vos enfants
vos ami(e)s
vos voisin(e)s
les vieux
champs/travail
sous-préfecture
marché local21 ___________
marché régional ________
locuteurs Yo
locuteurs I
3.2. Avez-vous des enfants?
Parlent-ils:
Ils l’ont appris à quel âge?
Comprennent-ils?
Ils l’ont appris à quel âge?
21
Specify locality.
E
E
E
E
E
E
E
E
E
E
E
E
E
Yo
Yo
Yo
Yo
Yo
Yo
Yo
Yo
Yo
Yo
Yo
Yo
Yo
I
I
I
I
I
I
I
I
I
I
I
I
I
F
F
F
F
F
F
F
F
F
F
F
F
F
Laquelle/lesquelles
parlent-ils avec vous?
E
E
E
E
E
E
E
E
E
E
E
E
E
Yo
Yo
Yo
Yo
Yo
Yo
Yo
Yo
Yo
Yo
Yo
Yo
Yo
I
I
I
I
I
I
I
I
I
I
I
I
I
F
F
F
F
F
F
F
F
F
F
F
F
F
YN
E: Y N / Yo: Y N / I: Y N / F: Y N
E: ___ / Yo: ___ / I: ___ / F: ___
E: Y N / Yo: Y N / I: Y N / F: Y N
E: ___ / Yo: ___ / I: ___ / F: ___
42
3.3. A partir de quel âge les enfants ici au village peuvent-ils
comprendre un locuteur de …?
Yo ___ ans, I ___ ans
3.4. Quelle(s) langue(s) parlent les enfants de ce village quand ils jouent avec d’autres enfants?
E: E Yo I
4.
Yo: E Yo I
I: E Yo I
ATTITUDES ENVERS DES LANGUES
4.1. Les jeunes gens parlent-ils E comme il faut?
Si NON, comment voyez-vous cela? bon / mauvais / __________
Pourquoi?
YN
4.2. Est-il bon de pouvoir parler et comprendre …?
Yo: Y N Pourquoi?
I:
Y N Pourquoi?
F:
Y N Pourquoi?
4.
4.3. Si un étranger veut apprendre votre langue dans cette région, où devrait-il s’installer
pour apprendre l’E pur?
Pourquoi?
5.
ALPHABETISATION
5.1. Pouvez-vous lire?
Pouvez-vous écrire?
Yo: Y N, I: Y N, F: Y N
Yo: Y N, I: Y N, F: Y N
Quoi? Yo: ________________, I: _________________, F: _________________
5.2. Avez-vous essayé d’écrire en E?
YN
5.3. Pensez-vous qu’il serait bon pour les locuteurs d’E d’être alphabétisé en E?
Pourquoi?
YN
5.4. Voudriez-vous vous-même être alphabétisé(e) en
E: Y N,
Pourquoi?
Yo: Y N,
Pourquoi?
I: Y N,
Pourquoi?
5.5. Si on vous donnait la choix entre une classe d’alphabétisation en Yo et en I,
vous choisiriez quelle classe?
5.6. Avez-vous jamais été inscrit dans une classe d’alphabétisation?
Yo I
Yo: Y N, I: Y N, ___: Y N
(QSTs 1.6c, 1.8, 1.9, 1.16, 2.6, 5.5, 5.6 were not administered during Cabe, Ica and Idaca
Surveys)
43
E.4. Non-formal education questionnaire
(11/96, SIL Togo/Benin)
Effectué le _____________ à ____________________ par ______________________
Abréviations: E=surveyed Ede variety, Yo=Yoruba, I=Ifè, F=French, Y=Yes, N=No
1.
PRESENTATION DE L’ENQUETE
1.1. Nom et fonction:
1.2. Langue maternelle?
1.3. Parlez-vous:
2.
INFORMATIONS DEMOGRAPHIQUES
A.
ALPHABETISATION
Yo: Y N / I: Y N
2.1. Des classes d’alphabétisation dans la région ici sont organisées dans quelles langues?
Distribution des langues par régions:
2.2. Existe-t-il des classes d’alphabétisation en
E: Y N / Yo: Y N / I: Y N
Depuis quand?
2.3. Nombre de classes et le totale d’étudiants pour toute la région (male-female) – (par souspréfecture s’il y en a plusieurs)
2.4. Situation régionale en ce qui concerne l’alphabétisation (géographiquement):
a) Régions fortes?
b) Régions faibles?
2.5. Comment les classes sont-elles organisées? (yearly schedule; number of students; number of
classes/village; rate of successful students)
2.6. Lesquels sont vos projets/visions pour l’avenir à l’égard d’utilisation d’E / Yo pour
l’alphabétisation?
E:
Yo:
44
B.
POST-ALPHABETISATION
2.7. Existe-t-il des classes de post-alphabétisation en
Yo: Y N / I: Y N
Depuis quand?
2.8. Nombre de classes et le totale d’étudiants pour toute la région (male-female) – (par souspréfecture s’il y en a plusieurs)
2.9. Situation régionale en ce qui concerne la post-alphabétisation (géographiquement):
a) Régions fortes?
b) Régions faibles?
2.10. Comment les classes sont-elles organisées? (yearly schedule; number of students; number
of classes/village; rate of successfull students)
2.11. Lesquels sont vos projets/visions pour l’avenir à l’égard d’utilisation de Yo/I pour la post
alphabétisation?
45
E.5. Church questionnaire
(3/92, SIL Togo/Benin)
Effectué le _____________ à ____________________ par ______________________
Dénomination: ___________________________________
Abréviations: E=surveyed Ede variety, Yo=Yoruba, I=Ifè, F=French, Y=Yes, N=No
1.
PRESENTATION DE L’ENQUETE
1.1. Nom, fonction dans l’église, langue maternelle? Parlez-vous E/Yo/I?
2.
Nom et Fonction
Lg mat
__________________________________
_____
E: Y N / Yo: Y N: I: Y N
__________________________________
_____
E: Y N / Yo: Y N: I: Y N
__________________________________
_____
E: Y N / Yo: Y N: I: Y N
__________________________________
_____
E: Y N / Yo: Y N: I: Y N
__________________________________
_____
E: Y N / Yo: Y N: I: Y N
INFORMATION GENERALE
2.1. La majorité au village est de quelle religion?
Musl Chr Anim
2.2. Il y a quelles églises au village?
__________________________________________________
2.3. Quelles sont les plus grandes églises?
______________________________________________
3.
L’USAGE DE LA LANGUE A L’EGLISE
3.1. Quelles sont les langues utilisées pendant le culte/la messe pour:
lire les Ecritures
E Yo I F _
prières (leaders)
prêcher
E Yo I F _
prières (congrégation)
les annonces
E Yo I F _
leçons du baptême
l’Eucharistie
E Yo I F _
les mariages
chanter
E Yo I F _
les funérailles
E Yo I F _
E Yo I F _
E Yo I F _
E Yo I F _
E Yo I F _
3.2. Quelles sont les langues utilisées pour:
la réunion des femmes
la réunion des jeunes
les drames ou la dramatisation des jeux
les témoignages
les prières pendant des études bibliques
E Yo I F _
E Yo I F _
E Yo I F _
E Yo I F _
E Yo I F _
46
3.3. Si “prêcher” et “lecture” ne sont faits en E: Faites-vous une traduction en E?
lecture des Ecritures:
Y N; spontané préparé; traduction F->Yo: Y N
prêcher:
Y N; spontané préparé; traduction F->Yo: Y N
3.4. Si “lecture” et “prêcher” sont faits en Yo: Tous les membres comprennent-ils
lecture des Ecritures:
Y N / Qui ne comprend pas? Y – O / M – F
prêcher:
Y N / Qui ne comprend pas? Y – O / M – F
3.5. Il y a une classe de dimanche destinée aux enfants?
Quelle langue est utilisée?
Les enfants, comprennent-ils tout?
4.
YN
E Yo I F
Yo: Y N / I: Y N / F: Y N
DISTRIBUTION DE LA BIBLE OU D’AUTRES MATERIELS ECRITS
4.1. Dans votre congrégation combien de personnes possèdent
leur propres Bible en Yo?
Quelques uns / La moitié / La majorité
4.2. Quelle Bible est utilisée à l’église?
Pour la Bible en Yo: Quelle version est utilisée?
F Yo __
___________________
4.3. Pour l’ancien version en Yo: Pensez-vous que tout le monde comprend ce qui est lu?
YN
Qui ne comprend pas?
Y–O/M–F
4.4. Savez-vous qu’il y a une version du NT en Yo courant?
L’avez-vous vue?
YN
YN
4.5. Connaissez-vous des églises qui l’utilisent?
YN
4.6. (Show the photocopies) Pensez-vous qu’elle serait mieux comprise que les autres?
YN
4.7. S’intéresseriez-vous à l’utiliser?
Pourquoi?
YN
4.8. Il y a du matériel en Yo dans cette région?
Lesquels (livres de prières, de chansons, journaux, syllabaires, etc.)
YN
_________________________________________________________________________
4.9. Où se trouve l’endroit le plus proche pour acheter du matériel en Yo?
4.10. Le véhicule de l’Alliance Biblique passe-t-il par ici pour vous vendre
du matériel en Yo?
5.
YN
LA TRADUCTION DE LA BIBLE ET ENGAGEMENT POTENTIEL DE L’EGLISE
5.1. Selon vous, la congrégation préfère quelle langue pendant le culte/la messe?
Pourquoi?
E Yo I F
47
5.2. L’usage de E est-il encouragé par les responsables de cette église:
pour le service?
YN
pour les réunions différentes?
Y N Lesquels? ______________________
5.3. Avez-vous une raison qui vous fait croire que l’usage de E serait impropre pendant le
culte/la messe?
_________________________________________________________________________
5.4. Il y a du matériel en E écrits par la congrégation pour leur usage?
Lesquels?
YN
5.5. Les membres de votre église ont-ils exprimé leur intérêt
de lire et écrire en E?
d’avoir la Bible en E
YN
YN
5.6. Pensez-vous que la traduction de la Bible en E serait utile pour la congrégation?
Pourquoi?
YN
5.7. Pensez-vous que la congrégation entière serait intéressée à avoir une traduction de la Bible
en E?
YN
Pourquoi?
5.8. Votre église a-t-elle déjà demandé à quelqu’un de venir faire
une traduction de la Bible
un programme d’alphabétisation?
Y N Quand? ____
Y N Quand? ____
5.9. Si vous aviez l’accord de vos supérieurs, seriez-vous intéressés de faire partie d’un
programme multi-dénominationnel de la traduction de la Bible?
YN
5.10. Connaissez-vous quelqu’un qui présentement est engagé dans
la traduction de la Bible?
la production du matériel en E?
YN
YN
48
Appendix F. RTT text preparation
F.1. Rationale
The purpose of the Recorded Text Test (RTT) was to assess comprehension levels of narratives
in both Yoruba and Ifè, as well as of Yoruba Bible passages during the third stage of the survey.
The RTT is an indirect measure of comprehension as described by Casad (1974). Based on the
evaluation of the subjects’ answers to comprehension questions inserted into a recorded text, two
inferences can be made—one regarding the subjects’ general comprehension of the whole text,
and one regarding the subjects’ general comprehension of the tested speech form.
F.2. Test preparation
F.2.1.
Test texts
Personal narratives in both Yoruba and Ifè, as well as two Yoruba Bible passages, were recorded
which were to be tested in various villages of the surveyed Ede communities.
The Yoruba narrative was given by an L1 speaker of Yoruba from Porto-Novo, the variety
regarded as the standard form of Yoruba for Benin. The speaker was C. Salou, head of the
literacy department in Porto-Novo; the Bible passages were recorded by a female member of his
family. The Ifè narrative was given by a member of the SIL Ifè language development team in
Atakpamé, an L1 speaker of Tchetti, the variety chosen for Ifè language development.
In order to compare comprehension results across translations, passages were chosen both from
the revised 1987 New Testament in modern Yoruba, and from the 1960 Bible translation: Acts
10:1–23 was chosen from the 1987 translation, and Luke 19:11–27 from the 1960 translation
(Bible Society of Nigeria 1960, 1987).
The text preparation for the Yoruba texts was done by the Beninese research assistant, R. Aguidi,
L1 speaker of Ica, while the Ifè narrative was prepared by the narrator from the Ifè language
team. A word-for-word transcription was made for each narrative followed by a back translation
of the narrative into French; for the Bible passages a French Bible translation (La Sainte Bible,
Société Biblique de Genève 1979) was sufficient. Based on this translation, comprehension
questions were devised covering a wide range of semantic areas.22
These questions were translated into Yoruba or Ifè and then recorded by an L1 speaker of the
speech variety of each text. The questions were interpolated into the texts at an appropriate point
directly following the relevant information regarding the question. Each question was followed
by a pause to allow subjects time to respond to the question.
In order to ensure that the test was properly designed, the texts were pre-tested on four L1
Yoruba and five L1 Ifè speakers, respectively. The subjects were asked to answer the inserted
questions in their own speech variety. These answers were translated into French by an
interpreter and written down by one of the researchers. After the pre-testing the answers were
22
Yoruba narrative: 19 questions; Acts 10:1–23 and Luke 19:11–27: 15 questions each; Ifè narrative: 16 questions.
49
evaluated, and of the original questions 11–12 were chosen for the final test tape.23 In addition, a
base-line scoring system was devised for future scoring based on the responses given by L1
speakers. (See Appendix G for a complete transcription and interlinear translation of the texts,
including comprehension questions and baseline answers.)
F.2.2.
Practice texts
Before the actual RTT testing, subjects were given a practice text with inserted comprehension
questions. The text and questions were in their L1.
During the Cabe, Ica and Idaca surveys, subjects were given two texts in their L1 for practice
purposes. These texts were as follows:
1.
A short narrative, 1–2 minutes long, with five inserted comprehension questions,
serving as a practice text in order to train people in how to take the test; and
2.
A longer narrative, 3–4 minutes long, with ten inserted questions (hereafter referred
to as the “hometown text”). The hometown text was used to screen all subjects in
order to ensure their understanding of the testing method. Low scores (≤80%) on this
hometown text indicated that the subjects had not mastered the test procedures and
that other RTTs would, therefore, be invalid for those subjects. Consequently, these
subjects were not tested with texts from other varieties.
During the Kura and Northern Nago survey, it was decided to modify this methodology by using
one narrative which was recorded and prepared with 15 final comprehension questions: the first
5 sections served as a practice and the final 10 sections were the hometown test. In order to
qualify for the actual RTT testing, subjects had to score at least 80% of the final 10 questions.
F.2.3.
Final test tapes
For the actual testing, five tapes were prepared. The first tape was comprised of an introduction
statement in the language of the surveyed variety,24 followed by the practice text(s). The
remaining four tapes were comprised of the three Yoruba texts and the Ifè narrative with all
questions having been translated into the surveyed variety. The four texts were rotated so that
they were not presented in the same order to all subjects in order to guard against skewed results
due to test fatigue or maturation effect.
23
Yoruba texts: 11 questions; Ifè narrative: 12 questions.
“We are studying your language. … We would like to know how well you understand the following stories. There
are some stories easy to understand and some which are more difficult. In each story there are questions. The
questions are about things which take place in the story. Listen carefully in order to be able to answer the questions
correctly. Here is the first story.” (Nous sommes en train d’étudier votre langue. … Nous voudrions savoir si vous
comprenez bien les histoires qui suivent. Il y a quelques histoires facile à comprendre et quelques-unes qui sont plus
difficiles. Dans chaque histoire il y a des questions. Les questions concernent les choses qui se passent dans
l’histoire. Ecoutez bien afin de répondre correctement aux questions. Voici une histoire!)
24
50
F.3. Scoring procedure
Based on the compilation of responses given by L1 Yoruba and Ifè speakers during the pretesting of the texts, a base-line scoring system was devised for future scoring. Each response was
first compared to the original text, and then compared to the other responses to determine the
level of exactness which could be expected from an L1 speaker of the particular text. Therefore,
if a portion of the original passage was not included in the responses given by L1 speakers it was
not included in the baseline answer. These model answers served as the standard to which all
future responses of subjects were to be compared. Each correct response was worth 1 point.
All answers given during the actual RTT testing were compared to the final baseline answers.
Each response that exactly matched the baseline answer was automatically given full credit. Any
variation from the baseline was written down, evaluated separately in comparison with answers
given by other subjects, and assigned either partial or no credit. (See Appendix G for baseline
answers and Appendix H for the RTT baseline scoring system.) Before the final scoring of each
subject, each script was re-checked by a second surveyor to insure scoring reliability.
51
Appendix G. Ede RTT texts: Transcription, interlinear translation, comprehension
questions, and baseline answers
G.1. Yoruba
G.1.1. Narrative
1.
ni ɔdun kɛ̀ɛj́ ɔ́
sɛyin ní mo ji ́ ni òrúɔ ̀ mo fɛ́ latí lɔ si ìlú kan
dans année huitième dernier et je réveiller dans matin, je vouloir de partir au village un
Cela fait huit ans déjà, je me suis réveillé un matin, je voulais partir dans un village.
QST 1. [125] Qu’est-ce que le narrateur voulait faire?
− aller dans un village
2.
iyào mi sɔ fun mí nkpe ki m máà lɔ́. mo ni o she dan dan fun mi láti lɔ.
femme ma dire pour moi que ne pas non moi partir. je dire il faire obliger pour moi de partir
Ma femme m’a dit de ne pas partir. Je lui ai dit que c’est obliger pour moi de partir.
ni ìɡbà tí ìyào mi ri bɛ́ɛ,̀
ìyàò mi no kpe àwɔn ɔ̀rɛ́ rɛ̀ wa kí
quand la femme moi voir comme ça, femme moi avoir appeler les amies elle venir ne pas
Quand ma femme a vu ça, ma femme (est allée) appeler les amies de venir pour
wɔn wa kìlɔ̀
fun mi ńke ki ma lɔ.
elles venir gongonner dire clairement pour moi que ne pas je partir.
qu’elles viennent me dire clairement que je ne parte pas.
QST2. [2] Pourquoi sa femme est partie appeler ses amies?
− pour lui refuser de ne pas partir
3.
ǹɡbàtí wɔn wa sɔ sɔ sɔ mo ni mo tí ɡbɔ́ è mi ò tú lɔ mɔ́. ní ìɡbàtí
quand elles venir dire dire dire je dire je déjà écouter je moi ne plus partir non. après, quand
Quand elles sont venues me l’interdire, j’ai dit, j’ai entendu; je ne vais plus partir. Après tout
cela
ó yá
mo wà ni bɛ̀ è mi kpɛ̀lu rɛ̀, lí àjɔ ńshé àròyé ní á nshe
commencer début je rester dans là je moi avec lui, dans ensemble faire bruit et nous faire
je suis resté là, elle et moi; nous faisons du bruit
àwàdà
amusement
et nous nous amusons,
25
During the text preparation the question was originally designed as QST 1.
52
QST 3. [3] Ils sont fait quoi?
− bruit / amusement
4.
ni bábá mi ranshɛ sí ń kpé kí n wa ki wa ba
òwún wo ǹkan. mo
et père moi envoyer vers il que de je venir de venir rattraper lui regarder quelque chose. je
et mon père a envoyé commission que je vienne, qu’il faut venir lui regarder quelque chose.
wa ɡbɛ́ kɛ̀kɛ́ mo lɔ sí ɔ̀dɔ̀ babá mi ní ìɡbatí mo dé ɔ̀dɔ̀ ɛ̀ ó wa
venir prendre vélo je partir vers chez père moi quand je arriver chez lui il venir
J’ai pris le vélo, je suis parti chez mon père; quand je suis arrivé chez lui
she àlàye fun mi ɔ̀rɔ̀ tí mo fɛ́ lɔ ìlu nâ fun ná ní òwun
faire explication pour moi parole que je vouloir partir village à cause pour aussi être lui
il m’a informé que, ce pourquoi je veux partir dans ce village, c’est à cause de cela qu’il m’a
ná kpè mi fun. kí ní
owó kan ní mo nwá
lɔ.
aussi appeler moi pour. pour quoi? argent un en train je de chercher partir.
appelé aussi. Pourquoi? Je suis en train de chercher une somme d’argent.
QST 4. [5] Il part dans le village pour faire quoi?
− chercher une somme d’argent
5.
ìɡbàtí mo wa ri bɛ mo ní ó dara, ǹjɛ́ kí sáré kí ń lɔ́ sí ìlú ná kí
quand je venir voir la je dire il bon, donc être courir être je partir vers village en question
être
Quand je l’ai vu là, j’ai dit: “C’est bon”; donc il faut que je cours pour partir dans le village
en question; qu’il
lɔ wá owó yɛn wa. nǐ ìɡbatí mo ɡbe kɛ̀kɛ́ latí fí lɔ sí ìlu
partir chercher argent là venir. quand je prendre vélo pour que mettre partir vers village
faut que j’aille chercher l’argent là. Quand j’ai pris le vélo pour partir dans le village en
question, mon vélo
yin
kɛ̀kɛ́ mi kò shíshɛ ǹɡbàtí kò shíshɛ.
en question vélo moi ne pas travailler ne pas travailler.
n’a pas travaillé, il n’a pas travaillé.
QST 5. [6] Qu’est-ce qui est arrivé a son vélo?
− cela n’a plus travaillé
6.
mo wa lɔ sí ɔ̀dɔ̀ àwan á tún kɛ̀kɛ́ she, ǹjɛ́ nɡbàti mó dé ɔ̀wun ɔ̀ɔn ba mi
je venir partir vers chez les eux réparer vélo faire, quand je arriver là-bas ils rattraper moi
Je suis partir chez les réparateurs (mécaniciens). Quand je suis arrivé là-bas ils ont réparé ce
vélo, ce vélo a
53
shé kɛ̀kɛ́ yi kɛ̀kɛ́ yi shishɛ, kí n ɡbe
kɛ̀kɛ́ ki ́ n lɔ mo ri nkpé tí mo
faire vélo ceci vélo ceci travailler, de je vouloir prendre vélo être je partir je voir que si je
travaillé; je veux prendre le vélo pour partir, mais j’ai vu que si je n’ai pas un autre
réparateur devant (en cours
ba ní á tún kɛ̀kɛ́ she kan ní eyin yoo jɛ́ ìyɔ̀rùn fun mi tí kɛ̀kɛ́
rattraper avoir celui réparer vélo faire un dans derrière répondre problème pour moi si vélo
de route) ce serait un problème pour moi si mon vélo
mi ba bàjɛ́.26 mo ba wa sɔ fun àbórò mi kan kí o tɛ̀lé mi àbórò mi
moi venir gâter. je venir dire pour petit frère moi un de il suivre moi petit frère moi
se gâte. Je suis venu dire à un de mes petits frères de me suivre (accompagner). Mon petit
frère en question
yín
ní òwun o ní tɛ̀le mi ó kɔ̀.
en question dire lui il non pas suivre moi il refuser.
a dit non, qu’il refuse de me suivre.
QST 6. [8] Qu’est-ce que son petit frère a fait?
− refuser de le suivre
7.
ní ba wa sɔ fun wi kpe oyá taba lɔ taba dé ma má fûn ni ìɡò bíyà
et venir dire pour dire que après si nous partir si arriver je aller donner dans bouteille bière
Et je lui ai dit que si on va, à notre arrivé, je vais lui donner une bouteille de bière.
kân. ló ba ɡbà
njɛ lába bɔ sí ɔ̀nà, ká ma dé ɔ̀nà wɛrɛ ní
un. il après prendre/accepter donc nous sortir sur route, ne pas arriver route tout de suite et
Il a accepté et nous nous sommes mis en route, tout de suite là en partant et un camion est
venu doucement là
á bá lɔ rɛrɛrɛ bɛ ni matò
kan wa jám kpɛ̀lú wá no wa
nous rattraper partir doucement là et voiture/camion un venir rencontrer avec nous il venir
en même temps pour nous
kɔlù wá.
cogner nous.
cogner ensemble.
QST 7. [9] Qu’est-ce qui leur est arrivé en route?
− un camion les a cogné
26
During RTT testing in the Cabe area, an additional question was inserted here: “Qu’est-ce qui serait un problème
pour lui?”
54
8.
mo ba tí rí ara mí ní nlɛ̀ nlɛ̀, àbórò mi yin ǹkankan òtɛ̀
je attraper avant voir corps moi dans terre terre, petit frère moi en question rien
Je me suis retrouvé par terre; mon petit frère en question rien ne lui est arrivé.
lui pas
sheé. àma è mi olí
ara ɡán ɛ́sɛ̀ mi o tí wà ní ɔ̀tɔ̀ ɔ̀tɔ̀. ǹjɛ́
faire. mais je moi propriétaire corps vrai pied moi être déjà rester dans ailleurs ailleurs. donc
Mais moi-même, j’ai vu mes pieds de côté de côte (ailleurs, ailleurs).
ɡboɡbo eɡunɡun mi ó ba shɛ́ ní ínú
ɛ̀sɛ́ yi.
tout os moi être déjà casser dans ventre/dedans pied là.
Tout les os de mon pied étaient cassés dedans (à l’intérieur).
QST 8. [12] Qu’est-ce qui est arrivé à son pied?
− les os sont cassés
9.
mo ba ri á tún mótò
mí she nó ba wá mo ní kó jɔ̀ɔ ́
ja voir celui réparer voiture/camion moi faire être rattraper nous je dire de laisser/pardonner
C’est mon réparateur que j’ai vu et je lui ai dit de pardonner,
ko bá mi ɡbe motò kí wɔ́n ɡbe mi lɔ sí ilé wòsàn. ǹɡbàtí wan ɡbe mi
de rattraper moi prendre voiture de ils prendre moi partir vers hôpital. quand ils prendre moi
de prendre une voiture pour me prendre et partir à l’hôpital. Quand ils m’ont pris
mo ní ka ɡba ɔ̀dɔ̀ babá mi ni ilé ná kiǁ ́ ntó lɔ ni iĺe wòsàn ntórí
je dire nous aller chez père moi dans maison en question avant de partir dans hôpital parce
que
j’ai dit nous allons aller chez mon père avant de partir `a l’hôpital parce que
owó kan ò sí lɔ wɔ mi.
argent un être pas dans main moi.
je n’ai plus d’argent sur moi.
QST 9. [13] Il fallait faire quoi avant de partir à l’hôpital?
− aller chez son père pour d’argent
10. ìyá mi bá bɛ̀rɛ̀ sí iké ɛ́ ɡbà mi óó! ɛ́ ɡbà mi óó sha! wan ba wa
mère moi commencer par crier vous prendre moi oh! vous prendre moi oh ha! ils venir
Ma mère a commencé par crier, au secours (sauve moi) oh! au secours oh! Ils sont venus
ɡbe mi dé ilé wòsàn. ǹɡbàtí mo dé ilé ìwòsan íbɛ̀ yin ni iwan tí ranshɛ kpe
prendre moi arriver hôpital. quand je arriver hôpital là bas que je suis déjà envoyer appeler
me prendre pour aller à l’hôpital. Quand je suis arrivé là-bas à l’hôpital j’ai envoyé une
commission à ma femme
55
ìyào mi nkpé mo tí fí ɛ́sɛ̀ shɛ́ ó mo wà ní ilé dòtóò. ìyào mi ní
femme moi que je déjà mettre pied casser je rester dans maison hôpital. femme moi dire
que j’ai (déjà) cassé le pied. Je suis à l’hôpital. Ma femme a dit
irɔ
ni mi n lɔ ìlu na ma.
message faux que je non partir village là non plus.
que c’est faux, que je ne suis plus parti au village.
QST 10. [15] Qu’est-ce que sa femme a dit?
− que c’est faux / qu’il n’est pas allé
11. mo ni àwan òyàn ba sɔ fûn ipke mo tí lɔ njɛ́ ó wa ba mi ni
je dire les hommes rattraper dire pour que je déjà partir donc elle venir rattraper moi dans
J’ai dit aux gens (hommes) d’aller lui dire que je suis déjà parti. Donc elle est venu me voir
à l’hôpital.
ilé ìwòsan. ni ilé ìwòsàn yí mo ɡbe bɛ̀ ti ́ti ́ fun oshù mɛɛta tí wan tó ní n máà
hôpital. dans hôpital là je rester là jusque pour mois trois déjà eux déjà dire et que je
C’est dans cet hôpital là que je suis resté pendant trois mois et puis ils m’ont dit de partir
lɔ ilé tí ɛ́sɛ̀ mi ó lé kan ilɛ́.
partir maison déjà pied moi il dur un terre.
à la maison, mon pied n’est pas dur (rétabli).
QST 11. [17] Le pied était comment?
− pas dur / pas toucher le sol
56
G.1.2. Luke 19:11–27
(1127) niɡbati nwọn si nɡbọ́ nkan wọnyi, o fi ọ̀rọ kún u, o si pa owe kan, nitoriti o
sunmọ, jerusalemu, ati nitoriti nwọn nrò pe, ijọba ọlọrun yio farahàn nisisiyi. (12) o si
wipe, okọnrin ọlọlá kan rè ilu òkere lọ iɡbà ijọba fun ara rẹ̀, ki o si pada.
(11) Ils écoutaient ces choses, et Jésus ajouta une parabole, parce qu’il était près de
Jérusalem, et qu’on croyait qu’à l’instant le royaume de Dieu allait paraître. (12) Il dit donc:
Un homme de haute naissance s’en alla dans un pays lointain, pour se faire investir de
l’autorité royale, et revenir ensuite.28
QST 1. [2] Pourquoi l’homme est parti dans un pays éloigné?
− pour devenir roi
(13) o si pè awọn ọmọ-ọdọ rè mẹwa, o fi mina mẹwa fun wọn, o si wi fun wọn pe, ẹ mã
ṣowo titi emi o fi de.
(13) Il appela dix de ses serviteurs, leur donna dix mines, et leur dit: Faites-les valoir jusqu’à
ce que je revienne.
QST 2. [3] Qu’est-ce qu’il a dit à ses esclaves?
− faites-les valoir / faites du commerce
(14) ṣuɡbọn awọn ọlọ̀tọ ilu rẹ̀ korira rẹ̀, nwon si rán ikọ̀ tẹ̀le e, wipe, awa kò fẹ ki
ọkọnrin yi jọba lori wa.
(14) Mais ses concitoyens le haïssaient, et ils envoyèrent une ambassade après lui, pour dire:
Nous ne voulons pas que cet homme règne sur nous.
QST 3. [4] Les gens ne voulaient pas quoi?
− qu’il devient roi
(15) o si ṣe, niɡbati o ɡbà ijọba tan, ti o pada de, o paṣẹ pe, ki a pè awọn ọmọ-ọdọ
wọnni wá sọdọ rẹ̀, ti on ti fi owo fun nitori ki o le mọ̀ iye ere ti olukuluku fi iṣowo je.
(15) Lorsqu’il fut de retour, après avoir été investi de l’autorité royale, il fit appeler auprès
de lui les serviteurs auxquels il avait donné l’argent, afin de connaître comment chacun
l’avait fait valoir.
QST 4. [5] Pourquoi a-t-il fait appeler ces serviteurs?
− pour savoir ce qu’ils avaient gagné / pour savoir comment ils ont rouler l’argent: avec
ou sans bénéfice
27
28
Bible verse number.
Translation from La Sainte Bible (Société Biblique de Genève 1979).
57
(16) eyi ekini si wá, o wipe, oluwa, mina rẹ jère mina mẹwa si i. (17) o si wi fun u pe,
o ṣeun, iwọ ọmọ-ọdọ rere: nitoriti iwọ ṣe olõtọ li ohun kikini, ɡbà aṣe lori ilu mẹwa.
(18) eyi ekeji si wá, o wipe, oluwa, mina rẹ jère mina marum. (19) o si wi fun u pẹlu
pe, iwọ joye ilu marum. (20) omiran si wá, o wipe, oluwa, wò mina re ti mbẹ li ọwọ́ mi
ti mo di sinu ɡèle:
(16) Le premier vint, et dit: Seigneur, ta mine a rapporté dix mines. (17) Il lui dit: C’est bien,
bon serviteur; parce que tu as été fidèle en peu de chose, reçois le gouvernement de dix
villes. (18) Le second vit, et dit: Seigneur, ta mine a produit cinq mines. (19) Il lui dit: Toi
aussi, sois établi sur cinq villes. (20) Un autre vint, et dit: Seigneur, voici ta mine, que j’ai
gardée dans un linge;
QST 5. [8] Le dernier serviteur a gardé (fait avec) son pièce d’or où?
− foulard
(21) nitori mo bẹ̀ru rẹ ati nitoriti iwọ ṣe onrorò enia:
(21) car j’avais peur de toi, parce que tu es un homme sévère;
QST 6. [9] Pourquoi il craint son patron?
− il est sévère
(21) iwọ a ma mu eyi ti iwọ ko fi lelẹ, iwọ a si ma ká eyi ti iwọ kò ɡbin.
(21) tu prends ce que tu n’as pas déposé, et tu moissonnes ce que tu n’as pas semé.
QST 7. [10] Où est-ce que le roi moissonne?
− là où il n’a pas semé
(22) o si wi fun u pe, li ẹnu ara rẹ na li emi o ṣe idajọ rẹ, iwọ ọmọ-ọdọ buburu
(22) Il lui dit: Je te juge sur tes paroles, méchant serviteur;
QST 8. [11] Le roi va juger le serviteur comment
− sur ce qu’il a dit
(22) iwọ mọ̀ pe onrorò enia ni mi, pe, emi a ma mu eyi ti emi ko fi lelẹ emi a si ma ká
eyi ti emi ko ɡbin; (23) éha si ti ṣe ti iwọ ko fi owo mi si ile elé,
(22) tu savais que je suis un homme sévère, prenant ce que je n’ai pas déposé, et
moissonnant ce que je n’ai pas semé; (23) pourquoi donc n’as-tu pas mis mon argent dans
une banque,
58
QST 9. [12] Qu’est-ce que le roi demande a son serviteur
− pourquoi il ne l’a pas roulé à la banque
(23) niɡbati mo ba de, emi iba si bere rẹ̀ ti on ti elé? (24) o si wi fun awọn ti o duro leti
ibẹ̀ pe, ẹ ɡbà mina na lọwọ rẹ̀, ki ẹ si fi i fun ẹniti o ni mina mẹwa.
(23) afin qu’à mon retour je le retire avec un intérêt? (24) Puis il dit à ceux qui étaient là:
Otez-lui la mine, et donnez-la à celui, qui a les dix mines.
QST 10. A qui le roi a dit de remettre la pièce d’or?
− celui qui a fait de bon commerce / qui a déjà 10 mines
(25) nwọn si wi fun u pe, oluwa, o ni mina mẹwa. (26) mo wi fun nyin pe, ẹnikẹni ti o
ni, li a o fifun; ati lọdọ ẹniti kò ni, eyi na ti o ni li a o ɡbà lọwọ rẹ̀. (27) ṣuɡbon awọn
ọtá mi wọnni, ti kò fẹ ki emi ki o jọba lori wọn,
(25) Ils lui dirent: Seigneur, il a dix mines. (26) Je vous le dis, on donnera à celui qui a, mais
à celui qui n’a pas on ôtera même ce qu’il a. (27) Au reste, amenez ici mes ennemis, qui
n’ont pas voulu que je règne sur eux,
QST 11. [15] Qui sont les ennemis du roi?
− les gens qui ne voulaient pas qu’il soit roi
(27) ẹ mu wọn wá ihinyi, ki ẹ si pa wọn niwaju mi.
(27) et tuez-les en ma présence.
59
G.1.3. Acts 10:1–23
(1) ọkùnrin kan wà ni kesaria tí orukọ rẹ̀ ń jé kọniliu. ó jẹ̀ balóɡun òrun ti ẹɡbẹ́ ti ́ a ń
pè ni ti itali. (2) olùfọkànsin ni. òun àti ɡboɡbo ìdílé rẹ̀ si ̀ bẹ̀rù ọlórun. a máa se àánú
àwọn enivan lọpọ-lọpọ.
(1) Il y avait à Césarée un homme nommé Corneille, centenier dans la cohorte dite italienne.
(2) Cet homme était pieux et craignait Dieu, avec toute sa maison; il faisait beaucoup
d’aumônes au peuple,
QST 1. [2] Qu’est-ce qu’il a l’habitude de faire au gens?
− il a pitié
(2) bẹ́è ̣ ni a sì máa ɡbadura sí ọlọ́run níɡbà ɡboɡbo. (3) ní ọjọ́ kan. ní nǹkan aɡoɡo
̀
mẹta ọ̀sán. ó rí iran
kan.
(2) et priait Dieu continuellement. (3) Vers la neuvième heure du jour, il vit clairement dans
une vision un ange de Dieu
QST 2. [3] Quand est-ce qu’il a eu la vision?
− 15h
(3) anɡẹli ọlọ́run wọlé tọ̀ ọ́ wá. ó ní. “kọniliu!”
(3) qui entra chez lui, et qui lui dit: “Corneille!”
QST 3. [4] Qu’est-ce que l’ange de Dieu a fait?
− il est rentré, il a appelé Corneille
(4) ni kọniliu u bá tẹjú mọ́ ọn. ẹ̀rù bà á.
(4) Les regards fixés sur lui, et saisi d’effroi,
QST 4. [5] En regardant l’ange de Dieu, comment il se sentit?
− il a eu peur
(5) ó ní. “kí lʼó dé, alàɡbà?” ó bá sọ fún pé. “adura rẹ ti ɡbà, iṣé ̣ àan
́ ú rẹ ti ɡòkò lọ
siwaju ọlọ́run. ọlọ́run sì ti rántí rẹ. (5) nisisiyi wá rán àwon eniyan lọ sí jọpa, kí o pe
ẹni kan tí ó ń jé simoni, tí ó tún ń jẹ́ peteru.
(5) il répondit: Qu’est-ce, Seigneur? Et l’ange lui dit: Tes prières et tes aumônes sont
montées devant Dieu, et il s’en est souvenu. (5) Envoie maintenant des hommes à Joppé, et
fais venir Simon, surnommé Pierre;
60
QST 5. [6] Qu’est-ce que l’ange de Dieu lui a dit de faire?
− pour appeler Simon
(6) ó dé sílé ẹni kan tí ó ń jẹ́ simoni oni ́ṣe ̥́ awọ, tí ilé rẹ̀ wà léti ́ òkun.”
(6) il est logé chez un certain Simon, corroyeur, dont la maison est près de la mer.
QST 6. [7] La maison de Simon se trouve où?
− vers la mer
(7) bí anɡẹli tí ó ḿ bá a sọ̀rọ̀ ti lọ tán, ó pe meji ninu àwọn iranṣẹrẹ̀ àti ọmọ-oɡun kan,
olùfọkànsìn. ọ̀kan niny àwọn tí ó máa ń dúró tì í tímọ́-tímọ́. (8) ó ròhìn ohun ɡboɡbo
fún wọn, ó bá rán wọn lọ sí jọpa. (9) ní ọjó keji, bí wón ti ḿ bá ìrìn-àjò wọn lọ, tí wọ́n
sún mọ́ jọpa. peteru ɡòkè lọ sí òkè ilé káti ɡbadura ní nǹkan aɡoɡo mejila ọ̀sán. (10)
ebi bá dé, ó wá ń wá nǹkan tí yóo fi panu. bí wọ́n ti ń ɡbọ́ ońjẹ lọ́wọ́. peteru bá rí ìran
kan. (11) ó ri ́ ọ̀run tí ó pínyà, tí nǹkan kan bí aṣọ tí ó fẹ̀ ḿ bọ̀ nilẹ̀. a so ó ní iɡun mẹrin.
ó wá ḿ bọ̀ ni ́lẹ̀ ti ́ti ̀ ó fi dé ilẹ̀. (12) ɡboɡbo ẹranko ẹlẹ́sẹ̀ ̣ mẹrin àti oriṣiriṣi ẹranko tí ó ń
rá àti ẹyẹ ojú ọ̀run ni ó wà ninu rẹ̀. (13) ó wá ɡbọ́ ohùn ẹni kan tí ó so fún un pé,
“peteru dìde, pa ẹran kí o jẹ ẹ́!”
Dès que l’ange qui lui avait parlé fut parti, Corneille appela deux de ses serviteurs, et un
soldat pieux d’entre ceux qui étaient attachés à sa personne; (8) et, après leur avoir tout
raconté, il les envoya à Joppé. (9) Le lendemain, comme ils étaient en route, et qu’ils
approchaient de la ville, Pierre monta sur le toit, vers la sixième heure, pour prier. (10) Il eut
faim, et il voulut manger. Pendant qu’on lui préparait à manger, il tomba en extase. (11) Il
vit le ciel ouvert, et un objet semblable à une grande nappe attachée par les quatre coins, qui
descendait et s’abaissait vers la terre, (12) et où se trouvaient tous les quadrupèdes et les
reptiles de la terre et les oiseaux du ciel. (13) Et une voix lui dit: Lève-toi, Pierre, tue et
mange.
QST 7. [10] Qu’est-ce que la voix lui dit?
− lever, tuer, manger
(14) ṣuɡbọn peteru dáhùn pé, “èèwọ̀ olúwa. n kò jẹ ẹranke̥ŕ an àt ẹran àimọ́ kan rí.”
(14) Mais Pierre dit: Non, Seigneur, car je n’ai jamais rien mangé de souillé ni d’impur.
QST 8. [11] Qu’est-ce qu’il n’a jamais mangé?
− viande impur/interdit / n’importe quelle viande
(15) ohùn náà tún dún létí rẹ̀ lẹẹkeji pé, “ohun tí ọlọ́run bá ti sọ di mímọ́, má ṣe é ní
ohun àimọ́!” (16) eyi ṣẹlẹ̀ lẹẹmẹta. lẹṣeḳeṣe a tún ɡbé nǹkan náà lọ sókè ọ̀run.
61
(15) Et pour la deuxième fois la voix se fit encore entendre à lui: Ce que Dieu a déclaré pur,
ne le regarde pas comme souillé. (16) Cela arriva jusqu’à trois fois; et aussitôt après, l’objet
fut retiré dans le ciel.
QST 9. [12] Où est-ce que l’objet est allé?
− ciel
(17) iran tí peteru rí yǐ rú u lójú. bí ó ń ti rò ó ƥé kí ni ìtúmọ̀ ohun tí òun rí yǐ,
(17) Tandis que Pierre ne savait en lui-même que penser du sens de la vision qu’il avait eue,
QST 10. [13] Qu’est-ce que Pierre se demandait?
− il voulait voir l’explication de ce qu’il a vu
(17) àwọn ẹni tí kọniliu rán sí ɪ ti wádǐ nípa ilé simoni, wọ́n ti dé ẹnu òn
̥ à. (18) wọ́n rí
ké, “àɡò!” wọ́n sì ḿ beere bí simoni ti ́ ó ń jé̥ peteru bá dé síbẹ̀.
(17) voici, les hommes envoyés par Corneille, s’étant mis en quête de la maison de Simon,
se présentèrent à la porte, (18) et demandèrent à haute voix si c’était là que logeait Simon,
surnommé Pierre.
QST 11. [14] Qu’est-ce qu’ils ont demandé?
− si Simon est arrivé là / si c’est là où Simon loge
(19) bí peteru ti ń ronú lórí ìran yǐ, ẹ̀mi ́ sọ fún un pé, “àwọn ọkùnrin mẹta ń wá ọ. (20)
dìde, lọ sí ìsàlẹ̀, kí o bá wọn lọ láìkọminu nitoir èmi ni mo rán wọn.” (21) níɡbà tí
peteru dé ìsàlẹ̀, ó wí fún àwọn ọkùnrin náà pé, “èmi tí ẹ ń wá nì yǐ. kì ni ó mú yín wá
síhín?” (22) wọ́n dáhùn pé. “kọniliu ọ̀ɡáɡun ni ó rán wa wá. eniyan rere ni. ó sì bẹ̀ru
ọlọ́run tó bẹ́è ̣ ti ́ ɡboɡbo àwọn ọmọ ju fi lè jẹ́ri ̌ si ́. anɡẹli olúwa ni ó sọ fún un pé kí ó
ránṣé ̣ pè ọ́ wá si ́ ilé rẹ̀, kí ó lè ɡbọ ọ̀rọ̀ lẹ́nu rẹ.” (23) ni peteru bá pè wọ́n wọlé, ó ɡbà
wọ́n lálejò.
(19) Et comme Pierre réfléchissait à la vision, l’Esprit lui dit: Voici, trois hommes te
demandent; (20) lève-toi, descends, et pars avec eux sans hésiter, car c’est moi qui les ai
envoyés. (21) Pierre donc descendait, et il dit à ces hommes: Voici, je suis celui que vous
cherchez; quel est le motif qui vous amène? (22) Ils répondirent: Corneille, centenier,
homme juste et craignant Dieu, et de qui toute la nation des Juifs rend un bon témoignage, a
été divinement averti par un saint ange de te faire venir dans sa maison et d’entendre tes
paroles. (23) Pierre donc les fit entrer, et les logea. Le lendemain, il se leva, et partit avec eu.
Quelques-uns des frères de Joppé l’accompagnèrent.
62
G.2. Ifè narrative
1.
ɔnyà-kã̀ wà náakpáré, à náa kpèé ní kɔ́si ́wá. o dzɛ́ ɔnɔbɛ̃ɛ̀ ̃ ɡbíɡbɛɖɛ̀ lákú-kã,̀
Une personne était à Akparé, on l’appela Kossiwa. C’était une femme très grosse,
QST 1. [129] Comment était la femme?
