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The Mernyang Verb Phrase
CHAPTER ONE -- [Total Page(s) 4]
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CHAPTER ONE
1.0 GENERAL BACKGROUND/INTRODUCTION
In this project, I shall be examining one of the levels of linguistics that deals with the arrangement of words to form sentence, that is SYNTAX, and my focus shall be on ‘Verb Phrase’ an aspect, which can be referred to as the apex of syntax, with examples from Mernyang language to buttress and establish my facts.
By definition, Yusuf O. (1997:1) says:
Syntax is the aspect of grammar, which deals with how words are put together to form sentences and how such sentences are interpreted in natural languages.
In the same vein, Horrocks (1987) defines syntax as the study of how sentences are formed and understood.
From the above definitions, it can be gathered and submitted that syntax as a level of linguistics is concerned with the study of how words are strung together in an agreeable way to form acceptable and grammatical sentence in a language.
Like I have earlier said, I shall be looking at the Verb Phrase with examples, from Mernyang language as a language of study in this research.
1.1 HISTORICAL BACKGROUND
Oral history have it that the Mernyang people are descendant of Kofyar people who lived on top of the hills in Qua’anpan Local Government Area of Plateau States.
Mernyang people were said to leave the top the hill and come down to the ground because of their desire to cultivate and toil the land, which is certainly not possible on the hill. As a result of the height of the hill from the ground and the hardship faced by the people when climbing the hills, some decided to stayed back and make an abode for themselves on the plane ground, while those that have the strength to climb the hills still took the top of the hill as their residence. Despite this, the Kofyar and the Mernyang people still see themselves as one and their bond of unity wax stronger everyday.
Presently, of all the villages and communities under Qua’anpan Local Government Area, Mernyang standout to be the dominant group, and they are known as ‘Kwa chiefdom’ by the neighbouring villages, while they officially call themselves Pan people.
2005 National census states that the community has 10,000 people living within it, and they have about 95,000 speakers of the language scattered round the nooks and crannies of Plateau (Jos) State.
1.2 SOCIO-CULTURAL PROFILE OF MERNYANG
This has to do with the relationship between the society and culture. It is also concern with the people’s ways of life like; Marriage, Occupation, Religion, Belief, Kingship, Festivals, Dressings.
1.2.1 Occupation
The major and predominant occupation of the Mernyang people (speakers) is agriculture. That is farming and animal rearing while the women only lend hand during harvesting period. They plant crops like; millet, guinea corn, maize, tubers etc and rear animals such as; cow, sheep and fowls.
The people also engaged in hunting and trading especially during the dry season aside farming and animal rearing which are well and properly practiced during the raining season.
1.2.2 Belief
Just like the Yorubas, the Kwa people (Mernyang speakers) also belief in the reincarnation. They belief the ghost of their ancestor did not depart from them after death, but still very much around them.
In honouring and acknowledging this fact, a dance festival called SualBeets is usually organized at the middle of each year to celebrate the presence of their dead ancestor with them. This dance (SualBeet) is usually in the company of masquerades who are not regarded as human beings, but spirit of their living dead.
1.2.3 Religion
Before the coming of the white missionaries, the Mernyang people are Idol worshippers and they have different shrines where they worship their numerous deities. However, the arrival of the catholic missionaries in the first decade of the 20th century altered a paid visit to the people with the aim of Christianizing them. Also, the people’s encounter with the Hausas and Tivs during hunting expedition and trading licensed Islamic religion in the community.
Today Kwa chiefdom and its people are known to be a community of both Muslims and Christians, with the Muslims taking the lead.
1.2.4 Kingship and Leadership
The process of ruling in Kwa Chiefdom could be described as Monarchial in that new king is appointed after the death of another one, and democratic in that the enthronement of a new king after the death of another is not based on mere appointment but on election and voting by the members of the community.
After the death of one king, interested and rightful people from the next royal family (i.e. family which is the next to produce the successor to the throne) are made to come out publicly and declare their interest to the entire community, while the people of the community will thereafter vote for the one they think is responsible and capable for the task.
After this, the kingmaker will interview and assess the person presented to them by the members of the community in order to be sure and ascertain of his competence to deal, control and lead the community. If in the course of their (i.e. the kingmaker) assessment, they discovered any shortcomings in the person presented to them, they returned him back to the people and ask them (member of the community) to vote and present another person for the post (i.e. throne). However, if no shortcoming is found in him, the kingmaker will consult their oracle, carryout all the necessary rites on him and thereafter announce him as the king of the community.
The village head is called ‘LON GWA’ which means the king of lawa chiefdom
CHAPTER ONE -- [Total Page(s) 4]
Page 1 of 4
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