− grosse
2.
tsí náa tse ɔ̀ɡɛ̃. kà tsitsɛ́-kã̀ kpókpó. nbɛ̀ɛ ́ ɔkɔ-ɛ̀ ɡbo náa si tsoko ɡbo tó bɛ́ɛ.̀
et elle était paresseuse. Elle ne faisait rien du tout. Mais son mari a fait beaucoup de champs.
̀ tso ɡé ní dzɛ́ ɛnɛ yèé kà tsitsɛ́ ɛ́. itsɛ́ mɛ̀ɛ ́ náa tse?
náàŋírĩ-i ̀̀lú ɛ́. òŋu ni ́i ̀kãn
Dans le village, elle était la seule qui était celle qui ne travaille pas. Quel travail faisait-elle?
bí enìkéèdzì-ɛ̀ ŋa káà sá iŋɛ́ ŋa si kó lɔ káà nyàá ńnɛ̀, nàmí kó lɔ káà tsolè ńnɛ̀.
Quand ses camarades sont allés sécher les choses, elle s’en allait pour enlever dedans, ou
elle est allée voler dedans.
QST 2. [2] Elle s’en allait pour faire quoi?
− pour enlever dedans / pour voler dedans
3.
itsɛ́ yèe ́ náa tse ɛ́ ńnɛ̀. bí ó tsi bàfó niì, òlùbɔ́ nii ̀, tàmbó niì, tsí à sáa si,
C’est le travaille qu’elle faisait. Si c’est le maïs, le manioc séché, le piment qu’on a séché,
náa lɔ tsí náa káà nyà náànyì-ŋa, bí à lɔ nóko tã́ kpó.
elle est allée les enlever derrière elles quand elles sont tous parties au champ.
QST 3. [3] Quand est-ce qu’elle était allé enlever les choses?
− quand elles sont toutes parties au champ
4.
nbɛ̀ɛ ́ ó ɖi nɔ́dzɔ́-kã̀ tsi ́ ó sɛ̃̀ lɔ nóòkúta á, tsí lɔ tsí wà kó bàfó-ènìkéèdzì-ɛ̀-kã.̀
Alors il y a un jour et elle était repartie à la pierre de séchage et était partie ramasser le maïs
d’une de ses camarades.
okúta á dzɛ̃̀ òŋu ńlé kíbí ìtsɛ́kòlò méed
̀ zi ̀ bɛ́ɛ.̀ nbɛ̀ɛ ́ eɡi-ànyí ŋa òŋu egi-òròkpó ŋa sú
Cette pierre est loin de la maison comme deux kilomètres comme ça. Alors les arbres “anyi”
wérí òkúta á, tsi ́ bi ́ ɔ̀nyà bàa ò kàa nyáa ríi.
et “orokpo” encerclaient la pierre et si une personne arrive on ne peut pas la voir.
29
During the text preparation the question was originally designed as QST 1.
63
QST 4. [5] Pourquoi on ne pouvait pas voir les personnes qui arrivent?
− parce que les arbres encerclaient la pierre
5.
nbɛ̀ɛ ́ ɔnɔbɛ̃ɛ̀ -kã
̃ ̀ à náa kpè òŋu ní adzó, ìnàbí-ɔkɔ-ɛ̀ ké ni, tsí ó làkóò káà kpalɛwo
bàfó-ɛ̀ nóòkúta.
Alors, une femme, on l’appelait Adzo, elle était la soeur de son (Kossiwa) mari et elle est
allée pour regarder son maïs sur la pierre.
QST 5. [6] Adzo était allée pour faire quoi?
− pour regarder son maïs sur la pierre
6.
tsí ó káà mú ɔnɔbɛ̃ɛ̀ ̃ ɛ́ bá ki ́bi ́ ó wà kó bàfó ɛ́. kíbí ó nyí bɛ́ ɡé tsí ó ríi ɛ́,
Et elle est partie surprendre la femme en train de ramasser le maïs. Quand elle (Kossiwa)
s’est tournée et l’a vu,
ó buré ɖà ńnɛ̀, tsí ó kɔ atsɔ-ɛ̀ dzɔ̀ɔ.́
elle a pris la fuite, et elle a laissé son pagne.
QST 6. [7] Qu’est-ce qu’elle a laissé?
− son pagne
7.
atsɔ ɛ́, òŋu ni ́i ̀kã̀ ɡé ní wà ró atsɔ nyɛ̀ŋɛ̀ ńnɔ́-i ̀lú ɛ́. atsɔ ɛ́ kò wà fú ɔ̀nyà-kã̀ kpókpó
Ce pagne, c’est elle seule qui porte ce pagne dans le village. Le pagne, personne ne l’a dans
ńǹlú bɛ̀. nbɛ̀ɛ ́ adzó ɛ́ kò tsárũ̃ si ńnɛ̀. o kɛ́ atsɔ ɛ́ ɡé, tsí wá ńlé fú ara-ɛ̀. tsí ó ɖi nalɛ́,
ce village. Alors Adzo n’a rien dit. Elle a pris le pagne seulement, et elle est rentrée à la
maison seulement. Le soir,
tsí ó kɛ́ atsɔ ɛ́, tsí ń lɔ ńɖì-ólú, tsi ́ káà wi ́ fú ólú ɛ́ ni ́: bɛ́ɛ ̀ ni ́ òŋu sá bàfó si
elle a pris le pagne et l’a emmené chez le chef pour le dire que: C’est ainsi qu’elle a séché le
maïs,
tsí kɔ́si ́wá lɔ tsi ́ wà kó bàfó ɛ́. yɛ̀ɛ ́ ó rí òŋu ɛ́, ó sá, ó ɖi ó kɔ atsɔ-ɛ̀ dzɔ̀ɔ.́ atsɔ-ɛ̀ ni ́.
et Kossiwa est allée ramasser le maïs. Quand elle l’a vu, elle (Kossiwa) a fuit mais elle a
laissé son pagne. Voici le pagne.
nbɛ̀ɛ ́ ólú kpe tɛ̀ ŋa. olú ɛ́, ó nɛ́ aya mɛ́ɛta.
Alors le chef a invité les siens. Le chef avait trois femmes.
QST 7. [8] Le chef avait combien de femmes?
− trois
64
8.
ɔnɔbɛ̃ɛ̀ ̃ yèe ́ wà tsolè báay
̀ i ́ ɛ́, òŋu ɡbo bíma mɛ́ɛta. ɔnɔbɛ̃ɛ̀ ̃ ŋa sɔ́ŋú ni ́ ó bi ́ ɛ́.
La femme qui avait volé aussi, elle avait trois enfants. Ce n’était que des filles.
nbɛ̀ɛ ́ ólú ɛ́ kpe ɛnɛ yèé náa dzokó báa ŋa á, tsí à kpàɖé. ɔnyà ɡbo kpìɖé bɛ̀ kpi ̀kpɔ̀.
Alors le chef a appelé ses conseillers, et ils se sont réunis. Beaucoup de gens se sont réunis.
tsí à wà bèrèé náfɔ̀ ɛ́. a bèrèé ní: nɛ̀ɛ ́ lɔ káà kó bàfó nóòkúta nɔ́mbɛ́ ná?
Et ils l’ont demandé concernant l’affaire. On l’a demandé: Qui est allé ramasser du maïs sur
la pierre aujourd’hui?
QST 8. [10] Qu’est-ce qu’on l’a demandé?
− “qui est allé ramassé du maïs sur la pierre?”
9.
tsí ó ní kò tsi òŋu ni. kò tsi òŋuù? ó ní òò. o sã.̀ iŋɛ́ yèe ́ nákó nyà ɖíre ní òŋu ni
ńǹsɛ̃ɛ̀ ́̃ ɛ́, nákó ríi.
Et elle dit que ce n’est pas elle. Ce n’est pas elle? Elle dit non. C’est bien. Ce qui va montrer
que c’est elle immédiatement, elle va le voir.
nbɛ̀ɛ ́ ólú ɛ́ kɛ́ atsɔ-ɛ̀ fùɖá, tsí kɛ́ɛ tsí wà ń ŋàá ní atsɔ nɛ̀ɛ ́ ni ́? tsí ó ní atsɔ-òŋu ní.
Alors le chef a fait sortir le pagne, et l’a pris et l’a montré que c’est le pagne de qui? Et elle a
dit que c’est son pagne.
tsí nɛ̀ɛ ́ kɛ́ atsɔ-ɛ̀ lɔ nóòkúta bɛ̀? o tsikó. nbɛ̀ɛ ́ bàfó ki ́kó ɛ́ ki ́ ńǹtá-ɛ̀,
Et qui a emmené le pagne à la pierre? Elle s’est tu. Alors le fait d’avoir ramassé le maïs est
attribué à elle,
tsí à mà ní òŋu ni ́ wà kó bàfó ɛ́. tsí à wà bere adzó ɛ́ ni ́ bi ́ nákó tse fúu fáà?
et on a su que c’est elle qui a ramassé le maïs. Et on a demandé à Adzo ce qu’il faut faire à
elle (Kossiwa).
báay
̀ i ́ ɛ́ ó wà dzɛ́ aya-ìnàbí-ɛ̀ ké ni,
Maintenant, elle (Kossiwa) était la femme de son frère,
QST 9. [13] Qui était Kossiwa?
− la femme de son frère
10. àmá ó ní náa ti tsole bàfó nɔ́wɔ́-òŋu ó ɖi dzídzɛ̃,̀ ó ɖi yèé bɛ́ nákó sã nyɛ̀ŋɛ̀ fú òŋu
lóo.
mais elle (Adzo) a dit qu’elle (Kossiwa) a volé du maïs d’elle depuis longtemps déjà, alors
elle doit le rembourser à elle.
QST 10. [14] Qu’est-ce qu’elle doit faire?
− le rembourser à elle
65
̀ bó. à kóo. oŋu
11. ɛnɛ yèé bɛ́ ɡbo wá bɛ̀ tsi ́ wà wòrã ŋa ɡbo ɛ́, ɛnɛ kṹnukṹ ní: ǹ sá tãm
ní.
Les autres qui étaient là et les ont regardé chacun a dit: j’ai séché le piment. On l’a ramassé.
C’est elle.
QST 11. [15] Qu’est-ce que une personne a dit qu’elle a fait avec son piment?
− elle l’a ramassé
12. ɛnɛ yèé ní: ǹ sá káká, à kóo. oŋu ní. ɛnɛ yèé ní: ǹ sá òlùbɔ́, à kóo. oŋu ni.
Celle-ci a dit: J’ai séché les graines de courge, on les a ramassé. C’est elle.
nbɛ̀ɛ ́ ó ɖi anɔ́ fú ɔkɔ-ɛ̀. ɔkɔ-ɛ̀ kò nyáa ɡbé náàŋírĩ-ŋa ró.
Alors ceci a fait honte a son mari. Son mari n’a plus pu rester parmi eux.
QST 12. [16] Son mari a fait quoi?
− il n’a plus pu rester parmi eux
ɛnɛ wà bɛ̀ ŋa kpó ɛ́ à wà wú bòó kpó. tsí kṹnukṹ wà mà ní: ìwɔ ní wà tsole iŋɛ́-mi ɛ́,
Ceux qui étaient là, ils ont tous crié sur lui. Et chacun savait que c’est toi qui a volé mes choses,
ìwɔ ní wà tsole iŋɛ́-mi ɛ́. nbɛ̀ɛ ́ i ̀nàbi ́-mi ŋa, ɛ̀nɛ ká-ŋɛ́, è rí ní olè fee, iŋɛ́ yèe ́ náa fà wá
ńlé
c’est toi qui a volé mes choses. Alors mes frères, vous-mêmes, voyez que être voleur, ce que cela
ɛ́ kṹnukṹ kó màá. ɛrɔ́-mi ó kí bɛ̀.
entraîne, chacun doit le savoir. Mon histoire s’arrête là.
66
Appendix H. RTT baseline scoring system
Any response that exactly matched the baseline answer (see Appendix G) was given full credit.
Any variation from the baseline was compared to responses previously evaluated during other
Ede surveys and was assigned either partial or no credit according to those scoring criteria. New
responses were assessed and added with their assigned credit value to the previous response list;
the complete list is shown below.
H.1. Yoruba
H.1.1. Narrative
QST 1. Qu’est-ce que le narrateur voulait faire?
QST 2. Pourquoi sa femme est partie appeler ses amies?
QST 3. Ils sont fait quoi?
1
0.5
causer et s’amuser
causer
QST 4. Il part dans le village pour faire quoi?
1
il est parti en ville chercher de l’argent
QST 5. Qu’est-ce qui est arrivé a son vélo?
QST 6. Qu’est-ce que son petit frère a fait?
QST 7. Qu’est-ce qui leur est arrivé en route?
1
1
accident avec le camion
il fait accident
QST 8. Qu’est-ce qui est arrivé à son pied?
1
0
0
0
0
le pied est gâté
problème à son pied
il y a un différence de pieds
quelque chose avec son pied
il a un plaie
QST 9. Il fallait faire quoi avant de partir à l’hôpital?
0.5
0.5
pour prendre de l’argent
chercher de l’argent pour aller à hôpital
67
QST 10. Qu’est-ce que sa femme a dit?
QST 11. Le pied était comment?
1
1
0.5
0.5
0
0
il n’est pas encore guéri
le pied était déformé, il ne pouvait plus marché
on lui a dit que son pied ne peut pas touché le sol
son pied ne pouvait plus marcher
on lui a dit de ne pas marcher
il a touché le sol avec son pied
H.1.2. Luke 19:11–27
QST 1. Pourquoi l’homme est parti dans un pays éloigné?
0.5
il est parti prendre le pouvoir
QST 2. Qu’est-ce qu’il a dit à ses esclaves?
1
0
0
0
0
0
de travailler avec 10 choses qu’il leur a remis (subject did not know “mina”)
de le garder, de tenir l’argent
de ne pas toucher / monnayer l’argent
de ne pas monnayer l’argent
de ne pas faire l’argent là n’importe comment; de ne pas bouffer / déplacer
il demande aux gens d’amener au plus la somme qu’il leur a donné
QST 3. Les gens ne voulaient pas quoi?
1
1
1
1
0
0
0
0
0
de tourner / rouler l’argent
de multiplier l’argent
s’occuper de l’argent / fructification
faire le commerce
de ne pas monnayer / changer l’argent
dépenser l’argent
faire l’argent
faire la monnaie
faire le travail
QST 4. Pourquoi a-t-il fait appeler ces serviteurs?
1
1
0
0
0
0
il les demande le bénéfice de chacun
pour savoir ce qu’ils avaient gagné
pour savoir ce que les gens ont dépensé
pour savoir la dépense effectué par chacun
pour savoir ce qu’ils ont pris pour faire le commerce
comment chacun a travaillé avec l’argent là
68
QST 5. Le dernier serviteur a gardé (fait avec) son pièce d’or où?
QST 6. Pourquoi il craint son patron?
QST 7. Où est-ce que le roi moissonne?
1
au champ là où il n’a pas semé
QST 8. Le roi va juger le serviteur comment
1
parce que le serviteur a dit …
QST 9. Qu’est-ce que le roi demande a son serviteur
1
0.5
0.5
0.5
0.5
0.5
0.5
0.5
0.5
0.5
0.5
0.5
0.5
0.5
0.5
0.5
0
0
0
0
0
0
0
0
0
0
confier l’argent pour le retirer avec bénéfice dans une maison
pourquoi il n’a pas mis l’argent dans la chambre là
pourquoi il n’a pas mis l’argent là où on cache l’argent
pourquoi il n’a pas mis l’argent là où on cache le bénéfice
pourquoi il n’a pas mis l’argent là où on met l’argent
pourquoi il n’a pas mis l’argent là où on met le bénéfice
pourquoi il n’a pas donné l’argent à celui qui garde l’argent ou ceux qui veulent
travailler avec l’argent
pourquoi il n’a pas roulé son argent pour que ça aie / donne de bénéfice
pourquoi l’argent n’a pas augmenté
là où on met le bénéfice de l’argent
pourquoi il a laissé l’argent et n’a pas fait commerce avec l’argent pour avoir le
bénéfice
pourquoi l’argent n’a pas augmenté
comment il a fait l’argent et n’a pas eu de bénéfice
pourquoi pas mis l’argent dans “ile-elé” (“bénéfice”)
pourquoi il n’a pas multiplié / augmenté l’argent
pourquoi il n’a pas fait le commerce avec
pourquoi il a laissé l’argent et n’a pas faire commerce avec l’argent pour avoir le
bénéfice
il demande l’argent
il demande le bénéfice
il demande comment il a trouvé l’argent
le bénéfice de l’argent; pour qu’il sache comment faire le commerce
pourquoi il ne lui a pas remis l’argent
pourquoi il n’a pas eu de bénéfice
il demande aux gens d’amener au plus la somme qu’il leur a donné
il a gardé son argent dans la maison
il n’a plus rien fait avec son argent
69
QST 10. A qui le roi a dit de remettre la pièce d’or?
0.5
0
tenir ça à celui qui a travaillé
prendre et donner à celui qui a beaucoup
QST 11. Qui sont les ennemis du roi?
H.1.3. Acts 10:1–23
QST 1. Qu’est-ce qu’il a l’habitude de faire au gens?
1
il fait beaucoup de bien / de bonnes choses
QST 2. Quand est-ce qu’il a eu la vision?
QST 3. Qu’est-ce que l’ange de Dieu a fait?
1
0
entré et appelé (subject forgot the name)
il a appelé l’ange
QST 4. En regardant l’ange de Dieu, comment il se sentit?
QST 5. Qu’est-ce que l’ange de Dieu lui a dit de faire?
1
1
0.5
0.5
0
0
0
0
d’aller appeler quelqu’un
d’aller appeler une personne
envoyer commission pour appeler Simon et Pierre
aller à Joppé pour voir quelqu’un qu’on appelle Pierre
de charger commission à Simon et Joppé
qu’on appel Joppé et Simon
qu’on appel Joppé et Pierre
envoyer commission à Simon et Pierre de devenir l’ange
QST 6. La maison de Simon se trouve où?
0.5
au bord du marigot
QST 7. Qu’est-ce que la voix lui dit?
0.5
tuer, manger
QST 8. Qu’est-ce qu’il n’a jamais mangé?
0.5
0.5
la viande
la viande sauvage
70
QST 9. Où est-ce que l’objet est allé?
QST 10. Qu’est-ce que Pierre se demandait?
1
1
1
1
1
1
1
1
0.5
il se demande ce qu’il a vu
ce qu’il a vu là
ce qu’il a vu et que ça lui a étonné
qu’est-ce qu’il a vu
ce qu’est-ce qui se passé
qu’est-ce qu’il a vu
il connaît pas le sens de ce qu’il a vu
il est étonné, il se demande “qu’est-ce que j’ai vu?”
il n’a pas compris ce qu’il a vu
QST 11. Qu’est-ce qu’ils ont demandé?
1
1
0
0
0
0
si Simon est là
est-ce qu’il est là
où se trouve la maison de Simon
ils demandent là où se trouve la maison de Simon
ils demandent là où se trouve Pierre
ils demandent là où se trouve Pierre; ils cherchent là où il habite
H.2. Ifè narrative
QST 1. Comment était la femme?
QST 2. Elle s’en allait pour faire quoi?
1
0.5
elle va voler
voler au champ
QST 3. Quand est-ce qu’elle était allée enlever les choses?
0.5
quand elles sont parties
QST 4. Pourquoi on ne pouvait pas voir les personnes qui arrivent?
0.5
0.5
0.5
0.5
0.5
à cause des arbres
il y a deux grands arbres tout prêt du roche
les arbres sont à côté de la pierre
il y a des arbres
il y a beaucoup d’arbres
71
QST 5. Adzo était allée pour faire quoi?
0.5
0.5
0.5
0
0
elle est partie ramasses son maïs sur la pierre
pour ramasser son maïs sur la pierre
parti pour voir à la pierre
pour battre le maïs
elle est partie chez son maïs
QST 6. Qu’est-ce qu’elle a laissé?
QST 7. Le chef avait combien de femmes?
QST 8. Qu’est-ce qu’on lui a demandé?
1
0.5
qui est parti voler sur la pierre
qu’est-ce qu’elle était aller chercher / regarder là où il y a le maïs
QST 9. Qui était Kossiwa?
1
0.5
la femme du grand frère
la femme d’un parent
QST 10. Qu’est-ce qu’elle doit faire?
1
0.5
0
elle va reprendre le (maïs) à Adzo
elle doit faire tout ce qu’on lui demande de faire; si on lui demande de rembourser
la chose qu’elle a volé ou une somme
elle doit travailler
QST 11. Qu’est-ce que une personne a dit qu’elle a fait avec son piment?
0.5
rembourser le piment
QST 12. Son mari a fait quoi?
1
0
le mari s’est énervé et a quitté
son mari a eu honte
72
Appendix I.
Ede word and phrase lists: Background information
I.1. Elicitation points
1.
Benin
Ede variety
Elicitation points
Original lists
Cabe (Savè)
Cabe (Tchaourou)
Ica
Idaca
Ifè (Tchetti)
Ije
Kura30
Mokole
Nago (Northern –Manigri)30
Nago (Southern –Kétou)31
Nago (Southern –Pobè)30
Yoruba (Porto-Novo)
2.
Nigeria
Ede variety
Egba
Ekiti
Ijebu
Ijesha
Ile-Ife
Ondo
Owo
Oyo
Yoruba (from Ibadan)
30
31
Savè
Tchaourou
Banté
Dassa
Tchetti
Sakété
Alédjo
Angaradébou
Manigri
Kétou
Pobè
Porto-Novo
Elicitation points
Abeokuta
Akure
Ijebu-Ode
Ilesha
Ile-Ife
Ondo
Owo
Oyo
Ibadan
Neither listed in the Ethnologue (Grimes 1996) nor mentioned by Capo (1989).
Not listed in the Ethnologue (Grimes 1996).
Double-checked wordlists
Challa-Ogoyi
Tchaourou
Dassa
Atakpamé
Issaba
Partago and Awotébi
Manigri
Kétou
Pobè
Porto-Novo
73
3.
Togo
Ede variety
Elicitation points
Original lists
32
Ana
Boko30
Ifè (Akparè)
Ifè (Atakpamé)
Moretan30
Nago (Northern – Kambolé)
32
Sokodé
Boko
Atakpamé
Atakpamé
Morétan
Kambolé
Double-checked wordlists
Kambolé
Listed in the Ethnologue (Grimes 1996:420) as an alternative name for Ifè; mentioned by Capo (1989:279).
However, neither Ethnologue nor Capo mention Sokodé as a center for the language.
74
I.2. Details on elicited lists
I.2.1.
1.
Benin
Cabe (from Savè)
Location:
Researcher:
Date:
Informant:
2.
Tchaourou
Odoun, K. D. (CENALA)
April 10, 1992
Shafa, A.; male; 80
Double-checked wordlist:
Location:
Researcher:
Date:
Informant:
Tchaourou
Fisher, D.
January 29, 1993
Dakpano, P.; male
Bantè
Odoun, K. D. (CENALA)
March 23, 1992
Otchounda, M.; male; 49
Glazoué
Odoun, K. D. (CENALA)
April 8, 1992
Balogu, P.; male; 34
Double-checked wordlist:
Location:
Researcher:
Date:
Informant:
Dassa
Kluge, A.
April 19, 1993
Okoumossou; male; 40
Ifè (from Tchetti)
Location:
Researcher:
Date:
Informant:
33
Challa-Ogoyi
Fisher, D.
February 3, 1993
Biaore, V.; male
Idaca
Location:
Researcher:
Date:
Informant:
5.
Location:
Researcher:
Date:
Informant:
Ica
Location:
Researcher:
Date:
Informant:
4.
Double-checked wordlist:
Cabe (from Tchaourou)
Location:
Researcher:
Date:
Informant:
3.
Savè
Odoun, K. D. (CENALA)
April 8, 1992
Daudu, E.; male; 50
Tchetti
Odoun, K. D. (CENALA)
March 23, 1992
Lokossu, J.; male; 32
Double-checked wordlist:33
Location:
Researcher:
Date:
Informant:
Atakpamé (Togo)
Klaver, M.
June 16, 1997
Assogba, A. B.; male; 36
33
Double-checked by the SIL Ifè Bible translation team in Atakpamé.
Double-checked by the SIL Ife Bible translation
team in Atakpamé.
75
6.
Ije
Location:
Researcher:
Date:
Informant:
7.
Sakété
Igué, M. A. (CENALA)
May 1, 1992
Affison, A.; male; 25
Double-checked wordlist:
Location:
Researcher:
Date:
Informant:
Kura (from Partago)
Location:
Researcher:
Date:
Informant:
Alédjo-Koura
Odoun, K. D. (CENALA)
March 24, 1992
Toure, M.; male; 32
Double-checked wordlist:
Location:
Researcher:
Date:
Informant:
8.
Kura (from Awotébi)
Location:
Researcher:
Date:
Informant:
10.
Awotébi
Durieux, J. A
Durieux-Boon, E. I. K
Plunkett, G.
July 18, 1997
Musa, M.; male; 44
9.
Partago
Durieux, J.A
Durieux-Boon, E. I. K.
July 17, 1997
Mahmar, K.; male
Mokole
Location:
Researcher:
Date:
Informant:
Angaradebu
Odoun, K. D. (CENALA)
April 9, 1992
Bankeduro, U. K.; male; 34
Nago (Northern – from Manigri)
Location:
Researcher:
Date:
Informant:
Manigri
Odoun, K. D. (CENALA)
March 23, 1992
Okpee, M.; male; 47
Double-checked wordlist:
Location:
Researcher:
Date:
Informant:
11.
Issaba
Schmidt, J. H.
October 9, 1997
Adgibode, A.; male; 50
Deshamou, D.; male
Olukosi, L.; male; 46
Manigri
Durieux-Boon, E. I. K.
Schmidt, J. H.
May 7, 1997
Tjimba, B.; male; 54
Nago (Southern – from Kétou)
Location:
Researcher:
Date:
Informant:
Kétou
Igué, M. A. (CENALA)
no date given (spring of 1992)
Bakary, S.; female; 26
Double-checked wordlist:
Location:
Researcher:
Date:
Informant:
Kétou
McHenry, M. M.
October 10, 1997
Idohou, G.; male; 31
El-Hadja Sedikath; male
76
12.
Nago (Southern – from Pobè)
Location:
Researcher:
Date:
Informant:
13.
1.
Porto-Novo
Igué, M. A. (CENALA)
no date given (spring of 1992)
Igué, M. A.; male; 30+
Egba
Pobè
Kluge, A.
October 6, 1997
Olekou, I.; male
Iwole, B.; male
Adeoti, B.; male
Adedra, A.; male
Double-checked wordlist:
Location:
Researcher:
Date:
Informant:
2.
Abèokuta
Igué, M. A. (CENALA)
no date given (spring of 1992)
Latif, T.; male
Ijebu
Location:
Researcher:
Date:
Informant:
5.
Location:
Researcher:
Date:
Informant:
Porto-Novo
Schmidt, J.H.
September 18, 1997
Peters, O.; male; 44
Nigeria
Location:
Researcher:
Date:
Informant:
3.
Double-checked wordlist:
Yoruba (from Porto-Novo)
Location:
Researcher:
Date:
Informant:
I.2.2.
Pobè
Igué, M. A. (CENALA)
May 30, 1992
Koussiwede; female; 35
Ile-Ife
Igué, M. A. (CENALA)
March 29, 1992
Oladikpo, A.; male
Akure
Igué, M. A. (CENALA)
no date given (spring of 1992)
Ayedun, E.; male; 20
Ijesha
Location:
Researcher:
Date:
Informant:
6.
Ile-Ife
Location:
Researcher:
Date:
Informant:
Location:
Researcher:
Date:
Informant:
4.
Ijebu-Ode
Igué, M. A.
March 29, 1992
Osundeko, T.; male; 24
Ekiti
Ilesha
Igué, M. A. (CENALA)
no date given (spring of 1992)
Sukulubo, T.; male; 53
Ondo
Location:
Ondo
Researcher: Igué, M. A. (CENALA)
Date:
March 29, 1992
Informant:
Idjadunnola, F.; male; 32
77
7.
Owo
8.
Location:
Researcher:
Date:
Informant:
9.
Owo
Igué, M. A. (CENALA)
March 29, 1992
Omosunyi, E.; male; 22
1.
Sokodé
Igué, M. A. (CENALA)
no date given (spring of 1992)
Allandon, R.; female
Ifè (from Akparè)
Atakpamé
Igué, M. A. (CENALA)
no date given (spring of 1992)
Akakpo, E.; female
2.
Boko
Location:
Researcher:
Date:
Informant:
4.
Boko
Igué, M. A. (CENALA)
no date given (spring of 1992)
Affo, K.; male; 60
Ifè (from Atakpamé)
Location:
Researcher:
Date:
Informant:
Atakpamé
Igué, M. A. (CENALA)
March 23, 1992
Kukom, D.; female
Moretan
Location:
Researcher:
Date:
Informant:
6.
Ibadan
Igué, M. A. (CENALA)
no date given (spring of 1992)
Kareen, A.; female; 22
Ana (from Sokodé)
Location:
Researcher:
Date:
Informant:
5.
Oyo
Igué, M. A. (CENALA)
March 19, 1992
El Hadj A. Y.; male; 48
Togo
Location:
Researcher:
Date:
Informant:
3.
Location:
Researcher:
Date:
Informant:
Yoruba (from Ibadan)
Location:
Researcher:
Date:
Informant:
I.2.3.
Oyo
Morétan
Igué, M. A. (CENALA)
no date given (spring of 1992)
Alokpenu, Ayebojè
Agbo, K.
Nago (Northern – from Kambolé)
Location:
Researcher:
Date:
Informant:
Kambolé
Igué, M. A. (CENALA)
March 24, 1992
Alassani, S.; male; 38
Double-checked wordlist:
Location:
Researcher:
Date:
Informant:
Kambolé
Durieux-Boon, E. I. K.
Schmidt, J. H.
May 8, 1997
Ibge, A.; male; 55
78
Appendix J.
Ede wordlist: French glosses
(Swadesh adapted)
Language (dialect) name:
Place:
Informant(s):
Alternative name:
Researcher:
(Age: ) Native village
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
14.
15.
16.
17.
18.
19.
20.
21.
22.
23.
24.
25.
26.
27.
28.
29.
30.
31.
32.
33.
34.
35.
36.
37.
38.
39.
40.
41.
42.
43.
44.
45.
46.
47.
48.
49.
50.
51.
52.
53.
54.
55.
56.
57.
58.
59.
60.
61.
62.
63.
64.
65.
66.
67.
68.
69.
70.
71.
72.
73.
74.
75.
76.
77.
78.
79.
80.
bouche
oeil
tête
poil
dent
langue
nez
oreille
cou
sein (de la femme)
main (bras)
griffe (ongle)
pied
fesse
ventre
nombril
intestins
cordon (du ventre)
sang
urine
os
peau
coeur
genou
foie
aile
plume
corne (de vache)
queue (de chien)
homme (homo)
homme (vir)
femme
mari, époux
enfant
nom
ciel
nuit
lune
soleil
étoile
vent
nuage
rosée
pluie
terre (non pas souillure)
sable
semence
chemin
eau
cours d’eau
montagne
pierre
maison
feu
bois (à brûler)
fumée
cendre
couteau (petit coupe coupe)
corde
lance
guerre
lait (de vache)
viande
chien
éléphant
chèvre
oiseau
tortue
serpent
poisson
poulet
pou de tête
oeuf (d’oiseau)
arbre
l’écorce (peau de l’arbre)
feuille (d’arbre)
racine
sel
graisse d’animal
faim
79
81.
82.
83.
84.
85.
86.
87.
88.
89.
90.
91.
92.
93.
94.
95.
96.
97.
98.
99.
100.
101.
102.
103.
104.
105.
106.
107.
108.
109.
110.
111.
112.
113.
114.
115.
116.
117.
118.
119.
120.
121.
122.
123.
124.
125.
126.
127.
128.
fer, métal
pot
ficelle (pour attacher)
un/une
deux
trois
quatre
cinq
six
sept
huit
neuf
dix
envoyer
marcher
tomber
partir
voler
verser (liquide)
frapper
mordre
laver (un pot)
fendre
donner
voler (dérober)
presser
cultiver
enterrer
brûler
manger
boire
vomir
sucer (le doigt)
cracher
souffler
enfler
engendrer
mourir
tuer
pousser
tirer
chanter
jouer
avoir peur
vouloir
dire
voir
montrer
129.
130.
131.
132.
133.
134.
135.
136.
137.
138.
139.
140.
141.
142.
143.
144.
145.
146.
147.
148.
149.
150.
151.
152.
153.
154.
155.
156.
157.
158.
159.
160.
161.
162.
163.
savoir
connaître
compter
tousser
siffler (par la bouche)
parler
aboyer (chien)
sentir (la nourriture)
écouter
jeter
battre (avec bâton)
gratter (avec ongle)
nager
venir
assis
couché
se mettre debout
grand taille (homme grand)
petit taille (homme petit)
tous
plein
beaucoup
nouveau
long (horizontal)
blanc
noir
rouge
bon
rond
sec
chaud (il fait chaud)
froid (il fait froid)
qui?
quoi?
sommeil
80
Appendix K. Ede wordlists: Categories for similarity groupings
In the following, the criteria for decisions about similarity groupings of lexical items of the Ede
wordlists are described. Allowing for a few modifications, the lexical similarity decisions were
based on the principles provided by Blair (1990:31ff). Following these guidelines, two lexical
items are considered phonetically similar if at least half of the segments compared are the same
or very similar34 and of the remaining segments at least half are rather similar.35 These guidelines
do not consider the morphemic structure of lexical items, and therefore the question arose of how
to deal with the polymorphemic word-structure for a fair number of the elicited items.36
In a paper reviewing various methods of handling multimorphemic words in lexicostatistics,
Probst (1992) draws special attention to two approaches. The first one requires a thorough
morphophonemic analysis, which proves rather unfeasible in the context of sociolinguistic
language surveys limited in scope and time. The second method, suggested by Schooling (1981),
does not require a morphological analysis. In a survey of French Polynesia, Schooling compared
lexical items as a whole and discarded reduplication and additional morphemes that occur in the
same position.
Given that a fair number of the elicited Ede data are marked by reduplication and additional
morphemes and also given the limited scope of the lexicostatistical part of the larger Ede study,
Schooling’s (1981) approach was chosen as the basis for the similarity judgments. Thus, a set of
similarity judgment criteria (Criteria Set 1) was established that, following Schooling’s
guidelines, disregarded differences in the morphological structure of the elicited items:
1.
2.
3.
Additional morphemes were disregarded if they occur in the same position.
Reduplication, regardless of the nasalization of the vowel, was disregarded.
Class prefixes on nouns were disregarded.
To explore how different similarity judgment criteria affect the lexicostatistical comparison of
polymorphemic words, Probst (1992) proposed that a second, more rigorous criteria set be
applied to the same data set. Thus, a second criteria set (Criteria Set II) was established that,
following Probst’s suggestions, does not disregard differences in the morphological structure:
1.
2.
3.
4.
34
Pairs of complete words were compared.
Additional morphemes were included in the analysis.
Reduplication was included in the analysis.
Class prefixes on nouns were disregarded.
Nonvocalic segments are either exact matches or else they differ by only one phonological feature and this
difference is attested in three pairs, and vowels differ by only one phonological feature.
35
Nonvocalic segments differ by only one phonological feature but are not attested in three pairs; vowels differ by
two or more phonological features.
36
Tone markings were transcribed but were not included in the analysis due to ambiguities in proper weighting.
81
Appendix L. Ede wordlists: Elicited data sorted by gloss
1. bouche
2. oeil
Ana (Sokodé)
anũ
Ana (Sokodé)
od͡ʒú
Boko
ɔrũ
Boko
od͡ʒú
Cabe (Savè)
anu
Cabe (Savè)
od͡ʒú
Cabe (Tchaourou)
anu
Cabe (Tchaourou)
od͡ʒú
Egba
enũ
Egba
od͡ʒú
Ekiti
ɛrũ
Ekiti
od͡ʒú
Ica
anũ
Ica
od͡ʒú
Idaca
ɔrũ
Idaca
od͡ʒú
Ifè (Akparè)
arũ
Ifè (Akparè)
od͡ʒú
Ifè (Atakpamé)
arũ
Ifè (Atakpamé)
od͡ʒú
Ifè (Tchetti)
arũ
Ifè (Tchetti)
od͡ʒú
Ije
ənu
Ije
od͡ʒú
Ijebu
ɛrũ
Ijebu
od͡ʒú
Ijesha
ɛnũ
Ijesha
od͡ʒú
Ile-Ife
ɔrũ
Ile-Ife
od͡ʒú
Kura (Awotébi)
ánɔ́
Kura (Awotébi)
ód͡ʒú
Kura (Partago)
anɔ̃
Kura (Partago)
údʒ
͡ ú
Mokole
ɡɛ́lé
Mokole
nd͡ʒɛd͡ʒú
Moretan
arũ
Moretan
od͡ʒú
Nago (N) (Kambolé)
anũ
Nago (N) (Kambolé)
od͡ʒú
Nago (N) (Manigri)
anũ
Nago (N) (Manigri)
od͡ʒú
Nago (S) (Kétou)
ɛnu
Nago (S) (Kétou)
od͡ʒú
Nago (S) (Pobè)
enũ
Nago (S) (Pobè)
od͡ʒú
Ondo
ɛrũ
Ondo
od͡ʒú
Owo
ɛrũ
Owo
od͡ʒú
Oyo
ɛnũ
Oyo
od͡ʒú
Yoruba (Ibadan)
ɛnũ
Yoruba (Ibadan)
od͡ʒú
Yoruba (Porto-Novo)
enũ
Yoruba (Porto-Novo)
od͡ʒú
ɛnũ
82
3. tête
4. poil
Ana (Sokodé)
eéwo
Ana (Sokodé)
irɔ̃
Boko
éwo
Boko
irũ
eéwo
Cabe (Savè)
ŋuwɔ̃
Cabe (Savè)
eéwo
Cabe (Tchaourou)
iwṹaá
Cabe (Tchaourou)
éwo
Egba
irũ
Egba
orí
Ekiti
irũ
Ekiti
orí
Ica
irũ
Ica
éwo
Idaca
irũ
eéwo
Ifè (Akparè)
irɔ̃
Idaca
eríwo
nrũ
eéwo
Ifè (Atakpamé)
irũ
Ifè (Akparè)
éwo
Ifè (Tchetti)
irɔ̃
Ifè (Atakpamé)
eéwo
Ije
iɣũ
Ifè (Tchetti)
éwo
Ijebu
irũ
Ije
eχo
Ijesha
irɔ̃
Ijebu
orí
Ile-Ife
irũ
Ijesha
orí
Kura (Awotébi)
ǿrɔ̃́
Ile-Ife
orí
Kura (Partago)
œrɔ̃
Kura (Awotébi)
ǿrí
Mokole
nto
Kura (Partago)
érí
Moretan
irũ
Mokole
irí
Nago (N) (Kambolé)
eɲɔ̃
Moretan
eéwo
Nago (N) (Manigri)
ijɔ̃
Nago (N) (Kambolé)
éwo
Nago (S) (Kétou)
irũ
Nago (N) (Manigri)
ewõ
Nago (S) (Pobè)
iɰũ
Nago (S) (Kétou)
erí
Ondo
irɔ̃
Nago (S) (Pobè)
erí
Owo
irũ
Ondo
orí
Oyo
irũ
Owo
orí
Yoruba (Ibadan)
irũ
Oyo
erí
Yoruba (Porto-Novo)
eɰũ
Yoruba (Ibadan)
erí
Yoruba (Porto-Novo)
ɛɰí
83
5. dent
6. langue
eji ́̃
iji ́̃
Ana (Sokodé)
ɔ̃ɡá
Boko
ĩɡá
Cabe (Savè)
ik͡pɔ̃́
Cabe (Tchaourou)
uk͡pɔ̃́
Egba
ahɔ̃
Ekiti
eji ́̃
eji ́̃
Ekiti
awã́
Ica
eji ́̃
Ica
ik͡pɔ̃́
Idaca
Idaca
ik͡pã́
Ifè (Akparè)
eɲĩ
eji ́̃
Ifè (Akparè)
Ifè (Atakpamé)
eji ́̃
Ifè (Atakpamé)
nŋá
iwã́
ehi ̃́
Ifè (Tchetti)
iŋã́
Ifè (Tchetti)
eɲi ́̃
Ije
Ije
eχi ́̃
eji ́̃
Ijebu
ik͡pã́
ahã́
Ijesha
àhã́
Ile-Ife
awɔ̃́
Ijesha
eji ́̃
eji ́̃
Kura (Awotébi)
ɛ́ŋá
Ile-Ife
eji ́̃
Kura (Partago)
ɪŋa
Kura (Awotébi)
Mokole
àmɛ̀
Kura (Partago)
ǿɲí
́̃ ́̃
iɲi
Moretan
ĩɡá
Mokole
iji ́̃
Nago (N) (Kambolé)
iɲa
Moretan
eji ́̃
Nago (N) (Manigri)
ĩɡá
Nago (N) (Kambolé)
eɲĩ
eji ́̃
Nago (S) (Kétou)
ik͡pṹ
Nago (S) (Pobè)
Ondo
eɰúk͡pã́
iwɔ̃́
Owo
ahã́
Oyo
Yoruba (Ibadan)
awɔ̃́
awɔ̃́
Yoruba (Porto-Novo)
àχɔ̃
Ana (Sokodé)
Boko
Cabe (Savè)
Cabe (Tchaourou)
Egba
Ijebu
Nago (N) (Manigri)
Nago (S) (Kétou)
Nago (S) (Pobè)
Ondo
Owo
Oyo
Yoruba (Ibadan)
Yoruba (Porto-Novo)
iji ́̃
iji ́̃
eji ́̃
ɛji ́̃
ehi ̃́
eji ́̃
eji ́̃
eji ́̃
eji ́̃
eji ́̃
84
7. nez
8. oreille
imɔ̃́
imɔ̃́
Ana (Sokodé)
etí
Boko
etí
imɔ̃́
imɔ̃́
Cabe (Savè)
etí
Cabe (Tchaourou)
etí
Egba
etí
Ekiti
imɔ̃́
imɔ̃́
Ekiti
etí
Ica
imɔ̃́
Ica
etí
Idaca
imṹ
imɔ̃́
Idaca
etí
Ifè (Akparè)
etí
imṹ
imɔ̃́
Ifè (Atakpamé)
etí
Ifè (Tchetti)
etí
Ije
etí
Ijebu
imɔ̃́
imɔ̃́
Ijebu
etí
Ijesha
imɔ̃́
Ijesha
etí
Ile-Ife
imṹ
Ile-Ife
etí
Kura (Awotébi)
émɔ́
Kura (Awotébi)
etí
Kura (Partago)
ɪmɔ
Kura (Partago)
ítí
Mokole
imɔ̃́
imɔ̃́
Mokole
iti ́̃
Moretan
etí
imó
imɔ̃́
Nago (N) (Kambolé)
etí
Nago (N) (Manigri)
etí
imṹ
imɔ̃́
Nago (S) (Kétou)
etí
Nago (S) (Pobè)
etí
imɔ̃́
imɔ̃́
Ondo
etí
Owo
etí
Oyo
etí
Yoruba (Ibadan)
imṹ
imɔ̃́
Yoruba (Ibadan)
etí
Yoruba (Porto-Novo)
imṹ
Yoruba (Porto-Novo)
etí
Ana (Sokodé)
Boko
Cabe (Savè)
Cabe (Tchaourou)
Egba
Ifè (Akparè)
Ifè (Atakpamé)
Ifè (Tchetti)
Ije
Moretan
Nago (N) (Kambolé)
Nago (N) (Manigri)
Nago (S) (Kétou)
Nago (S) (Pobè)
Ondo
Owo
Oyo
85
9. cou
10. sein (de la femme)
Boko
ɔ̀ɡɔ̀rɔ̃̀
ɔ̀ɡɔ̃r̀ ɔ̃̀
Boko
Cabe (Savè)
ɛ̀kɛ́
Cabe (Savè)
Cabe (Tchaourou)
Cabe (Tchaourou)
Egba
ɛ̀kɛ́
ǹrɔ̃̀
ɔmɔ̃́
ɔmɔ̃́
Egba
ɔjã̀
Ekiti
ɔ̀rũ̀
Ekiti
Ica
ɛ̀kɛ́
Ica
ɔmṹ
ɔmɔ̃́
Idaca
ɛ̀kɛ́
Idaca
Ifè (Akparè)
Ifè (Akparè)
ɔ̀ɡũ̀rũ̀
ɔ̀ɡɔ̀rɔ̃̀
Ana (Sokodé)
Ana (Sokodé)
Ifè (Atakpamé)
ɔmɔ̃́
ɔmɔ̃́
ɔmṹ
ɔmɔ̃́
ɔmɔ̃́
ɔmɔ̃́
Ifè (Tchetti)
Ifè (Tchetti)
ɔ̀ɡɔ̀rɔ̃̀
ɔ̀ɡɔ̀rɔ̃̀
Ije
ɛkɛ
Ijebu
Ijebu
ɔ̀rũ̀
Ijesha
Ijesha
Ile-Ife
Ile-Ife
ɔ̀hɔ̃̀
ɔ̀rũ̀
ɔmṹ
àjã̀
Kura (Awotébi)
ɔ́mɔ́
Kura (Awotébi)
eɡɔ́rɔ̀
Kura (Partago)
Kura (Partago)
œɡɔrɔ̃̀
Mokole
ɔ̃ɔm
̃ ɔ̃
amɔ̃́
Mokole
kɔ̃
Moretan
Moretan
òɡùrɔ̃̀
Nago (N) (Kambolé)
ɔmɔ̃́
ɔmɔ̃́
Nago (N) (Kambolé)
ɔɡɔ̃
Nago (N) (Manigri)
ɔmɔ̃́
Nago (N) (Manigri)
ɔkɔ̃
Nago (S) (Kétou)
Nago (S) (Kétou)
ɛ̀kɛ́
Nago (S) (Pobè)
ɔmṹ
ɔmɔ̃́
Nago (S) (Pobè)
ɛ̀kɛ́
Ondo
ɔ̀jã
Ondo
ɛ̀kɛ́
Owo
ɔ̀jã
Owo
ùɡɔ̀rɔ̃̀
Oyo
Oyo
àɡũrũ
ɔ̀rũ̀
Yoruba (Ibadan)
ɔmṹ
ɔjɔ̃́
Yoruba (Porto-Novo)
ɔmṹ
Ifè (Atakpamé)
Yoruba (Ibadan)
ɔ̀rũ̀
Yoruba (Porto-Novo)
ɔ̀ɰũ̀
Ije
ɔmɔ̃́
ɔmɔ̃́
86
11. main (bras)
12. griffe (ongle)
Ana (Sokodé)
ɔwɔ́
Ana (Sokodé)
èki ́kã́
Boko
ɔwɔ́
Boko
Cabe (Savè)
ɔwɔ́
Cabe (Savè)
èki ́kã́
àńkɛ̃́
Cabe (Tchaourou)
ɔwɔ́
Cabe (Tchaourou)
Egba
ɔwɔ́
Egba
àńkɛ̃́
́ ɔ̃́
èkɔ̃n
Ekiti
ɔwɔ́
Ekiti
́ ã́
i ̀kãn
Ica
ɔwɔ́
Ica
èkíkɔ́
Idaca
ɛwɔ
Idaca
èki ́kã́
Ifè (Akparè)
ɔwɔ́
Ifè (Akparè)
èki ́kã́
Ifè (Atakpamé)
ɔwɔ́
Ifè (Atakpamé)
èki ́kã́
Ifè (Tchetti)
ɔwɔ́
Ifè (Tchetti)
Ije
atewɔ
Ije
èki ́kã́
́̃ ́
èikã
ɔwɔ́
Ijebu
Ijebu
ɔwɔ́
Ijesha
́ ã́
èji ́kãn
́ ã́
èeḱ ãn
Ijesha
ɔwɔ́
Ile-Ife
́ ã́
èkãn
Ile-Ife
ɔwɔ́
Kura (Awotébi)
brfudikɪ ́ká
Kura (Awotébi)
owo
Kura (Partago)
pr ̀fòdèkiká
Kura (Partago)
ɔwɔ
Mokole
kikã
Mokole
awɔ́
Moretan
Moretan
ɔwɔ́
Nago (N) (Kambolé)
èki ́kã́
ikikã́
Nago (N) (Kambolé)
ɔwɔ́
Nago (N) (Manigri)
Nago (N) (Manigri)
ɔwɔ́
Nago (S) (Kétou)
Nago (S) (Kétou)
ɔwɔ́
Nago (S) (Pobè)
Nago (S) (Pobè)
ɔwɔ́
ekáná
ekã́
Ondo
ɔwɔ́
Ondo
Owo
ɔwɔ́
Owo
èeḱ ã́
èeḱ ã́
Oyo
ɔwɔ́
Oyo
Yoruba (Ibadan)
ɔwɔ́
Yoruba (Ibadan)
́ ã́
èeḱ ãn
́ ṹ
èjikãn
Yoruba (Porto-Novo)
ɔwɔ́
Yoruba (Porto-Novo)
́ ã́
èji ́kãn
èki ́kã́
́ ã́
i ̀ji ́kãn
87
13. pied
14. fesse
Ana (Sokodé)
ɛsɛ̀
Ana (Sokodé)
òk͡pi ̀
òk͡pi ̀̃
Boko
ɛsɛ̀
Boko
Cabe (Savè)
ɛsɛ́
Cabe (Savè)
Cabe (Tchaourou)
ɛsɛ̀
Cabe (Tchaourou)
ɔmɔ̃í ̀di ́
ɔmɔ̃í ̀di ́
Egba
isɛ̀
Egba
ìdí
Ekiti
ɛsɛ̀
Ekiti
ìdí
Ica
ɛsɛ̀
Ica
́ ̀di ́
ɔmɔ̃n
Idaca
ɛsɛ̀
Idaca
i ̀k͡pɛ́
Ifè (Akparè)
ɛsɛ̀
Ifè (Akparè)
Ifè (Atakpamé)
ɛsɛ̀
Ifè (Atakpamé)
òk͡pi ̀̃
òk͡pi ̀̃
Ifè (Tchetti)
ɛsɛ̀
Ifè (Tchetti)
òk͡pi ̀
Ije
ɛsɛ̀
Ije
ɔbɔ̀
Ijebu
ɛsɛ̀
Ijebu
ìdí
Ijesha
ɛsɛ̀
Ijesha
ìdí
Ile-Ife
ìtìkìrísɛ̀
Ile-Ife
ìdí
Kura (Awotébi)
etək͡pá
Kura (Awotébi)
ìdí
Kura (Partago)
etɪk͡pá
Kura (Partago)
edí
Mokole
isɛ̀
Mokole
fítí
Moretan
ɛsɛ̀
Moretan
ɔ̀bɔ́
Nago (N) (Kambolé)
ɛsɛ̀
Nago (N) (Kambolé)
omodi
Nago (N) (Manigri)
ese
Nago (N) (Manigri)
ɔmɔdi
Nago (S) (Kétou)
ɛsɛ̀
Nago (S) (Kétou)
ìdí
Nago (S) (Pobè)
ɛsɛ̀
Nago (S) (Pobè)
ìdí
Ondo
ɛsɛ̀
Ondo
ìdí
Owo
– no entry –
Owo
ùbɔ́
Oyo
ɛsɛ̀
Oyo
ìdí
Yoruba (Ibadan)
ɛsɛ̀
Yoruba (Ibadan)
ìdí
Yoruba (Porto-Novo)
ɛsɛ̀
Yoruba (Porto-Novo)
ìdí
88
15. ventre
16. nombril
Ana (Sokodé)
inɔ̃́
Ana (Sokodé)
ìfɔ̃́
Boko
Boko
ìfṹ
Cabe (Savè)
inṹ
inɔ̃́
Cabe (Savè)
ùwɔ́
Cabe (Tchaourou)
inɔ̃́
Cabe (Tchaourou)
ìwɔ́
Egba
Egba
ìdodo
Ekiti
ikũ̀
inɔ̃́
Ekiti
ìdodo
Ica
inṹ
Ica
ìwɔ́
Idaca
inṹ
inɔ̃́
Idaca
ǹwɔ́
ìhɔ̃́
inɔ̃́
inɔ̃́
Ifè (Akparè)
ìfɔ̃́
Ifè (Atakpamé)
Ifè (Tchetti)
Ijebu
inɔ̃́
inɔ̃́
ìfɔ̃
ìfɔ̃́
Ije
idodo
Ijesha
inṹ
Ijebu
ìdodo
Ile-Ife
inṹ
Ijesha
ìdodo
Kura (Awotébi)
énɔ́
Ile-Ife
ìdodo
Kura (Partago)
œnɔ̃
nɔ̃́
Kura (Awotébi)
ewɔ́
Kura (Partago)
ewɔ́
inɔ̃́
inɔ̃́
Mokole
Moretan
ìwɔ́
ìhɔ̃́
inɔ̃́
inɔ̃́
Nago (N) (Kambolé)
ìwɔ́
Nago (N) (Manigri)
ɛwɔ
inũ
inɔ̃́
Nago (S) (Kétou)
ìwɔ́
ihɔ̃́
Ifè (Akparè)
Ifè (Atakpamé)
Ifè (Tchetti)
Ije
Mokole
Moretan
Nago (N) (Kambolé)
Nago (N) (Manigri)
Nago (S) (Kétou)
Nago (S) (Pobè)
Ondo
inɔ̃́
inɔ̃́
Nago (S) (Pobè)
ìdodo
Ondo
ìdodo
Owo
ìdodo
Yoruba (Ibadan)
ikũ̀
i ̀kũ̀
Oyo
okù inṹ
Yoruba (Porto-Novo)
inṹ
Yoruba (Ibadan)
ìdodo
Yoruba (Porto-Novo)
i ̀dod͡ʒo
Owo
Oyo
89
17. intestins
18. cordon (du ventre)
Ana (Sokodé)
àk͡pò olá
Ana (Sokodé)
okù ìfɔ̃́
Boko
ìfũ
Boko
àbotonṹ
Cabe (Savè)
ìfũ
Cabe (Savè)
Cabe (Tchaourou)
ìfũ
Cabe (Tchaourou)
okuwɔ
okũ̀ iwɔ́
̀
Egba
ìfɔ̃
Egba
inṹ ìwɔ́
Ekiti
èfũ
Ekiti
abonɔ̃́
Ica
– no entry –
okũ̀ ǹwɔ́
okũ̀ iwɔ́
̀
okù íhɔ̃́
Ica
ìfũ
Idaca
ìfũ
Idaca
ɔ̀wɛ́rɛ́
Ifè (Akparè)
Ifè (Akparè)
ìfũ
Ifè (Atakpamé)
okú ìfɔ̃́
okù ìfɔ̃́
Ifè (Atakpamé)
Ifè (Tchetti)
ìfɔ̃́
Ifè (Tchetti)
ìfũ
ìfɔ̃́
Ije
oku ibi
Ije
okù nnɔ̃́
Ijebu
ùwɔ́
Ijebu
èfũ
Ijesha
– no entry –
Ijesha
ìfũ
Ile-Ife
ìwɔ́
Ile-Ife
èfũ
Kura (Awotébi)
òkudíwɔ́
Kura (Awotébi)
Kura (Partago)
Kura (Partago)
ìfudíːnɔ́
ìfʊ̃́
Mokole
oku diwɔ́
ikũ̀ iiwɔ́
̀
Mokole
amã àfũ
Moretan
okù ìhɔ̃́
Moretan
ìfũ
Nago (N) (Kambolé)
okù ìwɔ́
Nago (N) (Kambolé)
ìfũ
Nago (N) (Manigri)
ɔku iwɔ̃
Nago (N) (Manigri)
ìfũ
Nago (S) (Kétou)
Nago (S) (Kétou)
ikuinu
Nago (S) (Pobè)
iwɔ ɔmɔ̃
oku ihɔ̃́
Nago (S) (Pobè)
ifṹ
Ondo
– no entry –
Ondo
ìfũ
Owo
oɡù ìwɔ́
Owo
fũmi
Oyo
– no entry –
Yoruba (Ibadan)
ìwɔ́
Oyo
òɡùlókù
ɔ̀fɔ̃nṹ
Yoruba (Porto-Novo)
ìwɔ́
Yoruba (Ibadan)
ìfũ
Yoruba (Porto-Novo)
ìfũ
90
19. sang
20. urine
Ana (Sokodé)
ɛ̀dʒ
͡ ɛ̀
Ana (Sokodé)
ìtɔ̀
Boko
àm̀bara
Boko
ìtɔ̀
Cabe (Savè)
ɛ̀dʒ
͡ ɛ̀
ɛ̀kp
͡ ɔ̃́
Cabe (Savè)
ìtɔ̀
Cabe (Tchaourou)
ìtɔ̀
Cabe (Tchaourou)
ɛ̀dʒ
͡ ɛ̀
Egba
ìtɔ̀
Egba
ɛ̀dʒ
͡ ɛ̀
Ekiti
ìtɔ̀
Ekiti
ɛ̀dʒ
͡ ɛ̀
Ica
ìtɔ̀
Ica
àmãrã
Idaca
ìtɔ̀
àmaã
Ifè (Akparè)
ìtɔ̀
ɛ̀dʒ
͡ ɛ̀
Ifè (Atakpamé)
ìtɔ̀
amãrá
Ifè (Tchetti)
ìtɔ̀
Ifè (Akparè)
àm̀bara
Ije
ìtɔ̀
Ifè (Atakpamé)
àm̀bara
Ijebu
ìtɔ̀
Ifè (Tchetti)
àmbara
Ijesha
ìtɔ̀
Ije
ɛ̀dʒ
͡ ɛ̀
Ile-Ife
ìtɔ̀
Ijebu
i ̀d͡ʒɛ̀
Kura (Awotébi)
ètɔ́
Ijesha
ɛ̀dʒ
͡ ɛ̀
Kura (Partago)
etɔ
Ile-Ife
ɛ̀dʒ
͡ ɛ̀
Mokole
ìtɔ̀
Kura (Awotébi)
ed͡ʒɛ́
Moretan
ìtɔ̀
Kura (Partago)
ed͡ʒɛ́
Nago (N) (Kambolé)
ìtɔ̀
Mokole
ǹdʒ
͡ ɛ̀
Nago (N) (Manigri)
ɛtɔ
Moretan
àm̀bara
Nago (S) (Kétou)
ìtɔ̀
Nago (N) (Kambolé)
ɛ̀dʒ
͡ ɛ̀
Nago (S) (Pobè)
ìtɔ̀
Nago (N) (Manigri)
ɛ̀dʒ
͡ ɛ̀
Ondo
ìtɔ̀
Nago (S) (Kétou)
ɛ̀dʒ
͡ ɛ̀
Owo
ìtɔ̀
Nago (S) (Pobè)
ɛ̀dʒ
͡ ɛ̀
Oyo
ìtɔ̀
Ondo
ɛ̀dʒ
͡ ɛ̀
Yoruba (Ibadan)
ìtɔ̀
Owo
ɛ̀dʒ
͡ ɛ̀
Yoruba (Porto-Novo)
ìtɔ̀
Oyo
ɛ̀dʒ
͡ ɛ̀
Yoruba (Ibadan)
ɛ̀dʒ
͡ ɛ̀
Yoruba (Porto-Novo)
ɛ̀dʒ
͡ ɛ̀
Idaca
91
21. os
22. peau
Ana (Sokodé)
ekũkũ
Ana (Sokodé)
awɔ
Boko
ekũkũ
Boko
awɔ
Cabe (Savè)
ekũkũ
Cabe (Savè)
awɔ
Cabe (Tchaourou)
ekũkũ
Cabe (Tchaourou)
awɔ
Egba
eɡũɡũ
Egba
awɔ
Ekiti
iɡũɡũ
Ekiti
awɔ
Ica
ekũkũ
Ica
awɔ
kũkũ
Idaca
awɔ
Idaca
ekũkũ
Ifè (Akparè)
awɔ
Ifè (Akparè)
ikũkũ
Ifè (Atakpamé)
awɔ
Ifè (Atakpamé)
ekũkũ
Ifè (Tchetti)
awɔ
Ifè (Tchetti)
ekũkũ
Ije
awɔ
Ije
ekuku
Ijebu
awɔ
Ijebu
èrìdí
Ijesha
eɡuɡu
Ijesha
awɔ
Ile-Ife
eɡũɡũ
Ile-Ife
– no entry –
Kura (Awotébi)
ekúkú
Kura (Partago)
ekukú
Kura (Awotébi)
awɔ
Mokole
kũkũ
Kura (Partago)
awɔ
Moretan
ekũkũ
Mokole
bátá
Nago (N) (Kambolé)
kukũ
Moretan
awɔ
Nago (N) (Manigri)
kokɔ̃
Nago (N) (Kambolé)
ãwõ
Nago (S) (Kétou)
ekũkũ
Nago (N) (Manigri)
awɔ
Nago (S) (Pobè)
ekũkũ
Nago (S) (Kétou)
awɔ̀
Ondo
ikũkũ
Nago (S) (Pobè)
awɔ
Owo
eéɡṹ
Ondo
ɔ̀rã
Oyo
eeɡũ
Owo
awɔ
Yoruba (Ibadan)
eɡũɡũ
Yoruba (Porto-Novo)
eɡũɡũ
àwù
awɔ
iwɔ
Oyo
ɛjĩ ɛrã
Yoruba (Ibadan)
awɔ
Yoruba (Porto-Novo)
awɔ
92
23. coeur
24. genou
– no entry –
owũ̀
Ana (Sokodé)
ìrúkú
Boko
ìrúkú
Cabe (Savè)
èékú
Cabe (Tchaourou)
ɔkɛ̃̀
ɔkɛ̃̀
Cabe (Tchaourou)
èékú
Egba
ɔkɔ̃̀
Egba
oókṹ
Ekiti
Ekiti
òrúkú
Ica
ɔkã̀
ɔkã̀
Ica
ìrúkú
Idaca
ɔkã̀
Idaca
ìrúkú
Ifè (Akparè)
owũ̀
owũ̀
Ifè (Akparè)
ìrúkú
Ifè (Atakpamé)
ìrúkú
oŋũ̀ ɛ̀ɖɔ̃̀
ɔkã̀
Ifè (Tchetti)
ìrúkú
Ije
eɣúkú
ɔkã̀
ɔkã̀
Ijebu
èékú
Ijesha
ɔd͡ʒúɡɔ̃
Ana (Sokodé)
Boko
Cabe (Savè)
Ifè (Atakpamé)
Ifè (Tchetti)
Ije
Ijebu
Ijesha
Ile-Ife
òrúkṹ
Kura (Awotébi)
ɔkã̀
tjɛ̃́
Kura (Awotébi)
ìrukú
Kura (Partago)
edɔ̘̄
Kura (Partago)
ìrúkú
Mokole
ímũ
Mokole
iwúɡṹ
Moretan
owũ̀
Moretan
ìrúkú
Nago (N) (Kambolé)
ɔka
Nago (N) (Kambolé)
juɡu
Nago (N) (Manigri)
oŋ
Nago (N) (Manigri)
ìwúkú
Nago (S) (Kétou)
ɔkã̀
Nago (S) (Kétou)
ɛɾúkú
Nago (S) (Pobè)
emi ̃́
okɔ̃̀
Nago (S) (Pobè)
eɣúkú
Ondo
irúkṹ
Owo
òókṹ
Oyo
eékṹ
Yoruba (Ibadan)
òrúkṹ
Yoruba (Porto-Novo)
érũkṹ
Ile-Ife
Ondo
Owo
Oyo
ɔkã̀
ɔkã̀
– no entry –
ɔkã̀
Yoruba (Ibadan)
ɔkɔ̃̀
Yoruba (Porto-Novo)
ɔkã̀
93
25. foie
26. aile
Ana (Sokodé)
àwã́
Ana (Sokodé)
ɛkìkà
Boko
àɡò
Boko
iká
Cabe (Savè)
ɛ̀k͡pà
Cabe (Savè)
iká
wojá jɔ́nkpɔ̀n
Cabe (Tchaourou)
iká
Egba
iká
Cabe (Tchaourou)
jɔ́nkpɔ̀n
Egba
ɛ̀dɔ̀
Ekiti
iká
Ekiti
ɛ̀dɔ̀
Ica
iká
Ica
wòra
Idaca
iká
Idaca
iwo
Ifè (Akparè)
iká
àɡò
Ifè (Atakpamé)
iká
Ifè (Akparè)
àɡò
Ifè (Tchetti)
iká
Ifè (Atakpamé)
– no entry –
Ije
iká
Ifè (Tchetti)
àɡò
Ijebu
ak͡pá ɛjɛ
Ije
oɡu
Ijesha
– no entry –
Ijebu
ɔ̀dɔ̀
Ile-Ife
iká
Ijesha
owũ̀ɛdɔ̃
̀ ̀
Kura (Awotébi)
eká
ìfũ
Kura (Partago)
eká
Ile-Ife
ɛ̀dɔ̀
Kura (Awotébi)
èdafɔ́rɔ́
Mokole
ik͡pá
Kura (Partago)
ɛdàfɔ́rɔ́
Moretan
iká
èdàfɔ́rɔ́
Nago (N) (Kambolé)
eka
Mokole
fòká
Nago (N) (Manigri)
iká
Moretan
àɡò
Nago (S) (Kétou)
iká
Nago (N) (Kambolé)
ɛdofo
Nago (S) (Pobè)
iká
Nago (N) (Manigri)
kàfukà
Ondo
ak͡pá ɛjɛ
Nago (S) (Kétou)
oɡũːnũ
Owo
ak͡pá ɛjɛ
Nago (S) (Pobè)
iɡúnɔ̃
Oyo
– no entry –
Ondo
ɛ̀dɔ̀
Yoruba (Ibadan)
ak͡pá ɛjɛ
Owo
ɛ̀dɔ̀
Yoruba (Porto-Novo)
iká
Oyo
ɛ̀dɔ̀
èdɔ̀
Yoruba (Ibadan)
ɛ̀dɔ̀
Yoruba (Porto-Novo)
ɛ̀dɔ̀
ɛ́ká
ak͡pá ɛjɛ
94
27. plume
28. corne (de vache)
Ana (Sokodé)
irɔ̃ adɛ̀ɛ
Ana (Sokodé)
èwo
Boko
ìjɛ́
Boko
òho
Cabe (Savè)
ìjɛ́
Cabe (Savè)
òwo
Cabe (Tchaourou)
ìjɛ́
Cabe (Tchaourou)
òwo
Egba
ìjɛ́
Egba
ɔwɔ́
Ekiti
ìjɛ́
Ekiti
ìwo
Ica
ìjɛ́
Ica
ìwo
Idaca
ìjɛ́
Idaca
òwo
Ifè (Akparè)
ìjá
Ifè (Akparè)
òhó
Ifè (Atakpamé)
ìjɛ́
Ifè (Atakpamé)
òho
Ifè (Tchetti)
ìjá
Ifè (Tchetti)
òho
Ije
efiɣi
Ije
owo
Ijebu
ìjɛ́
Ijebu
ùwo
Ijesha
ìjɛ́
Ijesha
ìho
Ile-Ife
ìjɛ́
Ile-Ife
ìwo
Kura (Awotébi)
ɪjɛ́
Kura (Awotébi)
íwɔ́
Kura (Partago)
èjɛ́
Kura (Partago)
íwó
Mokole
nto
Mokole
nɡó
Moretan
ìjɛ́
Moretan
òho
Nago (N) (Kambolé)
ìjɛ́
Nago (N) (Manigri)
ìjé
Nago (N) (Kambolé)
èwo
Nago (S) (Kétou)
ìjɛ
Nago (N) (Manigri)
ewɔ
Nago (S) (Pobè)
ɛfiɣí
Nago (S) (Kétou)
òwo
Ondo
ìjɛ́
Nago (S) (Pobè)
òho
Owo
ìjɛ́
Ondo
ìwo
Oyo
– no entry –
Owo
òho
ìjɛ́
Oyo
ìwo
Yoruba (Ibadan)
ìjɛ́
Yoruba (Ibadan)
ìwo
Yoruba (Porto-Novo)
ìjɛ́
Yoruba (Porto-Novo)
ìwo
ìho
95
29. queue (de chien)
30. homme (homo)
Ana (Sokodé)
òrù
Ana (Sokodé)
Boko
ìrù
Boko
– no entry –
ɔ̀jɔ̃̀
Cabe (Savè)
ùwù
Cabe (Savè)
ònɛ̀
Cabe (Tchaourou)
ùwù
Cabe (Tchaourou)
ònɛ̀
Egba
ìrù
Egba
Ekiti
ìrù
Ekiti
èni ̀jã̀
èni ̀jã̀
Ica
ìrù
Ica
̀̃ ̀
ònijɔ̃
ìwù
Idaca
Idaca
ìrù
Ifè (Akparè)
òni ̀jã̀
ɔ̀jã̀
Ifè (Akparè)
urù
Ifè (Atakpamé)
Ifè (Atakpamé)
ìrù
òjã̀
ɔ̀jã̀
Ifè (Tchetti)
ìrù
Ifè (Tchetti)
ɔ̀ɲà
Ije
ìɣũ̘̀
Ije
Ijebu
ta
Ijebu
òni ̀jã̀
òni ̀jã̀
Ijesha
ìrù
Ijesha
Ile-Ife
ìrù
Ile-Ife
– no entry –
òni ̀jã̀
Kura (Awotébi)
íwúrú
Kura (Awotébi)
ɔ́nɛ́
Kura (Partago)
ìwúrù
Kura (Partago)
ɔnɛ
Mokole
àk͡páam
̀ ũ̀
Mokole
Moretan
ìrù
Moretan
amãnɛ̃
ɔ̀jã̀
Nago (N) (Kambolé)
èwũ̀
Nago (N) (Kambolé)
ɔɲã
Nago (N) (Manigri)
ewuŋ
ìɾũ̀
Nago (N) (Manigri)
oniŋã
Nago (S) (Kétou)
oniã
ìɰũ̀
Nago (S) (Pobè)
Ondo
Ondo
iɰũ
̀ í
i ̀wãd
òni ̀jã̀
èjã̀
Owo
jajé
Owo
ìrù
Oyo
èni ̀jã̀
Oyo
ìrù
Yoruba (Ibadan)
Yoruba (Ibadan)
ìrù
Yoruba (Porto-Novo)
òni ̀jã̀
èni ̀jã̀
Yoruba (Porto-Novo)
èɣù
Nago (S) (Kétou)
Nago (S) (Pobè)
96
31. homme (vir)
32. femme
Ana (Sokodé)
– no entry –
Ana (Sokodé)
onẽbɛ̀ɛ ̃
Boko
onɛ̃ki ̀rɛ̃
Boko
onɛ̃bi ̀rɛ̃
Cabe (Savè)
ɔkɔ̀ i ̃
okɔ̀i ́̃
Cabe (Savè)
obìĩ
Cabe (Tchaourou)
Egba
Ekiti
ɔkũ̀ri ̃
okũ̀rɛ̃
obìĩ
obi ̀̃ri ̃
Ekiti
obìrɛ̃
Ica
okì ĩ
Ica
obìĩ
Idaca
Idaca
Ifè (Akparè)
oloki ̀̃ri ̃
ɔnɛ̃ki ̀̃ri ̃
olobi ̀̃ri ̃
ɔbi ̀̃ri ̃
Ifè (Atakpamé)
onɛ̃kɛ̀ɛ ̃
onɛ̃kũ̀rɛ̃
Ifè (Tchetti)
ɔlokùrĩ
ɔnɔkɛ̃ɛ̀ ̃
Cabe (Tchaourou)
Egba
Ije
ɔkũ̀ɰɛ̃
okũ̀rɛ̃
Ifè (Akparè)
ɔnɔ̃bɛ̀ɛ ̃
Ifè (Atakpamé)
onɛbùɛ ̃
Ifè (Tchetti)
ɔlɔbìrĩ
ɔnɔbɛ̃ɛ̀ ̃
Ije
̀̃
obiɰɛ̃
Ijebu
Ijesha
Ile-Ife
okũ̀ri ̃
okũ̀ri ̃
obìrɛ̃
obũ̀ri ̃
Ile-Ife
obùrĩ
Kura (Awotébi)
ɔkɛ́rɛ́
Kura (Awotébi)
ɔ́ɡb
͡ ɛ́rɛ́
Kura (Partago)
ɔnɔkrɛ̃
Kura (Partago)
Mokole
Mokole
Moretan
inɛ̃mɔkɔ
onõkɛ̃r̀ ẽ
ɔnɔbrɛ̃
inãá bo
́
Moretan
onõbɛ̃r̀ ɛ̃
Nago (N) (Kambolé)
oku ɛ̃
Nago (N) (Kambolé)
ɔɡuɛ̃
Nago (N) (Manigri)
Nago (N) (Manigri)
Nago (S) (Kétou)
okù ɛ̃
ɔkũ̀ri ̃
Nago (S) (Kétou)
obùɛ ̃
obi ̀̃ri ̃
Nago (S) (Pobè)
ɔkũ̀ɰɛ̃
Nago (S) (Pobè)
obĩɰɛ̃
Ondo
okù ɛ̃
okũ̀ri ̃
Ondo
obi ̀ɛ̃
Owo
Oyo
Yoruba (Ibadan)
ɔkũ̀ri ̃
okũ̀rɛ̃
obùrĩ
obi ̀̃ri ̃
Yoruba (Porto-Novo)
okũ̀ɰĩ
Yoruba (Porto-Novo)
Ijebu
Ijesha
Owo
Oyo
Yoruba (Ibadan)
obìrɛ̃
̀̃
obiɰĩ
97
33. mari, époux
34. enfant
Ana (Sokodé)
ɔkɔ
Ana (Sokodé)
ɔmɔ̃
Boko
ɔkɔ
Boko
ɔmɔ̃
Cabe (Savè)
ɔkɔ
Cabe (Savè)
ɔmɔ̃
Cabe (Tchaourou)
ɔkɔ
Cabe (Tchaourou)
ɔmɔ̃
Egba
ɔkɔ
Egba
ɔmɔ̃
Ekiti
ɔkɔ
Ekiti
ɔmɔ̃
Ica
ɔkɔ
Idaca
ɔkɔ
Ica
ɔmɔ̃
Ifè (Akparè)
ɔkɔ
Idaca
ɔmã
Ifè (Atakpamé)
ɔkɔ
Ifè (Akparè)
ɔmã
Ifè (Tchetti)
ɔkɔ
Ije
ɔkɔ
Ifè (Atakpamé)
ɔmɔ̃
Ijebu
ɔkɔ
Ifè (Tchetti)
ɔma
Ijesha
ɔkɔ
Ije
ɔmɔ̃
Ile-Ife
ɔkɔ
Ijebu
ɔmã
Kura (Awotébi)
òkɔ́m
Ijesha
ɔmã
Kura (Partago)
ɔkɔ
Ile-Ife
ɔmɔ̃
Mokole
mɔkɔí
Kura (Awotébi)
Moretan
ɔkɔ
Kura (Partago)
mánɪ ́
́ i ̃́
mãn
Nago (N) (Kambolé)
ɔkɔ
Mokole
amã
Nago (N) (Manigri)
ɔkɔ
Moretan
ɔmã
Nago (S) (Kétou)
ɔkɔ
Nago (N) (Kambolé)
ɔmã
Nago (S) (Pobè)
ɔkɔ
Ondo
ɔkɔ
Nago (N) (Manigri)
ɔmã
Owo
ɔkɔ
Nago (S) (Kétou)
ɔmũ
Oyo
ɔkɔ
Nago (S) (Pobè)
ɔmɔ̃
Yoruba (Ibadan)
ɔkɔ
Ondo
ɔmã
Yoruba (Porto-Novo)
ɔkɔ
Owo
ɔmɔ̃
Oyo
ɔmɔ̃dé
Yoruba (Ibadan)
ɔmɔ̃
Yoruba (Porto-Novo)
ɔmɔ̃
ɔmã
mɔ̃dé
mãdé kékeé
98
35. nom
36. ciel
Ana (Sokodé)
óńkɔ
Ana (Sokodé)
– no entry –
Boko
eékɔ
Boko
ɔ̀rũ
Cabe (Savè)
eékɔ
Cabe (Savè)
Cabe (Tchaourou)
eékɔ
Cabe (Tchaourou)
od͡iʒuisama
sámã̀
Egba
orúkɔ
Egba
òfùrùfuru
Ekiti
orúkɔ
Ekiti
ɔ̀rũ
Ica
orúkɔ́
Ica
ɔ̀rũ
Idaca
oríkɔ
Idaca
àrũ
Ifè (Akparè)
eékɔ
Ifè (Akparè)
ɔ̀rũ
Ifè (Atakpamé)
eékɔ
Ifè (Tchetti)
ɛ́ko
Ije
ejíkɔ
Ijebu
orúkɔ
Ifè (Tchetti)
ɔ̀rɔ̃
Ijesha
orúkɔ
Ije
Ile-Ife
orúkɔ
Ijebu
ɔ̀rɔ̃
́ ã̀
sãm
Kura (Awotébi)
ɔ́rókʷɔ
Ijesha
ɔ̀rũ
Kura (Partago)
ɔ́rɔ́kɔ̀
Ile-Ife
ɔ̀rũ
Mokole
iríɛ
Kura (Awotébi)
ɪɡ͡bɪ ́ri ́
Moretan
eékɔ
Kura (Partago)
èɡ͡br ̀i ́
Nago (N) (Kambolé)
eékɔ
Mokole
àrɔ̃
ékɔ
Moretan
Nago (N) (Manigri)
ekɔ
Nago (N) (Kambolé)
ɔ̀rũ
ɔ̀rũ̀
Nago (S) (Kétou)
ekɔ
Nago (S) (Pobè)
eɰúkɔ
Nago (N) (Manigri)
awɔ̃
Ondo
orúkɔ
Nago (S) (Kétou)
ɔ̀wũ
Owo
orúkɔ
Nago (S) (Pobè)
ɔɰɔ́
Oyo
orúkɔ
Ondo
ɔ̀rɔ̃
Yoruba (Ibadan)
orúkɔ
Owo
Yoruba (Porto-Novo)
oɰúkɔ
awɔ
́ ã̀
sãm
Oyo
– no entry –
Yoruba (Ibadan)
ɔ̀rũ
Yoruba (Porto-Novo)
ɔɰṹ
́ ã̀
sãm
i ̀ɡ͡bèri ́
Ifè (Atakpamé)
ɔ̀rɔ̃
ɔ̀rũ
ɔ̀hɔ̃
99
37. nuit
38. lune
Ana (Sokodé)
alɛ́
Ana (Sokodé)
– no entry –
Boko
òru
Boko
òtʃ͡ ùk͡pá
Cabe (Savè)
òwu
Cabe (Savè)
òtʃ͡ ùk͡pá
Cabe (Tchaourou)
òwu
Cabe (Tchaourou)
òtʃ͡ ùk͡pá
òkùkù
Egba
òtʃ͡ ùk͡pá
Egba
alɛ́
òtʃ͡ ùk͡pàá
Ekiti
alɛ́
Ekiti
òtʃ͡ ùk͡pá
Ica
òru
Ica
òtʃ͡ ùk͡pá
Idaca
òru
Idaca
òtʃ͡ ù
Ifè (Akparè)
òru
Ifè (Akparè)
òtʃ͡ ùk͡pá
Ifè (Atakpamé)
òru
Ifè (Atakpamé)
òtʃ͡ ùk͡pá
Ifè (Tchetti)
òru
Ifè (Tchetti)
òtʃ͡ ùk͡pá
Ije
oɣu
Ije
òʃùk͡pá
Ijebu
alɛ́
Ijebu
òtʃ͡ ùk͡pá
Ijesha
òru
Ijesha
ot͡ʃù
Ile-Ife
òru
Ile-Ife
òtʃ͡ ùk͡pá
Kura (Awotébi)
núrù
Kura (Awotébi)
ɔ̀tjɔ̀k͡pá
Kura (Partago)
nûr
Kura (Partago)
aʃœk͡pə́
Mokole
ìdũ
Mokole
t͡ʃuk͡pá
Moretan
òru
Moretan
òtʃ͡ ùk͡pá
Nago (N) (Kambolé)
òru
Nago (N) (Kambolé)
òsùk͡pá
òwu
Nago (N) (Manigri)
òsùk͡pá
Nago (N) (Manigri)
òwu
Nago (S) (Kétou)
òtʃ͡ ùk͡pá
Nago (S) (Kétou)
oɰu
Nago (S) (Pobè)
òʃùk͡pá
Nago (S) (Pobè)
ɔɰu
Ondo
òtʃ͡ ùk͡pá
Ondo
alɛ́
Owo
ot͡ʃù
Owo
ìɡàdʒ
͡ ã́
Oyo
òtʃ͡ ùk͡pá
Oyo
alɛ́
Yoruba (Ibadan)
òtʃ͡ ùk͡pá
Yoruba (Ibadan)
alɛ́
Yoruba (Porto-Novo)
òtʃ͡ ùk͡pá
Yoruba (Porto-Novo)
òɣũ
100
39. soleil
40. étoile
od͡ʒórũ̀
od͡ʒórũ̀
Ana (Sokodé)
Boko
ìwɔ̀dà
̀ o
àrãw
Cabe (Savè)
ìràwɔ̀
Cabe (Tchaourou)
owũ̀
owũ̀
Cabe (Tchaourou)
ìràwɔ̀
Egba
òrũ̀
Egba
ìràwɔ̀
Ekiti
oòrũ̀
Ekiti
ìràwɔ̀
Ica
od͡ʒówũ̀
Ica
ààro
Idaca
Idaca
àràwò
Ifè (Akparè)
od͡ʒónu
od͡ʒórũ̀
Ifè (Akparè)
Ifè (Atakpamé)
od͡ʒórũ̀
Ifè (Atakpamé)
àràwo
̀ o
àrãw
Ifè (Tchetti)
od͡ʒúùrɔ̃̀
òːɣũ̀
Ifè (Tchetti)
̀ o
àrãw
Ije
ìɰàwò
Ijebu
ìràwɔ̀
Ijesha
òrùrù
oòrũ̀
Ijesha
ìràwɔ̀
Ile-Ife
òrũ̀
Ile-Ife
ìràwɔ̀
Kura (Awotébi)
ónúnú̙
Kura (Awotébi)
erãwɔ́
Kura (Partago)
ɔnːù
nũ̀nũ̀
Kura (Partago)
œrãwɔ́
Mokole
Moretan
lèléiàrɔ̃
̀ o
àrãw
Nago (N) (Kambolé)
ãr̀ àwó
Ana (Sokodé)
Boko
Cabe (Savè)
Ije
Ijebu
Mokole
Nago (N) (Kambolé)
od͡ʒórɔ̃̀
owũ̀
Nago (N) (Manigri)
oòrũ̀
owũ̀
Moretan
àǹwé
Nago (N) (Manigri)
awe
oɰũ̀
oɰũ̀
Nago (S) (Kétou)
ìràwɔ̀
Nago (S) (Pobè)
ìɰàwà
òrũ̀
orũ̀
Ondo
ìràwɔ̀
Owo
ìràwɔ̀
Oyo
ìràwɔ̀
Yoruba (Ibadan)
òrũ̀
orũ̀
Yoruba (Ibadan)
ìràwɔ̀
Yoruba (Porto-Novo)
òɣũ̀
Yoruba (Porto-Novo)
ìɰàwɔ̀
Nago (S) (Kétou)
Nago (S) (Pobè)
Ondo
Owo
Oyo
101
41. vent
42. nuage
Ana (Sokodé)
afɛ́fɛ́
Ana (Sokodé)
òkè
Boko
afɛ́fɛ́
Boko
òd͡ʒò t͡ʃú
Cabe (Savè)
atɛ́ɡũ̀
Cabe (Savè)
kukuu
Cabe (Tchaourou)
afɛ́fɛ́
Cabe (Tchaourou)
kúúkú
àfùfù
Egba
okùrukùru
Egba
atɛ́ɡũ̀
Ekiti
òkùkú
Ekiti
afɛ́fɛ́
Ica
òd͡ʒò t͡ʃú
Ica
atɛ́ɡù
Idaca
sùsù
afɛ́fɛ́
Idaca
irì
àfùfù
Ifè (Akparè)
òd͡ʒò t͡ʃú
ɛ̀fù
Ifè (Atakpamé)
– no entry –
ɛwu
Ifè (Tchetti)
òd͡ʒò t͡ʃú
Ifè (Akparè)
afɛ́fɛ́
iri
Ifè (Atakpamé)
awu
Ije
od͡ʒoʃu
Ifè (Tchetti)
awu
Ijebu
kùrukùru
Ije
ɔfɛ
Ijesha
òkúkurù
Ijebu
Ile-Ife
ìkúkù
Ijesha
atɛ́ɡù
atɛ́ɡũ̀
Kura (Awotébi)
awúlɛ́
Ile-Ife
òjì
Kura (Partago)
œwuleœ
Kura (Awotébi)
àrf̩ ̀ ɛ́
Mokole
kúdṹ
Kura (Partago)
árf̩ ɛ́
Moretan
òd͡ʒò t͡ʃú
Mokole
fùfù
Nago (N) (Kambolé)
òd͡ʒò sú
Moretan
awu
Nago (N) (Manigri)
iji
Nago (N) (Kambolé)
atɛ́ɡù
Nago (S) (Kétou)
od͡ʒu od͡ʒo
òfùfù
Nago (S) (Pobè)
kuɰukuɰu
Nago (N) (Manigri)
ófùfù
Ondo
ìkãfɛ́fɛ́
Nago (S) (Kétou)
atɛ́ɡù
Nago (S) (Pobè)
ɔfɛ̀
Owo
ìkúkù
Ondo
afɛ́fɛ́
Oyo
kùrukuru
Owo
òrì
Oyo
Yoruba (Ibadan)
atɛ́ɡũ̀
atɛ́ɡũ̀
Yoruba (Porto-Novo)
atɛ́ɡũ̀
ìkãòrì
òkè
Yoruba (Ibadan)
– no entry –
Yoruba (Porto-Novo)
ìkṹkṹ
ɛɣɛkuʃu
102
43. rosée
44. pluie
Ana (Sokodé)
– no entry –
Ana (Sokodé)
òd͡ʒò
Boko
nɛ̃nɛ̃
Boko
òd͡ʒò
Cabe (Savè)
nĩnĩ
Cabe (Savè)
òd͡ʒò
Cabe (Tchaourou)
nĩnĩ
Cabe (Tchaourou)
òd͡ʒò
Egba
irì
Egba
òd͡ʒò
Ekiti
nɛ̃nɛ̃
Ekiti
òd͡ʒò
irì
Ica
òd͡ʒò
Ica
nĩnĩ
Idaca
òd͡ʒò
Idaca
nĩnĩ
Ifè (Akparè)
òd͡ʒò
Ifè (Akparè)
nɛ̃nɛ̃
Ifè (Atakpamé)
òd͡ʒò
Ifè (Atakpamé)
– no entry –
Ifè (Tchetti)
òd͡ʒò
Ifè (Tchetti)
nɛ̃nɛ̃
Ije
òd͡ʒò
Ije
ɣoɣo
Ijebu
òd͡ʒò
Ijebu
irì
Ijesha
òd͡ʒò
Ijesha
ɛnɛ̃nɛ̃
Ile-Ife
òd͡ʒò
Ile-Ife
irì
Kura (Awotébi)
omítí
Kura (Awotébi)
nɛ́nɛ́
Kura (Partago)
umĩti
Kura (Partago)
Mokole
id͡ʒĩ
Mokole
nanɛ
ik͡pã́
Moretan
òd͡ʒò
Moretan
nɛ̃nɛ̃
Nago (N) (Kambolé)
òd͡ʒò
ìrì
Nago (N) (Manigri)
òd͡ʒò
Nago (N) (Kambolé)
nɛ̃nɛ̃
Nago (S) (Kétou)
òd͡ʒò
Nago (N) (Manigri)
nɛ̃nɛ̃
Nago (S) (Pobè)
òd͡ʒò
Nago (S) (Kétou)
nɛnɛ
Ondo
òd͡ʒò
Nago (S) (Pobè)
iɰì
Owo
èdʒ
͡ è
Ondo
irì
Oyo
òd͡ʒò
Owo
èri ̃̀
Yoruba (Ibadan)
òd͡ʒò
Oyo
ìrí
Yoruba (Porto-Novo)
òd͡ʒò
ìrì
Yoruba (Ibadan)
– no entry –
Yoruba (Porto-Novo)
eɰì
103
45. terre (non pas souillure)
46. sable
Ana (Sokodé)
ilɛ̀
Ana (Sokodé)
ilɛ̀
Boko
ilɛ̀
Boko
i ̀jãri ̀̃
Cabe (Savè)
ilɛ̀
Cabe (Savè)
Cabe (Tchaourou)
ilɛ̀
Cabe (Tchaourou)
éek͡pɛ
i ̀ji ̃jí ̃̀
Egba
– no entry –
Egba
jɛ̀k͡pɛ̀
Ekiti
– no entry –
Ekiti
Ica
ilɛ̀
Ica
jɛ̀k͡pɛ̀
ìjɔ̃ji ̀̃
Idaca
ilɛ̀
Idaca
ɲãrĩ
Ifè (Akparè)
ilɛ̀
Ifè (Akparè)
Ifè (Atakpamé)
ilɛ̀
Ifè (Atakpamé)
i ̀jãri ̀̃
i ̀jãri ̀̃
Ifè (Tchetti)
ilɛ̀
Ifè (Tchetti)
ìɲãrɛ̃̀
Ije
ilɛ̀
Ije
Ijebu
– no entry –
Ijebu
iɰɛfu
i ̀jãri ̀̃
ilɛ̀
Ijesha
jɛ̀k͡pɛ̀
Ijesha
ilɛ̀
Ile-Ife
jɛ̀k͡pɛ̀
Ile-Ife
– no entry –
Kura (Awotébi)
ìrɛ́ɲì
Kura (Awotébi)
elɛ́
Kura (Partago)
elɛ̀
Kura (Partago)
ɪ ́rɛ̀fɛ̀
Mokole
ilɛ̀
Mokole
sáã
Moretan
ilɛ̀
Moretan
Nago (N) (Kambolé)
ilɛ̀
Nago (N) (Kambolé)
i ̀jãri ̀̃
i ̀jãji ̀̃
Nago (N) (Manigri)
ilɛ̀
Nago (S) (Kétou)
ilɛ̀
Nago (N) (Manigri)
kàbùà
Nago (S) (Pobè)
ilɛ̀
Nago (S) (Kétou)
ìrùkù
Ondo
ilɛ̀
Nago (S) (Pobè)
ɰèfù
Owo
– no entry –
Ondo
alɛ̀
Oyo
ilɛ̀
Owo
Yoruba (Ibadan)
ilɛ̀
Oyo
i ̀jãri ̀̃
jãr̀ i ̃̀
Yoruba (Porto-Novo)
ilɛ̀
erəfɛ̙́
kàbùà
jɛ̀k͡pɛ̀
Yoruba (Ibadan)
èek̀ p
͡ ɛ̀
jari ̀̃
jɛ̀k͡pɛ̀
Yoruba (Porto-Novo)
ìjãɰi ̀̃
104
47. semence
48. chemin
nwɛ̃ɡ́ ͡bi ́ɡ͡bɛ̃̀
ijɛ̃ɡ͡bi ́ɡ͡bɛ̃̀
Ana (Sokodé)
Cabe (Savè)
Cabe (Tchaourou)
ɡ͡bi ́ɡ͡bi ̃̀
àńɡ͡bi ̀̃
Cabe (Tchaourou)
ɔ̀nɛ̃̀
ɔ̀nɛ̃̀
Egba
irúɡ͡bi ̃̀
Egba
ɔ̀nɔ̃̀
Ekiti
èso
Ekiti
títì
Ica
ǹkɔ̃ɡ͡bi ́ɡ͡bi ̃̀
Ica
ɔ̀nɔ̃̀
Idaca
ɔ̀dʒ
͡ ɛ̀
Idaca
Ifè (Akparè)
ijɛ̃ɡ͡bi ́ɡ͡bɛ̃̀
i ̀ɡ͡bɛ̃̀
Ifè (Akparè)
ɔ̀nã̀
ɔ̀nã̀
– no entry –
i ̀d͡ʒɛɡ͡bi ́ɡ͡bɛ̃̀
Ifè (Tchetti)
Ijebu
Ijebu
iɰúɡ͡bi ̃̀
irúɡ͡bɛ̃̀
ɔ̀nã̀
ɔ̀nã̀
Ijesha
ɔ̀nã̀
Ijesha
èso
Ile-Ife
ànã̀
Ile-Ife
wúró
Kura (Awotébi)
k͡pana
Kura (Awotébi)
adúɛ ̀
Kura (Partago)
Kura (Partago)
Mokole
Mokole
édúwɛ̀
́ ɡ͡bɛ̃̀
di ́mi ̃kú
k͡pànã̀
k͡pàà̃
Moretan
Moretan
èɡb
͡ ɛ̃̀
Nago (N) (Kambolé)
Nago (N) (Kambolé)
kiɡ͡bɛ̃̀
Nago (N) (Manigri)
Nago (N) (Manigri)
iruɡ͡bɛ
Nago (S) (Kétou)
ɔ̀nã̀
ɔ̀nã̀
Nago (S) (Kétou)
Nago (S) (Pobè)
ònã̀
Nago (S) (Pobè)
ɛɰũɡb
͡ i
ɔɡ͡bi ́̃
Ondo
títì
Ondo
èso
Owo
Owo
èso
Oyo
ɔ̀nã̀
ɔ̀nɛ̃̀
Oyo
irúɡ͡bi ̃̀
Yoruba (Ibadan)
Yoruba (Ibadan)
èso
Yoruba (Porto-Novo)
Yoruba (Porto-Novo)
iɰóɡ͡bi ̃̀
Ana (Sokodé)
Boko
Cabe (Savè)
Ifè (Atakpamé)
Ifè (Tchetti)
Ije
Boko
Ifè (Atakpamé)
Ije
ɔ̀nã̀
ɔ̀nã̀
ɔ̀nã̀
ɔ̀nã̀
ònã̀
ɔ̀nã̀
ɔ̀nã̀
ɔ̀nã̀
105
49. eau
50. cours d’eau
Ana (Sokodé)
omĩ
Ana (Sokodé)
odò
Boko
omĩ
Boko
odò
Cabe (Savè)
omĩ
Cabe (Savè)
ik͡pado
Cabe (Tchaourou)
omĩ
Cabe (Tchaourou)
i ̀k͡pádò
Egba
omĩ
Egba
odò
Ekiti
omĩ
Ekiti
odò
Ica
omĩ
Ica
k͡palà
Idaca
omĩ
Idaca
k͡palà
Ifè (Akparè)
omĩ
Ifè (Akparè)
odò
Ifè (Atakpamé)
omi
Ifè (Atakpamé)
odò
Ifè (Tchetti)
omĩ
Ifè (Tchetti)
oɖò
Ije
omĩ
Ije
odo
Ijebu
omĩ
Ijebu
odò
Ijesha
omĩ
Ijesha
odò
Ile-Ife
omĩ
Ile-Ife
omi ̃sã̀
Kura (Awotébi)
ómí
Kura (Awotébi)
ek͡pádómi ́
Kura (Partago)
omi
Kura (Partago)
ɛk͡padomi ̀
Mokole
ijĩ
Mokole
t͡ʃɔ̀ɔ ̀
Moretan
omĩ
Moretan
odò
Nago (N) (Kambolé)
omĩ
Nago (N) (Kambolé)
k͡palàodò
Nago (N) (Manigri)
omĩ
Nago (N) (Manigri)
k͡palaodɔ
Nago (S) (Kétou)
omĩ
Nago (S) (Kétou)
odo
Nago (S) (Pobè)
omĩ
Nago (S) (Pobè)
odò
Ondo
omĩ
Ondo
odò
Owo
omĩ
Owo
omi ̃jèt͡ʃã̀
Oyo
omĩ
Oyo
odò
Yoruba (Ibadan)
omĩ
Yoruba (Ibadan)
odò
Yoruba (Porto-Novo)
omĩ
Yoruba (Porto-Novo)
iʃãómì
106
51. montagne
52. pierre
Ana (Sokodé)
òkè
Ana (Sokodé)
òkúta
Boko
òkè
Boko
òkúta
Cabe (Savè)
òkè
Cabe (Savè)
òkúta
Cabe (Tchaourou)
òkè
Cabe (Tchaourou)
òkúta
Egba
òkè
Egba
òkúta
Ekiti
àk͡páta
Ekiti
òkúta
Ica
òkè
Ica
òkúta
Idaca
òkɪ ́
Idaca
òkúta
Ifè (Akparè)
òkè
Ifè (Akparè)
òkúta
Ifè (Atakpamé)
òkè
Ifè (Atakpamé)
òkúta
Ifè (Tchetti)
òkè
Ifè (Tchetti)
òkúta
Ije
àtàkè
Ije
àkúta
Ijebu
òkè
Ijebu
àk͡páta
Ijesha
òkè
Ijesha
òkúta
Ile-Ife
òkè
Kura (Awotébi)
ɡútə
Ile-Ife
àk͡páta
Kura (Partago)
ɡútà
Kura (Awotébi)
økotə
Mokole
ɡeeté
Kura (Partago)
ɛkotà
Moretan
òkè
Mokole
kútawɔ́wɛ́
Nago (N) (Kambolé)
òkè
Moretan
òkúta
Nago (N) (Manigri)
òkè
Nago (N) (Kambolé)
òkúta
Nago (S) (Kétou)
àtàkè
Nago (N) (Manigri)
òkúta
Nago (S) (Pobè)
àtàkè
Nago (S) (Kétou)
òkúta
Ondo
òkìtì
Nago (S) (Pobè)
òkúta
Owo
òkè
Ondo
àk͡páta
Oyo
òkè
Owo
òkèlá
Yoruba (Ibadan)
òkè
Oyo
òkúta
Yoruba (Porto-Novo)
òkè
ɔ̀kúta
ìkò
Yoruba (Ibadan)
àk͡páta
ori ́àk͡páta
Yoruba (Porto-Novo)
òkúta
107
53. maison
54. feu
inã́
inã́
Ana (Sokodé)
ilé
Ana (Sokodé)
Boko
ilé
Boko
Cabe (Savè)
ilé
Cabe (Savè)
Cabe (Tchaourou)
ilé
Cabe (Tchaourou)
unɛ̃́
unɛ̃́
Egba
ilé
Egba
inɔ̃́
Ekiti
ilé
Ekiti
Ica
ilé
Ica
inã́
inɔ̃́
nlé
Idaca
Idaca
ilé
Ifè (Akparè)
Ifè (Akparè)
ilé
Ifè (Atakpamé)
Ifè (Atakpamé)
ilé
Ifè (Tchetti)
inã́
inã́
Ifè (Tchetti)
ilé
Ije
inã́
Ije
ilé
Ijebu
Ijebu
ulé
Ijesha
onã́
inã́
Ijesha
ilé
Ile-Ife
inã́
Ile-Ife
ilé
Kura (Awotébi)
Kura (Awotébi)
k͡pase
Kura (Partago)
ɔ́ná
ɔ́nã́
Kura (Partago)
k͡pasè
Mokole
Mokole
k͡pásɛ̃
Moretan
Moretan
ilé
Nago (N) (Kambolé)
Nago (N) (Kambolé)
ilé
Nago (N) (Manigri)
Nago (N) (Manigri)
ilɛ
Nago (S) (Kétou)
Nago (S) (Kétou)
ilé
Nago (S) (Pobè)
Nago (S) (Pobè)
ilé
Ondo
Ondo
ilé
Owo
Owo
ilé
Oyo
Oyo
ilé
inã́
inɛ̃́
Yoruba (Ibadan)
ilé
Yoruba (Ibadan)
inɔ̃́
Yoruba (Porto-Novo)
ilé
Yoruba (Porto-Novo)
inã́
inã́
inã́
inã́
inã́
inã́
inã́
unɔ̃́
inã́
inã́
inã́
108
55. bois (à brûler)
56. fumée
Ana (Sokodé)
òɡ͡bóɡóró
Ana (Sokodé)
òwúwɔ̀
Boko
eɡi
Boko
òwúrɔ̀
Cabe (Savè)
eɡi
Cabe (Savè)
òwúwɔ̀
Cabe (Tchaourou)
eɡi
Cabe (Tchaourou)
òwúwɔ̀
Egba
iɡi
Egba
Ekiti
iɡi
Ekiti
èéfí
éfi ̃́
Ica
eɡi
Ica
òrúrɔ̀
Idaca
eɡi
Idaca
òrúwɔ
Ifè (Akparè)
eɡi
Ifè (Akparè)
òwúrɔ̀
Ifè (Atakpamé)
eɡi
Ifè (Atakpamé)
òwúwɔ̀
Ifè (Tchetti)
eɡi
Ije
eɡi
Ifè (Tchetti)
òwúrɔ̀
Ijebu
iɡi
Ije
Ijesha
iɡi
Ijebu
awaiwɔ
èef́ i ̃́
Ile-Ife
iɡi
Ijesha
èef́ i ̃́
Kura (Awotébi)
íɡí
Kura (Partago)
Ile-Ife
èéfí
Mokole
eɡi
ɡi ́i ̃́
Kura (Awotébi)
e̯úor̯ o
Moretan
eɡi
Kura (Partago)
øyr̯ ɔ́rɔ̀
Nago (N) (Kambolé)
eɡi
Mokole
t͡ʃùà
Nago (N) (Manigri)
eɡi
Moretan
òwúrɔ̀
Nago (S) (Kétou)
eɡi
Nago (N) (Kambolé)
òwúwɔ̀
Nago (S) (Pobè)
eɡi
Nago (N) (Manigri)
Ondo
iɡi
Nago (S) (Kétou)
owuwɔ̃
èef́ i ̃́
Owo
iɡi
Nago (S) (Pobè)
owóiwɔ
Oyo
iɡi
Ondo
írɔ̀
Yoruba (Ibadan)
iɡi
Owo
èef́ i ̃́
Yoruba (Porto-Novo)
iɡi
Oyo
Yoruba (Ibadan)
èef́ i ̃́
èi ́fi ̃́
Yoruba (Porto-Novo)
eéfi ̃́
òrúrɔ̀
èfɛ̀i ́
109
57. cendre
58. couteau (petit coupe coupe)
Ana (Sokodé)
òwúwɔ̀ d͡ʒi ́d͡ʒó
Ana (Sokodé)
bɛ̀tɛ̀
Boko
eérú
Boko
bɛ̀tɛ̀
Cabe (Savè)
eéwú
Cabe (Savè)
Cabe (Tchaourou)
eéwú
Cabe (Tchaourou)
ɔ̀bɛ́
ùsi ́̃
Egba
írú
Egba
ɔ̀bɛ
Ekiti
eérú
Ekiti
ɔ̀bɛ
Ica
eérú
Ica
bɛ̀tɛ̀
Idaca
erúrú
Ifè (Akparè)
eéwú
Ifè (Atakpamé)
eérú
Ifè (Tchetti)
érú
Ije
abuɰu
Ijebu
eérú
Ifè (Atakpamé)
bɛ̀tɛ̀
Ijesha
eérú
Ifè (Tchetti)
bɛ̀tɛ̀
Ile-Ife
ɛji inã́
Ije
ɔ̀bɛ kekeɰɛ
Kura (Awotébi)
órúrú
Ijebu
ɔ̀bɛ
Kura (Partago)
ururu
Ijesha
ɔ̀bɛ
Mokole
iwúwú
Ile-Ife
Moretan
eérú
Kura (Awotébi)
ɔ̀bɛ
ɔ́sɛ̃́
Nago (N) (Kambolé)
iju
Kura (Partago)
ɔsɛ̃
Nago (N) (Manigri)
iwu
Mokole
kásɛ̀
Nago (S) (Kétou)
eéɰú
Moretan
bɛ̀tɛ̀
Nago (S) (Pobè)
eéɰú
Nago (N) (Kambolé)
ìsɛ̃
Ondo
eérú
Nago (N) (Manigri)
àdá
Owo
eérú
Oyo
eérú
Nago (S) (Kétou)
ɔ̀bɛ
Yoruba (Ibadan)
eérú
Nago (S) (Pobè)
ɔ̀bɛ
Yoruba (Porto-Novo)
eéɣú
Ondo
ɔ̀bɛ
Owo
ɔ̀bɛ
Oyo
ɔ̀bɛ
Yoruba (Ibadan)
ɔ̀bɛ
Yoruba (Porto-Novo)
ɔ̀bɛ
k͡pat͡ʃa
Idaca
bɛ̀tɛ̀
k͡pat͡ʃa
Ifè (Akparè)
bɛ̀tɛ̀
k͡pat͡ʃa
ìsɛ̃
110
59. corde
60. lance
Ana (Sokodé)
okù
Ana (Sokodé)
awṹtɔ́
Boko
okù
Boko
ɔ̀t͡ʃɔ̀
Cabe (Savè)
okù
okũ̀
Cabe (Savè)
ɔkɔ
Cabe (Tchaourou)
àtʃ͡ í
Egba
ɔfà
Ekiti
okũ̀
okũ̀
Ekiti
ùkɔ̀
Ica
okũ̀
Ica
Idaca
okù
Idaca
ɔ̀t͡ʃɔ̀
ɔ̀t͡ʃɔ̃̀
Ifè (Akparè)
okù
Ifè (Akparè)
ɔ̀t͡ʃɔ̀
Ifè (Atakpamé)
okù
Ifè (Atakpamé)
– no entry –
Ifè (Tchetti)
okù
Ifè (Tchetti)
ɔ̀t͡ʃɔ̀
Ije
okù
Ije
ɔ̀kɔ̀
Ijebu
Ijebu
ɔ̀kɔ̀
Ijesha
okù
okũ̀
Ile-Ife
okũ̀
Ijesha
– no entry –
Kura (Awotébi)
okũ
Ile-Ife
ɔ̀kɔ̀
Kura (Partago)
Kura (Awotébi)
sɔ
Mokole
ikú
ikũ̀
Kura (Partago)
iád͡ʒ̀
Moretan
okù
Mokole
sàá
Nago (N) (Kambolé)
okù
Moretan
ɔ̀t͡ʃɔ̀
Nago (N) (Manigri)
okù
Nago (N) (Kambolé)
ɔ̀sɔ́
Nago (S) (Kétou)
okù
Nago (N) (Manigri)
tàsú
Nago (S) (Pobè)
okù
okũ̀
Nago (S) (Kétou)
ɔkɔ
Nago (S) (Pobè)
aʃóɰo
Ondo
ɔ̀kɔ̀
Owo
ɔ̀kɔ̀
Oyo
ɔ̀kɔ̀
Cabe (Tchaourou)
Egba
Ondo
Owo
Oyo
Yoruba (Ibadan)
Yoruba (Porto-Novo)
okù
okũ̀
okũ̀
okũ̀
ɔ̀kp
͡ ɔ̀
iɡi i ̀d͡ʒà
Yoruba (Ibadan)
ɔ̀kɔ̀
Yoruba (Porto-Novo)
ɔkɔ̀
111
61. guerre
62. lait (de vache)
Ana (Sokodé)
oɡu
Ana (Sokodé)
ɔmɔ̃́
Boko
oɡu
Boko
Cabe (Savè)
oɡũ
Cabe (Savè)
àmɔ̃́
àmɔ̃́
Cabe (Tchaourou)
oɡũ
Cabe (Tchaourou)
àmɔ̃́
Egba
oɡũ
Egba
wàrà
Ekiti
oɡũ
Ekiti
Ica
oɡũ
Ica
wàrà
àmɔ̃́
Idaca
oɡu
Idaca
Ifè (Akparè)
oɡu
Ifè (Akparè)
òmí àmɔ́
àmɔ̃́
Ifè (Atakpamé)
oɡu
Ifè (Atakpamé)
àmɔ̃́
Ifè (Tchetti)
oɡu
Ifè (Tchetti)
omi ɔmɔ̃́
Ije
oɡu
Ije
waɣa
Ijebu
oɡũ
Ijebu
wàrà
Ijesha
oɡũ
Ijesha
wàrà
Ile-Ife
oɡũ
Ile-Ife
wàrà
Kura (Awotébi)
oɡṹ
Kura (Awotébi)
Kura (Partago)
eɡũ
Kura (Partago)
àmɔ́
amɔ̃́
Mokole
iɡũ
Mokole
Moretan
oɡu
Moretan
Nago (N) (Kambolé)
oɡu
Nago (N) (Kambolé)
Nago (N) (Manigri)
oɡu
Nago (N) (Manigri)
Nago (S) (Kétou)
oɡu
Nago (S) (Kétou)
Nago (S) (Pobè)
oɡu
Nago (S) (Pobè)
omiɔmu
omiɔmɔ̃́
Ondo
oɡũ
Ondo
ɔjã̀
Owo
oɡu
Owo
wàrà
Oyo
oɡũ
Oyo
ɔmṹ
Yoruba (Ibadan)
oɡũ
Yoruba (Ibadan)
ɔmṹ
Yoruba (Porto-Novo)
oɡũ
Yoruba (Porto-Novo)
òmiomṹ
àmɔ̃́
àmɔ̃́
àmɔ̃́
àmɔ̃́
112
63. viande
64. chien
Ana (Sokodé)
ɛrã
Ana (Sokodé)
ad͡ʒá
Boko
ɛrã
Boko
ad͡ʒá
Cabe (Savè)
ɛɛ̃
Cabe (Savè)
ad͡ʒá
Cabe (Tchaourou)
ɛɛ̃
Cabe (Tchaourou)
ad͡ʒá
Egba
ɛrɔ̃
Egba
ad͡ʒá
Ekiti
ɛrã
Ekiti
ad͡ʒá
Ica
ɛrã
Ica
ad͡ʒá
ɛrɔ̃
Idaca
ad͡ʒá
irɔ̃
Ifè (Akparè)
ad͡ʒá
Idaca
ɛrã
Ifè (Atakpamé)
ad͡ʒá
Ifè (Akparè)
ɛrã́
Ifè (Tchetti)
ad͡ʒá
Ifè (Atakpamé)
ɛrɔ̃
Ije
ad͡ʒá
Ifè (Tchetti)
ɛrã
Ijebu
ad͡ʒá
Ije
abulɛ
Ijesha
ad͡ʒá
Ijebu
ɛrã
Ile-Ife
ad͡ʒá
Ijesha
ɛrã
Kura (Awotébi)
ádjá
Ile-Ife
ɛrã
Kura (Partago)
ad͡ʒá
Kura (Awotébi)
érã́
Mokole
ad͡ʒá
Kura (Partago)
ɛrã
Moretan
ad͡ʒá
Mokole
ĩɡa
Nago (N) (Kambolé)
ad͡ʒá
Moretan
ɛrã
Nago (N) (Manigri)
ad͡ʒá
Nago (N) (Kambolé)
ehã
Nago (S) (Kétou)
ad͡ʒá
iã
Nago (S) (Pobè)
ad͡ʒá
Nago (N) (Manigri)
ɛã
Ondo
ad͡ʒá
Nago (S) (Kétou)
ɛrã
Owo
ad͡ʒá
Nago (S) (Pobè)
eɰã
Oyo
ad͡ʒá
ɛrã
Yoruba (Ibadan)
ad͡ʒá
Ondo
ɛrã
Yoruba (Porto-Novo)
ad͡ʒá
Owo
ɛrã
Oyo
ɛrã
ɛrɛ̃
Yoruba (Ibadan)
ɛrã
Yoruba (Porto-Novo)
ɛɰã
113
65. éléphant
66. chêvre
Ana (Sokodé)
abó
Boko
abó
Cabe (Savè)
éewɛ
Cabe (Tchaourou)
àdʒ
͡ ɛ̀nɛ̃k̀ ú
àdʒ
͡ ɛ̀nɛ̃k̀ ú
Cabe (Tchaourou)
ewúwɛ́
Egba
erĩ
Egba
ewúrɛ́
Ekiti
erĩ
Ekiti
ewúrɛ́
Ica
̀ ú
àdʒ
͡ i ̀nãk
Ica
abó
Idaca
erĩ
Idaca
ɛrɛwó
Ifè (Akparè)
abó
Ifè (Akparè)
̀ ú
àdʒ
͡ ɛ̀nãk
̀ ú
àdʒ
͡ i ̀nãk
Ifè (Atakpamé)
abó
Ifè (Atakpamé)
àtí ɡli ̀ji ́̃
Ifè (Tchetti)
abó
Ifè (Tchetti)
Ije
ewúɰɛ́
Ije
àdʒ
͡ ènàkúrú
̀ ú
àdʒ
͡ i ̀nãk
Ijebu
erĩ
Ijebu
ewúrɛ́
Ijesha
erĩ
Ijesha
ewúrɛ́
Ile-Ife
erĩ
Ile-Ife
ewúrɛ́
Kura (Awotébi)
ílí
Kura (Awotébi)
ɛmərã
Kura (Partago)
ẽrĩ
Kura (Partago)
ɛmarã
Mokole
d͡ʒua
Mokole
abó
Moretan
Moretan
abó
Nago (N) (Kambolé)
̀ ú
àdʒ
͡ i ̀nãk
̀ ú
àdʒ
͡ ànãk
Nago (N) (Kambolé)
mɛ̀kɛ́kɛ
Nago (N) (Manigri)
̀ ú
àdʒ
͡ ànãk
Nago (S) (Kétou)
eɰĩ
Nago (N) (Manigri)
mɛkɛkɛ
Nago (S) (Pobè)
éɰi
Nago (S) (Kétou)
ewúrɛ́
̀ ú
àdʒ
͡ i ̀nãk
Nago (S) (Pobè)
ewúɰɛ
Ondo
erĩ
Ondo
èkèeɡ͡bi ̃
Owo
erĩ
Owo
i ̀déɡ͡bè
Oyo
erĩ
Oyo
ewúrɛ́
̀ ú
àdʒ
͡ i ̀nãk
Yoruba (Ibadan)
ewúrɛ́
Yoruba (Ibadan)
erĩ
Yoruba (Porto-Novo)
ewúɰɛ́
Yoruba (Porto-Novo)
̀ ú
àdʒ
͡ i ̀nãk
Ana (Sokodé)
Boko
Cabe (Savè)
– no entry –
̀ ú
àdʒ
͡ i ̀nãk
ewúrɛ́
mɛkɛ
114
67. oiseau
68. tortue
Ana (Sokodé)
ɛjɛ
Ana (Sokodé)
Boko
ɛjɛ
Boko
ɔ̀kp
͡ ɔ̀lɔ́
èɡi ̀dã́
Cabe (Savè)
ɛjɛ
Cabe (Savè)
òɡìdɛ̃́
Cabe (Tchaourou)
ɛjɛ
Egba
ɛjɛ
Cabe (Tchaourou)
i ̀d͡ʒàk͡pá
òɡìdɛ̃́
Ekiti
ɛjɛ
Egba
i ̀d͡ʒàk͡pá
Ica
ɛjɛ
Ekiti
Idaca
ɛjɛ
Ica
i ̀d͡ʒàk͡pá
òɡìdɔ̃́
Ifè (Akparè)
ɛjɛ
Idaca
òɡi ̀dã́
Ifè (Atakpamé)
ɛjɛ
Ifè (Tchetti)
ɛjɛ
Ifè (Akparè)
Ije
ɛjɛ
Ifè (Atakpamé)
èɡi ̀dã́
èɡi ̀dã́
Ijebu
ɛjɛ
Ifè (Tchetti)
èɡi ̀dã́
Ijesha
ɛjɛ
Ije
aɡidã
Ile-Ife
ɛjɛ
Ijebu
ɔlɔbawũ
Kura (Awotébi)
éjɛ́
Ijesha
– no entry –
Kura (Partago)
ejɛ
Ile-Ife
i ̀d͡ʒàk͡pá
Mokole
jɛ́i ́
Kura (Awotébi)
ahao̯wo
Moretan
ɛjɛ
Kura (Partago)
abãõ
Nago (N) (Kambolé)
ɛjɛ
Mokole
Nago (N) (Manigri)
ɛjɛ
Moretan
baawɔ̃
òɡi ̀dã́
Nago (S) (Kétou)
ɛjɛ
Nago (N) (Kambolé)
Nago (S) (Pobè)
ɛjɛ
Nago (N) (Manigri)
Ondo
ɛjɛ
Nago (S) (Kétou)
Owo
ɛjɛ
Nago (S) (Pobè)
òɡi ̀dã́
òɡi ̀dã́
Oyo
ɛjɛ
Ondo
i ̀d͡ʒàk͡pá
Yoruba (Ibadan)
ɛjɛ
Owo
i ̀d͡ʒàk͡pá
Yoruba (Porto-Novo)
ɛjɛ
Oyo
ahũ
Yoruba (Ibadan)
i ̀d͡ʒàk͡pá
Yoruba (Porto-Novo)
awũ
áwìrì
àdʒ
͡ àk͡pã́
òɡi ̀dã́
115
69. serpent
70. poisson
Ana (Sokodé)
ed͡ʒò
Ana (Sokodé)
ɛd͡ʒã
Boko
ed͡ʒò
Boko
ɛd͡ʒã
Cabe (Savè)
ed͡ʒò
Cabe (Savè)
ɛd͡ʒa
Cabe (Tchaourou)
ed͡ʒò
Cabe (Tchaourou)
ɛd͡ʒa
Egba
ed͡ʒò
Egba
ɛd͡ʒa
Ekiti
ed͡ʒò
Ekiti
ɛd͡ʒa
Ica
ed͡ʒò
Ica
ɛd͡ʒa
Idaca
ed͡ʒò
Ifè (Akparè)
ed͡ʒò
Idaca
ɛd͡ʒa
Ifè (Atakpamé)
ed͡ʒò
Ifè (Akparè)
ɛd͡ʒã
Ifè (Tchetti)
ed͡ʒò
Ifè (Atakpamé)
ɛd͡ʒã
Ije
ed͡ʒò
Ifè (Tchetti)
ɛd͡ʒã
Ijebu
ed͡ʒò
Ije
ɛd͡ʒa
Ijesha
ed͡ʒò
Ijebu
ɛd͡ʒa
Ile-Ife
ed͡ʒò
Ijesha
ɛd͡ʒa
Kura (Awotébi)
idjo
Ile-Ife
ɛd͡ʒa
Kura (Partago)
e ʒʊ
Kura (Awotébi)
edjã
Mokole
nd͡ʒò
Kura (Partago)
eʒa
Moretan
ed͡ʒò
Mokole
t͡ʃɛ́ɛ ́̃
Nago (N) (Kambolé)
ed͡ʒò
Moretan
ɛd͡ʒã
Nago (N) (Manigri)
ed͡ʒò
Nago (N) (Kambolé)
id͡ʒã
Nago (S) (Kétou)
ed͡ʒò
Nago (S) (Pobè)
ed͡ʒò
Nago (N) (Manigri)
id͡ʒã
Ondo
ed͡ʒò
Nago (S) (Kétou)
ɛd͡ʒa
Owo
ed͡ʒò
Nago (S) (Pobè)
ɛd͡ʒa
Oyo
ed͡ʒò
Ondo
ɛd͡ʒa
Yoruba (Ibadan)
ed͡ʒò
Owo
ɛd͡ʒa
Yoruba (Porto-Novo)
ed͡ʒò
Oyo
ɛd͡ʒa
Yoruba (Ibadan)
ɛd͡ʒa
Yoruba (Porto-Novo)
ed͡ʒa
id͡ʒa
ɛd͡ʒã
116
71. poulet
72. pou de tête
Ana (Sokodé)
– no entry –
Ana (Sokodé)
iná eéwo
Boko
adɛ̀ɛ
Boko
iná eéwo
Cabe (Savè)
adìɛ
Cabe (Savè)
unɛ ewo
Cabe (Tchaourou)
adìɛ
Cabe (Tchaourou)
Egba
adìjɛ
Egba
uné ewo
inɔ̃́ ori ́
Ekiti
adìɛ
Ekiti
Ica
adìɛ
Ica
inã́ ori ́
inɔ̃́ eéwo
Idaca
edìjɛ
Idaca
iná eéwo
Ifè (Akparè)
adɛ̀ɛ
Ifè (Akparè)
iná eéwo
Ifè (Atakpamé)
adɛ̀ɛ
Ifè (Atakpamé)
iná eéwo
Ifè (Tchetti)
aɖɛ̀ɛ
Ifè (Tchetti)
iná
Ije
edìɰɛ
Ije
Ijebu
adìɛ
Ijebu
iná eχó
inã́ ori ́
Ijesha
adìjɛ
Ile-Ife
adìɛ
Ijesha
inɔ̃́ ori ́
inã́ ori ́
Kura (Awotébi)
adɛ́
Ile-Ife
inɔ̃́ ori ́
Kura (Partago)
ádɛ̀
Kura (Awotébi)
erodírí
Mokole
ad͡ʒɛ̀ɛ
Kura (Partago)
Moretan
adɛ̀ɛ
Mokole
ɛ́ná di ́ri ́
́ itiri ́
ɡãn
Nago (N) (Kambolé)
adɛ̀ɛ
Moretan
Nago (N) (Manigri)
adɛ
Nago (N) (Kambolé)
Nago (S) (Kétou)
adìjɛ
Nago (N) (Manigri)
Nago (S) (Pobè)
adìjɛ
Nago (S) (Kétou)
ina ewɔ
inã́ eri ́
Ondo
adìɛ
Nago (S) (Pobè)
iná
Owo
adìɛ
Ondo
Oyo
adiɛ
Owo
inã́ ori ́
inã́ ori ́
Yoruba (Ibadan)
adìɛ
Oyo
Yoruba (Porto-Novo)
adìɛ
Yoruba (Ibadan)
inã́ ori ́
inã́ eri ́
Yoruba (Porto-Novo)
inã́ eɰí
iná eéwo
inã́ éwo
117
73. oeuf d’oiseau
74. arbre
Ana (Sokodé)
ejĩ
Ana (Sokodé)
eɡi
Boko
ɛjɛ̃
Boko
eɡi
Cabe (Savè)
ijĩ
Cabe (Savè)
eɡi
Cabe (Tchaourou)
ijĩ
Cabe (Tchaourou)
eɡi
Egba
ejĩ
Egba
iɡi
Ekiti
ejĩ
Ekiti
eɡi
Ica
ejĩ
Ica
eɡi
Idaca
eɲi ̀̃
Idaca
eɡi
Ifè (Akparè)
ɛjɛ̃
Ifè (Akparè)
eɡi
Ifè (Atakpamé)
ɛjɛ̃
Ifè (Atakpamé)
eɡi
Ifè (Tchetti)
ɛɲɛ
Ifè (Tchetti)
eɡi
Ije
ɛχɛ̃ɰɛ̃
Ije
eɡi
Ijebu
ejĩ
Ijebu
iɡi
Ijesha
ejĩ
Ijesha
iɡi
Ile-Ife
ɛjɛ̃
Ile-Ife
iɡi
Kura (Awotébi)
ɪ ́ɲɛ́
Kura (Awotébi)
edoní
Kura (Partago)
ɛɲɛ
Kura (Partago)
edónì
Mokole
nd͡ʒɛ
Mokole
i ̀t͡ʃu
Moretan
ɛjɛ̃
Moretan
eɡi
Nago (N) (Kambolé)
ɛjɛ̃
Nago (N) (Kambolé)
eɡi
Nago (N) (Manigri)
ɛɲɛ
Nago (N) (Manigri)
eɡi
Nago (S) (Kétou)
ɛhĩ
Nago (S) (Kétou)
eɡi
Nago (S) (Pobè)
ɛhĩ
Nago (S) (Pobè)
eɡi
Ondo
ɛjɛ̃
Ondo
iɡi
Owo
ɛjɛ̃
Owo
iɡi
Oyo
ejĩ
Oyo
iɡi
Yoruba (Ibadan)
ejĩ
Yoruba (Ibadan)
iɡi
Yoruba (Porto-Novo)
ɛɰĩ
Yoruba (Porto-Novo)
iɡi
118
75. l’écorce (peau d’arbre)
76. feuille (d’arbre)
Ana (Sokodé)
– no entry –
Ana (Sokodé)
ewé
Boko
k͡pòk͡po
Boko
ewé
Cabe (Savè)
k͡pok͡poeɡi
Cabe (Savè)
ewé
Cabe (Tchaourou)
k͡pok͡pó
Cabe (Tchaourou)
ewé
Egba
èkp
͡ o
Egba
ewé
iɡ͡bóɡi
Ekiti
ewé
Ekiti
k͡pòk͡po
Ica
ewé
Ica
k͡pòk͡po
Idaca
ewé
Idaca
i ̀k͡pòk͡po
Ifè (Akparè)
ewé
Ifè (Akparè)
k͡pòk͡po
Ifè (Atakpamé)
ewé
Ifè (Atakpamé)
k͡pòk͡po
Ifè (Tchetti)
ewé
Ifè (Tchetti)
k͡pòk͡po
Ije
ewé
Ije
ei ̃k͡po iɡi
Ijebu
ewé
Ijebu
k͡pòk͡po
Ijesha
ewé
Ijesha
i ̀k͡pòk͡po
Ile-Ife
ewé
Ile-Ife
k͡pòk͡po
Kura (Awotébi)
íwɛ́
Kura (Awotébi)
k͡par̩fo
Kura (Partago)
íwé
Kura (Partago)
k͡par̩fo
Mokole
wúwà
Mokole
k͡pàka
Moretan
ewé
Moretan
k͡pòk͡po
Nago (N) (Kambolé)
ewé
Nago (N) (Kambolé)
k͡pòk͡po
Nago (N) (Manigri)
ewɛ
Nago (N) (Manigri)
k͡pòk͡po
Nago (S) (Kétou)
ewé
Nago (S) (Kétou)
emk͡po
Nago (S) (Pobè)
ewé
Nago (S) (Pobè)
eŋk͡pó
Ondo
ewé
Ondo
i ̀k͡po
Owo
ewé
Owo
èkp
͡ o
Oyo
ewé
Oyo
inṹlɛ́
Yoruba (Ibadan)
ewé
Yoruba (Ibadan)
eɡ͡bo
Yoruba (Porto-Novo)
ewé
Yoruba (Porto-Novo)
èeḱ p
͡ o
119
77. racine
78. sel
Ana (Sokodé)
oɡùɡù
Ana (Sokodé)
owũ
Boko
oɡùɡù
Boko
owũ
Cabe (Savè)
it͡ʃɛ̃
Cabe (Savè)
ijɔ̀
Cabe (Tchaourou)
it͡ʃɛ̃
Cabe (Tchaourou)
ijɔ̀
Egba
ɡ͡bòǹɡ͡bò
Egba
ijɔ̀
Ekiti
ɡ͡bòǹɡ͡bò
Ekiti
ijɔ̀
Ica
it͡ʃɔ̃
Ica
ijɔ̀
nt͡ʃɔ̃
Idaca
owũ
Idaca
eɡùɡù
Ifè (Akparè)
owũ
Ifè (Akparè)
oɡùɡù
Ifè (Atakpamé)
owũ
it͡ʃã
Ifè (Tchetti)
oŋũ
Ifè (Atakpamé)
oɡùɡù
Ije
ijɔ̀
Ifè (Tchetti)
oɡùɡù
Ijebu
ijɔ̀
Ije
iɡ͡bò
Ijesha
ijɔ̀
Ijebu
èɡ͡bò
Ile-Ife
ijɔ̀
Ijesha
ɡ͡bòǹɡ͡bò
Kura (Awotébi)
ómú
Ile-Ife
Kura (Partago)
ɪ ́ni ́
Kura (Awotébi)
ɡ͡bòǹɡ͡bò
ɛtjã́
Kura (Partago)
et͡ʃá
Mokole
imũ
Mokole
it͡ʃã
Moretan
owũ
Moretan
oɡùɡù
Nago (N) (Kambolé)
ijɔ̀
Nago (N) (Kambolé)
it͡ʃã
i ̀sãj́ i ̃̀
Nago (N) (Manigri)
ijo
Nago (S) (Kétou)
ijɔ̀
Nago (N) (Manigri)
isãji ́̃
Nago (S) (Pobè)
ijɔ̀
Nago (S) (Kétou)
iɡ͡bò
Ondo
ijɔ̀
Nago (S) (Pobè)
iɡ͡bò
Owo
ijɔ̀
Ondo
ɡ͡bòǹɡ͡bò
Oyo
ijɔ̀
Owo
ɡ͡bòǹɡ͡bò
Yoruba (Ibadan)
ijɔ̀
Oyo
ìtɛ̀
Yoruba (Porto-Novo)
ijɔ̀
Yoruba (Ibadan)
ɡ͡bòǹɡ͡bò
Yoruba (Porto-Novo)
ɡ͡bòǹɡ͡bò
ɪ ́nú
120
79. graisse d’animal
80. faim
Ana (Sokodé)
ebi
Boko
id͡ʒã̀
id͡ʒã̀
Boko
ebi
Cabe (Savè)
ud͡ʒà
Cabe (Savè)
ebi
Cabe (Tchaourou)
ud͡ʒà
Cabe (Tchaourou)
ebi
Egba
ɔra
Egba
ebi
Ekiti
ɔ̀rá
Ekiti
ebi
Ica
id͡ʒã̀
Ica
ebi
nd͡ʒà
Idaca
ebi
Idaca
id͡ʒà
Ifè (Akparè)
ebi
Ifè (Akparè)
Ifè (Atakpamé)
ebi
Ifè (Atakpamé)
id͡ʒã̀
id͡ʒã̀
Ifè (Tchetti)
ebi
Ifè (Tchetti)
id͡ʒã̀
Ije
ebi
Ije
id͡ʒa
Ijebu
ebi
Ijebu
ɔ̀rá
Ijesha
ebi
Ijesha
ɔ̀rá
Ile-Ife
ebi
Ile-Ife
ɔ̀rá
Kura (Awotébi)
ibí
Kura (Awotébi)
ɔrí
Kura (Partago)
ɛbi
Kura (Partago)
òrí
Mokole
árì
Mokole
ĩɡa
Moretan
ebi
Moretan
id͡ʒã̀
Nago (N) (Kambolé)
ebi
Nago (N) (Kambolé)
id͡ʒà
Nago (N) (Manigri)
ebi
Nago (N) (Manigri)
id͡ʒà
Nago (S) (Kétou)
ebi
Nago (S) (Kétou)
id͡ʒà
Nago (S) (Pobè)
ebi
Nago (S) (Pobè)
Ondo
ebi
Ondo
i ́d͡ʒa
ɔ̀hã́
Owo
ebi
Owo
ɔ̀rá
Oyo
ebi
Oyo
ek͡po
Yoruba (Ibadan)
ebi
Yoruba (Ibadan)
ɔ̀rá
Yoruba (Porto-Novo)
ebi
Yoruba (Porto-Novo)
ɔ̀ɰá
Ana (Sokodé)
121
81. fer, métal
82. pot
Ana (Sokodé)
irɛ̃
Ana (Sokodé)
kòkò
Boko
irĩ
Boko
òɡé
Cabe (Savè)
uwĩ
Cabe (Savè)
uɡ͡bá (calabasse)
Cabe (Tchaourou)
uwĩ
Cabe (Tchaourou)
uɡ͡bá (calabasse)
Egba
irĩ
Ekiti
irĩ
Egba
ìkòkò
Ica
irĩ
Ekiti
kòkò
Idaca
irĩ
Ica
àkòlò
Ifè (Akparè)
irĩ
Idaca
iɡ͡bá
Ifè (Atakpamé)
irɛ̃
Ifè (Akparè)
òɡé
Ifè (Tchetti)
irɛ̃
Ifè (Atakpamé)
ìkòkò
Ije
ele
Ifè (Tchetti)
ìkòkò
Ijebu
urɛ̃
Ije
kòkò
Ijesha
irĩ
Ijebu
ùkòkò
Ile-Ife
òjé
Ijesha
kòkò
Kura (Awotébi)
ɔ́ər̯ ɛ́
Ile-Ife
ìkòkò
Kura (Partago)
ɔ̃ɔr̃ ɛ̃
Kura (Awotébi)
koko
Mokole
ìsɔ
Kura (Partago)
kòkó
Moretan
irɛ̃
Mokole
káàlé bikújã
Nago (N) (Kambolé)
irɛ̃
Moretan
kòkò
iĩ
Nago (N) (Kambolé)
iɡ͡bá
kòkò
Nago (N) (Manigri)
iɛ̃
kòkò
Nago (S) (Kétou)
irĩ
Nago (S) (Pobè)
elè
Ondo
uwɛ̃
Nago (S) (Kétou)
ikoko
Owo
urĩ
Nago (S) (Pobè)
íikoko
Oyo
irĩ
Yoruba (Ibadan)
irĩ
Ondo
ùkòkò
Yoruba (Porto-Novo)
iɰĩ
Owo
ìsã
Oyo
kòkò
Yoruba (Ibadan)
ìkòkò
Nago (N) (Manigri)
koko
esãsũ
i ̀k͡pó
Yoruba (Porto-Novo) ìkòkò
122
83. ficelle (pour attacher)
84. un/une
ɔ̀kã̀
ɛnɛ̃́
Ana (Sokodé)
okù
Ana (Sokodé)
Boko
okù
Boko
Cabe (Savè)
Cabe (Savè)
Cabe (Tchaourou)
okù
okũ̀
Cabe (Tchaourou)
eni ́̃
eni ́̃
Egba
ikũ̀
Egba
okɔ̃̀
Ekiti
Ekiti
Ica
okũ̀
okũ̀
Ica
ɔ̀kã
eni ́̃
Idaca
okù
Idaca
Ifè (Akparè)
okù
Ifè (Atakpamé)
okù
Ifè (Tchetti)
okù
Ifè (Akparè)
Ije
id͡ʒaɰa
Ifè (Atakpamé)
Ijebu
Ifè (Tchetti)
Ijesha
́ ̃́
okùti ́i ́ri ̃ri
okũ̀
Ile-Ife
okũ̀
Ijebu
okãiʃo
ɔ̀kã̀
Kura (Awotébi)
okù
Ijesha
ɔ̀kã
Kura (Partago)
Ile-Ife
òkã̀
Mokole
soobú
ikũ̀
Moretan
okùtãŕ ãŕ ã́
Kura (Awotébi)
énɛ́
Nago (N) (Kambolé)
okù
Kura (Partago)
ɛnɛ
Nago (N) (Manigri)
okũo
Mokole
àkã
Nago (S) (Kétou)
Moretan
Nago (S) (Pobè)
aku owu
́ i
afɛ̃ɰ
Nago (N) (Kambolé)
òkã̀
akã́
Ondo
okũ̀
Nago (N) (Manigri)
ɛnɛ̃́
Owo
okù
okũ̀kékeré
Nago (S) (Kétou)
Nago (S) (Pobè)
ejokã
okã̀
okũti ́i ́ri ̃́
́ ̃́
okũ̀ti ̃ri
Ondo
ɔ̀kã
Owo
enɛ̃́
Oyo
ɔ̀kɛ̃
Yoruba (Ibadan)
òkã̀
ɔkã́
Oyo
Yoruba (Ibadan)
Yoruba (Porto-Novo)
Ije
òbú
ɔ̀kã̀
́ ̃́
mi ̃ni
ɔ̀kã̀
ɔ̀kã̀
ɔ̀kã̀
òwòkã̀
Yoruba (Porto-Novo)
123
85. deux
86. trois
Boko
́ ʒì
mẽd
͡
́ ʒì
mẽd
͡
Boko
mɛ̃́ ta
mɛ̃́ ta
Cabe (Savè)
èdʒ
͡ ì
Cabe (Savè)
ɛ̀ta
Cabe (Tchaourou)
èdʒ
͡ ì
́ ʒì
mẽd
͡
Cabe (Tchaourou)
ɛ̀ta
Egba
́ ʒì
mẽd
͡
́ ʒì
mẽd
͡
Ekiti
mɛ̃́ ta
mɛ̃́ ta
Idaca
Ifè (Akparè)
́ ʒì
mẽd
͡
́ ʒì
mẽd
͡
Ifè (Atakpamé)
́ ʒì
mẽd
͡
Ifè (Atakpamé)
Ifè (Tchetti)
Ifè (Tchetti)
Ije
méed
̀ ʒ
͡ i
́ ʒì
mẽd
͡
Ije
mɛ́ɛta
mɛ́ɛt̀̃ a
Ijebu
èdʒ
͡ ì
Ijebu
ɛ̀ta
Ijesha
Ijesha
Ile-Ife
èdʒ
͡ ì
́ ʒì
mẽd
͡
Ile-Ife
mɛ́ɛt̃ a
mɛ̃́ ta
Kura (Awotébi)
idjí
Kura (Awotébi)
ɛːtá
Kura (Partago)
iid͡ʒi
Kura (Partago)
mɛ́ɛta
Mokole
mi ́i ́d͡ʒ̀
mi ́̃d͡ʒì
Ana (Sokodé)
Egba
Ekiti
Ica
Idaca
Ana (Sokodé)
Ica
Ifè (Akparè)
mɛ̃́ ta
mɛ̃́ ta
mɛ̃́ ta
mɛ́ɛt̀̃ a
ɛ̀tá
Moretan
Nago (N) (Kambolé)
́ ʒì
mẽd
͡
́ ʒì
mẽd
͡
mɛ́ɛt̀̃ a
mɛ̃́ ta
Nago (N) (Kambolé)
mɛ̃́ ta
Nago (N) (Manigri)
èdʒ
͡ ì
Nago (N) (Manigri)
ɛ̀ta
Nago (S) (Kétou)
mèdʒ
͡ ì
Nago (S) (Kétou)
mɛ̀ta
Nago (S) (Pobè)
mèdʒ
͡ ì
́ ʒì
mẽd
͡
Nago (S) (Pobè)
mɛ̀ta
mɛ̃́ ta
́ ʒì
mẽd
͡
́ ʒì
mẽd
͡
Owo
Oyo
mɛ̃́ ta
mɛ̃́ ta
èdʒ
͡ ì
́ ʒì
mẽd
͡
Yoruba (Ibadan)
ɛ̀ta
Yoruba (Porto-Novo)
mɛta
Moretan
Ondo
Owo
Oyo
Yoruba (Ibadan)
Yoruba (Porto-Novo)
Mokole
Ondo
124
87. quatre
88. cinq
Boko
mɛ̃ŕ ɛ̃
mɛ̃ŕ ɛ̃
Boko
mɛ̃rṹ
mɛ̃rṹ
Cabe (Savè)
ɛ̀ɛ ̃
Cabe (Savè)
mɛɛwu
Cabe (Tchaourou)
ɛ̀ɛ ̃
Cabe (Tchaourou)
Egba
Egba
Ekiti
mɛ̃ŕ i ̃
mɛ̃ŕ i ̃
mɛ́ɛù ́
máar̀̃ ṹ
Ica
mɛ̃ŕ i ̃
Ica
Idaca
Idaca
mɛ́ɛ ̃
mi ́̃ri ̃
Ifè (Akparè)
Ifè (Akparè)
mi ́̃ri ̃
Ifè (Atakpamé)
Ifè (Atakpamé)
Ifè (Tchetti)
Ifè (Tchetti)
mɛ́ɛrɛ̃
mɛ̃ɛ́ rɛ̃
̃
mɛ̃rṹ
mɛ̃ɛ́ r̃ ú
Ije
meɰu
Ije
́ ɛ̃
mɛ̃ɰ
Ijebu
Ijebu
ɛ̀ri ̃
Ijesha
àrú
mãŕ ùú̃
Ijesha
Ile-Ife
máar̀̃ ṹ
Ile-Ife
mɛ̃ŕ i ̃
mɛ̃ŕ i ̃
Kura (Awotébi)
arṍ
Kura (Awotébi)
ɛ́rɛ̃́
Kura (Partago)
mɛ́ɛrɔ̀
Kura (Partago)
Mokole
Mokole
mɛ́ɛrɛ̃̀
mɛ́ɛɛ̀̃ ̃
Moretan
míìwú
mɛ̃rṹ
Moretan
mɛ̃ŕ ɛ̃
Nago (N) (Kambolé)
mɛ́ú̃
Nago (N) (Kambolé)
mɛ́ɛ ̃
Nago (N) (Manigri)
ɛ̀wú
Nago (N) (Manigri)
ɛẽ
Nago (S) (Kétou)
mãɰu
Nago (S) (Kétou)
mɛ̀ɰĩ
Nago (S) (Pobè)
Nago (S) (Pobè)
mɛ̀ɰĩ
Ondo
màɣṹ
mɛ́ɛr̀̃ ú
Ondo
Owo
Owo
mɛ́ɛr̃ i ̃
mɛ̃ŕ ɛ̃
Oyo
mãŕ ú
máar̀̃ ṹ
Oyo
mɛ̃ŕ i ̃
Yoruba (Ibadan)
àrũ
Yoruba (Ibadan)
ɛ̀ri ̃
Yoruba (Porto-Novo)
máɰṹ
Yoruba (Porto-Novo)
́ ĩ
mɛ̃ɰ
Ana (Sokodé)
Ana (Sokodé)
Ekiti
mãrú
mɛ́ɛr̀̃ ú
mɛ̃rṹ
mɛ̃rṹ
125
89. six
90. sept
Boko
mɛ̃f́ à
mɛ̃f́ à
Boko
́ ʒe
mẽd
͡
́ ʒe
mẽd
͡
Cabe (Savè)
ɛ̀fà
Cabe (Savè)
èdʒ
͡ e
Cabe (Tchaourou)
ɛ̀fà
Cabe (Tchaourou)
Egba
mɛ̃f́ à
mɛ̃f́ à
Egba
èdʒ
͡ e
́ ʒe
mẽd
͡
Ana (Sokodé)
Ekiti
Ana (Sokodé)
Ekiti
́ ʒe
mẽd
͡
́ ʒe
mẽd
͡
mɛ́ɛf̀̃ à
mɛ̃f́ à
Ica
mɛ̃f́ à
mɛ̃f́ à
Ifè (Akparè)
́ ʒe
mẽd
͡
́ ʒe
mẽd
͡
Ifè (Atakpamé)
́ ʒe
mẽd
͡
Ifè (Tchetti)
Ije
mɛ̃ɛ́ f̃ à
mɛ́ɛf̀̃ à
méed͡ʒe
́ ʒe
mẽd
͡
Ijebu
ɛ̀fà
Ijebu
Ijesha
Ijesha
Ile-Ife
mɛ̃f́ à
mɛ̃f́ à
èdʒ
͡ e
́ ʒe
mẽd
͡
Ile-Ife
́ ʒe
mẽd
͡
Kura (Awotébi)
eo̯fwá̙
Kura (Awotébi)
idjɛ́
Kura (Partago)
mɛ́of̀ ːwà
mɛ́ɛf̀̃ à
Kura (Partago)
mɛ́i ̀d͡ʒè
mɛ́ɛd̀̃ ʒe
͡
Moretan
Nago (N) (Kambolé)
mɛ̃f́ à
mɛ̃f́ à
Nago (N) (Kambolé)
́ ʒe
mẽd
͡
́ ʒe
mẽd
͡
Nago (N) (Manigri)
ɛ̀fà
Nago (N) (Manigri)
èdʒ
͡ e
Nago (S) (Kétou)
mɛ̀fà
Nago (S) (Kétou)
mɛ̀dz͡ ɛ
Nago (S) (Pobè)
mɛ̀ɛfà
mɛ̃f́ à
Nago (S) (Pobè)
mèdz͡ e
́ ʒe
mẽd
͡
Owo
Oyo
mɛ̃f́ à
mɛ̃f́ à
Yoruba (Ibadan)
ɛ̀fà
Yoruba (Ibadan)
Yoruba (Porto-Novo)
mɛ̃f́ à
Yoruba (Porto-Novo)
Ica
Idaca
Ifè (Akparè)
Ifè (Atakpamé)
Ifè (Tchetti)
Mokole
Moretan
Ondo
Owo
Idaca
Ije
Mokole
Ondo
Oyo
́ ʒe
mẽd
͡
́ ʒe
mẽd
͡
èdʒ
͡ e
́ ʒe
mẽd
͡
126
91. huit
92. neuf
Ana (Sokodé)
Boko
mɛ̃d́ ʒɔ
͡
mɛ̃d́ ʒɔ
͡
Cabe (Savè)
ɛ̀dʒ
͡ ɔ
Cabe (Savè)
Cabe (Tchaourou)
ɛ̀dʒ
͡ ɔ
mɛ̃d́ ʒɔ
͡
Cabe (Tchaourou)
mɛ̃d́ ʒɔ
͡
mɛ̃d́ ʒɔ
͡
Ekiti
mɛ̃d́ ʒɔ
͡
mɛ̃d́ ʒɔ
͡
Idaca
Ifè (Atakpamé)
Ifè (Tchetti)
mɛ̃d́ ʒɔ
͡
mɛ̃ɛ́ d̃ ʒɔ
͡
Ifè (Tchetti)
Ije
mɛ́ɛd̃ ʒ
͡ ɔ
Ije
mɛ̃ɛ́ s̃ ã́
mɛ́ɛs̃ ã́
Ijebu
Ijebu
ɛ̀sá
Ijesha
ɛ̀dʒ
͡ ɔ
mɛ̃d́ ʒɔ
͡
Ijesha
Ile-Ife
mɛ̃d́ ʒɔ
͡
Ile-Ife
mɛ́ɛs̃̀ ã́
mɛ̃sã́
Kura (Awotébi)
ɛdjɔ́
Kura (Awotébi)
esã́
Kura (Partago)
mɛi ̀d͡ʒɔ̀
mɛ́ɛd̀̃ ʒɔ
͡
Kura (Partago)
mɛ́isã
mɛ́ɛs̃̀ ã́
Moretan
Nago (N) (Kambolé)
mɛ̃d́ ʒɔ
͡
mɛ̃d́ ʒɔ
͡
Nago (N) (Kambolé)
mɛ̃sã́
mɛ̃sã́
Nago (N) (Manigri)
ɛd͡ʒõ
Nago (N) (Manigri)
ɛ̀sá
Nago (S) (Kétou)
mɛ̀dʒ
͡ ɔ
Nago (S) (Kétou)
mɛ̀sã́
Nago (S) (Pobè)
mɛ̀dʒ
͡ ɔ
mɛ̃d́ ʒɔ
͡
Nago (S) (Pobè)
mèsã́
mɛ́ɛs̃̀ ã́
Ana (Sokodé)
Egba
Ekiti
Ica
Idaca
Ifè (Akparè)
Ifè (Atakpamé)
Mokole
Moretan
Ondo
Owo
Oyo
Yoruba (Ibadan)
Yoruba (Porto-Novo)
Boko
Egba
Ica
Ifè (Akparè)
Mokole
Ondo
mɛ̃sã́
mɛ̃sɔ̃́
ɛ̀sɛ̃́
ɛ̀sɛ̃́
mɛ̃ś ɔ̀ɔ ́̃
mɛ̃sã́
mɛ́ɛs̃ ɔ̃́
mɛ̃sã́
mɛ̃sã́
mɛ̃sɔ̃́
mɛ̃d́ ʒɔ
͡
mɛ̃d́ ʒɔ
͡
Owo
Oyo
mɛ̃sã́
mɛ́ɛs̀̃ ɛ̃̀
ɛ̀dʒ
͡ ɔ
mɛ̃d́ ʒ
͡ ɔ
Yoruba (Ibadan)
ɛ̀sá
Yoruba (Porto-Novo)
mɛ̃sã́
127
93. dix
94. envoyer
Ana (Sokodé)
kɛ́ɛ dó dɔ́rã
Boko
maã́
maã́
Boko
bɛ̀
Cabe (Savè)
ɛ̀wá
Cabe (Savè)
ɡ͡bewa
Cabe (Tchaourou)
ɛ̀wá
Cabe (Tchaourou)
Egba
ɛ̀wá
Egba
nit͡ʃɛ
rãt́ ͡ʃɛ́
Ekiti
̀̃ á
mɛ́ɛw
mi ́ã́
Ekiti
rãt́ ͡ʃɛ́
rã́
maã́
maã́
Ica
ni ̀̃
Idaca
nit͡ʃɛ̂
Ana (Sokodé)
Ica
Idaca
Ifè (Akparè)
Ifè (Tchetti)
maã́
maã́
Ije
̀̃ á
mɛ́ɛw
Ifè (Akparè)
bɛ̀
Ijebu
ɛ̀wá
Ifè (Atakpamé)
bɛ̀
Ijesha
ɛ̀wá
Ifè (Tchetti)
bɛ̀
Ije
ɰã
Ile-Ife
̀̃ á
mɛ́ɛw
̀̃ á
mɛ́ɛw
Ijebu
Kura (Awotébi)
ewá
Ijesha
lút͡ʃɛ́
rãt́ ͡ʃɛ́
Kura (Partago)
mɛ́owa
̀̃ á
mɛ́ɛw
Ile-Ife
rã́
Kura (Awotébi)
– no entry –
Kura (Partago)
nə́
Nago (N) (Kambolé)
maã́
mɛ́á̃
Mokole
bɛ̀
Nago (N) (Manigri)
ɛ̀á
Moretan
bɛ̀
Nago (S) (Kétou)
mɛ̀wá
Nago (N) (Kambolé)
Nago (S) (Pobè)
mɛ̀wá
̀̃ á
mɛ́ɛw
Nago (N) (Manigri)
kinɛ
nɛ̃̀
Nago (S) (Kétou)
rãt́ ͡ʃɛ́
Nago (S) (Pobè)
ɣãʃɛ
rã́
Ifè (Atakpamé)
Mokole
Moretan
Ondo
bɛ̀kɔ̀
bɛt͡ʃɛ́
Oyo
̀̃ á
mɛ́ɛw
̀̃ á
mɛ́ɛw
Ondo
Yoruba (Ibadan)
ɛ̀wá
Owo
Yoruba (Porto-Novo)
mɛ́wá
Oyo
rã́
rãt́ ͡ʃɛ́
Yoruba (Ibadan)
rã́
Yoruba (Porto-Novo)
ɣã́
Owo
128
95. marcher
96. tomber
Ana (Sokodé)
t͡ʃubú
Boko
rɛ̃̀
rɛ̃̀
Boko
t͡ʃubú
Cabe (Savè)
ũlɔ
Cabe (Savè)
t͡ʃubú
lɔ
Cabe (Tchaourou)
t͡ʃubú
ĩĩlɔ
i ̀i ̀̃
Egba
t͡ʃubú
Ekiti
t͡ʃubú
ri ̀̃
ri ̀̃
Ica
t͡ʃubú
Idaca
t͡ʃubú
ri ̀̃
i ́̃
Ifè (Akparè)
t͡ʃubú
Ifè (Atakpamé)
t͡ʃubú
Ifè (Tchetti)
t͡ʃubú
Ifè (Akparè)
ri ̀̃
ri ̀̃
Ije
t͡ʃubú
Ifè (Atakpamé)
ri ̀̃
Ijebu
t͡ʃubú
Ifè (Tchetti)
rɛ̃̀
Ijesha
t͡ʃubú
Ije
Ile-Ife
t͡ʃubú
Ijebu
ɰi ̀̃
ri ̀̃
Kura (Awotébi)
tjúbú
Ijesha
ri ̀̃
Kura (Partago)
t͡ʃú
Mokole
t͡ʃukú
Ile-Ife
rɛ̃̀
ri ̀̃
Moretan
t͡ʃubú
Kura (Awotébi)
lɛ́
Nago (N) (Kambolé)
subú
Kura (Partago)
Nago (N) (Manigri)
subú
Mokole
erɛ̃
nɛ̃̀
Nago (S) (Kétou)
t͡ʃubú
Moretan
rɛ̃̀
Nago (S) (Pobè)
t͡ʃubú
Nago (N) (Kambolé)
ɛ̃
Ondo
t͡ʃubú
Nago (N) (Manigri)
eɛ
ri ̀̃
Owo
t͡ʃubú
Oyo
t͡ʃubú
ɰi ̀̃
ri ̀̃
Yoruba (Ibadan)
t͡ʃubú
Yoruba (Porto-Novo)
t͡ʃubú
Ana (Sokodé)
Cabe (Tchaourou)
Egba
Ekiti
Ica
Idaca
Nago (S) (Kétou)
Nago (S) (Pobè)
Ondo
Oyo
ri ̀̃
ri ̀̃
Yoruba (Ibadan)
ri ̀̃
Yoruba (Porto-Novo)
ɣi ̀̃
Owo
129
97. partir
98. voler
Ana (Sokodé)
lɔ
Ana (Sokodé)
fò
Boko
lɔ
Boko
fò
Cabe (Savè)
lɔ
Cabe (Savè)
t͡ʃí
Cabe (Tchaourou)
lɔ
Cabe (Tchaourou)
fò
Egba
filɛ̀
Egba
fò
Ekiti
lɔ
Ekiti
fò
Ica
lɔ
Ica
fò
Idaca
lɔ
Idaca
fò
Ifè (Akparè)
lɔ
Ifè (Akparè)
fò
Ifè (Atakpamé)
lɔ
Ifè (Atakpamé)
fò
Ifè (Tchetti)
lɔ
Ifè (Tchetti)
fò
Ije
lɔ
Ije
fò
Ijebu
lɔ
Ijebu
fò
Ijesha
lɔ
Ijesha
fò
Ile-Ife
lɔ
Ile-Ife
fò
Kura (Awotébi)
lɔ́
Kura (Awotébi)
dirɛ
Kura (Partago)
lɔ
Kura (Partago)
dé
Mokole
nɛ̃̀
Mokole
fò
Moretan
lɔ
Moretan
fò
Nago (N) (Kambolé)
lɔ
Nago (N) (Kambolé)
fò
Nago (N) (Manigri)
lɔ
Nago (N) (Manigri)
fò
Nago (S) (Kétou)
lɔ
Nago (S) (Kétou)
fò
Nago (S) (Pobè)
lɔ
Nago (S) (Pobè)
fò
Ondo
kórɛ̃̀
Ondo
fò
Owo
kàrì
Owo
fò
Oyo
lɔ
Oyo
fò
Yoruba (Ibadan)
lɔ
Yoruba (Ibadan)
fò
Yoruba (Porto-Novo)
lɔ
Yoruba (Porto-Novo)
fò
130
99. verser (liquid)
100. frapper
Ana (Sokodé)
dà
Ana (Sokodé)
k͡pa
Boko
dà
Boko
k͡pa
Cabe (Savè)
daàjí
Cabe (Savè)
lù
Cabe (Tchaourou)
dà
Cabe (Tchaourou)
lù
Egba
danɔ̃̀
Egba
ɡ͡báǹkã
Ekiti
dà
Ekiti
k͡pa
Ica
dà
Ica
k͡pa
Idaca
dà
Idaca
k͡pa
Ifè (Akparè)
dà
Ifè (Akparè)
k͡pa
Ifè (Atakpamé)
dà
Ifè (Atakpamé)
k͡pa
Ifè (Tchetti)
ɖà
Ifè (Tchetti)
k͡pa
Ije
dà
Ije
lu
Ijebu
dà
Ijebu
lù
Ijesha
dà
Ijesha
lù
Ile-Ife
dànũ
Kura (Awotébi)
sísí
Ile-Ife
k͡pa
Kura (Partago)
Kura (Awotébi)
lú
Mokole
dànɔ̃́
di ̀kã́
Kura (Partago)
lò
Moretan
dà
Mokole
t͡ʃã́
Nago (N) (Kambolé)
dasi
Moretan
k͡pa
Nago (N) (Manigri)
dànũ
Nago (N) (Kambolé)
k͡pa
Nago (S) (Kétou)
dàá
Nago (N) (Manigri)
lù
Nago (S) (Pobè)
dà
Nago (S) (Kétou)
lù
Ondo
fɔ́ká
Nago (S) (Pobè)
lù
Owo
dà
Ondo
rì
Oyo
dà
Owo
k͡pa
Yoruba (Ibadan)
ja
Oyo
nàá̃
Yoruba (Porto-Novo)
dà
Yoruba (Ibadan)
lù
Yoruba (Porto-Novo)
lù
ɡ͡bá
131
101. mordre
102. laver (un pot)
Ana (Sokodé)
bù
Ana (Sokodé)
wɛ̀
Boko
bù
Boko
wɛ̀
Cabe (Savè)
bù
Cabe (Savè)
fɔ̀wú
Cabe (Tchaourou)
bù
Cabe (Tchaourou)
fɔ̀
Egba
bù
Egba
fɔ
Ekiti
bù
Ekiti
fɔ̀
Ica
bù
Ica
wɛ̀
Idaca
bù
Idaca
wɛ̀
rũ
Ifè (Akparè)
wɛ̀
Ifè (Akparè)
bù
Ifè (Atakpamé)
wɛ̀
Ifè (Atakpamé)
bù
Ifè (Tchetti)
wɛ̀
Ifè (Tchetti)
bù
Ije
wɛ
Ije
ɰɔ̃
Ijebu
fɔ̀
Ijebu
ɡé
Ijesha
fɔ̀
Ijesha
bù
Ile-Ife
fɔ̀
Ile-Ife
bù
Kura (Awotébi)
Kura (Awotébi)
ɡánú
wɛ́
tʲã́
Kura (Partago)
Kura (Partago)
wɛ̀
Mokole
ɡanɪ
ńwɔ̃́
Mokole
fɔ̀
Moretan
bù
Moretan
wɛ̀
Nago (N) (Kambolé)
bud͡ʒɛ
Nago (N) (Kambolé)
wɛ̀
Nago (N) (Manigri)
bù
Nago (N) (Manigri)
wɛ̀
Nago (S) (Kétou)
ɰũ
Nago (S) (Kétou)
fɔ
Nago (S) (Pobè)
ɰṹ
Nago (S) (Pobè)
fɔ
Ondo
ɡé
Ondo
fɔ̀
Owo
ɡé
Owo
wɛ̀
Oyo
bù
Oyo
fɔ̀
Yoruba (Ibadan)
ɡé
Yoruba (Porto-Novo)
ɡed͡ʒe
Yoruba (Ibadan)
fò
bùdʒ
͡ e
Yoruba (Porto-Novo)
fɔ̀
sínĩ
132
103. fendre
104. donner
Ana (Sokodé)
là
Ana (Sokodé)
fú
Boko
là
Boko
fú
Cabe (Savè)
là
Cabe (Savè)
ɡ͡bɛɛwa
Cabe (Tchaourou)
là
Cabe (Tchaourou)
fu
Egba
sɔ̃́
Ekiti
là
Egba
fú
fɔ́
Ekiti
fú
Ica
là
Ica
fú
Idaca
là
Idaca
fú
Ifè (Akparè)
là
Ifè (Akparè)
fú
Ifè (Atakpamé)
là
Ifè (Atakpamé)
fú
Ifè (Tchetti)
là
Ifè (Tchetti)
fú
Ije
là
Ije
fú
Ijebu
sã́
Ijebu
fú
Ijesha
là
Ijesha
fú
Ile-Ife
là
Ile-Ife
fú
fɔ́
Kura (Awotébi)
fú
Kura (Awotébi)
la
Kura (Partago)
fú
Kura (Partago)
là
Mokole
mɔ̀á̃
Mokole
làwɛ́
Moretan
fú
Moretan
là
Nago (N) (Kambolé)
fũ
Nago (N) (Kambolé)
là
Nago (N) (Manigri)
fú
Nago (N) (Manigri)
là
Nago (S) (Kétou)
fú
Nago (S) (Kétou)
là
Nago (S) (Pobè)
fú
Nago (S) (Pobè)
là
Ondo
fú
Ondo
fɔ́
Owo
fú
Owo
lù
Oyo
fú
Oyo
là
Yoruba (Ibadan)
fú
Yoruba (Ibadan)
là
Yoruba (Porto-Novo)
fú
Yoruba (Porto-Novo)
là
ɡ͡béfũ
133
105. voler (derober)
106. presser
t͡ʃolè
Ana (Sokodé)
fɔ̃́
solè
Boko
fã́
Boko
t͡ʃolè
Cabe (Savè)
Cabe (Savè)
t͡ʃolè
Cabe (Tchaourou)
fɔŋ
fɔ̃́
Cabe (Tchaourou)
t͡ʃolè
Egba
́ pa
fɔɔ̃k
͡
Egba
d͡ʒàlè
Ekiti
Ekiti
d͡ʒàlè
Ica
tɛ̀
fɔ̃́
Ica
t͡ʃolè
Idaca
fṹ
Idaca
t͡ʃolè
Ifè (Akparè)
t͡ʃolè
Ifè (Akparè)
tɛ̀
fɔ̃́
Ifè (Atakpamé)
t͡ʃolè
Ifè (Atakpamé)
Ifè (Tchetti)
t͡ʃolè
Ifè (Tchetti)
fɔ̃́
fɔ̃́
Ije
d͡ʒí
Ije
ɡ͡bɔ̃
Ijebu
d͡ʒalè
Ijebu
fá
Ijesha
d͡ʒalè
Ijesha
– no entry –
Ile-Ife
d͡ʒalè
Ile-Ife
Kura (Awotébi)
tjolɛ̀
Kura (Awotébi)
tɛ̀
fɔ̃́
Kura (Partago)
ole
Kura (Partago)
fɔ̃́
Mokole
t͡ʃelè
Mokole
sààsá
Moretan
t͡ʃolè
Moretan
tɛ̀
Nago (N) (Kambolé)
solè
Nago (N) (Kambolé)
fõ
Nago (N) (Manigri)
solè
Nago (N) (Manigri)
fõ
Nago (S) (Kétou)
d͡ʒalè
Nago (S) (Pobè)
olè
Nago (S) (Kétou)
tɛː
Ondo
ɡ͡bà
Nago (S) (Pobè)
k͡pɔ̃
Owo
d͡ʒí
Ondo
tɛ̀
Oyo
d͡ʒí
Owo
tɛ̀
Yoruba (Ibadan)
d͡ʒalè
Oyo
tɛ̀
Yoruba (Porto-Novo)
d͡ʒàlè
Yoruba (Ibadan)
dɛ̀
Yoruba (Porto-Novo)
tɛ̀
fã́
Ana (Sokodé)
fíkì
tɛ̀
134
107. cultiver
108. enterrer
Ana (Sokodé)
t͡ʃáwàá
Ana (Sokodé)
rì
Boko
t͡ʃá
Boko
rì
Cabe (Savè)
ro
Cabe (Savè)
rì
Cabe (Tchaourou)
ro
Cabe (Tchaourou)
rì
Egba
ro
Egba
sĩ
Ekiti
ro
Ekiti
sì
Ica
ro
Ica
rì
Idaca
ro
Idaca
rì
Ifè (Akparè)
t͡ʃá
Ifè (Akparè)
rì
Ifè (Atakpamé)
t͡ʃã
Ifè (Atakpamé)
rì
t͡ʃá
Ifè (Tchetti)
rì
Ifè (Tchetti)
t͡ʃáko
Ije
si
Ije
ɰɔ
Ijebu
– no entry –
Ijebu
ro
Ijesha
bò
t͡ʃá
Ile-Ife
bòmɔ̃ĺ ɛ̀
Ijesha
kɔlɛ̀
Kura (Awotébi)
lí
Ile-Ife
walɛ̀
Kura (Partago)
rɪ ̀
Kura (Awotébi)
wrṍ
Mokole
si
Kura (Partago)
ro
Moretan
rì
Mokole
ro
Nago (N) (Kambolé)
rì
Moretan
ro
Nago (N) (Manigri)
ìjú
Nago (N) (Kambolé)
ro
Nago (S) (Kétou)
sĩ
Nago (N) (Manigri)
ro
Nago (S) (Pobè)
sĩ
Nago (S) (Kétou)
ro
Ondo
sĩ
Nago (S) (Pobè)
ɰo
Owo
Ondo
– no entry –
Oyo
bòmɔ̃ĺ ɛ̀
si ̀̃
Owo
dáko
Yoruba (Ibadan)
sì
Oyo
ro
Yoruba (Porto-Novo)
sĩ
Yoruba (Ibadan)
ro
Yoruba (Porto-Novo)
ɣo
bòmɔ̃ĺ ɛ̀
135
109. brûler
110. manger
Ana (Sokodé)
d͡ʒónɔ̃́
Ana (Sokodé)
d͡ʒɛ
Boko
d͡ʒonã́
Boko
d͡ʒɛ
Cabe (Savè)
sɔ̃
Cabe (Savè)
d͡ʒɛ
Cabe (Tchaourou)
sɔ̃
Cabe (Tchaourou)
d͡ʒɛ
Egba
sɔ̃
Egba
d͡ʒɛ
Ekiti
d͡ʒó
Ekiti
d͡ʒɛ
Ica
ɡúnɔ̃́
Ica
d͡ʒɛ
ɡú
Idaca
d͡ʒɛ
Idaca
ɡú
Ifè (Akparè)
d͡ʒɛ
Ifè (Akparè)
d͡ʒónã́
ɡunɔ̃́
Ifè (Atakpamé)
d͡ʒɛ
Ifè (Tchetti)
d͡ʒɛ
Ifè (Atakpamé)
d͡ʒónɛ̃́
Ije
d͡ʒɛ
Ifè (Tchetti)
ɡú
Ijebu
d͡ʒɛ
Ije
sɔ̃
Ijesha
d͡ʒɛ
Ijebu
sũ
Ile-Ife
d͡ʒɛ
Ijesha
d͡ʒó
Kura (Awotébi)
djɛ
Ile-Ife
d͡ʒó
Kura (Partago)
d͡ʒɛ
Kura (Awotébi)
ɡú
Mokole
d͡ʒɛ
Kura (Partago)
ɡú
Moretan
d͡ʒɛ
Mokole
d͡ʒó
Nago (N) (Kambolé)
d͡ʒɛ
Moretan
ɡú
Nago (N) (Manigri)
d͡ʒɛ
Nago (N) (Kambolé)
ɡuna
Nago (S) (Kétou)
d͡ʒɛ
Nago (N) (Manigri)
sɔ̃
Nago (S) (Pobè)
d͡ʒɛ
Nago (S) (Kétou)
sũ
Ondo
d͡ʒɛ
Nago (S) (Pobè)
sũ
Owo
d͡ʒɛ
Ondo
d͡ʒó
Oyo
d͡ʒɛ
Owo
d͡ʒó
Yoruba (Ibadan)
d͡ʒɛ
Oyo
d͡ʒó
Yoruba (Porto-Novo)
d͡ʒɛ
Yoruba (Ibadan)
d͡ʒó
Yoruba (Porto-Novo)
sũ
136
111. boire
112. vomir
Ana (Sokodé)
mɔ̃
Ana (Sokodé)
bì
Boko
mɔ̃
Boko
bì
Cabe (Savè)
mɔ̃
Cabe (Savè)
sɛwɔ́
Cabe (Tchaourou)
mɔ̃
Cabe (Tchaourou)
bì
Egba
mɔ̃
Egba
bì
Ekiti
mɔ̃
Ekiti
bì
Ica
mɔ̃
Ica
bì
Idaca
mũ
Idaca
bì
Ifè (Akparè)
mɔ̃
Ifè (Akparè)
bì
Ifè (Atakpamé)
mɔ̃
Ifè (Atakpamé)
bì
Ifè (Tchetti)
mɔ̃
Ifè (Tchetti)
bì
Ije
mɔ̃
Ije
bì
Ijebu
mɔ̃
Ijebu
bì
Ijesha
mɔ̃
Ijesha
bì
mũ
Ile-Ife
bì
Ile-Ife
mũ
Kura (Awotébi)
bi
Kura (Awotébi)
mɔ
Kura (Partago)
bì
Kura (Partago)
mɔ̃
Mokole
tu
Mokole
mɔ̃
Moretan
bì
Moretan
mɔ̃
Nago (N) (Kambolé)
bì
Nago (N) (Kambolé)
mɔ̃
Nago (N) (Manigri)
bì
Nago (N) (Manigri)
mɔ̃
Nago (S) (Kétou)
bì
Nago (S) (Kétou)
mũ
Nago (S) (Pobè)
bì
Nago (S) (Pobè)
mɔ̃
Ondo
k͡pɔ̀
Ondo
mũ
Owo
k͡pɔ̀
Owo
mɔ̃
Oyo
bì
Oyo
mũ
Yoruba (Ibadan)
k͡pɔ̀
Yoruba (Ibadan)
mũ
Yoruba (Porto-Novo)
bì
Yoruba (Porto-Novo)
mũ
137
113. sucer (le doigt)
114. cracher
Ana (Sokodé)
mɔ̃́
Ana (Sokodé)
tutɔ́
Boko
lá
Boko
titɔ́
Cabe (Savè)
mɔ́ŋ
Cabe (Savè)
tu
Cabe (Tchaourou)
mɔ̀
Egba
lá
Cabe (Tchaourou)
tu
Ekiti
mũ
Egba
tutɔ́
Ica
lá
Ekiti
tutɔ́
Idaca
lá
Ica
tu
Ifè (Akparè)
lá
Idaca
tu
Ifè (Atakpamé)
lá
mɔ̃
titɔ́
tutɔ́
Ifè (Akparè)
tu
Ifè (Tchetti)
lá
tutɔ́
Ije
la
Ifè (Atakpamé)
tu
Ijebu
mũkã́
Ifè (Tchetti)
tu
Ijesha
mɔ̃
̀ a
mɔ̃k
Ije
tutɔ́
Ijebu
tutɔ́
Ile-Ife
mṹ
Ijesha
tutɔ́
Kura (Awotébi)
lá
Ile-Ife
tutɔ́
Kura (Partago)
lá
Kura (Awotébi)
túsí
Mokole
t͡ʃɔ́ɔt̀̃ ʃ͡ ɔ́ɔ ̀̃
Kura (Partago)
túsí
Moretan
mɔ̃
Mokole
tu
Nago (N) (Kambolé)
mĩ
Moretan
tu
Nago (N) (Manigri)
lá
Nago (N) (Kambolé)
titɔ
Nago (S) (Kétou)
laa
Nago (N) (Manigri)
tito
Nago (S) (Pobè)
mɔ̃
Nago (S) (Kétou)
tutɔ
Ondo
Nago (S) (Pobè)
tu
Owo
mɔ̃
jã̀
Ondo
wɔ́
Oyo
k͡pɔ̀lɔ
Owo
tutɔ́
Yoruba (Ibadan)
mũ
Oyo
tu
Yoruba (Porto-Novo)
lila
Yoruba (Ibadan)
tutɔ́
Yoruba (Porto-Novo)
tu
138
115. souffler
116. enfler
Ana (Sokodé)
fɛ́
Ana (Sokodé)
wú
Boko
fɛ́
Boko
wú
Cabe (Savè)
fɛ́
Cabe (Savè)
wú
Cabe (Tchaourou)
fɛ́
Cabe (Tchaourou)
wú
Egba
fṹ
Egba
wú
Ekiti
– no entry –
Ekiti
wú
Ica
fɛ́
Ica
wú
Idaca
fɛ́fù
Idaca
wú
Ifè (Akparè)
– no entry –
Ifè (Akparè)
wú
Ifè (Atakpamé)
fɛ́
Ifè (Atakpamé)
wú
fúfù
Ifè (Tchetti)
wú
fɔ̃
Ije
wú
Ifè (Tchetti)
mí
Ijebu
wú
Ije
mi ́̃
Ijesha
wú
Ijebu
fɛ́ji ̀
Ile-Ife
wú
Ijesha
fɛ́
Kura (Awotébi)
wú
Ile-Ife
fɛ́
Kura (Partago)
wú
Kura (Awotébi)
fí
Mokole
wú
Kura (Partago)
fí
Moretan
wúlè
Mokole
fã
Nago (N) (Kambolé)
wú
Moretan
fɛ́
Nago (N) (Manigri)
wú
Nago (N) (Kambolé)
fɛ́
Nago (S) (Kétou)
owu
Nago (N) (Manigri)
fí
Nago (S) (Pobè)
wu
Nago (S) (Kétou)
fɛ́
Ondo
wú
Nago (S) (Pobè)
mĩ
Owo
wú
Ondo
fɔ̃
Oyo
– no entry –
Owo
Yoruba (Ibadan)
wú
Oyo
k͡pàá
mi ́̃
Yoruba (Porto-Novo)
wú
Yoruba (Ibadan)
fɛ́
Yoruba (Porto-Novo)
fɛ́
139
117. engendrer
118. mourir
Ana (Sokodé)
bí
Ana (Sokodé)
kú
Boko
bí
Boko
kú
Cabe (Savè)
bí
Cabe (Savè)
kú
Cabe (Tchaourou)
bí
Cabe (Tchaourou)
kú
Egba
bí
Egba
kú
Ekiti
bí
Ekiti
kú
Ica
bí
Ica
kú
Idaca
bí
Idaca
kú
Ifè (Akparè)
bí
Ifè (Akparè)
kú
Ifè (Atakpamé)
bí
Ifè (Atakpamé)
kú
Ifè (Tchetti)
bí
Ifè (Tchetti)
kú
Ije
bí
Ije
kú
Ijebu
bí
Ijebu
kú
Ijesha
– no entry –
Ijesha
kú
Ile-Ife
bí
Ile-Ife
kú
Kura (Awotébi)
bí
Kura (Awotébi)
kú
Kura (Partago)
bí
Kura (Partago)
kú
Mokole
bí
Mokole
kú
Moretan
bí
Moretan
kú
Nago (N) (Kambolé)
bí
Nago (N) (Kambolé)
kú
Nago (N) (Manigri)
bí
Nago (N) (Manigri)
kú
Nago (S) (Kétou)
bi
Nago (S) (Kétou)
kú
Nago (S) (Pobè)
ɰɔk͡po
Nago (S) (Pobè)
kú
Ondo
bí
Ondo
kú
Owo
bí
Owo
kú
Oyo
dá
Oyo
kú
Yoruba (Ibadan)
bí
Yoruba (Ibadan)
kú
Yoruba (Porto-Novo)
bí
Yoruba (Porto-Novo)
kú
dá
140
119. tuer
120. pousser
Ana (Sokodé)
k͡pa
Ana (Sokodé)
télè
Boko
k͡pa
Boko
télè
Cabe (Savè)
k͡pawu
Cabe (Savè)
tì
Cabe (Tchaourou)
k͡pa
Cabe (Tchaourou)
tì
Egba
k͡pa
Egba
tì
Ekiti
k͡pa
Ekiti
tì
Ica
k͡pa
Ica
ti ̀ɡ͡bòlò
Idaca
k͡pa
Ifè (Akparè)
k͡pa
Idaca
tì
Ifè (Atakpamé)
k͡pa
Ifè (Akparè)
télè
Ifè (Tchetti)
k͡pa
Ifè (Atakpamé)
télè
Ije
k͡pa
Ifè (Tchetti)
sɔ́
Ijebu
k͡pa
Ije
tì
Ijesha
k͡pa
Ijebu
tì
Ile-Ife
k͡pa
Ijesha
ta
Kura (Awotébi)
k͡pá
Ile-Ife
tì
Kura (Partago)
k͡pa
Kura (Awotébi)
fũ
Mokole
k͡pa
Kura (Partago)
fù
Moretan
k͡pa
Mokole
talé
Nago (N) (Kambolé)
k͡pa
Moretan
télè
Nago (N) (Manigri)
k͡pa
Nago (N) (Kambolé)
tutu
Nago (S) (Kétou)
k͡pa
Nago (N) (Manigri)
tutu
Nago (S) (Pobè)
k͡pa
Nago (S) (Kétou)
tì
Ondo
k͡pa
Nago (S) (Pobè)
tì
Owo
k͡pa
Ondo
tì
Oyo
k͡pa
Owo
tì
Yoruba (Ibadan)
k͡pa
Oyo
tì
Yoruba (Porto-Novo)
k͡pa
Yoruba (Ibadan)
tì
Yoruba (Porto-Novo)
tì
sɔ́
141
121. tirer
122. chanter
Ana (Sokodé)
fà
Ana (Sokodé)
kɔ̃ri ̃
Boko
fà
Boko
kɔ̃ri ̃
Cabe (Savè)
fà
Cabe (Savè)
kɔ̃ri ̃
Cabe (Tchaourou)
fà
Cabe (Tchaourou)
kɔĩ
Egba
fà
Egba
kũ
Ekiti
fà
Ekiti
kɔ̃ri ̃
Ica
fà
Ica
kɔ̃ri ̃
Idaca
fà
Idaca
kũ
Ifè (Akparè)
fà
Ifè (Akparè)
kɔ̃ri ̃
Ifè (Atakpamé)
fà
Ifè (Atakpamé)
kɔ̃ri ̃
Ifè (Tchetti)
fà
Ifè (Tchetti)
kɔ̃ri ̃
Ije
fà
Ije
kɔɰĩ
Ijebu
fà
Ijebu
kɔ̃ri ̃
Ijesha
fà
Ijesha
kɔ̃ri ̃
Ile-Ife
fà
Ile-Ife
kɔ̃ri ̃
Kura (Awotébi)
fa
Kura (Awotébi)
kɔ̃
Kura (Partago)
fà
Kura (Partago)
kɔ̃ar̃ ɛ̃
Mokole
fà
Mokole
kɔ̃ri ̃
Moretan
fà
Moretan
kɔ̃ri ̃
Nago (N) (Kambolé)
fà
Nago (N) (Kambolé)
kɔ̃ji ̃
Nago (N) (Manigri)
fà
Nago (N) (Manigri)
kɔ̃ji ̃
Nago (S) (Kétou)
fà
Nago (S) (Kétou)
kõɰĩ
Nago (S) (Pobè)
fà
Nago (S) (Pobè)
kɔ
Ondo
fà
Ondo
kɔ̃ri ̃
Owo
fà
Owo
kɔ̃ri ̃
Oyo
fà
Oyo
kɔrĩ
Yoruba (Ibadan)
fà
Yoruba (Ibadan)
kɔ̃ri ̃
Yoruba (Porto-Novo)
fà
Yoruba (Porto-Novo)
kɔ̃ɰĩ
142
123. jouer
124. avoir peur
Ana (Sokodé)
t͡ʃaréma
Ana (Sokodé)
sá
Boko
t͡ʃaréma
Boko
od͡ʒot͡ʃemi ́̃
Cabe (Savè)
t͡ʃaé
Cabe (Savè)
t͡ʃod͡ʒo
ta
Cabe (Tchaourou)
t͡ʃod͡ʒo
Cabe (Tchaourou)
t͡ʃaé
Egba
Egba
t͡ʃiré
Ekiti
d͡ʒajà
bɛ̀rũ̀
Ekiti
t͡ʃiré
Ica
Ica
t͡ʃajémɔ̃
t͡ʃod͡ʒo
bɛ̀rũ̀
Idaca
t͡ʃaréma
Idaca
t͡ʃood͡ʒo
ta
Ifè (Akparè)
t͡ʃod͡ʒo
Ifè (Akparè)
t͡ʃaréma
Ifè (Atakpamé)
ǹwàsá
Ifè (Atakpamé)
t͡ʃaréma
Ifè (Tchetti)
t͡ʃod͡ʒo
Ifè (Tchetti)
t͡ʃaréma
Ije
Ije
ʃɔɰe
Ijebu
ʃoiďʒo
bɛ̀rũ̀
Ijebu
t͡ʃiré
Ijesha
Ijesha
t͡ʃiré
Ile-Ife
bɛ̀rũ̀
bɛ̀rũ̀
Ile-Ife
t͡ʃiré
Kura (Awotébi)
ódjo
Kura (Awotébi)
lu
Kura (Partago)
ófó
Kura (Partago)
lù
Mokole
nd͡ʒokúmṹ
Mokole
t͡ʃɛ́i ́
Moretan
t͡ʃod͡ʒo
Moretan
t͡ʃaréma
Nago (N) (Kambolé)
sod͡ʒo
Nago (N) (Kambolé)
sajimã
Nago (N) (Manigri)
od͡ʒɔ
Nago (N) (Manigri)
sèemà
Nago (S) (Kétou)
t͡ʃod͡ʒo
Nago (S) (Kétou)
t͡ʃaré
Nago (S) (Pobè)
od͡ʒo
Nago (S) (Pobè)
aɰé
Ondo
Ondo
t͡ʃiré
Owo
aja ɛd͡ʒá
bɛ̀rũ̀
Owo
t͡ʃiré
Oyo
Oyo
t͡ʃeré
Yoruba (Ibadan)
bɛ̀rù
bɛ̀rũ̀
seré
Yoruba (Porto-Novo)
ʃɔd͡ʒo
Yoruba (Ibadan)
t͡ʃeré
Yoruba (Porto-Novo)
ʃiɰé
bɛ̀ɰù
143
125. vouloir
126. dire
Ana (Sokodé)
d͡ʒɛ́
Ana (Sokodé)
fɔ̀
Boko
wò
Boko
wí
Cabe (Savè)
fɛ́
Cabe (Savè)
sɔ
bi
Cabe (Tchaourou)
sɔ
Cabe (Tchaourou)
bi
Egba
sɔ
Egba
fɛ́
Ekiti
sɔ
Ekiti
fɛ́
Ica
fɔ̀
Ica
fɛ́
Idaca
fɔ̀
Idaca
wù
Ifè (Akparè)
wɛ̀
Ifè (Akparè)
fɔ̀
Ifè (Atakpamé)
wò
Ifè (Atakpamé)
fɔ̀
Ifè (Tchetti)
wò
Ifè (Tchetti)
fɔ̀
Ije
wù
Ijebu
fɛ́
Ije
sɔ
Ijesha
fɛ́
Ijebu
sɔ
Ile-Ife
fɛ́
Ijesha
sɔ
Kura (Awotébi)
m̩ bisi ́
Ile-Ife
sɔ
Kura (Partago)
bìsí
Kura (Awotébi)
fɔ́
Mokole
wábi
Kura (Partago)
fɔ̀
Moretan
wò
Mokole
ni ́̃
Nago (N) (Kambolé)
wò
Moretan
fɔ̀
Nago (N) (Manigri)
wù
Nago (N) (Kambolé)
fɔ̀
Nago (S) (Kétou)
fɛ́
Nago (N) (Manigri)
fɔ̀
Nago (S) (Pobè)
fɛ́
Nago (S) (Kétou)
sɔ
Ondo
fɛ́
Nago (S) (Pobè)
sɔ
Owo
fɛ́
Ondo
fɔ̀
Oyo
wàá
Owo
fàduwè
Yoruba (Ibadan)
fɛ́
Oyo
sɔ
Yoruba (Porto-Novo)
fɛ́
Yoruba (Ibadan)
sɔ
Yoruba (Porto-Novo)
sɔ
wí
wí
144
127. voir
128. montrer
Ana (Sokodé)
rí
Ana (Sokodé)
múhã̀
Boko
rí
Boko
dére
Cabe (Savè)
wòu
Cabe (Savè)
Cabe (Tchaourou)
í
Cabe (Tchaourou)
̀
mɔ̀fi ̀fɔ̃u
fɔ̃̀
wò
Egba
fihɔ̃̀
Egba
rí
Ekiti
fihã̀
Ekiti
rí
Ica
dére
Ica
rí
Idaca
rí
Idaca
dé e
fihã̀
Ifè (Akparè)
rí
sàdíje
Ifè (Atakpamé)
rí
díje
Ifè (Tchetti)
rí
Ifè (Akparè)
fihã̀
Ije
wò
Ifè (Atakpamé)
dére
Ijebu
rí
Ifè (Tchetti)
ɖíre
Ijesha
rí
Ije
Ile-Ife
rí
Ijebu
fuχã
fihã̀
Kura (Awotébi)
lí
Ijesha
Kura (Partago)
rí
Ile-Ife
fihã̀
fihã̀
Mokole
jɛ̀
Kura (Awotébi)
ŋa
t͡ʃɔ́
Kura (Partago)
Moretan
rí
Mokole
ŋà
̀ ̃́
ji ̃si
Nago (N) (Kambolé)
í
Moretan
díre
Nago (N) (Manigri)
í
Nago (N) (Kambolé)
djɛ
Nago (S) (Kétou)
ɰi
Nago (N) (Manigri)
de
ɾi
Nago (S) (Kétou)
fuhã̀
Nago (S) (Pobè)
ɰi
Nago (S) (Pobè)
wo
Ondo
rí
Ondo
Owo
rí
Owo
wòɔn
fihã̀
Oyo
rí
Oyo
fihɛ̃̀
Yoruba (Ibadan)
rí
Yoruba (Ibadan)
díre
Yoruba (Porto-Novo)
ɣí
Yoruba (Porto-Novo)
fiχã̀
wo
145
129. savoir
130. connaître
mã̀
mã̀
Ana (Sokodé)
mɔ̃̀
mɔ̃̀
Cabe (Savè)
Cabe (Tchaourou)
mɔ̃̀
mɔ̃̀
Egba
mɔ̃̀
Ekiti
mɔ̃̀
mɔ̃̀
Ekiti
Ica
mɔ̃̀
Ica
mɔ̃
mɔ̃̀
Idaca
mã̀
mã̀
Idaca
Ana (Sokodé)
Boko
Cabe (Savè)
Cabe (Tchaourou)
Egba
Ifè (Akparè)
Boko
Ifè (Akparè)
mã̀
mã̀
mã̀
mã̀
mã̀
mã̀
Ifè (Atakpamé)
mã̀
mɔ̃̀
Ije
Ijebu
mã̀
mɔ̃̀
Ijesha
mɔ̃̀
Ile-Ife
mɔ̃̀
mɔ̃̀
Ile-Ife
mɔ̃
Kura (Awotébi)
ma
Kura (Awotébi)
ma
Kura (Partago)
mã̀
mã̀
Kura (Partago)
mã̀
mã̀
Moretan
Nago (N) (Kambolé)
mã̀
mã̀
Nago (N) (Kambolé)
mã̀
mã̀
Nago (N) (Manigri)
mã̀
Nago (N) (Manigri)
mã̀
Nago (S) (Kétou)
mũ̀
mã̀
Nago (S) (Kétou)
mũ̀
mã̀
mɔ̃̀
mɔ̃̀
Ondo
Owo
mɔ̃̀
mɔ̃̀
Oyo
mɔ̃̀
Yoruba (Ibadan)
mɔ̃̀
mɔ̃̀
Yoruba (Ibadan)
Yoruba (Porto-Novo)
mɔ̃̀
Yoruba (Porto-Novo)
mɔ̃
mɔ̃̀
Ifè (Atakpamé)
Ifè (Tchetti)
Ije
Ijebu
Ijesha
Mokole
Moretan
Nago (S) (Pobè)
Ondo
Owo
Oyo
Ifè (Tchetti)
Mokole
Nago (S) (Pobè)
mã̀
mã̀
146
131. compter
132. tousser
Ana (Sokodé)
wúkɔ́
Boko
kã̀
kã̀
Boko
wúkɔ́
Cabe (Savè)
kà
Cabe (Savè)
kíkɔ́
Cabe (Tchaourou)
kà
Cabe (Tchaourou)
kíkɔ́
Egba
kà
Egba
wúkɔ́
Ekiti
kà
Ekiti
wúkɔ́
Ica
kà
Ica
wúkɔ́
Idaca
kà
Ifè (Akparè)
Idaca
wúkɔ́
Ifè (Atakpamé)
kã̀
kã̀
Ifè (Akparè)
kukɔ́
Ifè (Tchetti)
kã̀
Ifè (Atakpamé)
wúkɔ́
Ije
kà
Ifè (Tchetti)
wúkɔ́
Ijebu
kà
Ije
kúkɔ́
Ijesha
kà
Ijebu
wúkɔ́
Ile-Ife
kà
Ijesha
wúkɔ́
Kura (Awotébi)
ká
Ile-Ife
wúkɔ́
Kura (Partago)
kã̀
Kura (Awotébi)
koko
Mokole
kà
Kura (Partago)
ɔ́kɔ́
Moretan
kà
Mokole
tɔ̀kɔ́ɔ ̀̃
Nago (N) (Kambolé)
Moretan
wúkɔ́
Nago (N) (Manigri)
kã̀
kã̀
Nago (N) (Kambolé)
kíkɔ́
Nago (S) (Kétou)
kà
Nago (N) (Manigri)
kikɔ́
Nago (S) (Pobè)
kà
Nago (S) (Kétou)
kukɔ́
Ondo
kã̀
Nago (S) (Pobè)
kukɔ́
Owo
kà
Ondo
wúkɔ́
Oyo
kà
Owo
wúkɔ́
Yoruba (Ibadan)
kà
Oyo
wúkɔ́
Yoruba (Porto-Novo)
kà
Yoruba (Ibadan)
wúkɔ́
Yoruba (Porto-Novo)
χúkɔ́
Ana (Sokodé)
kíkɔ́
147
133. siffler (par la bouche)
134. parler
Ana (Sokodé)
fɔ̃fi ̀ri ́
Ana (Sokodé)
wi ́i ̀ji ̃̀
Boko
fɔ̃fi ̀ri ́
Boko
wi ́i ̀ji ̃̀
Cabe (Savè)
xuufe
Cabe (Savè)
sɔ̀ɔ
Cabe (Tchaourou)
fúùfé
Cabe (Tchaourou)
sɔ̀ɔ ̀
Egba
súfèé
Egba
sɔ̀rɔ̀
Ekiti
fɔ̃fèrè
Ekiti
sɔ̀rɔ̀
Ica
Ica
fɔ̀
Idaca
fùféfé
fũ̀fere
Idaca
wí
Ifè (Akparè)
fɔ̃
Ifè (Akparè)
wí
Ifè (Atakpamé)
fɔ̃fèlé
Ifè (Atakpamé)
wi ́i ̀ji ̃̀
Ifè (Tchetti)
fɔ̃fi ̀li
Ifè (Tchetti)
wíìɲɛ̃̀
Ije
sufe
Ije
fuɰã
Ijebu
fifèré
Ijebu
sɔ̀rɔ̀
Ijesha
fúfèéfé
Ijesha
sɔ̀rɔ̀
Ile-Ife
fũfèrè
Ile-Ife
sɔ̀rɔ̀
Kura (Awotébi)
ɪfɪfɪ ́
Kura (Awotébi)
fɔ̀
Kura (Partago)
ɪfɪfɪ ́
Kura (Partago)
fɔ̀
Mokole
fòokúfã
Mokole
fɔ̀
Moretan
fɔ̃fèrè
Moretan
wi ́i ̀ji ̃̀
Nago (N) (Kambolé)
fafefe
Nago (N) (Kambolé)
fafo
Nago (N) (Manigri)
fãfìfí
Nago (N) (Manigri)
fɔ̀
Nago (S) (Kétou)
sufe
Nago (S) (Kétou)
sɔɔ̀rɔ̀
Nago (S) (Pobè)
súfè
Nago (S) (Pobè)
sɔ̀ɰɔ̀
Ondo
súfèé
Ondo
tò
Owo
súfèré
Owo
fɔ̀
Oyo
fũfèrè
wé
súfé
Oyo
sɔ̀rɔ̀
Yoruba (Ibadan)
fifèé
Yoruba (Ibadan)
sɔ̀rɔ̀
Yoruba (Porto-Novo)
súfé
Yoruba (Porto-Novo)
sɔ̀ɰɔ̀
148
135. aboyer (chien)
136. sentir (la nourriture)
Ana (Sokodé)
làwó
Ana (Sokodé)
rũ̀
Boko
ɡ͡bó
Boko
ɡ͡bɔ́òórũ̀
Cabe (Savè)
ɡ͡bó
Cabe (Savè)
òóŋù
Cabe (Tchaourou)
ɡ͡bó
Cabe (Tchaourou)
Egba
ɡ͡bó
Egba
ɡ͡bɔ́òówũ̀
ɡ͡bórũ̀
Ekiti
ɡ͡bó
Ekiti
Ica
ɡ͡bó
Ica
ɡ͡bɔ̀òórũ̀
rũ̀
Idaca
ɡ͡bó
Idaca
rũ̀
Ifè (Akparè)
ɡ͡bó
Ifè (Akparè)
ɡ͡bɔ́
Ifè (Atakpamé)
ɡ͡bó
Ifè (Atakpamé)
Ifè (Tchetti)
ɡ͡bó
òórũ̀
rũ̀
Ije
ɡ͡bó
Ifè (Tchetti)
ɡ͡bɔ́mɔ́
Ijebu
ɡ͡bó
Ije
Ijesha
ɡ͡bó
Ijebu
ɡ̌bo oɰũ
ɡ͡bɔ́òórũ̀
Ile-Ife
ɡ͡bó
Ijesha
rũ̀
Kura (Awotébi)
ɡ͡bó
Ile-Ife
ɡ͡bɔ́òórũ̀
Kura (Partago)
ɡ͡bó
Kura (Awotébi)
ɡ͡bɔ̀
Mokole
k͡páta
Kura (Partago)
ṹːnũ̀
Moretan
ɡ͡bó
Mokole
Nago (N) (Kambolé)
ɡ͡bó
Moretan
ɡ͡bɔ́i ̀nṹnũ̀
rũ̀
Nago (N) (Manigri)
ɡ͡bó
Nago (N) (Kambolé)
ɡ͡boũũ
Nago (S) (Kétou)
ɡ͡bó
Nago (N) (Manigri)
oũ
Nago (S) (Pobè)
ɡ͡bó
Nago (S) (Kétou)
ɰũɰũ
Ondo
ɡ͡bó
Nago (S) (Pobè)
ɰũ
Owo
ɡ͡bó
Ondo
Oyo
wó
Owo
ɡ͡bɔ́òórũ̀
ɡ͡bɔ́òórũ̀
Yoruba (Ibadan)
ɡ͡bó
Oyo
rũ̀
Yoruba (Porto-Novo)
ɡ͡bó
Yoruba (Ibadan)
ɡ͡bɔ́òórũ̀
ɣũ̀
Yoruba (Porto-Novo)
149
137. écouter
138. jeter
Ana (Sokodé)
ɡ͡bɔ́
Ana (Sokodé)
mṹdànũ
Boko
reti ́ɡ͡bè
Boko
ta
Cabe (Savè)
ɡ͡bɔ́
Cabe (Savè)
sɔ̀ú
Cabe (Tchaourou)
ɡ͡bɔ́
Cabe (Tchaourou)
sɔkata
Egba
ɡ͡bɔ́
Egba
sɔ
Ekiti
fetísílɛ̀
Ekiti
– no entry –
Ica
reti ́ɡ͡bè
Ica
ta
Idaca
ɡ͡bɔ́
Idaca
sɔ
Ifè (Akparè)
reti ́ɡ͡bè
sɔlɔ
Ifè (Atakpamé)
ɡ͡bɔ́
sɔkata
Ifè (Tchetti)
ɡ͡bɔ́
Ifè (Akparè)
ta
Ije
ɡ͡bɔ́
Ifè (Atakpamé)
kanà
Ijebu
fetísílɛ̀
Ijesha
ɡ͡bɔ́
Ifè (Tchetti)
taánɔ̃̀
Ile-Ife
retísílɛ̀
Ije
d͡ʒù
Kura (Awotébi)
ɡbɔ
Ijebu
sɔnũ̀
Kura (Partago)
ɡ͡bɔ́
Ijesha
d͡ʒù
Mokole
ɡ͡bɔ́
Ile-Ife
sɔnũ̀
Moretan
rẽti ́ɡ͡bè
Kura (Awotébi)
sə́nɔ̀
Nago (N) (Kambolé)
ɡ͡bwã
Kura (Partago)
Nago (N) (Manigri)
ɡbó
Mokole
sœ́ nɔ̃
jɔ̀ɔ ́̃
Nago (S) (Kétou)
kɛ́ti ́
Moretan
ta
Nago (S) (Pobè)
kɛ́ti ́
Nago (N) (Kambolé)
kata
Ondo
ɡ͡bɔ́
Nago (N) (Manigri)
kata
Owo
fetíkalɛ̀
Nago (S) (Kétou)
d͡ʒù
Oyo
ɡ͡bɔ́
Nago (S) (Pobè)
d͡ʒù
Yoruba (Ibadan)
fietísílɛ̀
Ondo
d͡ʒùkónũ̀
Yoruba (Porto-Novo)
ɡ͡bɔ́
Owo
d͡ʒù
Oyo
sɔnũ̀
Yoruba (Ibadan)
ɡée
Yoruba (Porto-Novo)
d͡ʒu
dànũ
150
139. battre (avec bƒton)
140. gratter (avec ongle)
jɔ̃́
jɔ̃́
Ana (Sokodé)
k͡pa
Ana (Sokodé)
Boko
k͡pa
Boko
Cabe (Savè)
luu
Cabe (Savè)
Cabe (Tchaourou)
lù
Cabe (Tchaourou)
jɔ̃́
jɔ̃́
Egba
lù
Egba
jɔ̃́
Ekiti
lù
Ekiti
Ica
k͡pa
Ica
fòwũ̀
jɔ̃́
Idaca
k͡pa
Idaca
d͡ʒù
Ifè (Akparè)
ɲú
jɔ̃́
Ifè (Akparè)
k͡pa
Ifè (Atakpamé)
jɔ̃́
Ifè (Atakpamé)
k͡pa
Ifè (Tchetti)
ɲɔ̃́
Ifè (Tchetti)
k͡pa
Ije
χɔ̃
Ije
lù
Ijebu
há
Ijebu
lù
Ijesha
̀ ã
hãk
Ijesha
lù
Ile-Ife
jṹ
Ile-Ife
dá
Kura (Awotébi)
Kura (Awotébi)
lù
Kura (Partago)
ɲɔ́
ɲɔ̃́
Kura (Partago)
lú
Mokole
Mokole
t͡ʃã́
Moretan
kɔkɔ
jɔ̃́
Moretan
k͡pa
Nago (N) (Kambolé)
jɔ̃́
Nago (N) (Kambolé)
k͡pa
Nago (N) (Manigri)
ɲõ
Nago (N) (Manigri)
k͡pa
Nago (S) (Kétou)
hɔ
Nago (S) (Kétou)
lù
Nago (S) (Pobè)
hɔ̃
Nago (S) (Pobè)
lù
Ondo
Ondo
lù
Owo
́̃
èjiabo
jã́
Owo
lù
Oyo
nũ̀
Oyo
Yoruba (Ibadan)
nàá̃
nã̀
Yoruba (Ibadan)
wɔ́
jɔ̃́
Yoruba (Porto-Novo)
lù
Yoruba (Porto-Novo)
hɔ́
151
141. nager
142. venir
Ana (Sokodé)
kàwɛ̀
Ana (Sokodé)
wá
Boko
wɛ̀
Boko
wá
Cabe (Savè)
mũ̀wɛ̀
Cabe (Savè)
wá
Cabe (Tchaourou)
wɛdò
̀ è
mɔ̃w
Cabe (Tchaourou)
wá
Egba
wá
Egba
wɛ̀
Ekiti
wá
Ekiti
wɛ̀
Ica
wá
Ica
wɛdò
Idaca
wá
Idaca
wɛdò
Ifè (Akparè)
wá
Ifè (Akparè)
wɛ̀
Ifè (Atakpamé)
wá
Ifè (Atakpamé)
wɛodò
Ifè (Tchetti)
wá
Ifè (Tchetti)
wɛɖò
Ije
wá
Ije
wɛdo
Ijebu
wá
Ijebu
lùwɛ̀
Ijesha
wá
Ijesha
wɛ̀
Ile-Ife
wá
Ile-Ife
wɛ̀
Kura (Awotébi)
wá
Kura (Awotébi)
tò
Kura (Partago)
wá
Kura (Partago)
tò
Mokole
nàá̃
Mokole
wà
Moretan
wá
Moretan
wɛdò
Nago (N) (Kambolé)
wá
Nago (N) (Kambolé)
wɛdò
Nago (N) (Manigri)
wá
Nago (N) (Manigri)
wɛ̀
Nago (S) (Kétou)
wá
Nago (S) (Kétou)
wɛdò
Nago (S) (Pobè)
wá
Nago (S) (Pobè)
wɛdò
Ondo
wá
Ondo
wɛ̀
Owo
wá
Owo
wɛ̀
Oyo
wá
Oyo
wɛ̀
Yoruba (Ibadan)
wá
lúwɛ̀
Yoruba (Porto-Novo)
wá
Yoruba (Ibadan)
wɛ̀
Yoruba (Porto-Novo)
lúwɛ̀
152
143. assis
144. coucher
sũ̀
sũ̀
Ana (Sokodé)
d͡ʒokó
Ana (Sokodé)
Boko
d͡ʒokó
Boko
Cabe (Savè)
d͡ʒóòkó
Cabe (Savè)
Cabe (Tchaourou)
d͡ʒóòkó
Cabe (Tchaourou)
Egba
d͡ʒókòó
Egba
Ekiti
d͡ʒokó
Ekiti
Ica
d͡ʒokó
Ica
Idaca
d͡ʒokó
sũ̀
sũ̀ńlɛ̀
Ifè (Akparè)
d͡ʒokó
Idaca
Ifè (Atakpamé)
d͡ʒokó
Ifè (Akparè)
sũ̀
sũ̀
Ifè (Tchetti)
d͡ʒokó
Ifè (Atakpamé)
Ije
d͡ʒokó
Ifè (Tchetti)
sũ̀
sũ̀
Ijebu
d͡ʒokó
Ije
su
Ijesha
d͡ʒóòkó
Ijebu
Ile-Ife
d͡ʒokó
Ijesha
dùbálɛ̀
sũ̀sálɛ̀
Kura (Awotébi)
djò
Ile-Ife
sũ̀
Kura (Partago)
d͡ʒóo
Kura (Awotébi)
Mokole
bùbà
Kura (Partago)
sṹ
sũ̀
Moretan
d͡ʒokó
Mokole
Nago (N) (Kambolé)
d͡ʒokó
Moretan
Nago (N) (Manigri)
d͡ʒokó
Nago (N) (Kambolé)
Nago (S) (Kétou)
d͡ʒókòó
Nago (N) (Manigri)
Nago (S) (Pobè)
d͡ʒókò
Nago (S) (Kétou)
Ondo
d͡ʒokó
Nago (S) (Pobè)
Owo
d͡ʒóòkó
Ondo
Oyo
d͡ʒókòó
Owo
Yoruba (Ibadan)
d͡ʒokó
Oyo
Yoruba (Porto-Novo)
d͡ʒokó
Yoruba (Ibadan)
sũ̀
sũ̀
Yoruba (Porto-Novo)
dùbúlɛ̀
sũ̀
sũ̀
sũ̀
sũ̀
sũ̀
sũ̀
sũlɛ
sũ̀
sũ̀
sũ̀
sũ̀
sũ̀
153
145. se mettre debout
146. grand taille(homme grand)
Ana (Sokodé)
ǹde
Ana (Sokodé)
dolòɡ͡bó
Boko
dìdedóro
Boko
ɡíɡa
Cabe (Savè)
dúoloo
Cabe (Savè)
ɡúɡù
Cabe (Tchaourou)
dìde
Cabe (Tchaourou)
ɡúɡù
Egba
dìdedíró
Ekiti
dìde
Egba
ɡíɡa
Ica
dìdedóo
Ekiti
ɡíɡa
Idaca
dóro
Ica
ɡúɡù
Ifè (Akparè)
dìdedóro
ɡíɡa
ɡíɡa
dóro
Idaca
ɡúɡù
dóro
Ifè (Akparè)
ɡíɡa
dúro
Ifè (Atakpamé)
ɡíɡa
Ifè (Tchetti)
ɖóro
Ifè (Tchetti)
ɡíɡa
Ije
ndé
Ije
ɡíɡa
Ijebu
dìde
Ijebu
ɡúɡù
Ijesha
dìde
Ijesha
ɡúɡù
Ile-Ife
dìde
Ile-Ife
ɡíɡa
Kura (Awotébi)
ɡ͡bɛ́dúro
Kura (Awotébi)
kɔkɔ́rɔ
Kura (Partago)
dró
Kura (Partago)
óɡ͡bɔnɛ
Mokole
dède
Mokole
ɡ͡bóká
Ifè (Atakpamé)
léet́ ʃ͡ i ́̃
ńlá
Moretan
dìdedúro
Moretan
lákṹ
Nago (N) (Kambolé)
dio
Nago (N) (Kambolé)
kíɡã
Nago (N) (Manigri)
díjo
Nago (N) (Manigri)
kíɡù
Nago (S) (Kétou)
nde duwo
Nago (S) (Kétou)
ɡúɡù
Nago (S) (Pobè)
dide
Nago (S) (Pobè)
ɡíɡá
Ondo
dúro
Ondo
Owo
dúro
Owo
ɡúɡù
ɡṹɡũ̀
Oyo
dúro
Oyo
ɡíɡa
Yoruba (Ibadan)
dìde
Yoruba (Ibadan)
ɡíɡa
Yoruba (Porto-Novo)
dìde
Yoruba (Porto-Novo)
ɡíɡa
154
147. petit taille(homme petit)
148. tous
Ana (Sokodé)
t͡ʃíɡídí
Ana (Sokodé)
wúkó
Boko
i ̀déɡ͡bé
Boko
k͡póó
Cabe (Savè)
kukuu
Cabe (Savè)
ɡ͡boɡ͡bo
Cabe (Tchaourou)
kukúùku
Cabe (Tchaourou)
ɡ͡boɡ͡bo
Egba
kúrú
Egba
ɡ͡boɡ͡bo
Ekiti
kúrú
Ekiti
ɡ͡boɡ͡bo
Ica
k͡póki ́li ́
Ica
ɡ͡boɡ͡bo
Idaca
kékeré
Ifè (Akparè)
lúkútú
Idaca
k͡póó
Ifè (Atakpamé)
t͡ʃíɡídí
Ifè (Akparè)
k͡póó
Ifè (Tchetti)
lúkútú
Ifè (Atakpamé)
k͡póó
Ije
kúkúɰú
Ifè (Tchetti)
k͡pó
Ijebu
kúrú
Ije
ɡ͡boɡ͡bo
Ijesha
kúkúrú
Ijebu
ɡ͡boɡ͡bo
Ile-Ife
kúrú
Ijesha
ɡ͡boɡ͡bo
Kura (Awotébi)
adúbù
Ile-Ife
ɡ͡boɡ͡bo
Kura (Partago)
asúbù
Kura (Awotébi)
buɡ͡bó
Mokole
kéré
Kura (Partago)
ɡ͡bùɡb
͡ o
Mokole
féí
Moretan
kàǹdáà
t͡ʃíɡi ́di ̃̀
Moretan
k͡póó
Nago (N) (Kambolé)
k͡púkúlú
Nago (N) (Kambolé)
ɡúdúɡúdú
Nago (N) (Manigri)
keke
Nago (N) (Manigri)
ɡúdúɡúdú
Nago (S) (Kétou)
okuɰu
Nago (S) (Kétou)
ɡ͡boɡ͡bo
Nago (S) (Pobè)
kúkúrú
Nago (S) (Pobè)
ɡ͡boɡ͡boɛ
Ondo
kúkúrú
Ondo
ɡ͡boɡ͡bo
Owo
kúrú
Owo
ɡ͡boɡ͡bo
Oyo
kúrú
Yoruba (Ibadan)
kúkúrú
Oyo
ɡ͡boɡ͡bo
Yoruba (Porto-Novo)
kúɣú
Yoruba (Ibadan)
ɡ͡boɡ͡bo
Yoruba (Porto-Novo)
ɡ͡boɡ͡bo
ɡúdúɡúdú
ɡédé
155
149. plein
150. beaucoup
Ana (Sokodé)
kɔ̃́
Ana (Sokodé)
k͡pɔ̀
Boko
kíkɔ̃́
kɔ̃́
Boko
k͡pi ́k͡pɔ̀
Cabe (Savè)
k͡pi ́k͡pɔ̀
Cabe (Tchaourou)
k͡pi ́k͡pɔ̀
Cabe (Tchaourou)
kíkɔ̃́
kíkɔ̃́
Egba
rɛk͡pɛtɛ
Egba
kṹ
Ekiti
k͡pi ́k͡pɔ̀
Ekiti
kṹ
Ica
k͡púk͡pɔ̀
Ica
kíkɔ̃́
Idaca
k͡pi ́k͡pɔ̀
kíkṹ
Ifè (Akparè)
k͡pɔ̀
Idaca
kṹkṹ
Ifè (Atakpamé)
k͡pi ́k͡pɔ̀
Ifè (Akparè)
kṹ
Ifè (Tchetti)
k͡pi ́k͡pɔ̀
Ifè (Atakpamé)
Ije
k͡púk͡pɔ̀
Ifè (Tchetti)
kíkɔ̃́
kɔ̃́
Ijebu
k͡pi ́k͡pɔ̀
Ije
kṹkṹ
Ijebu
kṹ
Ijesha
k͡púk͡pɔ̀
kṹkṹ
Ile-Ife
k͡pi ́k͡pɔ̀
Ijesha
kṹ
Kura (Awotébi)
k͡pɔ́
Ile-Ife
kṹ
Kura (Partago)
ɔ́kp
͡ ɔ̀
kṹkṹ
Mokole
bútútú
Cabe (Savè)
k͡pɔ̀
Kura (Awotébi)
kɔ̃
Kura (Partago)
ɔ́kɔ̃́
Moretan
k͡pi ́k͡pɔ̀
Mokole
kṹkɔ̃́
kíkɔ̃́
Nago (N) (Kambolé)
ɔk͡pɔ
Nago (N) (Manigri)
kik͡po
kɔ̃́
Nago (S) (Kétou)
ɔk͡pɔ
Nago (N) (Kambolé)
ɔkɔ̃
Nago (S) (Pobè)
k͡púk͡pɔ̀
Nago (N) (Manigri)
kõ
Ondo
k͡púk͡pɔ̀
Nago (S) (Kétou)
okũ
Owo
jíje
Nago (S) (Pobè)
kũ
Oyo
k͡púk͡pɔ̀
Ondo
Yoruba (Ibadan)
k͡púk͡pɔ̀
Owo
èdéɛ ̀
kíkɔ̃́
Yoruba (Porto-Novo)
k͡púk͡pɔ̀
Oyo
kṹ
Yoruba (Ibadan)
kṹkṹ
Yoruba (Porto-Novo)
kíkṹ
Moretan
ńkp
͡ ɔ̀ ńkp
͡ ɔ̀
156
151. nouveau
152. long (horizontal)
Ana (Sokodé)
titɔ̃
Ana (Sokodé)
ɡúɡù
Boko
titɔ̃
Boko
ɡúɡù
Cabe (Savè)
titɔ̃
Cabe (Savè)
ɡúɡù
Cabe (Tchaourou)
titɔ̃
Cabe (Tchaourou)
Egba
tũtũ
Egba
ɡúɡù
ɡũ̀
Ekiti
tũtũ
Ekiti
ɡṹɡũ̀
Ica
tũtũ
Ica
ɡúɡù
Idaca
tũtũ
Idaca
ɡúɡù
Ifè (Akparè)
titɔ̃
Ifè (Akparè)
ɡúɡù
Ifè (Atakpamé)
titɔ̃
Ifè (Atakpamé)
ɡúɡù
Ifè (Tchetti)
titɔ̃
Ifè (Tchetti)
ɡúɡù
Ije
tetɔ̃
Ije
ɡúɡù
Ijebu
tutu
Ijebu
ɡ͡bɔrɔ
Ijesha
tũtũ
Ijesha
Ile-Ife
tũtũ
Ile-Ife
ɡúɡù
ɡṹɡũ̀
Kura (Awotébi)
tə́tɔ̃
Kura (Awotébi)
øi ̯lili
Kura (Partago)
tœtɔ̃
Kura (Partago)
úrɪ ̀rɪ ̀
Mokole
titɔ̃
Mokole
sísɔ̀
Moretan
titɔ̃
Moretan
ɡúɡù
Nago (N) (Kambolé)
titɔ̃
Nago (N) (Kambolé)
oɡu
Nago (N) (Manigri)
titõ
Nago (N) (Manigri)
kíɡù
Nago (S) (Kétou)
tũtũ
Nago (S) (Kétou)
ɡúɡù
Nago (S) (Pobè)
tutɔ̃
Nago (S) (Pobè)
ɡúɡù
Ondo
titɔ̃
Ondo
Owo
tũtũ
Owo
ɡúɡù
ɡṹɡũ̀
Oyo
titũ
Oyo
ɡṹɡũ̀
Yoruba (Ibadan)
tũtũ
Yoruba (Ibadan)
Yoruba (Porto-Novo)
tũtũ
Yoruba (Porto-Novo)
ɡúɡù
ɡíɡũ̀
titũ
157
153. blanc
154. noir
Ana (Sokodé)
fũfũ
Ana (Sokodé)
dúdú
Boko
fũfũ
Boko
dṹdṹ
Cabe (Savè)
fũfũ
Cabe (Savè)
dudu
Cabe (Tchaourou)
fũfũ
Cabe (Tchaourou)
dúdṹ
Egba
fũfũ
Ekiti
fũfũ
Egba
dúdú
Ica
fũfũ
Ekiti
dṹdṹ
Idaca
fũfũ
Ica
dṹdṹ
Ifè (Akparè)
fũfũ
Idaca
dṹdṹ
Ifè (Atakpamé)
fũfũ
Ifè (Akparè)
dúdú
Ifè (Tchetti)
fũfũ
Ifè (Atakpamé)
dṹdṹ
Ije
fufu
Ifè (Tchetti)
ɖúɖú
Ijebu
fũfũ
Ije
dúdú
Ijesha
fũfũ
Ijebu
dúdú
Ile-Ife
fũfũ
Ijesha
dṹdṹ
Kura (Awotébi)
fúfṹ
Ile-Ife
dṹdṹ
Kura (Partago)
fofu
Kura (Awotébi)
dúdṹ
Mokole
fũfũ
Kura (Partago)
dudũ
Moretan
fũfũ
Mokole
dṹdṹ
Nago (N) (Kambolé)
fũfũ
Moretan
dṹdṹ
Nago (N) (Manigri)
fõfũ
Nago (N) (Kambolé)
dudũ
Nago (S) (Kétou)
fufu
Nago (N) (Manigri)
dṹdṹ
Nago (S) (Pobè)
fũfũ
Nago (S) (Kétou)
dúdú
Ondo
fũfũ
Nago (S) (Pobè)
dúdú
Owo
fũfũ
Ondo
dúdú
Oyo
fũfũ
Owo
dṹdṹ
Yoruba (Ibadan)
fũfũ
Oyo
dúdú
Yoruba (Porto-Novo)
fũfũ
Yoruba (Ibadan)
dúdú
Yoruba (Porto-Novo)
dúdú
dṹdṹ
158
156. bon
155. rouge
Ana (Sokodé)
k͡pik͡pa
Ana (Sokodé)
sã̀
Boko
k͡pik͡pa
Boko
Cabe (Savè)
k͡puk͡pa
sís ã̀
sã̀
Cabe (Tchaourou)
k͡puk͡pa
Cabe (Savè)
ɔ̀dà
Egba
k͡puk͡pa
Cabe (Tchaourou)
daá
Ekiti
k͡puk͡pa
Egba
dáa
Ica
k͡puk͡pa
Ekiti
Idaca
k͡pik͡pa
Ica
dára
sís ɔ̃̀
Ifè (Akparè)
k͡pik͡pa
Idaca
sís ã̀
Ifè (Atakpamé)
k͡pik͡pa
Ifè (Tchetti)
k͡pik͡pa
Ije
kuk͡pa
Ijebu
rere
Ifè (Akparè)
dáa
sã̀
k͡pik͡pa
Ifè (Atakpamé)
Ijesha
k͡puk͡pa
Ifè (Tchetti)
sís ɔ̃̀
sã̀
Ile-Ife
k͡puk͡pa
Ije
daɰa
kuk͡pa
Ijebu
dára
Kura (Awotébi)
k͡pok͡pá
Ijesha
dára
Kura (Partago)
k͡pɛk͡pɛ̃
Ile-Ife
dára
Mokole
nk͡pa
Kura (Awotébi)
ɔ́saŋà
Moretan
k͡pik͡pa
Kura (Partago)
Nago (N) (Kambolé)
kuk͡pã
Mokole
ɔsːã
i ́si ̀ã̀
Nago (N) (Manigri)
k͡puk͡pã
Moretan
Nago (S) (Kétou)
k͡puk͡pa
si ́sã̀
sã̀
Nago (S) (Pobè)
k͡puk͡pa
Nago (N) (Kambolé)
osjã
Ondo
k͡puk͡pa
Nago (N) (Manigri)
kidɔ̃
Owo
k͡puk͡pa
Nago (S) (Kétou)
dáadáa
Oyo
k͡puk͡pa
Nago (S) (Pobè)
dáa
Yoruba (Ibadan)
k͡puk͡pa
Ondo
Yoruba (Porto-Novo)
k͡puk͡pa
si ́sã̀
sã̀
Owo
si ́sã̀
Oyo
dídaa
Yoruba (Ibadan)
dára
Yoruba (Porto-Novo)
dáadáa
159
157. rond
158. sec
Ana (Sokodé)
t͡ʃàd͡ʒɔ́k͡pé
Ana (Sokodé)
ɡ͡bi ́ɡ͡bɛ̃
Boko
ɡóbótó
Boko
ɡ͡bi ́ɡ͡bɛ̃
Cabe (Savè)
róbótó
Cabe (Savè)
ɡ͡bi ́ɡ͡bɛ̃
Cabe (Tchaourou)
róbótó
Cabe (Tchaourou)
ɡ͡bi ́ɡ͡bɛ̃
Egba
wi ́ɡ͡bo
Egba
ɡ͡bi ́ɡ͡bɛ
Ekiti
ríbítí
Ekiti
ɡ͡bi ́ɡ͡bɛ̃
Ica
róbótó
Ica
ɡ͡bi ́ɡ͡bɛ̃
òrùdu
Idaca
ɡ͡bi ́ɡ͡bɛ̃
Idaca
ròbòtòtò
ɡ͡bi ́ɡ͡bɛ
Ifè (Akparè)
ròbòtò
Ifè (Akparè)
ɡ͡bi ́ɡ͡bɛ̃
Ifè (Atakpamé)
blédé
Ifè (Atakpamé)
ɡ͡bi ́ɡ͡bɛ̃
ɡ͡bi ́i ́bú
Ifè (Tchetti)
ɡ͡bɛ̃
Ifè (Tchetti)
– no entry –
Ije
ɡ͡buɡ͡bɛ̃
Ije
ɣoɡodo
Ijebu
ɡ͡bi ́ɡ͡bɛ
Ijebu
róbótó
Ijesha
ɡ͡bi ́ɡ͡bɛ̃
Ijesha
roboto
Ile-Ife
ɡ͡bi ́ɡ͡bɛ̃
róɡótó
Kura (Awotébi)
ɔɡ͡bɛ
Ile-Ife
ríbítí
Kura (Partago)
ɔ́ɡwɛ
Kura (Awotébi)
ɔ̀k͡pádɛ̀dɛ̀
Mokole
ǹɡb
͡ ɛ
Kura (Partago)
ɔ́kp
͡ ade
Moretan
ɡ͡bi ́ɡ͡bɛ̃
Mokole
bòkòto
Nago (N) (Kambolé)
ki ́ɡ͡bɛ̃
Moretan
rúbó
Nago (N) (Manigri)
ki ́ɡ͡bɛ̃
Nago (N) (Kambolé)
ɡiɡi
Nago (S) (Kétou)
ɡ͡bi ́ɡ͡bɛ
Nago (N) (Manigri)
ojɛɡi
Nago (S) (Pobè)
ɡ͡buɡ͡bɛ
Nago (S) (Kétou)
ɰoɡodo
Ondo
ɡ͡bi ́ɡ͡bɛ̃
Nago (S) (Pobè)
ɣoɡodo
Owo
ɡ͡bi ́ɡ͡bɛ̃
Ondo
kóbítí
Oyo
ɡ͡bi ́ɡ͡bɛ
Owo
róbótó
Yoruba (Ibadan)
ɡ͡bi ́ɡ͡bɛ̃
Oyo
róbótó
Yoruba (Porto-Novo)
ɡ͡bi ́ɡ͡bɛ
Yoruba (Ibadan)
jíbo
Yoruba (Porto-Novo)
ɣobũto
160
159. chaud (il faid chaud)
160. froid (il faid froid)
Ana (Sokodé)
ɡ͡bi ́ɡ͡bónã́
Ana (Sokodé)
tútù
Boko
ɡ͡bi ́ɡ͡bonã́
ɡ͡bi ́ɡ͡bónɛ̃́
Boko
tútù
Cabe (Savè)
tútù
ɡ͡bi ́ɡ͡bónɛ̃́
ɡ͡bi ́ɡ͡bónɔ̃́
Cabe (Tchaourou)
tútù
Egba
tútù
Ekiti
tútù
Ica
ɡ͡bi ́ɡ͡bónã́
ɡ͡bi ́ɡ͡bonɔ̃́
Ica
tútù
Idaca
ɡ͡bi ́ɡ͡bónã́
Idaca
tútù
Ifè (Akparè)
ɡ͡bi ́ɡ͡bonã́
Ifè (Akparè)
tútù
Ifè (Atakpamé)
ɡ͡bi ́ɡ͡bonã́
Ifè (Atakpamé)
tútù
Ifè (Tchetti)
ɡ͡boná
Ifè (Tchetti)
tù
Ije
Ije
tútù
Ijebu
ɡ͡buɡ͡bonã
ɡ͡bi ́ɡ͡bónã́
Ijebu
tútù
Ijesha
ɡ͡bi ́ɡ͡bónã́
Ijesha
tútù
Ile-Ife
ɡ͡bi ́ɡ͡bónã́
Ile-Ife
tútù
Kura (Awotébi)
ɔɡ͡bəna
Kura (Awotébi)
otútù
Kura (Partago)
Kura (Partago)
Mokole
ɔɡ͡bəna
ɡ͡bã́
Mokole
otútù
tútũ̀
Moretan
ɡ͡bi ́ɡ͡bonã́
Moretan
tútù
Nago (N) (Kambolé)
ɡ͡bona
Nago (N) (Kambolé)
tútù
Nago (N) (Manigri)
ki ́ɡ͡bonã́
Nago (S) (Kétou)
ɡ͡buɡ͡bona
Nago (N) (Manigri)
tutu
Nago (S) (Pobè)
Nago (S) (Kétou)
tutu
Ondo
ɡ͡buɡ͡bona
ɡ͡bi ́ɡ͡bonã́
Nago (S) (Pobè)
tútù
Owo
ɡ͡bi ́ɡ͡bónã́
Ondo
tútù
Oyo
òru
Owo
tútù
Yoruba (Ibadan)
ɡ͡bi ́ɡ͡bónã́
Oyo
tútù
Yoruba (Porto-Novo)
ɡ͡bi ́ɡ͡bónã́
Yoruba (Ibadan)
tútù
Yoruba (Porto-Novo)
tútù
Cabe (Savè)
Cabe (Tchaourou)
Egba
Ekiti
kítù
161
161. qui?
162. quoi?
Ana (Sokodé)
kí
Boko
nɛ̀ɛ ́̃
nɛ̀ɛ ́̃
Boko
kí
Cabe (Savè)
leeni
Cabe (Savè)
kíí
Cabe (Tchaourou)
léni
Cabe (Tchaourou)
kíí
Egba
tanĩ
Egba
kínĩ
Ekiti
tanĩ
Ekiti
kénĩ
Ica
lèé
Ica
kéé
Idaca
lèéi
Idaca
kéko
Ana (Sokodé)
léko
kée
èsí
Ifè (Akparè)
kí
Ifè (Atakpamé)
kí
Ifè (Atakpamé)
nɛ̀ɛ ́̃
nɛ̀ɛ ́̃
Ifè (Tchetti)
kí
Ifè (Tchetti)
nɛ̃ɛ̀ ́̃
Ije
kə
Ije
lə
Ijebu
kérè
Ijebu
jèsí
Ijesha
kínĩ
Ijesha
tanĩ
Ile-Ife
– no entry –
Ile-Ife
èsí
Kura (Awotébi)
kɛ́li
Kura (Awotébi)
ɛsɪ ̙́
Kura (Partago)
Kura (Partago)
esɪ ́nɪ ̀
Mokole
kɛ́lɪ ̀
mi ̀i ̃́
Mokole
joi
Moretan
kí
Moretan
nɛ̀ɛ ́̃
Nago (N) (Kambolé)
kéí
Nago (N) (Kambolé)
èsí
Nago (N) (Manigri)
èsí
Nago (N) (Manigri)
kéí
Nago (S) (Kétou)
le
Nago (S) (Kétou)
ke
Nago (S) (Pobè)
lèé
Nago (S) (Pobè)
kéé
Ondo
èsí
Ondo
kéí
Owo
tanĩ
Owo
kénĩ
Oyo
tanĩ
Oyo
kí
Yoruba (Ibadan)
tanĩ
Yoruba (Porto-Novo)
tanĩ
Ifè (Akparè)
ké
ki ́ni ̃́
Yoruba (Ibadan)
kínĩ
kínĩ
162
163. sommeil
Ana (Sokodé)
orũ
Boko
orũ
Cabe (Savè)
ówṹ
Cabe (Tchaourou)
sòɡ͡bó
Egba
sòòɡ͡bò
sɔ̃̀
Ekiti
orũ
Ica
Idaca
orũ
òrũ̀ɡ͡bó
Ifè (Akparè)
orũ̀
Ifè (Atakpamé)
orũ
Ifè (Tchetti)
orũ
Ije
od͡ʒuɰũ
Ijebu
orũ
Ijesha
Ile-Ife
orũ
orũ̀
Kura (Awotébi)
súsu
Kura (Partago)
súsù
Mokole
Moretan
kúsìkó
òrũ̀ɡ͡bó
Nago (N) (Kambolé)
owũ
Nago (N) (Manigri)
owũ
Nago (S) (Kétou)
od͡ʒũː
od͡ʒũ
Ondo
od͡ʒuɰũ
òòrũ̀
Owo
orũ
Oyo
orũ
Yoruba (Ibadan)
orũ
Yoruba (Porto-Novo)
oɰũ
Nago (S) (Pobè)
163
Appendix M. Ede wordlists: Percentage and variance matrices for lexical similarity
The following percentage and variance matrices for lexical similarity were computed by the
computer program WordSurv (Version 2b.5d – Wimbish 1989; JAARS 1994). The program does
not apply a linguistic comparative method to the data, and thus does not determine cognates
based on historical analysis. Instead, WordSurv performs a count of the similarity decisions
previously made and presents this count in a percentage similarity matrices (Wimbish p. 31).
The application of two previously mentioned different sets of similarity judgment criteria
resulted in the computation of two different similarity matrices: Computation I is based on
Criteria Set 1 that disregards differences in the morphological structure of the elicited items, and
Computation II is based on Criteria Set 1I that does not disregard differences in the
morphological structure. (For more details regarding both criteria sets see Appendix K.)
164
M.1. Computation I
For this computation, differences in the morphological structure of the elicited items are discarded
1.
Percentage Matrix
Ifè (Akparè)
94 Boko
92 91 Ifè (Atakpamé)
92 90 92 Morétan
92 88 89 88 Ifè (Tchetti)
86 85 88 89 88 Idaca
81 81 80 82 77 83 Ica
82 79 85 79 76 76 73
74 72 75 74 73 75 79
66 66 67 68 67 72 73
70 68 70 69 64 72 80
68 65 67 65 60 69 75
72 71 74 72 69 72 72
70 70 72 72 69 72 74
68 66 67 68 64 69 68
72 70 73 73 68 72 74
69 67 70 69 64 69 72
68 67 69 70 63 66 71
69 66 70 68 65 67 69
65 63 66 63 62 64 71
63 61 67 64 63 65 63
67 67 67 67 64 66 65
70 67 69 70 67 74 77
72 69 72 72 69 71 70
72 69 72 71 69 73 71
62 58 59 60 65 62 57
60 58 59 60 64 64 59
48 46 47 46 44 48 47
Ana (Sokodé)
68 Nago (N) (Kambolé)
64 83 Nago (N) (Manigri)
68 75 77 Cabe (Tchaourou)
65 69 71 93 Cabe (Savè)
68 63 60 72 71 Ijesha
67 67 63 75 75 90 Yoruba (Porto-Novo)
64 63 60 70 69 87 88 Ijebu
69 65 58 70 69 90 87 87 Ekiti
66 66 56 68 68 88 85 84 90 Ile-Ife
66 63 57 69 70 86 85 84 87 84 Yoruba (Ibadan)
69 63 55 69 69 83 86 80 84 81 85 Oyo
61 62 55 74 73 83 83 80 86 82 84 83 Egba
62 59 52 61 60 75 73 75 81 77 75 71 69 Ondo
61 57 52 59 60 80 78 78 80 79 77 72 71 74 Owo
64 64 63 75 74 83 87 80 82 78 81 78 78 69 69 Nago (S) (Kétou)
66 64 61 74 71 79 80 75 78 73 74 75 73 69 65 85 Nago (S) (Pobè)
67 66 64 70 67 74 79 71 75 70 69 71 68 65 64 82 86 Ije
58 64 63 60 56 57 57 57 57 53 54 49 55 52 52 58 59 59 Kura (Awotébi)
58 61 60 58 54 56 60 58 59 54 55 54 57 53 52 57 58 56 88 Kura (Partago)
46 49 49 50 45 47 47 45 46 44 45 45 42 46 39 42 47 44 48 47 Mokole
165
2.
Variance matrix
Ifè (Akparè)
3.7 Boko
4.2 4.5 Ifè (Atakpamé)
4.2 4.6 4.2 Morétan
3.8 4.6 4.5 4.6 Ifè (Tchetti)
4.9 5.0 4.6 4.4 4.2 Idaca
6.0 6.0 6.2 5.9 5.9 5.3 Ica
6.1 6.4 5.7 6.4 6.2 6.2 7.0
6.2 6.3 6.2 6.2 5.7 5.6 5.7
6.7 6.7 6.7 6.6 6.1 5.8 6.2
6.5 6.6 6.5 6.5 6.2 5.8 5.6
6.6 6.7 6.7 6.7 6.3 6.0 6.1
7.1 7.1 7.0 7.0 6.7 6.5 7.0
6.5 6.4 6.4 6.3 6.0 5.8 6.2
7.2 7.3 7.4 7.2 6.8 6.5 7.2
7.0 7.1 7.0 6.9 6.7 6.4 6.8
7.2 7.3 7.2 7.2 6.8 6.6 7.0
7.2 7.3 7.2 7.1 6.9 6.7 7.0
7.3 7.4 7.3 7.3 6.9 6.7 7.2
7.4 7.4 7.4 7.4 6.9 6.8 7.0
7.5 7.5 7.4 7.4 6.9 6.7 7.5
7.3 7.3 7.4 7.3 6.8 6.7 7.4
6.5 6.6 6.6 6.4 6.1 5.7 5.9
6.3 6.5 6.4 6.3 6.0 5.8 6.4
6.3 6.5 6.4 6.4 6.0 5.7 6.4
6.9 7.0 7.0 6.9 6.2 6.3 7.0
6.9 6.9 7.0 6.9 6.2 6.2 6.9
7.7 7.7 7.8 7.7 7.0 7.0 7.7
Ana (Sokodé)
6.7 Nago (N) (Kambolé)
6.9 4.8 Nago (N) (Manigri)
6.7 5.6 5.4 Cabe (Tchaourou)
6.9 6.0 5.8 3.3 Cabe (Savè)
7.5 6.9 7.0 6.5 6.5 Ijesha
6.8 6.1 6.2 5.6 5.6 4.3 Yoruba (Porto-Novo)
7.6 6.8 6.9 6.5 6.5 5.3 4.6 Ijebu
7.4 6.8 7.0 6.5 6.6 4.8 4.8 5.2 Ekiti
7.6 6.7 7.0 6.6 6.6 5.1 5.1 5.7 4.7 Ile-Ife
7.5 6.8 7.0 6.5 6.5 5.5 5.1 5.7 5.3 5.7 Yoruba (Ibadan)
7.4 6.9 7.1 6.6 6.6 6.0 5.0 6.3 5.8 6.2 5.6 Oyo
7.7 6.8 7.0 6.2 6.3 5.9 5.3 6.2 5.4 6.0 5.7 5.9 Egba
7.7 7.0 7.1 6.9 6.9 6.8 6.3 6.7 6.1 6.6 6.7 7.1 7.2 Ondo
7.8 7.0 7.1 7.0 6.9 6.3 5.9 6.4 6.2 6.3 6.5 7.1 7.0 6.8 Owo
6.9 6.2 6.2 5.6 5.7 5.4 4.3 5.7 5.5 5.9 5.6 5.9 5.8 6.5 6.5
6.9 6.2 6.3 5.7 5.8 5.9 5.2 6.1 5.9 6.3 6.2 6.2 6.3 6.5 6.7
6.8 6.1 6.2 5.9 6.1 6.3 5.2 6.4 6.2 6.5 6.5 6.5 6.6 6.7 6.8
7.2 6.2 6.2 6.3 6.4 7.1 6.4 7.0 7.1 7.1 7.1 7.2 7.0 7.1 7.1
7.1 6.3 6.3 6.4 6.4 7.1 6.3 7.0 7.0 7.1 7.0 7.1 7.0 7.1 7.1
7.9 7.0 7.0 7.0 7.0 7.8 7.0 7.7 7.7 7.7 7.7 7.8 7.6 7.7 7.5
Nago (S) (Kétou)
4.6 Nago (S) (Pobè)
5.0 4.5 Ije
6.4 6.4 6.4 Kura (Awotébi)
6.4 6.4 6.4 4.2 Kura (Partago)
6.9 7.0 7.0 7.0 7.0 Mokole
166
M.2. Computation II
For this computation, differences in the morphological structure are not not disregarded
1.
Percentage matrix
Ifè (Akparè)
90 Boko
87 88 Ifè (Atakpamé)
86 85 89 Morétan
83 82 84 81 Ifè (Tchetti)
76 75 80 80 79 Idaca
77 78 78 77 71 75 Ica
77 76 79 74 70 68 68
65 64 66 64 63 65 71
59 58 59 57 56 58 63
59 56 59 57 52 59 69
54 52 54 51 47 55 63
63 62 63 60 58 65 65
58 58 61 60 56 63 66
53 52 54 51 49 55 55
63 63 64 61 59 65 65
60 60 63 58 56 63 63
51 53 54 53 47 52 60
58 55 59 57 55 59 61
52 52 54 49 46 53 58
54 52 56 53 51 55 57
55 56 55 52 49 57 57
59 59 58 58 55 62 67
59 56 61 60 58 62 60
59 60 60 59 57 67 63
45 41 42 41 46 44 43
51 47 48 47 52 50 48
40 37 40 37 36 37 37
Ana (Sokodé)
60 Nago (N) (Kambolé)
56 72 Nago (N) (Manigri)
54 61 67 Cabe (Tchaourou)
50 58 64 87 Cabe (Savè)
59 56 52 60 56 Ijesha
55 54 51 63 60 80 Yoruba (Porto-Novo)
49 48 51 60 57 76 76 Ijebu
60 57 53 58 55 86 82 76 Ekiti
57 57 51 54 54 80 79 70 89 Ile-Ife
50 50 51 61 59 75 76 78 78 75 Yoruba (Ibadan)
58 50 48 56 54 76 78 70 79 73 72 Oyo
50 49 46 56 56 72 71 66 77 72 71 74 Egba
53 51 46 53 50 68 68 60 77 72 67 63 63 Ondo
51 46 42 50 50 71 71 65 75 73 65 66 63 69 Owo
56 55 52 61 59 72 79 67 75 69 66 70 69 61 61 Nago (S) (Kétou)
54 50 50 60 53 70 71 58 68 63 59 66 63 61 55 75 Nago (S) (Pobè)
55 56 54 60 55 65 71 58 67 64 58 62 60 58 58 75 75 Ije
42 48 51 48 45 41 40 46 43 38 45 36 40 38 37 42 42 43 Kura (Awotébi)
47 48 47 44 42 49 48 43 50 46 43 45 44 44 43 48 47 45 77 Kura (Partago)
36 36 36 33 31 35 35 26 38 35 29 34 29 37 30 31 34 33 32 36 Mokole
167
2.
Variance matrix
Ifè (Akparè)
4.6 Boko
5.3 5.1 Ifè (Atakpamé)
5.3 5.5 4.9 Morétan
5.3 5.4 5.3 5.5 Ifè (Tchetti)
6.0 6.1 5.7 5.6 5.3 Idaca
6.5 6.4 6.5 6.5 6.4 6.1 Ica
6.7 6.7 6.5 6.9 6.7 6.7 7.4 Ana (Sokodé)
6.7 6.8 6.8 6.8 6.2 6.1 6.4 7.1 Nago (N) (Kambolé)
6.9 6.9 7.0 7.0 6.4 6.4 6.8 7.2 5.8 Nago (N) (Manigri)
6.9 7.0 7.0 7.0 6.5 6.3 6.5 7.2 6.3 6.1 Cabe (Tchaourou)
7.0 7.0 7.1 7.0 6.5 6.4 6.8 7.2 6.4 6.2 4.3 Cabe (Savè)
7.6 7.6 7.7 7.7 7.1 6.9 7.5 7.9 7.1 7.2 7.0 7.1 Ijesha
7.0 6.9 7.0 6.9 6.4 6.2 6.7 7.2 6.4 6.4 6.2 6.3 5.8 Yoruba (Porto-Novo)
7.7 7.7 7.8 7.7 7.1 7.0 7.7 7.9 7.1 7.1 6.9 7.0 6.7 6.0 Ijebu
7.5 7.5 7.6 7.6 7.0 6.8 7.4 7.8 7.1 7.1 7.0 7.1 5.5 5.5 6.7 Ekiti
7.6 7.6 7.6 7.6 7.1 6.9 7.5 7.9 7.0 7.1 7.1 7.1 6.3 5.8 7.1 4.9 Ile-Ife
7.7 7.7 7.8 7.7 7.1 7.1 7.6 7.9 7.1 7.1 6.9 7.0 6.8 6.0 6.4 6.5 6.8 Yoruba (Ibadan)
7.7 7.8 7.8 7.7 7.2 7.0 7.6 7.9 7.2 7.2 7.1 7.1 6.8 5.9 7.2 6.4 7.0 7.1 Oyo
7.7 7.7 7.8 7.7 7.1 7.0 7.6 7.9 7.1 7.0 7.0 7.0 7.1 6.4 7.3 6.5 7.0 7.0 6.9 Egba
7.7 7.7 7.8 7.7 7.1 7.0 7.6 7.9 7.1 7.1 7.1 7.1 7.3 6.6 7.6 6.6 7.0 7.3 7.6 7.5 Ondo
7.7 7.7 7.8 7.7 7.1 7.0 7.6 7.9 7.1 7.0 7.1 7.1 7.2 6.4 7.4 6.8 6.9 7.4 7.5 7.5 7.2 Owo
6.9 6.9 7.1 6.9 6.4 6.3 6.6 7.2 6.4 6.4 6.3 6.3 6.5 5.2 6.7 6.2 6.6 6.7 6.6 6.5 6.9 6.9
6.9 7.0 7.0 6.9 6.4 6.3 6.9 7.2 6.4 6.4 6.3 6.4 6.6 5.8 7.0 6.6 6.9 7.0 6.8 6.8 6.9 7.0
6.9 6.9 7.0 6.9 6.4 6.1 6.8 7.2 6.4 6.4 6.3 6.4 6.9 5.8 7.0 6.7 6.8 7.0 7.0 6.9 7.0 7.0
7.0 6.9 7.1 6.9 6.5 6.4 7.0 7.2 6.5 6.5 6.5 6.4 7.1 6.3 7.1 7.1 6.9 7.1 6.9 6.9 6.9 6.9
7.1 7.0 7.1 7.0 6.5 6.4 7.0 7.2 6.4 6.4 6.4 6.4 7.2 6.4 7.0 7.1 7.1 7.0 7.1 7.0 7.0 7.0
7.5 7.4 7.6 7.4 6.8 6.8 7.4 7.6 6.8 6.8 6.6 6.5 7.5 6.7 6.8 7.5 7.4 7.0 7.4 7.0 7.5 7.1
Nago (S) (Kétou)
5.6 Nago (S) (Pobè)
5.6 5.6 Ije
6.4 6.4 6.4 Kura (Awotébi)
6.4 6.4 6.4 5.4 Kura (Partago)
6.5 6.7 6.6 6.6
6.8 Mokole
168
Appendix N. Ede phrase list: French phrases
Language (dialect) name:
Place:
Informant(s):
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
14.
15.
16.
17.
18.
19.
20.
21.
22.
23.
24.
25.
26.
27.
28.
29.
30.
31.
32.
33.
34.
35.
36.
37.
Alternative name:
Researcher:
(Age: ) Native village
Il tomba (hier).
L’enfant tomba.
Il est en train de tomber.
Il tombera (va tomber).
Qui va tomber? L’enfant va tomber.
Est qu’il est tombé? Non, il n’est pas tombé.
Si (quand) il tombe, dis-le-moi.
S’il était tombé, il serait blessé (mais il n’est pas tombé).
Ne tombe pas!
Il a mangé (quelque nourriture) (hier).
Il est en train de manger (quelque nourriture).
Il mangera (va manger) (quelque nourriture).
Est ce qu’il est en train de manger? Non il n’est pas en train de manger.
Est ce qu’il est en train de manger? Il est en train de manger le poisson.
Si (quand) il mange le poisson, dis-le-moi.
S’il avait mangé le poisson, ça aurait été bon (mais il ne l’a pas fait).
Mange le poisson!
Mange ce poisson-ci!
Ne mange pas la viande!
Ne mange pas cette viande là!
Ne mange pas la viande en question!
Cet enfant-ci veut manger le poisson.
Il va manger les poissons.
Cet enfant-là (l’autre enfant) va manger la viande.
Il va manger toute la viande (tous les morceaux).
Qui est tombé? L’enfant en question est tombé.
Qui est tombé? Plusieurs enfants sont tombés.
Voici une maison.
Voici la maison de l’enfant en question.
Voici une marmite de fer.
Voici quelques marmites.
Voici quelques marmites de fer.
C’est ma marmite.
C’est la marmite de ma mère.
Il a cassé la marmite.
La marmite est cassée.
Voici la marmite cassée.
169
Appendix O
Ede phrase lists: Elicited data sorted by gloss
Phrase 1: Il tomba (hier).
Ana (Sokodé)
ó shubú nɔná
Boko
ó shubú n oná
Cabe (Savè)
ó shubú
Cabe (Tchaourou)
ó shubú
Egba
ó shubú lá àná
Ekiti
Ica
ó shubú ná àná
ó shubú nɔ́ɔn
̃ ɔ̃́
Idaca
ó shubú nanã
Ifè (Akparè)
ó shubú n ɔná
Ifè (Atakpamé)
ó shubú n oná
Ifè (Tchetti)
ó shubú n ɔná
Ije
ó shubú ɔ̀ná
Ijebu
ó shubú lá àná
Ijesha
ó shubú lá àná
Ile-Ife
ó shubú lá àná
Kura (Alédjo-Koura) ó shú nɔ́nã
Mokole
í cukú
Moretan
ó shubú n oná
Nago (N) (Kambolé)
ó shubú ɔ̀ná
Nago (N) (Manigri)
ó shubú ɔ̀ná
Nago (S) (Kétou)
ó shubú lɔ́ ɔ̀ná
Nago (S) (Pobè)
ó shubú lóòná
Ondo
ó shubú naná
Owo
ó shubú àná
Oyo
ó shubú láná
Yoruba (Ibadan)
ó shubú lá àná
Yoruba (Porto-Novo) ó shubú lá àná (ó shubú ní àná)
170
Phrase 2: L’enfant tomba.
Ana (Sokodé)
madé ɔ́ shubú
Boko
madé ɛ́ shubú
Cabe (Savè)
ɔmɔ ɔ́ shubú
Cabe (Tchaourou)
Egba
ɔmɔ ɔ́shubú
ɔmɔ okũ̀rin shubú
Ekiti
ɔma náã́ shubú
Ica
ɔmɔ shubú
Idaca
ɔma ɔ́ shubú
Ifè (Akparè)
ɔma ɛ̀ shubú
Ifè (Atakpamé)
madé shubú
Ifè (Tchetti)
oma shubú
Ije
ɔma shubú
Ijebu
Ijesha
ɔmɔ okùrɛn yìí shubú
ɔmɔ okũrin náã́ shubú
Ile-Ife
ɔmɔ okùrin náãś hubú
Kura (Alédjo-Koura) mání shú
Mokole
amaũ í cukú
Moretan
madé á shubú
Nago (N) (Kambolé)
madé kékeé subú / ɔma subú
Nago (N) (Manigri)
ɔma subú
Nago (S) (Kétou)
ɔmɔ shubú
Nago (S) (Pobè)
ɔmá shubú
Ondo
ɔma ni shubú
Owo
́ shubú
ɔma okùrin náãó
Oyo
ɔmɔdé yìí shubú
ɔmɔ okùrin náã́ shubú
Yoruba (Ibadan)
Yoruba (Porto-Novo) ɔmɔ náã́ shubú
171
Phrase 3: Il est en train de tomber.
Ana (Sokodé)
ó bò kó shubú
Boko
ó wà shubú
Cabe (Savè)
ń wà ń shubú lɔ
Cabe (Tchaourou)
ń shubú lɔ
Egba
ó shubú
Ekiti
ó shubú
Ica
ó wà ń shubú, ń kó shubú
Idaca
ó wà shubú
Ifè (Akparè)
ó wà shubú
Ifè (Atakpamé)
ó wà shubú
Ifè (Tchetti)
ó wà shubú
Ije
é shubú ɔ́wɔ́
Ijebu
ó fɛ́ shubú
Ijesha
ó shubú
Ile-Ife
ó shubú
Kura (Alédjo-Koura) ń wɛ̀rɛ́ ń shu
Mokole
í wà si kú cukú
Moretan
ó wà shubú
Nago (N) (Kambolé)
á subú lɔ
Nago (N) (Manigri)
ɔma subú lɔ
Nago (S) (Kétou)
ń shubú lɔ
Nago (S) (Pobè)
ń shubú
Ondo
ó shubú
Owo
á shubú
Oyo
ó ń shubú
Yoruba (Ibadan)
ó shubú
Yoruba (Porto-Novo) ó ń shubú
172
Phrases 4: Il tombera (va tomber).
Ana (Sokodé)
ó kó shubú
Boko
ó bò kó shubú
Cabe (Savè)
ń kó shubú
Cabe (Tchaourou)
ń kó shubú
Egba
ó ma shubú
Ekiti
á shubú
Ica
ń kó wá shubú, ń kó shubú
Idaca
ɛ kó shubú / ɛ kó wa shubú
Ifè (Akparè)
ná kó shubú
Ifè (Atakpamé)
ná kó shubú
Ifè (Tchetti)
ó kó shubú
Ije
á wá shubú
Ijebu
á shubú
Ijesha
yòó shubú
Ile-Ife
ó mɔ má shubú
Kura (Alédjo-Koura) ń wá shú
Mokole
á nà kú cukú
Moretan
ó kó shubú / ó bò kó shubú
Nago (N) (Kambolé)
ń kó shubú
Nago (N) (Manigri)
n kó shubú
Nago (S) (Kétou)
óo shubú
Nago (S) (Pobè)
áà shubú
Ondo
á shubú
Owo
á shubú bó kpɛ́ si
Oyo
yóò / yíò shubú
Yoruba (Ibadan)
ó máã shubú
Yoruba (Porto-Novo) yóò shubú / yíò shubú
173
Phrase 5: Qui va tomber? L’enfant va tomber.
Ana (Sokodé)
nɛ̀ɛ ́ bò kó shubú? madé ɔ́ bò kó shubú
Boko
nɛ̀ɛ ́ ná kó shubú? ɔmɔ ɛ́ ná kó shubú
Cabe (Savè)
le ń kó shubú? ɔmɔ ń kó shubú
Cabe (Tchaourou)
Egba
lèé ń kó shubú? ɔmɔ nɛ ń kó shubú
tani fɛ́ shubú? ɔmɔ ok ũ̀rin ma shubú
Ekiti
tani ó shubú? ɔma náã́ shubú
Ica
lèé ń kó shubú? ɔmɔ ń kó shubú
Idaca
lèé ɛ kó shubú le? ɔma ɔ́ ɛ kó shubú
Ifè (Akparè)
nɛ̀ɛ ́ bò kó shubú? madé bò kó shubú
Ifè (Atakpamé)
nɛ̀ɛ ́ ná kó shubú? madé ná kó shubú
Ifè (Tchetti)
nɛ̀ɛ ́ kó shubú? oma kó shubú
Ije
èsí má shubú? ɔma á shubú
Ijebu
èsí á shubú? ɔmɔ okùrɛn á shubú
tani yóò shubú? ɔmɔ okṹrin náã́ óò shubú
Ijesha
èsí ló ma shubú? ɔmɔ okùrin ló ma shubú
Kura (Alédjo-Koura) ó shú dáã?́ àyi kàsì shuda
Ile-Ife
Mokole
yoi á cukú? amaṹ á nà kú cukú
Moretan
nɛ̀ɛ ́ bò kó shubú? madé á bò kó shubú
Nago (N) (Kambolé)
èsí ń kó shubú? madé ń kó shubú
Nago (N) (Manigri)
èsí ń kó shubú? ɔma ń kó shubú
Nago (S) (Kétou)
lèé ó fɛ́ shubú? ɔmɔ ɛ shubú
Nago (S) (Pobè)
láà shubú? ɔma à shubú
Ondo
èsí á shubú? ɔma ná shubú
Owo
tani á shubú? ɔmɔdé okùrin náã́
tani yóò / yíò shubú? ɔmɔ náã́ yíò / yóò shubú
tani ó má shubú? ɔma okùrin náã́ ó máã́ shubú
Oyo
Yoruba (Ibadan)
Yoruba (Porto-Novo) tani ó shubú? ɔmɔ náã́ yóò shubú
174
Phrase 6: Est qu’il est tombé? Non, il n’est pas tombé.
Ana (Sokodé)
ó shubú ù? òò, kò shubú
Boko
ó shubú ù? òò, kò shubú
Cabe (Savè)
ǹjɛ́ ó shubú? hṹú kò shubú
Cabe (Tchaourou)
ó shubú ù? / ó shubú ni? húṹ, kò shubú
Egba
shí ó shubú? kò shubú
Ekiti
shé ó shubú? òò, kò shubú
Ica
ǹjɛ́ ó shubú? ó shubú ù? húṹ kò shubú
Idaca
ó shubú ni? ó shubú rè? húṹ kò shubú
Ifè (Akparè)
ó shubú ù? òò, kò shubú
Ifè (Atakpamé)
ó shubú ú? òò, kò shubú
Ifè (Tchetti)
ǹjɛ́ ó shubú? húṹ kò shubú
Ije
ǹjɛ́ ó shubú? áàhán, kò shubú
Ijebu
shé ó shubú? urɔ́ kè shubú
Ijesha
shó shubú? iirɔ́ kò shubú
shé ó shubú bá ɛ̀? rárá o mà shubú
Kura (Alédjo-Koura) ó shú dáã?̀ àyi kàsì shuda
Ile-Ife
Mokole
xé èmà í cukú ù? àáwo kù cukú
Moretan
ó shubú ú? òò, kò shubú
Nago (N) (Kambolé)
ó subú ù? wòwó kò subú
Nago (N) (Manigri)
ó subú ù? ààyí, kò subú
Nago (S) (Kétou)
kí ó shubú ni? ǹhũ, kò shubú
Nago (S) (Pobè)
shó shubá ni? ìhṹ, kò shubú
Ondo
ó ná shubú? irɔ́, èè shubú
Owo
ó dè shubú? èé, è shubú
Oyo
ǹjɛ́ ó shubú? rárá o kò shubú
Yoruba (Ibadan)
shé ó shubú? rárá kò shubú
Yoruba (Porto-Novo) ǹjɛ́ ó shubú? irɔ́, kò shubú
175
Phrase 7: Si (quand) il tombe, dis-le-moi.
Ana (Sokodé)
bó shubú, kà fɔ̀ fú mi
Boko
bó shubú fɔ̀ fú mi
Cabe (Savè)
bí ó shubú, sɔɔ́ mi
Cabe (Tchaourou)
bóó shubú, sɔ ɔ́ mi
Egba
tó bá shubú, sɔ fṹ mi
Ekiti
tó bá shubú, fi mí wí
Ica
bɛ́ ó shubú, fɔ̀ fú mi
Idaca
bójí ó shubú, wií fú m
Ifè (Akparè)
bí ó shubú, fɔ̀ fú mi
Ifè (Atakpamé)
shí ó shubú fɔ̀ fú mi
Ifè (Tchetti)
Ije
bójó shubú, fɔ̀ ɔ́ mi
ló bó shubú, iyã́ sɔ ɔ́ mi
Ijebu
kó bá shubú, sɔ fú mi
Ijesha
tó bá shubú, á bá fara kpa (shùgbã́ kò shubú)
̀ ì
bó bá shubú, ko fu wãm
Ile-Ife
Kura (Alédjo-Koura) bóó shu, kà fú m
bìí í cukú, sɔ̀ɔ ́̃ ḿ
Mokole
Moretan
bí ó shubú, fɔ̀ fú mi
Nago (N) (Kambolé)
Nago (N) (Manigri)
bó subú ni, fɔ̀ fú mi
bí ó subú, fɔ̀ fṹ mi
Nago (S) (Kétou)
bó bá shubú, sɔ ɔ́ mi
Nago (S) (Pobè)
bó bá shubú, sɔ ɔ́ mi
Ondo
Owo
tó bá shubú, dùwà mí
bó shubú, fi wã̀ mi
Oyo
tó bá shubú, wá sɔ fṹ mi
Yoruba (Ibadan)
tí ó bá shubú, jɛ́ kí n mà
Yoruba (Porto-Novo) bó bá / bí ó bá shubú, sɔ fṹ mi
176
Phrase 8: S’il était tombé, il serait blessé (mais il n’est pas tombé).
Ana (Sokodé)
shó shubú, ó kó (wà kò shubú) (shɛ́ ɔwɔ) (= casser le bras)
Boko
ó bá shubú, ó bá bótì (wàà kò shubú)
Cabe (Savè)
bí ó shubú ni àbá sàmaa
Cabe (Tchaourou)
bó ti shubú àbá sàmaa
Egba
Ekiti
tó bá ti shubú, à ti fara kpa (shùgbɔ̃́ kò shubú)
tó bá jɛ́ ó ti shubú, ó bá mú ara kpa (shùgbɔ̃́ èè shubú)
Ica
báshi ní ó shubú, bá kpara
Idaca
bójí ó ti shubú, ɛ kó ti bara bàjɛ́ (àmá kò shubú)
Ifè (Akparè)
ó bá shubú, ó bá gbàkpà (wà kò shubú)
Ifè (Atakpamé)
shí ó shubú ná kó bótì
Ifè (Tchetti)
bójó ti shubú, ó kó kpa ara, àmá kò shubú
Ije
ló bó shubú ri, áà fara kpa jù kpàákpàá
kó bá shubú ara rɛ̀ bá ti bó (shùgbɔ̃́ kè è shubú)
tó bá ti shubú, á bá fara kpa (shùgbã́ kò shubú)
Ijebu
Ijesha
bó bá shubú ara ɛ̀ á ti bó (shùgbɔ̃́ kò shubú)
Kura (Alédjo-Koura) bó bá shu, ó bá kpa ú, àma kàã̀ shu
Ile-Ife
Mokole
bìí jɛ́ í cukú ó, nà kú mɛ́ɛ ̀
Moretan
bí ó shubú, ó má kpara (ó di kò shubú)
Nago (N) (Kambolé)
bí ó subú, ni ń kó kpaa, àmá kò subú / bí ó jɛ́ nó shubú à bá kpara
Nago (N) (Manigri)
bí ó se ní ó subú, ǹ kó kpaa, àmá kò subú
Nago (S) (Kétou)
ɔ́ bá ti shubú ni, ɛ́ ti fi ara kpa (àmɔ́ kò shubú)
Nago (S) (Pobè)
bó bá ti shubú ni, áà ti fara kpa, àmá kò shubú
Ondo
tó bá shubú, é bá mára kpa (kè ti mára kpa)
è bá shubú, è bá fara kpa (shùgbɔ̃́ è shubú)
Owo
Oyo
Yoruba (Ibadan)
tó bá shubú ni kí bá fara kpa (shùgbɔ̃́ kò shubú)
bá jí kpé ó ti shubú, a má ti fara kpa (shùgbɔ̃́ kò shubú)
Yoruba (Porto-Novo) tí ó bá ti shubú, ìbá fi ara kpa (shùgbɔ̃́ kò shubú)
177
Phrase 9: Ne tombe pas!
Ana (Sokodé)
má shubú
Boko
máã shubú
Cabe (Savè)
mɔ̀ shubú
Cabe (Tchaourou)
mɔ́ɔ ̀ shubú
Egba
máã shubú
Ekiti
mɔ́ɔ ̃ shubú o
Ica
máã shubú
Idaca
máã shubú
Ifè (Akparè)
máã shubú
Ifè (Atakpamé)
máã shubú
Ifè (Tchetti)
máã shubú
Ije
mɔ́ shubú o
Ijebu
mɔ́ shubú
Ijesha
mɔ́ / má shubú
Ile-Ife
mɔ́ shubú
Kura (Alédjo-Koura) má shu
Mokole
máã cukú
Moretan
máã shubú
Nago (N) (Kambolé)
má subú / mɔ́ shubú
Nago (N) (Manigri)
máã shubú
Nago (S) (Kétou)
mɔ́ shubú
Nago (S) (Pobè)
má shubú
Ondo
má shubú
Owo
má shubú
Oyo
má shubú
Yoruba (Ibadan)
máã shubú
Yoruba (Porto-Novo) má shubú
178
Phrase 10: Il a mangé (quelque nourriture) (hier).
Boko
ó jɛ iyε̃́ nɔná
ó jɛ iyε̃́ noná
Cabe (Savè)
ó jɛun
Cabe (Tchaourou)
ó jɛ ɔkà
Egba
ó jɛun lá àná
Ekiti
ó jɛun lá àná
Ica
ó jɛun
Idaca
ó ti jɛun
ó jɛ iyε̃́ nɔná
Ana (Sokodé)
Ifè (Akparè)
Ifè (Tchetti)
ó jɛ-yε̃́ / jɛ iyε̃́
ó jɛ iyã́ kã̀ nɔná
Ije
ó jɛun ɔ́ɔn
̀ á
Ijebu
ó jɛun lá àná
Ijesha
ó jɛun lá àná
Ile-Ife
ó ti jɛun
Ifè (Atakpamé)
Kura (Alédjo-Koura) ó jɛ ɔ̀jɛ nɔ́na
Mokole
í jɛ
Moretan
ó jɛ iyε̃́ noná
Nago (N) (Kambolé)
ó jìjɛ ɔ̀ná
Nago (N) (Manigri)
ó jìjɛ
Nago (S) (Kétou)
ó jɛ kã̀ lɔ́ ɔ̀ná
Nago (S) (Pobè)
ó jɛun lóòná
Ondo
é jɛun naná
Owo
ó jɛun àná
Oyo
ó jɛun laná
Yoruba (Ibadan)
ó jɛ ońjɛ
Yoruba (Porto-Novo) ó jɛun lá àná
179
Phrase 11: Il est en train de manger (quelque nourriture).
Ana (Sokodé)
ó wà jɛ iyε̃́
Boko
ó wà jɛ iyε̃́
Cabe (Savè)
ń wà ń jɛun lɔ́wɔ́
Cabe (Tchaourou)
ó wà ń jɛ ɔkà lɔ́wɔ́
Egba
ó ń jɛun
Ekiti
ó jɛun bɛ́ɛ ̀
Ica
ń wà ń jɛun / ń jɛun
Idaca
ó wà jɛun
Ifè (Akparè)
Ifè (Tchetti)
ó wà jɛ iyε̃́
ó wà jɛ-yε̃́ / jɛ iyε̃́
ɔ́ɔ ̀ jɛ jìjɛ kã̀
Ije
ń jɛun ɔ́wɔ́
Ijebu
ó má jɛun bɛ̀
Ijesha
báàyí ó ń jɛun lɔ́wɔ́ / dájúu ó jɛun ó jɛun lɔ́wɔ́
Ile-Ife
ó máà jɛun
Ifè (Atakpamé)
Kura (Alédjo-Koura) ń wɛ̀rɛ́ ń jɛ
Moretan
í wa sí kú jɛ
ó wà jɛ iyε̃́
Nago (N) (Kambolé)
á jìjɛ lɔ́wɔ́ / á jìjɛ kã
Nago (N) (Manigri)
áà jìjɛ
Nago (S) (Kétou)
ń jɛun nkã̀ lɔ́wɔ́
Nago (S) (Pobè)
ń jɛun lɔ́wɔ́ ni
Ondo
ké jɛun gbe
Owo
é jɛun
Oyo
ó ń jɛun lɔ́wɔ́
Yoruba (Ibadan)
ó ń jɛ ońjɛ lɔ́wɔ́
Mokole
Yoruba (Porto-Novo) ó ń jɛun
180
Phrase 12: Il mangera (va manger) (quelque nourriture).
Ana (Sokodé)
ó kó jɛ iyε̃́
Boko
ná kó jɛ iyε̃́
Cabe (Savè)
ń kó jɛun
Cabe (Tchaourou)
ń kó jɛ ɔkà
Egba
tó bá yá á jɛun
Ekiti
á jɛun tó bá ti kpín
Ica
ń ǹ kó wá jɛun / ń kó wá jɛun
Idaca
ɛ kó jɛun
Ifè (Akparè)
Ifè (Atakpamé)
ná kó jɛ iyε̃́
ná kó jɛ-yε̃́ / jɛ iyε̃́
Ifè (Tchetti)
ɔ́ kɔ́ jɛ jíjɛ kã̀
Ije
áã jɛun
Ijebu
á jɛun tó bá yá
Ijesha
tó bá yá á jɛun
Ile-Ife
á jɛun bó bá yá
Kura (Alédjo-Koura) ń wá jɛ
Mokole
á nà kú jɛ
Moretan
ó kó jɛ iyε̃́
Nago (N) (Kambolé)
ń kó wá jìjɛ / ń kó jìjɛ
Nago (N) (Manigri)
ń kó jìjɛ
Nago (S) (Kétou)
óõ jɛ nkã̀
Nago (S) (Pobè)
áà jɛun
Ondo
á jɛun tó bá yá
Owo
è bá kpɛ́r ɛ̀ a dè jɛun
Oyo
yíò jɛ ǹjɛ kε̃
Yoruba (Ibadan)
ó máã jɛ ońjɛ tó bá yá
Yoruba (Porto-Novo) yóò jɛun
181
Phrase 13: Est ce qu’il est en train de manger? Non il n’est pas en train de manger.
Boko
ó wà jɛ iyε̃́ ε̃̀? òò, kò wà jɛ iyε̃́
ó wà jɛ iyε̃́ ε̃̀? òò, kò wà jɛ iyε̃́
Cabe (Savè)
ń wà ń jɛun lɔ́wɔ́ ni jɔ? húùṹ, kò ń jɛun lɔ́wɔ́
Cabe (Tchaourou)
ǹjɛ́ ń wà ń jɛ ɔkà ni? húùṹ kò ń jɛ ɔkà
Egba
shó ń jɛun? kò jɛun rárá
Ekiti
shó jɛun? irɔ́, èè jɛun
Ica
ǹjɛ́ ń jɛun? húùṹ kò jɛun
Idaca
ó ka wà jɛun ni? húùṹ kò wà jɛun
ó wà jɛ iyε̃́ ε̃?̀ òò, kò wà jɛ iyε̃́
Ana (Sokodé)
Ifè (Akparè)
Ifè (Tchetti)
ó wà jɛ-yε̃́ ε̃̀? òò, kò wà jɛ-yε̃́
ǹjɛ́ ní ɔ́ jɛ iyã́ ni? húùṹ kò jɛ iyã́ kã̀
Ije
ǹjɛ́ o ni jɛ ɔwɔ? ɛ́ὲh
̃ ε̃́, kò she no n jɛ
Ijebu
shé ó fɛ́ jɛun? urɔ́, kè jɛun
Ijesha
shó jɛun? rárá, kò jɛun
Ile-Ife
shó ń jɛun? rárá, ó ma jɛun
Ifè (Atakpamé)
Kura (Alédjo-Koura) ń wɛ̀rɛ́ ń jɛ ɛ̀? ààye, kàá wɛ̀rɛ́ ń jɛ
Moretan
xéè mà í wa sí kú jɛ ɛ̀? àáwo, kù wa sí kú jɛ
ó wà jɛ iyε̃́ ε̃̀? òò, kò wà jɛ iyε̃́
Nago (N) (Kambolé)
ń dibɛ́ɛ ̀ á jìjɛ lɔ́wɔ́ áà? wɔ̀wɔ́ kɔ̀ jìjɛ / á jìjɛ ɛ̀? wòwó, kàá jìjɛ
Nago (N) (Manigri)
ɔ́ kɔ̀ɔ ́ wà ń kí jìjɛ ɛ̀? ààyí kò jìjɛ ó
Nago (S) (Kétou)
kí ń jɛun lɔ́wɔ́ ni? ǹhṹ kò jɛun
Nago (S) (Pobè)
shé ń jɛun lɔ́wɔ́ ni? ìhṹ, kɔ̀ jɛun lɔ́wɔ́
Ondo
é jɛun? irɔ́, è jɛun
Owo
shé ń jɛun? ǹhṹ, è jɛun
Oyo
ǹjɛ́ ó jɛun lɔ́wɔ́? rárá o, kò jɛun lɔ́wɔ́
Yoruba (Ibadan)
shé ó ń jɛun? rárá, kò jɛun
Mokole
Yoruba (Porto-Novo) ǹjɛ́ ó ń jɛun lɔ́wɔ́? irɔ́ kò jɛun lɔ́wɔ́
182
Phrase 14: Est ce qu’il est en train de manger? Il est en train de manger le poisson.
Ana (Sokodé)
kó wà jɛ? àà ó wà jɛ ɛjã
Boko
ké ó wà jɛ? ó wà jɛ ɛjã
Cabe (Savè)
kí ń wà ń jɛ? ń wà ń jɛ ɛja
Cabe (Tchaourou)
kí ń jɛ? ń jɛ ɛjã
Egba
kí ló ń jɛ? ó ń jɛ ɛja
Ekiti
ká jɛ? á jɛ ɛja
Ica
ké ń wà ń jɛ? ó wà ń jɛ ɛjã
Idaca
ké ó wà jɛ le? ó wà jɛ ɛjã
Ifè (Akparè)
kó wà jɛ? ó wà jɛ ɛjã
Ifè (Atakpamé)
ké áà jɛ / ké ó wà jɛ? ó wà jɛ ɛjã
Ifè (Tchetti)
kí ɔ́ jɛ ná? ó jɛ ɛjã
Ije
kí ń jɛ ɔ́wɔ́? ń jɛ ɛja ɔ́wɔ́
Ijebu
kó fɛ́ jɛ? ó fɛ́ jɛ ɛja
Ijesha
kíni ó ń jɛ? ó ń jɛ ɛja
Ile-Ife
kí ló ń jɛ? ɛja ló ń jɛ
Kura (Alédjo-Koura) ké ní ń wɛ̀rɛ́ jɛ ni? ń wɛ̀rɛ́ ń jɛ ijã
Mokole
mímìĩ i wa sí kú jɛ? í wa sí kú jɛ cɛ́έ̃
Moretan
kó wà jɛ? ó wà jɛ ɛjã
Nago (N) (Kambolé)
ké á jɛ ni? á jɛ ejã / á jijã
Nago (N) (Manigri)
kéí á jɛ ni? á jɛ ijã ni
Nago (S) (Kétou)
kí ń jɛ lɔ́wɔ́? ń jɛ ɛja lɔ́wɔ́
Nago (S) (Pobè)
ké ń jɛ lɔ́wɔ́? ń jɛ ɛja lɔ́wɔ́
Ondo
ké jɛ? é jɛ ɛja
Owo
ké ń jɛ? é jɛ ɛja
Oyo
kíni ó ń jɛ lɔ́wɔ́? ó ń jɛ ɛja
Yoruba (Ibadan)
kíni ó ń jɛ? ó ń jɛ ɛja
Yoruba (Porto-Novo) kí ni ó ń jɛ lɔ́wɔ́? ó ń jɛ ɛja
183
Phrase 15: Si (quand) il mange le poisson, dis-le-moi.
Ana (Sokodé)
shó wà jɛ ɛjã tútù, fɔ̀ fú mi
Boko
bó wà jɛ ɛjã, fɔ̀ fú mi
Cabe (Savè)
bí ó jɛ ɛjã, sɔ̀ ɔ́ mi
Cabe (Tchaourou)
bí ń jɛ ɛjã, sɔ̀ ɔ́ mi
Egba
shó bá jɛ ɛja, sɔ fu mi
Ekiti
tó bá jɛ ɛja, wí fí mi o
Ica
bɛ́ ń jɛ ɛjã, fɔ̀ fú mi
Idaca
bójí ó jɛ ɛjã, wí u fú m
Ifè (Akparè)
bí ó jɛ ɛjã, fɔ̀ fú mi
Ifè (Atakpamé)
shí ó jɛ ɛjã, fɔ̀ fú mi
Ifè (Tchetti)
Ije
bójɛ́ ní ɔ́ jɛ ɛjã, fɔ̀ fú mi
bó bá jɛ ɛja íyã́ sɔ ɔ́ mi
Ijebu
kó bá jɛ ja, ko wà mi
Ijesha
tó bá jɛ ɛja, sɔ fú mi
Ile-Ife
bó bá jɛ ɛja, ko fu wã mì
Kura (Alédjo-Koura) bá ń wɛ̀rɛ́ jɛ ijã, ka fú m
bìí í jɛ cɛ́έ,̃ sɔ̀ɔ ́̃ ḿ
Mokole
Moretan
bí ó jɛ ɛjã, fɔ̀ fú mi
Nago (N) (Kambolé)
Nago (N) (Manigri)
bí á jɛ ɛjã, fɔ̀ fú mi
bí á jɛ ɛjã, fɔ̀ fṹ mi
Nago (S) (Kétou)
ó bá jɛ ɛja, sɔ ɔ́ mi
Nago (S) (Pobè)
ɔ́bá jɛ ɛja, sɔ ɔ́ mi
Ondo
Owo
dé bá jɛ ɛja, dùwá mi
é bá jɛ ɛja, fi wã̀ mí
Oyo
tó bá ń jɛ ɛja, sɔ fṹ mi
Yoruba (Ibadan)
tí ó bá jɛ ɛja, jɛ́ kí n mà
Yoruba (Porto-Novo) bí ó bá ń jɛ ɛja, sɔ fṹ mi
184
Phrase 16: S’il avait mangé le poisson, ça aurait été bon (mais il ne l’a pas fait).
Boko
shó (shí) jɛ ɛjã, nákó sà (mɛ̀ɛ ́ kò sh é)
bó jɛ ɛjã, ó bá sã̀ (wàà kò she é)
Cabe (Savè)
bí ɛja ló jɛni, àbá dáã
Cabe (Tchaourou)
bójɛ́ ní ɛja ló jɛ, àbá dáã
Egba
shó bá ti jɛ ɛja, ó ba dáã (shùgbɔ̃,́ kò jɛ ɛ́)
Ekiti
shó bá jɛ ɛja, à bà dára (èè jɛ ɛ́)
báshi ní ó ti jɛ ɛjã, bá sɔ̃̀ (àmá kò jɛ ɛ́)
bójí ó ti jɛ ɛjã, ɛ kó ti sã̀ (àmá kò jɛ ú)
Ana (Sokodé)
Ica
Idaca
Ifè (Atakpamé)
ó bá jɛ ɛjã, ó bá sã̀ (wà kò she é)
shí ó jɛ ɛjã, ó ná kó sã́ (dàǹké, kò she é)
Ifè (Tchetti)
bó ti jɛ́ ní ó jɛ ɛjã, ó má sã̀ (àmá kò jɛɛ́)
Ije
bó bá jɛ ɛja rí, á dáã (àmá kò she é)
kó bá ti jɛ ɛja, ɛ bá dára (shùgbɔ̃́ kè jɛ ɛja)
Ifè (Akparè)
Ijebu
tó bá jɛ́ ó ti jɛ ɛja, á dára (shùgbã,́ kò jɛ ɛja)
bó bá jɛ ɛja, á ti rɛ̀ dára bɛ́ɛ ̀ (shugbɔ̃́ ɛ ti rɛ̀ jɛ ɛja)
Ile-Ife
Kura (Alédjo-Koura) bɔ́ bá shá jɛ ijã, ɔ́ bá shá sãr̀ ã̀ (àmá kàá she bɛ́ɛ)̀
bìí tàkò í jɛ cɛ́έ̃ wó, á jɛ́ mí jììdá
Mokole
Ijesha
Nago (N) (Kambolé)
ó bá jɛ ɛjã, ó bá sã́ (ó di kò jɛ ɛ́)
bí á jɛ ejã, ń kó sìã̀ (àmá kò se ú)
Nago (N) (Manigri)
bi ó jɛ ijã, a má dɔ̃̀ (àmá kò se ú)
Nago (S) (Kétou)
bí ó bá jɛ ɛja ni, ɛ́ε̃ ti dáã (àmá kò jɛ ɛ́)
Nago (S) (Pobè)
óbá ti jɛ ɛjã ni, áà ti dára (àmá kò she é)
dé bá sì jɛ ɛja, a bá sã̀ ( ké tí jɛ ɛja)
Moretan
Ondo
Owo
Oyo
dèbá jɛ ɛja, è bá shɛ (shùgbɔ̃́ è jɛ ɛja)
tó bá jɛ ɛja kí bá dára (shùgbɔ̃,́ kò jɛ ɛ́)
tí ó bá ti jɛ ɛja, è bá dára (shùgbɔ̃,́ jɛ ɛ́)
Yoruba (Porto-Novo) tí ó bá jɛ́ ɛja, ìbá dára (shùgbɔ̃,́ kò jɛ ɛ́)
Yoruba (Ibadan)
185
Phrase 17: Mange le poisson!
Ana (Sokodé)
jɛ ɛjã
Boko
jɛ ɛjã
Cabe (Savè)
jɛ ɛja
Cabe (Tchaourou)
jɛ ɛja
Egba
jɛ ɛja
Ekiti
jɛ ɛja
Ica
jɛ ɛja
Idaca
jɛ ɛja
Ifè (Akparè)
jɛ ɛjã
Ifè (Atakpamé)
jɛ ɛjã
Ifè (Tchetti)
jɛ ɛjã
Ije
jɛ ɛja
Ijebu
jɛ ɛja
Ijesha
jɛ ɛja
Ile-Ife
jɛ ɛja
Kura (Alédjo-Koura) jɛ ijã
Mokole
jɛ cɛ́έ̃
Moretan
jɛ ɛjã
Nago (N) (Kambolé)
jɛ ejã / ijã
Nago (N) (Manigri)
jɛ ijã
Nago (S) (Kétou)
jɛ ɛja
Nago (S) (Pobè)
jɛ ɛja
Ondo
jɛ ɛja
Owo
jɛ ɛja
Oyo
jɛ ɛja
Yoruba (Ibadan)
jɛ ɛja
Yoruba (Porto-Novo) jɛ ɛja
186
Phrase 18: Mange ce poisson-ci!
Ana (Sokodé)
jɛ ɛjã yèé
Boko
jɛ ɛjã yèé bɛ̀
Cabe (Savè)
jɛ ɛja yèéí
Cabe (Tchaourou)
jɛ ɛja yèéí
Egba
jɛ ɛja yìí
Ekiti
jɛ ɛja yɛ̀
Ica
jɛ ɛja yèé
Idaca
jɛ ɛja yèéí
Ifè (Akparè)
jɛ ɛjã yèé bɛ̀
Ifè (Atakpamé)
jɛ ɛjã yèé bɛ̀
Ifè (Tchetti)
jɛ ɛjã yèé
Ije
jɛ ɛja yèéí
Ijebu
jɛ ɛja àá
Ijesha
jɛ ɛja yìí
Ile-Ife
jɛ ɛja yìí
Kura (Alédjo-Koura) jɛ ijã íyɛ̀
Mokole
máà jɛ cɛ́έ̃ ǹhε̃́
Moretan
jɛ ɛjã yèé
Nago (N) (Kambolé)
jɛ ejã yèé
Nago (N) (Manigri)
jɛ ijã yèé
Nago (S) (Kétou)
jɛ ɛja yìí
Nago (S) (Pobè)
jɛ ɛja yéí
Ondo
jɛ ɛja yìí
Owo
jɛ ɛja yì
Oyo
jɛ ɛja yìí
Yoruba (Ibadan)
jɛ ɛja yìí
Yoruba (Porto-Novo) jɛ ɛja yìí
187
Phrase 19: Ne mange pas la viande!
Ana (Sokodé)
má jɛ ɛrã
Boko
máã jɛ ɛrã
Cabe (Savè)
mɔ́ɔ ̀ jɛ ɛε̃
Cabe (Tchaourou)
mɔ́ɔ ̀ jɛ ɛε̃
Egba
má jɛ ɛrã
Ekiti
máã jɛ ɛrã
Ica
máã jɛ ɛrã
Idaca
máã jɛ ɛrã
Ifè (Akparè)
máã jɛ ɛrã
Ifè (Atakpamé)
máã jɛ ɛrã
Ifè (Tchetti)
máã jɛ ɛrã
Ije
má jɛ ɛrã o
Ijebu
máã jɛ ɛrã ɔ̀wṹ
Ijesha
má sì jɛ ɛrã
máã jɛ ɛrã o
Kura (Alédjo-Koura) máã̀ jɛ ɛrã
Ile-Ife
Mokole
máã jɛ iŋa / máã na jɛ iŋa
Moretan
máã jɛ ɛrã
Nago (N) (Kambolé)
má jɛ ehã / má jɛ eyã
Nago (N) (Manigri)
máã jɛ iã
Nago (S) (Kétou)
má jɛ ɛrã
Nago (S) (Pobè)
má jɛ ɛrã
Ondo
máã jɛ ɛrã nì
Owo
máã jɛ ɛrã
Oyo
má jɛ ɛrã
Yoruba (Ibadan)
máã jɛ ɛrã
Yoruba (Porto-Novo) má jɛ ɛrã
188
Phrase 20: Ne mange pas cette viande là!
Ana (Sokodé)
má jɛ ɛrã yε̃̀
Boko
máã jɛ ɛrã yɛ̀
Cabe (Savè)
Cabe (Tchaourou)
mɔ́ɔ ̀ jɛ ɛε̃ yénε̃̀
mɔ́ɔ ̀ jɛ ɛε̃ ɔ̀nɔ̃́ nɛ̀
Egba
má jɛ ɛrã yε̃
Ekiti
máã jɛ ɛrã yε̃̀
Ica
máã jɛ ɛrã yɛ̀
Idaca
Ifè (Akparè)
máã jɛ ɛrã yɛ̀
̀ ε̃̀
máã jɛ ɛrã yε̃y
Ifè (Atakpamé)
máã jɛ ɛrã yɛ̀ / máã jɛ ɛrã yèé bɛ̀
Ifè (Tchetti)
máã jɛ ɛrã yɛ̀
Ije
má jɛ ɛrã yèéí o
Ijebu
máã jɛ ɛrã yɛ̀
Ijesha
má sì jɛ ɛrã yε̃̀
máã jɛ ɛrã yɛ̀
Kura (Alédjo-Koura) máã̀ jɛ ɛrã íbà
Ile-Ife
Mokole
máã na jɛ iŋa òhε̃́
Moretan
máã jɛ ɛrã yɛ̀
Nago (N) (Kambolé)
má jɛ ehã yɛ̀ / má jɛ eyã yèé
Nago (N) (Manigri)
máã jɛ iã yɛ́ɛ ̀
Nago (S) (Kétou)
Nago (S) (Pobè)
má jɛ ɛrã yèéi núùhṹ
má jɛ ɛrã yε̃̀
Ondo
máã jɛ ɛrã yɛ̀
Owo
máã jɛ ɛrã yɛ̀
Oyo
má jɛ ɛrã yìí
máã jɛ ɛrã yɛ̀
Yoruba (Porto-Novo) má jɛ ɛrã yε̃̀
Yoruba (Ibadan)
189
Phrase 21: Ne mange pas la viande en question!
Ana (Sokodé)
má jɛ ɛrã yèé à fɔ̀ fɛ
Boko
máã jɛ ɛrã yèé à fɔ̀ ɛ́
Cabe (Savè)
mɔ́ɔ ̀ jɛ ɛε̃ yèé à kpeí
Cabe (Tchaourou)
mɔ́ɔ ̀ jɛ ɛε̃ ńnɛ̀
Egba
Ekiti
má jɛ ɛrã tí mo ti sɔ ń kpa ɛ̀
máã jɛ ɛrã kã wí ní yε̃̀ o
Ica
máã jɛ ɛrã yèé à bá fɔ̀ ɔ́ ɛ́
Idaca
máã jɛ ɛrã ɔ́
Ifè (Akparè)
máã jɛ ɛrã yèé à kperí ɛ̀
Ifè (Atakpamé)
máã jɛ ɛrã yèé à fɔ̀ ɔ́ ɛ́
Ifè (Tchetti)
máã jɛ ɛrã yèé à bá fɔ̀ ɔ́
Ije
Ijebu
má jɛ ɛrã yèéí à ń sɔ̀rɔ̀ ɛ̀ o
máã jɛ ɛrã ɔ̀wṹ
Ijesha
má sì jɛ ɛrã tí a ti sɔ ní kpa rɛ̀
máã jɛ ɛrã o tí mo wí yε̃
Kura (Alédjo-Koura) máã̀ jɛ ɛrã ísá à fɔ̀ báà
máã na jɛ iŋa èyí à fã́ ńbɛ
Mokole
Ile-Ife
Moretan
máã jɛ ɛrã yèé à bá fɔ̀ á
Nago (N) (Kambolé)
má jɛ ehã yèé à fɔ̀ ɔ́ ɛ́
Nago (N) (Manigri)
máã jɛ iã yɛ́ɛ,̀ máã jɛ iã yèé a fɔ̀ ɛ́
Nago (S) (Kétou)
má jɛ ɛrã yèé à ti sɔ
Nago (S) (Pobè)
má jɛ ɛrã yé mò sɔ ɔ̀ wɛ̀ fɛ náã̀
Ondo
máã jɛ ɛrã yèé nì ã
Owo
máã jɛ ɛrã yèé è wí kpa ɛ́
Oyo
má jɛ ɛrã tí a sɔ̀rɔ̀ rɛ̀ lɛ́kã
Yoruba (Ibadan)
máã jɛ ɛrã tí à ti sɔ ń kpa
Yoruba (Porto-Novo) má jɛ ɛrã náã
190
Phrase 22: Cet enfant-ci veut manger le poisson.
Ana (Sokodé)
madé yèé jɛ́ ó bò kó jɛ ɛja tútù
Boko
ɔmɔ yèé á wò kó jɛ ɛjã
Cabe (Savè)
ɔmɔ yèéí bi kó jɛ ɛja
Cabe (Tchaourou)
Egba
ɔmɔ ńnɛ̀ bi kó jɛ ɛja
ɔmɔ okũ̀rĩ fɛ́ jɛ ɛja
Ekiti
ɔma á fɛ́ jɛ ɛja yɛ̀
Ica
ɔmɔ yèé ń wò kó jɛ ɛjã
Idaca
ɔma yèí wà wò kó jɛ ɛja
Ifè (Akparè)
ɔmɔ yèé áà wò kó jɛ ɛjã
Ifè (Atakpamé)
ɔmɔ yèé à wo kó jɛ ɛjã
Ifè (Tchetti)
oma yèé bɛ́ wà wò kó jɛ ɛjã
Ije
ɔmɔ yèé bí ɛjã ní wù ń jɛ
Ijebu
Ijesha
ɔmɔ okùrε̃ fɛ́ jɛ ɛja
ɔmɔ okũ̀rĩ yìí fɛ́ jɛ ɛja
Ile-Ife
ɔmɔ okùrĩ yìí fɛ́ jɛ ɛja
Kura (Alédjo-Koura) mání iyɛ̀ ń bìsíkí jɛ ijã
ama ǹhε̃́ wá bi kú jɛ cɛ́έ̃
Mokole
Moretan
madé yèé wà wò kó jɛ ɛjã
Nago (N) (Kambolé)
ɔma yɛ̀ á kó jɛ ejã
Nago (N) (Manigri)
Nago (S) (Kétou)
madé yèé á wò kó jɛ ijã
ɔmɔ ɔkũ̀rĩ yí lí bí fɛ́ jɛ ɛja
Nago (S) (Pobè)
ɔmɔ yéí fɛ́ jɛ ɛja
Ondo
ɔma ní fɛ́ jɛ ɛja
Owo
ɔmɔdé okùrĩ yìí ó fɛ́ jɛ ɛja
Oyo
ɔmɔ yìí fɛ́ jɛ ɛja
Yoruba (Ibadan)
ɔmɔ okùrĩ yìí fɛ́ jɛ ɛja
Yoruba (Porto-Novo) ɔmɔ yìí fɛ́ jɛ ɛja
191
Phrase 23: Il va manger les poissons.
Boko
ó bò kó jɛ ɛjã ŋa
ó kó jɛ ɛjã wã ã́
Cabe (Savè)
ó bi kó jɛ ɛja
Cabe (Tchaourou)
ń kó jɛ ɛja wèénɔ̀ ɔ̃
Egba
á jɛ ɛja kpúkpɔ̀
Ekiti
á jɛ ɛja kpakpɔ̀
Ica
ń kó wá jɛ ɛja ɔ̃ / ń kó jɛ ɛja ɔ̃
Idaca
ɛ kó jɛ ɛja àã
Ifè (Akparè)
ó kó jɛ ɛjã ŋa
Ifè (Atakpamé)
ó kó jɛ ɛjã ã
Ifè (Tchetti)
áà wó kó jɛ ɛjã ã
Ije
á jɛ àwɔ̃ ɛja
Ijebu
á jɛ ɛja kpíkpɔ̀
Ijesha
yíò / yóò jɛ ɔ̀kpɔ̀lɔkpɔ̀ ɛja
Ile-Ife
á jɛ́ ɔ̀kpɔ̀lɔkpɔ̀ ɛja
Ana (Sokodé)
Kura (Alédjo-Koura) ńǹ jɛ ijã ŋa
Mokole
á nà kú jɛ cɛ́έ̃ ŋaũ
Moretan
ó wà wò kó jɛ ɛjã ã
Nago (N) (Kambolé)
ií kó jɛ ejã ŋa / á wò kó jɛ ijã
Nago (N) (Manigri)
ń kɔ́ jɛ ijã yã
Nago (S) (Kétou)
ó fɛ́ jɛ àwɔ̃ ɛja
Nago (S) (Pobè)
áà jɛ ɛja wã náã̀
Ondo
á jɛ ɛja ɔ́ kpɔ̀
Owo
á jɛ ɛja yò jé
Oyo
yíò / yóò jɛ ɛja
ó máã́ jɛ ɔ̀kpɔ̀lɔkpɔ̀ ɛja
Yoruba (Ibadan)
Yoruba (Porto-Novo) yóò jɛ ɛja wɔ̃
192
Phrase 24: Cet enfant-là (l’autre enfant) va manger la viande.
Boko
madé yèé jɛ́ ó kó jɛ ɛrã
ɔmɔ yε̃̀ ná kó jɛ ɛrã
Cabe (Savè)
ɔmɔ ɔ́ nɛ̀ ó bi kó jɛ ɛε̃
Cabe (Tchaourou)
Egba
ɔmɔ ńnɛ̀ ń kó jɛ ɛε̃
ɔmɔ yε̃̀ á jɛ ɛrã
Ekiti
ɔma náã̀ ájɛ ɛrã
Ica
ɔmɔ yɛ̀ ń kó jɛ ɛrã
Idaca
Ifè (Akparè)
ɔma yɛ̀ ɛ kó jɛ ɛrã
ɔmɔ yε̃̀ ó kó jɛ ɛrã
Ifè (Atakpamé)
ɔmɔ yɛ̀ ná kó jɛ ɛrã
Ifè (Tchetti)
ɔma yɛ̀ bò kó jɛ ɛrã
Ije
ɔmɔ yèé bɛ́ á jɛ ɛrã
Ijebu
Ijesha
ɔmɔ okùrε̃ yíìyìí á jɛ ɛrã
ɔmɔ okũ̀rĩ yóò jɛ ɛrã
Ile-Ife
ɔmɔ okùrĩ náã́ á jɛ ɛrã
Ana (Sokodé)
Kura (Alédjo-Koura) mání ìyɛ̀ ńǹ jɛ ɛrã
ama ǹhε̃́ á nà kú jɛ iŋa
Mokole
Moretan
madé á wà wò kó jɛ ɛrã
Nago (N) (Kambolé)
ɔma yɛ̀ ń kó jɛ ehã / eyã
Nago (N) (Manigri)
madé yɛ́ɛ ̀ ń kó jɛ iã
Nago (S) (Kétou)
Nago (S) (Pobè)
ɔmɔ yèéi ɛ́ɛ jɛ ɛrã
ɔmɔ yε̃̀ áà jɛ ɛrã
Ondo
ɔma náã̀ á jɛ ɛrã
Owo
ɔmɔdé yèé bɛ́ á jɛ ɛrã
Oyo
ɔmɔ tó wà lɔ́kãkã yìí yíò / yóò jɛ ɛrã
ɔmɔ okùrĩ yɛ̀ máã́ jɛ ɛrã
Yoruba (Ibadan)
Yoruba (Porto-Novo) ɔmɔ yε̃̀ yóò jɛ ɛrã
193
Phrase 25: Il va manger toute la viande (tous les morceaux).
Boko
ó kó jɛ ɛrã ã́ kpóó
ó kó jɛ ɛrã ã́ kpóó
Cabe (Savè)
ó bi kó jɛ gbogbo ɛε̃
Cabe (Tchaourou)
ń kó jɛ gbogbo ɛε̃ ńnɛ̀
Egba
á jɛ gbogbo ɛrã
Ekiti
á jɛ gbogbo ɛrã
Ica
ń kó jɛ gbogbo ɛrã / ń kó jɛ gúdú-gúdú ɛrã
Idaca
Ifè (Akparè)
ɛ kó jɛ ɛrã ɔ́ kpóó
ó kó jɛ ɛrã ã́ kpóó
Ifè (Atakpamé)
ó kó jɛ ɛrã ã́ kpóó / ń kó jɛ ɛrã kpóó
Ifè (Tchetti)
Ije
ó bò kó jɛ ɛrã ɔ́ kpóó
á jɛ gbogbo ɛrã náã̀
Ijebu
á jɛ gbogbo ɛrã ɔ̀wṹ
Ijesha
yíò / yóò jɛ gbogbo ɛrã náã̀
Ile-Ife
á jɛ gbogbo ɛrã ɛ̀ kpátá-kpátá
Ana (Sokodé)
Kura (Alédjo-Koura) ńǹ jɛ ɛrã íyɛ̀ gbugbo
Moretan
á nà kú jɛ iŋan féé
ó kó jɛ ɛrã ã́ kpóó
Nago (N) (Kambolé)
ń kó jɛ ehã gúdú-gúdú
Nago (N) (Manigri)
ń kó jɛ iã gúdú-gúdú
Nago (S) (Kétou)
ó jɛ gbogbo ɛrã sɛ̀
Nago (S) (Pobè)
áà jɛ gbogbo ɛrã náã̀
Ondo
á jɛ gbogbo ɛrã nì
Owo
á jɛ gidi ɛrã nɛ́ɛ ̀
Oyo
yíò / yóò jɛ gbogbo ɛrã yìí
ó máã̀ jɛ gbogbo ɛrã
Mokole
Yoruba (Ibadan)
Yoruba (Porto-Novo) yóò jɛ gbogbo ɛrã náã̀
194
Phrase 26: Qui est tombé? L’enfant en question est tombé.
Ana (Sokodé)
nɛ̀ɛ ́ shubú? madé yèé à fɔ̀ á shubú
Boko
nɛ̀ɛ ́ shubú? ɔmɔ yèé à fɔ̀ ɛ́ ó shubú
Cabe (Savè)
lèé shubú? ɔmɔ ɔ́ nɛ̀ ni shubú
Cabe (Tchaourou)
Egba
lèé shubú? ɔmɔ ńnɛ̀ ló shubú
taní ó shubú? ɔmɔ okũ̀rĩ tí à sɔ ń kpa ɛ̀ shubú
Ekiti
èsí shubú? ɔma okùrε̃ kɛ̀ wí rɛ̀ shubú
Ica
lèé shubú? ɔmɔ yèé à bá fɔ̀ ɔ́ ɛ̀ nó shubú
Idaca
lèé shubú u? ɔma ɔ́ shubú
Ifè (Akparè)
nɛ̀ɛ ́ shubú? ɔmɔ yèé à kperí ɛ̀ shubú
Ifè (Atakpamé)
nɛ̀ɛ ́ shubú? ɔmɔ yèé à fɔ̀ ɛ́ ní shubú ɛ́
Ifè (Tchetti)
nɛ̀ɛ ́ shubú? ɔma yèé à bá fɔ̀ á shubú
Ije
èsí ń shubú? ɔmɔ yèé á ń sɔ̀rɔ̀ ɛ̀ ló shubú
Ijebu
Ijesha
èsí shubú? ɔmɔ okùrε̃ nílɔ shubú
taní ó shubú? ɔmɔ okũ̀rĩ tí a sɔ̀rɔ̀ ní kpa rɛ̀ ó shubú
Ile-Ife
èsí ló shubú? ɔmɔ okùrĩ tá a wí lɔ́kã ló shubú nì
Kura (Alédjo-Koura) ìsí ní shú ni? mání yɛ̀ à ǹ fɔ̀ báà ni shu
yoi í cukú? ama n yèé à faã́ n í cukú
Mokole
Moretan
nɛ̀ɛ ́ shubú? madé á shubú
Nago (N) (Kambolé)
èsí subú? ɔma yɛ̀ subú
Nago (N) (Manigri)
èsí subú? ɔma yèé a fɔ̀ ɛ̀ ó subú
Nago (S) (Kétou)
lèé ó shubú? ɔmɔ kɛ̀ ló shubú
lòó shubú? ɔma náã̀ ló shubú
Nago (S) (Pobè)
Owo
èsí shubú? ɔma yɛ̀ á ni ti shubú
kè shubú? ɔmɔdé okùrĩ yòó hε̃̀ ni ó shubú
Oyo
taní ó shubú? ɔmɔ tí a sɔ̀rɔ̀ rɛ̀ òũ ló shubú
Ondo
taní ó shubú? ɔmɔ okùrĩ tí à ń sɔ̀rɔ̀ ní kpa ɛ̀ ló shubú
Yoruba (Porto-Novo) taní ó shubú? ɔmɔ náã̀ nó shubú
Yoruba (Ibadan)
195
Phrase 27: Qui est tombé? Plusieurs enfants sont tombés.
Ana (Sokodé)
nɛ̀ɛ ́ shubú? madé ã kpɔ̀ shi shubú
Boko
nɛ̀ɛ ́ shubú? madé ã kpóó shubú
Cabe (Savè)
lèé shubú? ɔmɔ kpúkpɔ̀ ló shubú
Cabe (Tchaourou)
lèé shubú? kpíkpɔ̀ ɔmɔ wèénɔ̀ ɔ̃ ló shubú
taní ó shubú? ɔmɔ okũ̀rĩ kpúkpɔ̀ shubú
Egba
Ica
èsí shubú? ɔma okùrε̃ kpíkpɔ̀ rɛ̀ shubú
lèé shubú? kpúkpɔ̀ ɔmɔ wɔ̃ ni ɔ̃́ shubú
Idaca
lèé shubú u? ɔma kpíkpɔ̀ shubú
Ifè (Akparè)
nɛ̀ɛ ́ shubú? ɔmɔ kpíkpɔ̀ shubú
Ifè (Atakpamé)
nɛ̀ɛ ́ shubú? ɔmɔ ɔ̃ kpíkpɔ̀ shubú
Ifè (Tchetti)
nɛ̀ɛ ́ shubú? kpíkpɔ̀ oma ã shubú
Ije
èsí ń shubú? ɔmadé ã kpúkpɔ̀ ló shubú
Ijebu
Ijesha
èsí shubú? ɔmɔ okùrε̃ kpíkpɔ̀ shubú
taní ó shubú? ɔ̀kpɔ̀lɔkpɔ̀ ɔmɔ okũ̀rĩ ló shubú
Ile-Ife
èsí ló shubú? ɔ̀kpɔ̀lɔkpɔ̀ ɔmɔ okùrĩ nì ló shubú
Ekiti
Kura (Alédjo-Koura) ìsí ní shú ni? mani ŋa ɔgbε̃ ni shu
Mokole
yoi í cukú? ama bútútú í cukú
Moretan
nɛ̀ɛ ́ shubú? madé kpíkpɔ̀ shubú
Nago (N) (Kambolé)
èsí subú? ɔma kpúkpɔ̀ subú
Nago (N) (Manigri)
èsí subú? ɔma kíkpɔ̀ subú
Nago (S) (Kétou)
lèé ó shubú? ɔmɔ kpúkpɔ̀ ló shubú
Nago (S) (Pobè)
Ondo
lòó shubú? ɔma kpúkpɔ̀ ló shubú
èsí shubú? ɔma yɛ̀ náã̀ shubú
Owo
kè shubú? ɔmɔdé okùrĩ yèé ò jé ó shubú
Oyo
taní ó shubú? ɔ̀kpɔ̀lɔkpɔ̀ ɔmɔ ló shubú
Yoruba (Ibadan)
taní ó shubú? ɔmɔ okùrĩ ó shubú
Yoruba (Porto-Novo) taní ó shubú? ɔ̀kpɔ̀lɔkpɔ̀ ɔmɔ nó shubú
196
Phrase 28: Voici une maison.
Boko
wàrí ile yèé jɛ
ile kã̀ ní
Cabe (Savè)
ile kε̃ nìí
Cabe (Tchaourou)
ile kε̃ nìí
Egba
ile nìí
Ekiti
ile lèyí
Ica
ile kɔ̃ nìí / nlé kɔ̃ nìí
ile kã̀ nìí
Ana (Sokodé)
Idaca
Ifè (Akparè)
Ifè (Atakpamé)
rí ile kã̀ / ile kã̀ ní
ile kã̀ nìí / ile ní
Ije
nlé kã̀ ní
ile kã̀ nìí
Ijebu
ulé rè
Ijesha
ile ló léyìí / ile ni ile yìí
ile nì náã̀ rí nì
Ifè (Tchetti)
Ile-Ife
Kura (Alédjo-Koura) wèrí kpáse
Mokole
Moretan
Nago (N) (Kambolé)
Nago (N) (Manigri)
cɔ́ kpásε̃ gɔ̀
ile kã̀ ní
ile kã̀ yèé
ile kã̀ yèé
Nago (S) (Pobè)
ile kã̀ nìí
ile kã̀ nìí
Ondo
ile yìí
Owo
ile yi
Oyo
ile nì
Nago (S) (Kétou)
ile nìyìí nìí
Yoruba (Porto-Novo) ile kã̀ nìí
Yoruba (Ibadan)
197
Phrase 29: Voici la maison de l’enfant en question.
Ana (Sokodé)
àà ile madé yèé ɔ́ ní
Boko
ile mɔdé yèé à fɔ̀ ɛ́ ní
Cabe (Savè)
ile ɔmɔ ɔ́ nɛ̀ nìí
Cabe (Tchaourou)
Egba
ile ɔmɔ ńnɛ̀ nìí
ile ɔmɔ okũ̀rĩ yε̃̀ nìí
Ekiti
ile ɔma okùrε̃ lèyí
Ica
ile ɔmɔ yɛ̀ nìí
Idaca
ile ɔma ɔ́ nìí
Ifè (Akparè)
ile madé yèé à kperí ɛ̀ ní
Ifè (Atakpamé)
ile madé yèé à fɔ̀ ɛ́ ní
Ifè (Tchetti)
nlé oma yèé à wí á ní
Ije
ile ɔmɔ yèé à ń sɔ̀rɔ̀ ɛ̀ nìí
nlé ɔmɔ okùrε̃ ɔ̀wṹ nìí
Ijebu
Ijesha
Ile-Ife
ile ɔmɔ okũ̀rĩ náã̀ (ló léyìí) ni ile yìí
ile ɔmɔ okùrĩ náã̀ ní nì
Kura (Alédjo-Koura) wèrí kpáse ni mání yɛ̀ à ǹ fɔ̀ báà
cɔ́ kpásε̃ i ama èyí à faã́ n
Mokole
Moretan
ile madé á ní / ile madé yèé à fɔ̀ á ní
Nago (N) (Kambolé)
yènì ile ɔma á ɛ̀
Nago (N) (Manigri)
– no entry –
Nago (S) (Kétou)
Nago (S) (Pobè)
ile ɔmɔ kɛ̀ nìí
ile ɔma náã̀ nìí, ile ɔmɔ yé mò sɔ ɔ̀ fɛ náã̀ nìí
Ondo
ile ɔma nɛ̀ yìí
Owo
ile ɔmɔdé náã̀ yi
Oyo
ile ɔmɔ ti a sɔ̀rɔ̀ rɛ̀ nì
ile ɔmɔdé okùrĩ náã̀ nìí
Yoruba (Ibadan)
Yoruba (Porto-Novo) ile ɔmɔ náã̀ nìí
198
Phrase 30: Voici une marmite de fer.
Ana (Sokodé)
rí ìkòkò irε̃
Boko
Cabe (Savè)
ìkòkò irĩ kã̀ ní
ìyɛ́bɛ̀ onúĩ ́ kε̃ nìí
Cabe (Tchaourou)
kòkò uwĩ kε̃ nìí
Egba
ìkòkò onírĩ nìí
Ekiti
ùkòkò ɛrĩ nìí
Ica
Idaca
ìrɛ́bɛ̀ irĩ kɔ̃ nìí
ìkòkò irĩ kã̀ nìí
Ifè (Akparè)
ìkòkò irĩ kã̀ ní
Ifè (Atakpamé)
Ifè (Tchetti)
kòlòbí irĩ kã nìí / irĩ ìkòkò ní
ǹkòkò nrε̃ kã̀ ní
Ije
kòkò olúrĩ kã̀ nìí
Ijebu
ùkòkò urĩ nìí
Ijesha
ìkòkò irĩ yìí
Ile-Ife
kòkò / àbɔ onírĩ náã̀ rí nì
Kura (Alédjo-Koura) wèrí kòkò dɔ̃ɔr̃ ε̃
Mokole
cɔ́ cáka i ìsɔ gɔ̀
Moretan
kòlòbí irε̃ kã ní
Nago (N) (Kambolé)
yènì kòkò iĩ
ìsãś ũ̀ iε̃ kã yèé
Nago (N) (Manigri)
Nago (S) (Pobè)
ìkòkò irĩ kã̀ nìí
́ kã̀ nìí
ìkòkò olíĩrĩ
Ondo
àwò onúrε̃ yìí
Owo
ìsã olúrĩ yi
Oyo
ìkòkò onírĩ nì
́ nìí
ìkòkò olúĩrĩ
Nago (S) (Kétou)
Yoruba (Ibadan)
̀ kã̀ nìí
Yoruba (Porto-Novo) ìkòkò oníĩrĩ
199
Phrase 31: Voici quelques marmites.
Boko
rí ìkòkò yèé ã ní
ìkòkò kã̀ ã ní
Cabe (Savè)
ìyɛ́bɛ̀ méèló kε̃ nìí
Cabe (Tchaourou)
kòkò wèénɔ̀ ɔ̃ nìí
Egba
ìkòkò tó kpɔ̀ rɛpɛtɛ nìí
Ekiti
ukòkò kɔ̀ kpɔ̀ yìí
Ica
ìrɛ́bɛ̀ kɔ̃ nìí
ìkòkò kã̀ ã nìí
Ana (Sokodé)
Idaca
Ifè (Tchetti)
ìkòkò kã̀ ã ní
kòlòbí kã̀ ã ní / ìkòkò kã nã ní
ǹkòkò kã̀ ã ní
Ije
kòkò ã kã̀ nìí
Ijebu
ìwɔ̃ ùkòkò nìí
Ijesha
ɔ̀kpɔ̀lɔkpɔ̀ ìkòkò yìí
Ile-Ife
ɔ̀kpɔ̀lɔkpɔ̀ kòkò náã̀ rí nì
Ifè (Akparè)
Ifè (Atakpamé)
Kura (Alédjo-Koura) wèrí kòkò ìkòba ŋa
Mokole
Moretan
Nago (N) (Kambolé)
Nago (N) (Manigri)
cɔ́ cáka gɔ̀ ŋà
kòlòbí kã̀ ã ní
yènì kòkò bùbɔ̀ ŋa
ìsãś ũ̀ bùbɔ̀ yã yèé
Nago (S) (Pobè)
ìkòkò àwɔ̃ kã nìí
ìkòkò wã kã̀ nìí
Ondo
àwɔ̃ kòkò yìí
Owo
àwɔ̃ ìsã yi
Oyo
àwɔ̃ ìkòkò nì
Yoruba (Ibadan)
àwɔ̃ ìkòkò nìí
Nago (S) (Kétou)
Yoruba (Porto-Novo) àwɔ̃ ìkòkò kã nìí
200
Phrase 32: Voici quelques marmites de fer.
Boko
rí ìkòkò irε̃ yèé ã ní
ìkòkò irĩ kã̀ ã ní
Cabe (Savè)
ìyɛ́bɛ̀ onúĩ méèló kε̃ nìí
Cabe (Tchaourou)
kòkò uwĩ wèénɔ̀ ɔ̃ nìí
Egba
ìkòkò onírĩ wɔ́ nìí
Ekiti
ukòkò ɛrĩ kɔ̀ kpɔ̀ yìí
Ica
ìrɛ́bɛ̀ irĩ kɔ̃ nìí
ìkòkò irĩ kã̀ ã nìí
Ana (Sokodé)
Idaca
Ifè (Akparè)
Ifè (Atakpamé)
ìkòkò irĩ kã̀ ã ní
kòlòbí irĩ kã̀ ã ní
Ije
ǹkòkò nrε̃ kã̀ ã ní
kòkò olúrĩ ã kã̀ nìí
Ijebu
ìwɔ̃ ùkòkò urĩ nìí
Ijesha
ɔ̀kpɔ̀lɔkpɔ̀ ìkòkò irĩ yìí
Ile-Ife
́ náã̀ rí nì
ɔ̀kpɔ̀lɔkpɔ̀ àbɔ̀ / kòkò oníĩrĩ
Ifè (Tchetti)
Kura (Alédjo-Koura) wèrí kòkò ìkòba ŋa dɔɔrε̃ ŋa
Mokole
Moretan
Nago (N) (Kambolé)
Nago (N) (Manigri)
cɔ́ cáka i ìsɔ gɔ̀ ŋà
kòlòbí irε̃ kã̀ ã ní
yènì kòkò iĩ bùbɔ̀ ŋa
ìsãś ũ̀ iε̃ bùbɔ̀ yã yèé
Nago (S) (Pobè)
ìkòkò irĩ àwɔ̃ kã nìí
́ wã kã̀ nìí
ìkòkò olíĩrĩ
Ondo
àwɔ̃ kòkò onúrε̃ yìí
Owo
àwɔ̃ ìsã olúrĩ òmíì yi
Oyo
àwɔ̃ ìkòkò onírĩ nì
́ nìí
àwɔ̃ ìkòkò olúĩrĩ
Nago (S) (Kétou)
Yoruba (Ibadan)
́ kã nìí
Yoruba (Porto-Novo) àwɔ̃ ìkòkò oníĩrĩ
201
Phrase 33: C’est ma marmite.
Ana (Sokodé)
kòkò mi ní
Boko
ìkòkò mi ni
Cabe (Savè)
ìyɛ́bɛ̀ mi ni
Cabe (Tchaourou)
kòkò mi ni
Egba
ìkòkò mi ni
Ekiti
ùkòkò mi ni
Ica
ìrɛ́bɛ̀ mi ni
Idaca
ìkòkò m ni
Ifè (Akparè)
ìkòkò mi ni
Ifè (Atakpamé)
kòlòbí mi ni
Ifè (Tchetti)
ǹkòkò mi ni
Ije
kòkò mi náã̀
Ijebu
ùkòkò mi ni
Ijesha
kòkò tèmi ni
Ile-Ife
ìkòkò mi ni
Kura (Alédjo-Koura) kòkò de ni
Mokole
cáka nii
Moretan
kòlòbí mi ni
Nago (N) (Kambolé)
Nago (N) (Manigri)
kòkò mi ni
ìsãś ũ̀ mi ni
Nago (S) (Kétou)
ìkòkò mi ni
Nago (S) (Pobè)
ìkòkò mi ni
Ondo
kòkò mi yi
Owo
ìsã mi yi
Oyo
ìkòkò mi ni
Yoruba (Ibadan)
ìkòkò mi ni yìí
Yoruba (Porto-Novo) ìkòkò mi ni
202
Phrase 34: C’est la marmite de ma mère.
Ana (Sokodé)
ìkòkò nà mi ní
Boko
Cabe (Savè)
ìkòkò nà mi ni
ìyɛ́bɛ̀ ìnàã́ mi ni
Cabe (Tchaourou)
kòkò ìnàã́ mi ni
Egba
ìkòkò mi ni
Ekiti
ùkòkò ìyá mi ni
ìrɛ́bɛ̀ nàã́ mi ni
Ica
Ifè (Akparè)
ìkòkò ìnà m ni
ìkòkò nàã́ mi ni
Ifè (Atakpamé)
kòlòbí ìnà mi ni / ìkòkò nà mi ni
Ifè (Tchetti)
Ije
ǹkòkò ǹnà mi ni
kòkò ìyá mi náã̀
Ijebu
ùkòkò yèyé mi ni
Ijesha
kòkò ti màmá mi ni
Ile-Ife
ìkòkò màmá mi ri nì
Idaca
Kura (Alédjo-Koura) kòkò dide ni
Mokole
cáka i iyeè nii
Moretan
kòlòbí nà mi ni
Nago (N) (Kambolé)
kòkò iye è mi ni
ìsãś ũ̀ iyeè mi ni
Nago (N) (Manigri)
Nago (S) (Pobè)
ìkòkò nà mi ni
ìkòkò ìyáã̀ mi ni
Ondo
kòkò ìye mi yi
Owo
ìsã ìye mi yi
Oyo
ìkòkò ìyá mi ni
Yoruba (Ibadan)
ìkòkò màmá mi ni yìí
Nago (S) (Kétou)
Yoruba (Porto-Novo) ìkòkò ti ìyá mi ni
203
Phrase 35: Il a cassé la marmite.
Ana (Sokodé)
ó fɔ́ kòkò ɔ́
Boko
ó fɔ́ ìkòkò ɛ́
Cabe (Savè)
ó fɔ́ ìyɛ́bɛ̀
Cabe (Tchaourou)
ó fɔ́ kòkò ńnɛ̀
Egba
ó fɔ́ ìkòkò
Ekiti
ùkòkò náã̀ ó fɔ́
Ica
ó fɔ́ ìrɛ́bɛ̀
Idaca
ó fɔ́ ìkòkò
Ifè (Akparè)
ó fɔ́ ìkòkò
Ifè (Atakpamé)
ó fɔ́ kòlòbí / ó fɔ́ ìkòkò ɔ́
Ifè (Tchetti)
ó fɔ́ ǹkòkò
Ije
ɔ́ fɔ́ kòkò
Ijebu
Ijesha
ó fɔ́ ùkòkò ɔ̀wṹ
ó fɔ́ kòkò náã̀
Ile-Ife
ó ti fɔ́ ìkòkò
Kura (Alédjo-Koura) ó fɔ́ kòkò yɛ̀
Mokole
í lɛ́gɛ́ cákà
Moretan
ó fɔ́ kòkò á
Nago (N) (Kambolé)
Nago (N) (Manigri)
ó fɔ́ kòkò
ɔ́ fɔ́ ìsãs̀ ṹ
Nago (S) (Kétou)
ó fɔ́ ìkòkò
Nago (S) (Pobè)
ɔ́ fɔ́ ìkòkò
Ondo
Owo
ó gú kòkò nɛ̀
ó wó ìsã nɛ́ὲ̃ nɔ̀
Oyo
ó fɔ́ ìkòkò
Yoruba (Ibadan)
ó fɔ́ ìkòkò náã̀
Yoruba (Porto-Novo) ó fɔ́ ìkòkò
204
Phrase 36: La marmite est cassée.
Ana (Sokodé)
ìkòkò ɔ́ fɔ́
Boko
ìkòkò ɛ́ fɔ́
Cabe (Savè)
ó fɔ́ ìyɛ́bɛ̀
Cabe (Tchaourou)
kòkò ńnɛ̀ ɔ́ fɔ́
Egba
ìkòkò ti fɔ́
Ekiti
ùkòkò náã̀ fɔ́
Ica
ìrɛ́bɛ̀ fɔ́
Idaca
ìkòkò fɔ́
Ifè (Akparè)
ìkòkò fɔ́
Ifè (Atakpamé)
kòlòbí fɔ́ / ìkòkò ɔ́ fɔ́
Ifè (Tchetti)
ǹkòkò fɔ́
Ije
kòkò ó fɔ́
Ijebu
ùkòkò ɔ̀wṹ ti fɔ́
Ijesha
kòkò yε̃ ó ti fɔ́ / ìkòkò náã̀ ti fɔ́
ìkòkò náã̀ ti fɔ́
Ile-Ife
Kura (Alédjo-Koura) kòkò ó fɔ́
Mokole
cákà u í lɛ́gɛ́
Moretan
kòkò á fɔ́
Nago (N) (Kambolé)
Nago (N) (Manigri)
kòkò fɔ́
ìsãś ũ̀ fɔ́
Nago (S) (Kétou)
ìkòkò ó fɔ́
Nago (S) (Pobè)
ìkòkò ó fɔ́
Ondo
kòkò mi ó ti gú
Owo
ó ti wó ìsã nɔ̀
Oyo
ìkòkò fɔ́
Yoruba (Ibadan)
ìkòkò náã̀ ó fɔ́
Yoruba (Porto-Novo) ìkòkò fɔ́
205
Phrase 37: Voici la marmite cassée.
Ana (Sokodé)
rí ìkòkò yèé fɔ́ ɔ́ gé
Boko
ìkòkò yèé fɔ́ ɛ́ ní
Cabe (Savè)
ìyɛ́bɛ̀ yèé ɔ́ fɔ́ nɛ̀ nìí
Cabe (Tchaourou)
kòkò yèé ɔ́ fɔ́ ɛ́ nìí
Egba
ìkòkò tó ti fɔ́ nìí
Ekiti
ùkòkò kɔ̃ fɔ́
Ica
ìrɛ́bɛ̀ yèé fɔ́ ɛ̀ nìí
Idaca
ìkòkò fífɔ́ nìí
Ifè (Akparè)
ìkòkò fífɔ́ ɛ́ ní
Ifè (Atakpamé)
kòlòbí yèé fɔ́ ɛ́ ní/ ìkòkò fífɔ́ ɔ́ ní
Ifè (Tchetti)
ǹkòkò yèé fɔ́ á ní
Ije
kòkò yèé ɔ́ fɔ́ nìí
Ijebu
fífɔ́ ùkòkò nìí
Ijesha
ìkòkò tó ti fɔ́ yìí
fífɔ́ ìkòkò náã̀ rí ní
Ile-Ife
Kura (Alédjo-Koura) wèrí kòkò si fɔ baà
Mokole
cɔ́ cákà kú lɛ́gɛ́ ǹhε̃́
Moretan
kòkò fífɔ́ á ní
Nago (N) (Kambolé)
Nago (N) (Manigri)
yènì kòkò yèé fɔ́ ɛ̀ / rí kòkò yèé fɔ́ ɛ̀
ìsãś ũ̀ yèé fɔ́ yèé
Nago (S) (Kétou)
ìkòkò yìí ɔ́ fɔ́ nìí
Nago (S) (Pobè)
ìkòkò yè ɔ́ fɔ́ nìí
Ondo
kòkò ó ti fɔ́
Owo
ìwó ìsã yi
Oyo
ìkòkò tí ó fɔ́ nì
Yoruba (Ibadan)
ìkòkò tí ó fɔ́ nìí
Yoruba (Porto-Novo) ìkòkò tí ó fɔ́ nìí
206
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